T01n0021_梵網六十二見經

大正藏第 01 冊 No. 0021 梵網六十二見經

No. 21 [No. 1(21)]

佛說梵網六十二見經

月支優婆塞支謙譯

聞如是：

一時，佛游于俱留國，與大比丘眾千二百五十人俱。爾時，異道人須卑及弟子梵達摩納，隨佛及比丘僧。異道人須卑，謗佛無央數，及謗法、比丘僧；弟子梵達摩納，嗟嘆佛及法、比丘僧無央數。是師弟子便共諍言，各自非其所說，常隨佛比丘僧受請。是時，佛從俱留國，往至舍衛國，止在祇樹給孤獨園。時，諸比丘會於迦梨羅講堂上，坐共議言：「是事當云何？異道人須卑，及弟子梵達摩納，常隨佛及比丘僧受請。異道人須卑，謗佛及法、比丘僧無央數；弟子梵達摩納，嗟嘆佛及法、比丘僧無央數。」

佛徹聽遙聞諸比丘共議說是事，佛便起往至講堂。佛則坐，佛問諸比丘言：「屬者會迦梨羅講堂，所議何等？」

諸比丘白佛言：「曏者會共議言：『異道人須卑，及弟子梵達摩納，常隨佛及比丘僧受請。異道人須卑，謗佛及法、比丘僧無央數；弟子梵達摩納，嗟嘆佛及法、比丘僧無央數。』」

佛言：「善哉！諸比丘！會常當行二事。何等為二？一者說法、二者思惟。」

佛告諸比丘：「若有謗我及法、比丘僧，汝曹不瞋恚念惡愁憂者為善；若有謗我及法、比丘僧，卿曹便瞋恚愁憂者為有衰。比丘！若有嗟嘆我及法、比丘僧者，汝便當不喜，亦不愁憂，亦不憘；憘者，汝便有衰。若復有謗我及法、比丘者，汝意便當念言：『彼人所說，非至誠言，佛無有是事。』比丘！若有嗟嘆我及法、比丘僧者，汝當念言：『實有是事。』所以者何？其少知者但有誡不能多聞者，便嗟嘆佛。」

諸比丘問佛言：「何所是少知但有誡不多聞嗟嘆佛者？」

佛言：「其人說言：『佛不殺生，無怨結，不持刀杖，教人為善，慈哀一切及蜎蜚蠕動之類；亦不取他人財物，但欲佈施，心亦念佈施，見人劫掠人者哀念之；身自行清凈，不入人罪法。修清凈梵行，樂清凈行；不樂惡愛慾之法，亦不妄語。所言至誠，樂實無虛，世間人皆信其言，無有異意，亦不妄念。不兩舌、傳語、斗人，若有諍者和解，各令安隱；不罵詈，亦不惡口。所說令眾人歡喜，但說善不欺言。知時至誠，有義行法，所言柔軟；不坐高綺好床，亦不著香花；不聽歌舞；不飲酒，亦不著金銀珍寶。常以法食食不失其時；不受男女奴婢。不絕生谷，亦不受雞羊豬；無有舍宅，亦不市買；不行斤斗寸尺欺侵人。皆離於刀杖撾捶恐怖人。

「『譬如異道人，貪著食，以是比著行，多居穀食酒畜生衣被醫；沙門瞿曇，皆無是。

「『譬如異道人，受人信施食，以是故常作癡業，徐行出入，誹謗嫉妒，但欲得自恭敬；佛常離是癡業。

「『譬如異道人，受人信施食，畜、聚落、舍宅、穀食、樹木、果蓏、菜園，自取食之；佛皆離是事。

「『有異道人受人信施食，在高廣綺床上臥起，以金銀好畫之上佈施䘰，及諸象馬畜生諸飛鳥之毛，以布座上；佛皆離是事。

「『譬有異道人，受人信施食，便共相問言：「王者云何？賊云何？兵云何？斗云何？大臣云何？郡國縣邑云何？女人云何？淫妷者云何？」說世間事、說開事海事；佛皆離是事

現代漢語譯本： 《梵網六十二見經》 佛陀如是說： 一時，佛陀在俱留國游化，與一千二百五十位大比丘同行。當時，外道須卑及其弟子梵達摩納也跟隨佛陀和比丘僧團。外道須卑不斷誹謗佛陀、佛法和比丘僧團；而弟子梵達摩納則不斷讚歎佛陀、佛法和比丘僧團。師徒二人因此爭論不休，各自否定對方的觀點，但都跟隨佛陀和比丘僧團接受供養。後來，佛陀從俱留國前往舍衛國，住在祇樹給孤獨園。當時，眾比丘在迦梨羅講堂聚會，坐在一起討論此事：『這件事該如何看待？外道須卑及其弟子梵達摩納，一直跟隨佛陀和比丘僧團接受供養。外道須卑不斷誹謗佛陀、佛法和比丘僧團；而弟子梵達摩納則不斷讚歎佛陀、佛法和比丘僧團。』 佛陀以天耳通聽到比丘們的議論，便起身前往講堂。佛陀坐下後，問比丘們：『剛才你們在迦梨羅講堂聚會，討論的是什麼？』 比丘們回答佛陀說：『剛才我們聚在一起討論：外道須卑及其弟子梵達摩納，一直跟隨佛陀和比丘僧團接受供養。外道須卑不斷誹謗佛陀、佛法和比丘僧團；而弟子梵達摩納則不斷讚歎佛陀、佛法和比丘僧團。』 佛陀說：『很好！比丘們！聚會時應當做兩件事。哪兩件呢？一是說法，二是思惟。』 佛陀告訴比丘們：『如果有人誹謗我、佛法和比丘僧團，你們不應該因此而生氣、憎恨、憂愁，這樣才是好的；如果有人誹謗我、佛法和比丘僧團，你們因此而生氣、憂愁，那就會有衰敗。比丘們！如果有人讚嘆我、佛法和比丘僧團，你們也不應該因此而高興、不憂愁、不歡喜；如果歡喜，你們就會有衰敗。如果有人誹謗我、佛法和比丘僧團，你們應該這樣想：『他們所說的不是真實的話，佛陀沒有做過這些事。』比丘們！如果有人讚嘆我、佛法和比丘僧團，你們應該這樣想：『確實有這些事。』為什麼呢？因為那些少知少聞、只知道戒律的人，才會讚歎佛陀。』 比丘們問佛陀：『哪些是少知少聞、只知道戒律而讚歎佛陀的人呢？』 佛陀說：『他們會說：『佛陀不殺生，沒有怨恨，不持刀杖，教人行善，慈愛一切眾生，包括微小的昆蟲；也不拿別人的財物，只想著佈施，心裡也想著佈施，看到有人搶劫別人，就憐憫他們；自己行為清凈，不犯別人的罪行。修清凈的梵行，喜歡清凈的行為；不喜歡邪惡的愛慾之法，也不說謊。所說的話真實誠懇，喜歡真實，沒有虛假，世人都相信他的話，沒有異議，也不妄念。不挑撥離間，不傳閑話，不挑起爭端，如果有人爭吵，就從中調解，使他們各自安寧；不罵人，也不說惡語。所說的話使眾人歡喜，只說善言，不說欺騙的話。知道時機，誠實守信，有道義，所說的話柔和；不坐高大華麗的床，也不佩戴香花；不聽歌舞；不喝酒，也不佩戴金銀珠寶。常常按時吃法食；不接受男女奴婢。不吃生谷，也不接受雞羊豬；沒有房屋，也不買賣；不用秤斗尺子欺騙人。都遠離刀杖毆打，不恐嚇人。』 『例如外道，貪圖食物，以此為標準來衡量修行，大多居住在有穀物、酒、牲畜、衣服、醫藥的地方；而沙門瞿曇，都沒有這些。』 『例如外道，接受別人的供養，因此常常做愚癡的事情，慢慢地出入，誹謗嫉妒，只想著得到別人的恭敬；而佛陀常常遠離這些愚癡的行為。』 『例如外道，接受別人的供養，蓄養、聚集村落、房屋、穀物、樹木、果實、菜園，自己享用；而佛陀都遠離這些事情。』 『有外道接受別人的供養，在高大華麗的床上睡覺，用金銀裝飾的佈施，以及象馬牲畜和飛鳥的羽毛鋪在座位上；而佛陀都遠離這些事情。』 『例如有外道，接受別人的供養，就互相詢問：『國王怎麼樣？盜賊怎麼樣？軍隊怎麼樣？戰爭怎麼樣？大臣怎麼樣？郡縣城鎮怎麼樣？女人怎麼樣？淫亂的人怎麼樣？』說世俗的事情，說開海的事情；而佛陀都遠離這些事情。

English version: The Brahma Net Sutra of Sixty-Two Views Thus have I heard: At one time, the Buddha was traveling in the country of Kuru, accompanied by a large assembly of twelve hundred and fifty bhikkhus. At that time, the heretic Subha and his disciple Brahmadhamma also followed the Buddha and the Sangha. The heretic Subha constantly slandered the Buddha, the Dharma, and the Sangha; while his disciple Brahmadhamma constantly praised the Buddha, the Dharma, and the Sangha. The teacher and disciple argued endlessly, each denying the other's views, yet both continued to follow the Buddha and the Sangha, receiving offerings. Later, the Buddha traveled from Kuru to Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the bhikkhus gathered in the Karira Hall, sitting together and discussing the matter: 'What should we make of this? The heretic Subha and his disciple Brahmadhamma constantly follow the Buddha and the Sangha, receiving offerings. The heretic Subha constantly slanders the Buddha, the Dharma, and the Sangha; while his disciple Brahmadhamma constantly praises the Buddha, the Dharma, and the Sangha.' The Buddha, with his divine ear, heard the bhikkhus' discussion and arose to go to the hall. After sitting down, the Buddha asked the bhikkhus: 'What were you discussing just now in the Karira Hall?' The bhikkhus replied to the Buddha: 'Just now we were discussing: the heretic Subha and his disciple Brahmadhamma constantly follow the Buddha and the Sangha, receiving offerings. The heretic Subha constantly slanders the Buddha, the Dharma, and the Sangha; while his disciple Brahmadhamma constantly praises the Buddha, the Dharma, and the Sangha.' The Buddha said: 'Excellent! Bhikkhus! When you gather, you should engage in two things. What are these two? One is to teach the Dharma, and the other is to contemplate.' The Buddha told the bhikkhus: 'If someone slanders me, the Dharma, and the Sangha, you should not become angry, hateful, or sorrowful; that is good. If someone slanders me, the Dharma, and the Sangha, and you become angry and sorrowful, then you will decline. Bhikkhus! If someone praises me, the Dharma, and the Sangha, you should not become happy, not sorrowful, and not delighted; if you are delighted, you will decline. If someone slanders me, the Dharma, and the Sangha, you should think: 'What they say is not true; the Buddha has not done these things.' Bhikkhus! If someone praises me, the Dharma, and the Sangha, you should think: 'These things are true.' Why? Because those who know little and have heard little, only knowing the precepts, will praise the Buddha.' The bhikkhus asked the Buddha: 'Who are those who know little, have heard little, and only know the precepts, who praise the Buddha?' The Buddha said: 'They will say: 'The Buddha does not kill, has no resentment, does not carry weapons, teaches people to do good, is compassionate to all beings, including the smallest insects; he does not take others' possessions, but only desires to give, and his mind is also set on giving. When he sees someone robbing others, he feels compassion for them; his own conduct is pure, he does not commit others' crimes. He practices pure Brahma conduct, enjoys pure conduct; he does not enjoy evil desires, nor does he lie. What he says is true and sincere, he loves truth, there is no falsehood, and the world believes his words, without doubt, and he does not have false thoughts. He does not slander, gossip, or stir up conflict. If there is a dispute, he mediates, bringing peace to each side; he does not curse or speak harshly. What he says makes people happy, he only speaks good words, and does not deceive. He knows the right time, is honest and trustworthy, has righteousness, and his words are gentle; he does not sit on high, ornate beds, nor does he wear fragrant flowers; he does not listen to singing and dancing; he does not drink alcohol, nor does he wear gold and silver jewelry. He always eats Dharma food at the right time; he does not accept male or female servants. He does not eat raw grains, nor does he accept chickens, sheep, or pigs; he has no house, nor does he buy or sell; he does not use scales, measures, or rulers to cheat people. He is far from weapons, beatings, and frightening people.' 'For example, heretics are greedy for food, and they use this as a standard for practice, mostly living in places with grains, wine, livestock, clothing, and medicine; but the Shramana Gautama has none of these.' 'For example, heretics accept offerings from others, and therefore often do foolish things, slowly going in and out, slandering and being jealous, only wanting to receive respect from others; but the Buddha is always far from these foolish actions.' 'For example, heretics accept offerings from others, and accumulate villages, houses, grains, trees, fruits, vegetable gardens, and consume them themselves; but the Buddha is far from these things.' 'There are heretics who accept offerings from others, sleep on high, ornate beds, with gold and silver decorations, and spread out elephant, horse, livestock, and bird feathers on their seats; but the Buddha is far from these things.' 'For example, there are heretics who accept offerings from others, and then ask each other: 'What is the king like? What are the thieves like? What is the army like? What is the war like? What are the ministers like? What are the counties and towns like? What are the women like? What are the adulterers like?' They talk about worldly matters, and about the opening of the sea; but the Buddha is far from these things.'

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「『有異道人，受人信施食，行虛現實應，表裡不相副，示光法明，以求財利，常貪缽；佛皆離是癡見。

「『有異道人，受人信施食，便共諍訟言：「我知法律，卿不知法律，卿為邪見，豈能知法耶？我為正見。」語言前後顛倒：「我為正見，卿則見邪；卿為負，我得勝；卿惡、卿邊。」至無復受其言，「卿當學行，為有保任不？」佛離是畜生果。

「『有異道人，受人信施食，常行摴蒱博掩，便言：「我以得鞬橛兜摴蒱君犢塞盧。」佛皆離是事。

「『有異道人，受人信施食，便沐浴以雜香涂身，自莊嚴，以鏡自照，持高傘蓋，著履結髮，以珠珞毦；佛皆離是事。

「『有異道人，受人信施食，常行現惡事，便持手斗足，以頭面相觸，斗象馬牛羊、斗男子女人及小兒、鬥雞豬鴨；佛皆離是邪惡見。

「『有異道人，受人信施食，作畜生業，以自給活，別知刀矛弓箭、別相男女大小、別知相像馬牛羊；佛皆離是事。

「『有異道人，受人信施食，作畜生業，以自給活，作男女小兒醫、作象馬牛羊之醫；佛皆離是事。

「『有異道人，受人信施食，作畜生業自給活，作鬼神事、作衣被、作自醫、作女人座醫、作咒嬈。女人往來之時，持草化作美食，與人食之，便詐隨索好物，化盧服與人，能令飛行；佛皆離是事。

「『有異道人，受人信施食，以作畜生業自給活，持藥與人使吐；佛皆離是事。

「『有異道人，受人信施食，以畜生業自給活，呼人言使東西行，咒令共鬥諍訟，相撾捶人，墮人著地，咒女人使傷胎，以葦咒著人臂；佛皆離是事。

「『有異道人，受人信施食，以畜生業自給活，持薪然火，咒栗皮毒蒲萄子作煙，咒鼠傷殺人，學咒知人生死時；佛皆離是事。

「『有異道人，受人信施食，以畜生業自給活，一人言當大雨，一人言當小雨。一人言米穀當豐熟，一人言不熟。一人言米穀當貴，一人言當賤。一人言當大病疫，一人言不。一人言當有賊來破壞此國，一人言當有大死亡。一人言當有崩王，當有立王，一人言地當大動，一人言不。一人言月當蝕，一人言月不蝕。一人言日當蝕，一人言日不蝕。一人言日從東西行，一人言從西東行。一人言月星宿，從東西行，一人言從西東行，用是故有吉兇，一人言用是故日月星宿，從東西行。一人言用是故日月星出，一人言用是故日月星入。一人言云當覆日，一人言當出於云，一人言天當清無雲。佛皆離是事。

「『有異道人，受人信施食，以畜生業自給活，一人言此國王當往破彼國，彼國王當來破此國，一人言此國王車馬畜少。為人解夢，咒人使不能語，令人口噤，為人書取其價、為人持校計取其價，分別好惡色取其價。佛皆離是事。』」

佛言：「沙門一飯，暮不食，以時食，離不時食。行知止，足於衣缽，食取足而已。所行至處，皆赍衣缽自隨身。譬如飛鳥所行至處，兩翅隨其身，比丘亦如是。于衣被飯食，缽取足而已，所行至處，衣缽皆隨身，比丘亦如是。受賢者誡奉行，自觀身，不諍訟，思惟道，所作安諦。見色不作想，亦不互相見斗人變者。續寂寞，不癡亂，諸不可意惡不善之法，不能亂其志，皆護眼根。是為比丘奉賢者誡品。賢者如是寂定根門于內，不念斗亂，飯食取足而已

現代漢語譯本：『有些外道之人，接受別人的供養食物，卻行事虛偽，表面一套，內心一套，假裝光明正大，以此來謀取錢財，總是貪圖缽盂里的食物；佛陀都遠離這種愚癡的見解。 現代漢語譯本：『有些外道之人，接受別人的供養食物，就與人爭論說：「我懂得法律，你卻不懂法律，你是邪見，怎麼能懂得法律呢？我是正見。」他們說話前後矛盾：「我是正見，你就是邪見；你輸了，我贏了；你不好，你那邊不好。」到了沒人再聽他們說話的地步，「你應當學習修行，有沒有人擔保你呢？」佛陀遠離這種畜生般的行為。 現代漢語譯本：『有些外道之人，接受別人的供養食物，常常玩擲骰子、賭博等遊戲，就說：「我能用骰子、賭博等手段獲得財富。」佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，就沐浴，用各種香料塗抹身體，打扮自己，用鏡子照自己，拿著高高的傘蓋，穿著鞋子，梳著髮髻，佩戴珠玉裝飾；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，常常做惡事，就用手腳打鬥，用頭面互相碰撞，斗象、馬、牛、羊，斗男人、女人和小孩子，鬥雞、豬、鴨；佛陀都遠離這些邪惡的見解。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業，以此來維持生計，分別認識刀、矛、弓箭，分別辨認男女老少，分別辨認象、馬、牛、羊；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業，以此來維持生計，做男人、女人、小孩的醫生，做象、馬、牛、羊的醫生；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業來維持生計，做法事、做衣服、自己當醫生、做女人的婦科醫生、做咒語迷惑人的事情。女人來往的時候，拿著草變成美食，給人吃，然後假裝索要好東西，把粗布衣服變成好衣服給人，能讓人飛行；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業來維持生計，給人吃藥讓人嘔吐；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業來維持生計，叫人往東往西走，用咒語讓人爭吵打鬥，互相毆打，把人打倒在地，用咒語讓女人流產，用蘆葦草咒人手臂；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業來維持生計，拿著柴火點燃，用咒語燒栗子皮、毒葡萄籽產生煙霧，用咒語讓老鼠傷害殺人，學習咒語知道人生死的時間；佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業來維持生計，一個人說會下大雨，一個人說會下小雨。一個人說糧食會豐收，一個人說不會豐收。一個人說糧食會貴，一個人說會便宜。一個人說會有大瘟疫，一個人說不會有。一個人說會有盜賊來破壞這個國家，一個人說會有大死亡。一個人說會有國王倒臺，會有新國王建立，一個人說地會大震動，一個人說不會。一個人說月亮會發生月食，一個人說不會發生月食。一個人說太陽會發生日食，一個人說不會發生日食。一個人說太陽從東向西走，一個人說從西向東走。一個人說月亮和星星從東向西走，一個人說從西向東走，因為這些原因所以有吉兇，一個人說因為這些原因所以日月星辰從東向西走。一個人說因為這些原因所以日月星辰出現，一個人說因為這些原因所以日月星辰消失。一個人說云會遮住太陽，一個人說會從雲中出來，一個人說天空會晴朗無雲。佛陀都遠離這些事情。 現代漢語譯本：『有些外道之人，接受別人的供養食物，做畜生般的行業來維持生計，一個人說這個國王會去攻打那個國家，那個國王會來攻打這個國家，一個人說這個國王的車馬牲畜很少。給人解夢，用咒語讓人不能說話，讓人嘴巴緊閉，給人寫字收取費用，給人拿著秤計算收取費用，分別好壞顏色收取費用。佛陀都遠離這些事情。』 現代漢語譯本：佛陀說：『沙門吃一頓飯，晚上不吃，按時吃飯，不吃非時之食。行走知道停止，滿足於衣服和缽盂，吃飯只取足夠。所到之處，都帶著衣服和缽盂隨身。就像飛鳥所到之處，兩翅膀跟隨身體一樣，比丘也是這樣。對於衣服、食物、缽盂，只取足夠，所到之處，衣服和缽盂都隨身，比丘也是這樣。接受賢者的教誨並奉行，自己觀察自身，不爭論，思考真理，所作所為都安穩。看到顏色不產生執著，也不互相爭鬥，不改變自己。保持寂靜，不癡迷混亂，那些不如意、不好的、不善的法，不能擾亂他的意志，都守護好自己的眼根。這就是比丘奉行賢者教誨的品德。賢者這樣寂靜地守護根門于內心，不念爭鬥混亂，吃飯只取足夠。』

English version: 'Some heretics, accepting offerings of food from others, act hypocritically, with one face on the outside and another on the inside, pretending to be righteous in order to seek wealth, always coveting the food in their bowls; the Buddha is far from such foolish views.' English version: 'Some heretics, accepting offerings of food from others, argue with people, saying, 'I understand the law, but you do not; you are heretical, how can you understand the law? I am righteous.' Their words are contradictory: 'I am righteous, you are heretical; you lose, I win; you are bad, your side is bad.' To the point where no one listens to them anymore, 'You should learn to practice, is there anyone to vouch for you?' The Buddha is far from such animalistic behavior.' English version: 'Some heretics, accepting offerings of food from others, often play dice, gamble, and say, 'I can gain wealth through dice and gambling.' The Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, bathe, apply various fragrances to their bodies, adorn themselves, look at themselves in mirrors, carry high parasols, wear shoes, style their hair, and wear pearl ornaments; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, often do evil deeds, fighting with their hands and feet, bumping heads, fighting elephants, horses, cows, sheep, fighting men, women, and children, fighting chickens, pigs, and ducks; the Buddha is far from these evil views.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, distinguishing between knives, spears, and bows and arrows, distinguishing between men, women, and children, distinguishing between elephants, horses, cows, and sheep; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, working as doctors for men, women, and children, and as doctors for elephants, horses, cows, and sheep; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, performing rituals, making clothes, acting as their own doctors, working as gynecologists for women, and casting spells to bewitch people. When women come and go, they turn grass into delicious food, give it to people to eat, and then pretend to ask for good things, turning coarse cloth into fine clothes for people, and making them fly; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, giving people medicine to make them vomit; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, telling people to go east or west, using spells to make people argue and fight, hitting each other, knocking people to the ground, using spells to cause women to miscarry, and using reeds to cast spells on people's arms; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, lighting firewood, using spells to burn chestnut peels and poisonous grape seeds to create smoke, using spells to make rats harm and kill people, and learning spells to know the time of people's deaths; the Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, one person says it will rain heavily, another says it will rain lightly. One person says the grain will be abundant, another says it will not. One person says the grain will be expensive, another says it will be cheap. One person says there will be a great plague, another says there will not. One person says there will be thieves to destroy this country, another says there will be great deaths. One person says there will be a king overthrown, and a new king established, another says the earth will shake greatly, another says it will not. One person says there will be a lunar eclipse, another says there will not be a lunar eclipse. One person says there will be a solar eclipse, another says there will not be a solar eclipse. One person says the sun moves from east to west, another says it moves from west to east. One person says the moon and stars move from east to west, another says they move from west to east, because of these reasons there are good and bad omens, one person says because of these reasons the sun, moon, and stars move from east to west. One person says because of these reasons the sun, moon, and stars appear, another says because of these reasons the sun, moon, and stars disappear. One person says the clouds will cover the sun, another says it will come out of the clouds, another says the sky will be clear and cloudless. The Buddha is far from these things.' English version: 'Some heretics, accepting offerings of food from others, engage in animalistic trades to make a living, one person says this king will go to attack that country, that king will come to attack this country, one person says this king has few chariots and animals. Interpreting dreams for people, using spells to make people unable to speak, making people's mouths shut, writing for people and charging fees, weighing things for people and charging fees, distinguishing between good and bad colors and charging fees. The Buddha is far from these things.' English version: 'The Buddha said: 'A śramaṇa eats one meal, does not eat in the evening, eats at the proper time, and does not eat at improper times. He knows when to stop walking, is content with his robes and bowl, and takes only enough food. Wherever he goes, he carries his robes and bowl with him. Just as a bird goes wherever it goes, its two wings follow its body, so too is a bhikkhu. Regarding robes, food, and bowl, he takes only enough, and wherever he goes, his robes and bowl follow him, so too is a bhikkhu. He accepts the teachings of the wise and practices them, observes himself, does not argue, contemplates the truth, and acts with peace. He does not become attached to what he sees, nor does he fight with others, nor does he change himself. He remains silent, not confused, and those unpleasant, bad, and unwholesome things cannot disturb his will, and he protects his eye faculty. This is the virtue of a bhikkhu who follows the teachings of the wise. The wise one thus keeps his senses calm within, does not think of fighting and chaos, and takes only enough food.'

。食亦不多亦不少，適得其中，常爾一食不增減，趣支命不用作筋力，但欲令身安不苦痛，有氣力得定行。若有當來比丘，當以是賢善，奉行戒，當以是賢善。飯食取足而已，思惟道，初夜后夜行道，應妙不傾動行道念。晝日若坐、若經行，不念惡法。初夜若經行、若坐。中夜猗右脅累兩足而臥，意即念起常欲見明。后夜復坐念道，若經行不念惡法。

「若入郡國縣邑分衛，明旦起著衣持缽，入郡國縣邑分衛，皆護身諸根常念著意。分衛訖出，飯食已，澡手洗足去缽，便入在獨夜坐，若空閑樹下、若露處山間巖石間、若草屋水所蕩處，正坐不左右顧視，離世間癡意念行不作惡意，以慈心哀傷一切人民及蜎飛蠕動之類。意亦不念惡，去愛慾，去離睡眠，常念疾得定，行意而不念睡眠。去離猶豫眾想，不說惡亦不作想，內意寂定，去離外疑，去離眾想。行不行惡法，意亦不念眾想，皆棄五蓋及塵勞意。譬如人舉息錢，行賈作如意，還本償息常有餘末，饒足自活，其人自念心亦歡喜。譬如人久行作奴婢，得脫奴身，出入自在，自念言：『我本作奴，今得脫為民。』其人自念，心亦歡喜。譬如人拘閉牢獄，遇赦得脫，其人自念，心亦歡喜。譬如人得重病，連年累歲，遭遇良醫，攻治得愈，有氣力行步出入飯食，其人念言：『昔時病累歲，今得除愈，有氣力飯食出入。』其人自念亦歡喜。譬如人持重財，經過惡道，財物畜甚安隱得至善道，其人自念亦歡喜。比丘亦如是，去離五蓋，譬如負債以償拘閉得脫，久病除愈，奴免為民，經過惡道以脫，是心歡喜。」

佛言：「其少知或不多聞者，便謗如來。」

佛言：「我所解法深妙，我所知所了者，賢者弟子聞者便嗟嘆如來。」佛言：「何所是深妙之法，我所可了知？賢者弟子聞之便嗟嘆如來。」

佛言：「若有異道人，於過去劫中，見過去事，于無央數道，各各學其事，知其中事，皆在十八見中。若有異道人，于當來劫中，見當來事，學當來事，于無央數道，各各了其事，皆在是四十四見中。彼異道人，於過去劫中，見過去事，于無央數道，各各了其事，悉在十八見中者，有異道人，行常見常，自為世間說有常，在是四見中。」

佛言：「其異道人，何以在四見中？各見常說，自為世間人說有常。若有異道人，斷愛慾行禪，即如其像三昧正受，能念過去二十劫事。其人言：『我與世有常。所以者何？我知過去劫成敗時，不知當來劫成敗時。』其人便念：『知過去事，舍當來事。』是為第一見。第二若有異道人，斷愛慾，即如像三昧正受，能念當來四十劫事。其人言：『我與世有常。所以者何？我不知過去劫成敗時，但知當來劫成敗時。』其人便舍過去事不知之，念當來事，是為第二見。第三若異道人，斷愛慾，精進行寂，即如其像三昧定意，念過去當來八十劫事，其人便言：『我與世有常。所以者何？我知過去、當來劫成敗時。』其人便念過去、當來之智，是為第三見。第四若有異道人，精進寂一心，行斷惡行，即如其像三昧定意，念寂根住癡念。其人自為世間說：『有常。所以者何？我不知過去劫成敗時，亦不知當來劫成敗時。』是為第四見。所可謂異道人，說常見常，自為世間人說有常者，皆在是四見中，不能復過上。如來皆知，是復過是上微妙知，是以不誡之，離於誡得無為

現代漢語譯本：吃飯不多也不少，恰到好處，總是吃一頓飯，不多也不少，只是爲了維持生命，不用於勞作，只求身體安穩不痛苦，有氣力可以行走。如果有未來的比丘，應當以此為賢善，奉行戒律，應當以此為賢善。吃飯只要足夠就好，思考佛法，初夜和后夜修行佛道，應當微妙地不傾斜地修行佛道，保持正念。白天如果坐著或經行，不要想不好的事情。初夜如果經行或坐禪。中夜側臥右邊，雙腿交疊而睡，心中想著要保持清醒。后夜再坐禪思考佛法，如果經行，不要想不好的事情。 現代漢語譯本：如果進入城鎮鄉村乞食，第二天早上起來穿好衣服，拿著缽，進入城鎮鄉村乞食，都要守護好自己的感官，常常保持正念。乞食完畢出來，吃完飯，洗手洗腳，放下缽，就進入獨自靜坐，或者在空閑的樹下，或者在露天的山間巖石旁，或者在草屋被水沖刷的地方，端正坐好，不左顧右盼，遠離世俗的愚癡念頭，不作惡念，以慈悲心憐憫一切人民和飛禽走獸。心中也不要想惡事，去除愛慾，去除睡眠，常常想著快速入定，修行佛道而不貪睡。去除猶豫不決的各種想法，不說壞話也不想壞事，內心寂靜安定，去除外在的疑惑，去除各種想法。修行不作惡事，心中也不要想各種雜念，都要捨棄五蓋和塵勞的煩惱。譬如有人借錢生息，做生意如意，還了本金和利息還有剩餘，足夠自己生活，這個人自己心裡也會歡喜。譬如有人長期做奴隸，得以脫離奴隸身份，出入自由，自己會想：『我本來是奴隸，現在得以脫身為民。』這個人自己心裡也會歡喜。譬如有人被關在監獄裡，遇到赦免得以脫身，這個人自己心裡也會歡喜。譬如有人得了重病，連年累月，遇到良醫，治療痊癒，有了力氣可以行走吃飯，這個人會想：『以前生病多年，現在得以痊癒，有力氣吃飯走路。』這個人自己心裡也會歡喜。譬如有人帶著貴重的財物，經過險惡的道路，財物安然無恙地到達安全的地方，這個人自己心裡也會歡喜。比丘也是這樣，去除五蓋，就像還清債務得以脫身，就像久病痊癒，就像奴隸脫身成為自由人，就像經過險惡的道路得以脫險，內心是歡喜的。 現代漢語譯本：佛說：『那些少知或者不多聞的人，就會誹謗如來。』 現代漢語譯本：佛說：『我所理解的佛法深奧微妙，我所知道和了解的，賢善的弟子聽了就會讚歎如來。』佛說：『什麼是深奧微妙的佛法，我所可以瞭解的？賢善的弟子聽了就會讚歎如來。』 現代漢語譯本：佛說：『如果有其他道的人，在過去劫中，看到過去的事情，在無數的道路中，各自學習他們的事情，知道其中的事情，都在十八種見解中。如果有其他道的人，在未來劫中，看到未來的事情，學習未來的事情，在無數的道路中，各自了解他們的事情，都在四十四種見解中。那些其他道的人，在過去劫中，看到過去的事情，在無數的道路中，各自了解他們的事情，都在十八種見解中，有其他道的人，認為常見是常，自己為世人說有常，都在這四種見解中。』 現代漢語譯本：佛說：『那些其他道的人，為什麼在這四種見解中？各自認為常見是常，自己為世人說有常。如果有其他道的人，斷除愛慾修行禪定，就像進入禪定一樣，能夠回憶起過去二十劫的事情。這個人說：『我和世界是常存的。為什麼呢？我知道過去劫的成敗，不知道未來劫的成敗。』這個人就認為：『知道過去的事情，捨棄未來的事情。』這是第一種見解。第二種，如果有其他道的人，斷除愛慾，就像進入禪定一樣，能夠回憶起未來四十劫的事情。這個人說：『我和世界是常存的。為什麼呢？我不知道過去劫的成敗，只知道未來劫的成敗。』這個人就捨棄過去的事情不知道，只想著未來的事情，這是第二種見解。第三種，如果有其他道的人，斷除愛慾，精進修行寂靜，就像進入禪定一樣，能夠回憶起過去和未來八十劫的事情，這個人就說：『我和世界是常存的。為什麼呢？我知道過去和未來劫的成敗。』這個人就認為自己有過去和未來的智慧，這是第三種見解。第四種，如果有其他道的人，精進修行寂靜一心，斷除惡行，就像進入禪定一樣，認為寂靜的根源在於癡念。這個人自己為世人說：『有常。為什麼呢？我不知道過去劫的成敗，也不知道未來劫的成敗。』這是第四種見解。那些所謂其他道的人，說常見是常，自己為世人說有常的，都在這四種見解中，不能超過以上。如來都知道，而且超過這些，知道更微妙的道理，所以不責備他們，遠離責備而得到無為。』

English version: Eating neither too much nor too little, just the right amount, always eating one meal, neither increasing nor decreasing, simply to sustain life, not for labor, but only to keep the body peaceful and free from pain, with the strength to walk. If there are future monks, they should consider this virtuous, uphold the precepts, and consider this virtuous. Eating should be just enough, contemplate the Dharma, practice the Way during the first and last watches of the night, and practice the Way subtly and without wavering, maintaining mindfulness. During the day, whether sitting or walking, do not think of evil things. During the first watch of the night, whether walking or sitting in meditation. During the middle watch of the night, lie down on the right side, with legs crossed, and in the mind, always desire to be clear. During the last watch of the night, sit again and contemplate the Way, and if walking, do not think of evil things. English version: If entering towns and villages for alms, the next morning, get up, put on robes, and carry the bowl, enter towns and villages for alms, always guarding the senses and maintaining mindfulness. After finishing alms, come out, eat the meal, wash hands and feet, put down the bowl, and then enter into solitary meditation, either under a secluded tree, or in an open mountain area among rocks, or in a grass hut by a place washed by water, sit upright, not looking left or right, abandoning worldly foolish thoughts, not creating evil thoughts, with a compassionate heart, pitying all people and creatures that fly and crawl. In the mind, do not think of evil, remove desire, remove sleepiness, always think of quickly entering samadhi, practicing the Way without being greedy for sleep. Remove hesitation and various thoughts, do not speak ill or think ill, the inner mind is quiet and stable, remove external doubts, remove various thoughts. Practice not doing evil, and in the mind, do not think of various distractions, abandon the five hindrances and the defilements of the mind. For example, a person borrows money to earn interest, and the business is successful, repaying the principal and interest, and still having a surplus, enough to live on, that person's heart will be happy. For example, a person who has been a slave for a long time, is freed from slavery, and can come and go freely, will think: 'I was originally a slave, now I am freed to be a citizen.' That person's heart will be happy. For example, a person who has been imprisoned, is pardoned and freed, that person's heart will be happy. For example, a person who has been seriously ill for many years, encounters a good doctor, is cured, and has the strength to walk, eat, and move about, will think: 'I was sick for many years, now I am cured, and have the strength to eat and move about.' That person's heart will be happy. For example, a person carrying valuable possessions, passes through a dangerous road, and the possessions arrive safely at a safe place, that person's heart will be happy. A monk is also like this, removing the five hindrances, like repaying debts and being freed, like being cured of a long illness, like a slave being freed to become a citizen, like passing through a dangerous road and being safe, the heart is happy. English version: The Buddha said: 'Those who know little or have not heard much, will slander the Tathagata.' English version: The Buddha said: 'The Dharma that I understand is profound and subtle, what I know and understand, virtuous disciples who hear it will praise the Tathagata.' The Buddha said: 'What is the profound and subtle Dharma, that I can understand? Virtuous disciples who hear it will praise the Tathagata.' English version: The Buddha said: 'If there are other path people, in past kalpas, seeing past events, in countless paths, each learning their own things, knowing the things within them, all are within the eighteen views. If there are other path people, in future kalpas, seeing future events, learning future events, in countless paths, each understanding their own things, all are within the forty-four views. Those other path people, in past kalpas, seeing past events, in countless paths, each understanding their own things, all are within the eighteen views, there are other path people, who believe that permanence is permanent, and say to the world that there is permanence, all are within these four views.' English version: The Buddha said: 'Why are those other path people within these four views? Each believes that permanence is permanent, and says to the world that there is permanence. If there are other path people, who cut off desire and practice meditation, like entering samadhi, they can recall events of the past twenty kalpas. That person says: 'I and the world are permanent. Why? I know the success and failure of past kalpas, but I do not know the success and failure of future kalpas.' That person then thinks: 'Knowing past events, abandoning future events.' This is the first view. Secondly, if there are other path people, who cut off desire, like entering samadhi, they can recall events of the future forty kalpas. That person says: 'I and the world are permanent. Why? I do not know the success and failure of past kalpas, but I only know the success and failure of future kalpas.' That person then abandons the past events that they do not know, and only thinks of future events, this is the second view. Thirdly, if there are other path people, who cut off desire, diligently practice stillness, like entering samadhi, they can recall events of the past and future eighty kalpas, that person then says: 'I and the world are permanent. Why? I know the success and failure of past and future kalpas.' That person then thinks that they have the wisdom of the past and future, this is the third view. Fourthly, if there are other path people, who diligently practice stillness with one mind, cut off evil actions, like entering samadhi, they believe that the root of stillness lies in foolish thoughts. That person says to the world: 'There is permanence. Why? I do not know the success and failure of past kalpas, nor do I know the success and failure of future kalpas.' This is the fourth view. Those so-called other path people, who say that permanence is permanent, and say to the world that there is permanence, are all within these four views, and cannot exceed them. The Tathagata knows all of this, and exceeds these, knowing more subtle truths, therefore does not rebuke them, and by abandoning rebuke, attains non-action.'

。如來知痛癢所更樂盡滅，知所從起，佛見以無所受意善解。」

佛言：「我所解法，深奧深照，若有賢者弟子聞之便嗟嘆佛。其有異道人，於過去劫中，見過去事，念過去事，于無央數道，各樂說知其中事，皆在十八見中。其異道人何？謂於過去劫中，見過去事，念過去事，于無央數道，各樂說知其中事者。若有異道人，各說常見常，各自為世間人說有常，皆在四見中。其異道人何？謂說常見常，為世間人說常。其劫壞敗時，下人民便上生第十二阿衛貨羅天上。劫壞敗時，其天福德薄，命盡展轉來下。有梵天在上虛空中生，便於彼為大尊，梵自謂：『我皆作諸事，于其上尊，為一切作父，解義千人之上。』其梵天自念言：『當於何所得人來生此？』適發意頃，餘下人即解生其上。爾時其梵天，因發見言：『我皆化作是諸人。』其人民亦自生見言：『梵天皆化作我曹。所以者何？梵天先生，我曹後生，是故化我曹。』其先生梵天，最端正好潔，威神巍巍。其餘諸天，隨法福德薄，命盡皆稍稍下生人間，行精進，離愛慾，行一心，即如其像三昧定意，念昔所生處。其人言：『上先所生梵天得常在，終不轉移亦不死。常在尊上梵天，化作我曹，非常轉移死。』是謂為說常非是，是為第一見。第二若有異道人，彼有梵天，發見如是言：『其有色法痛癢思想行識，是法為常，亦不轉移不死，其有地種、水種、火種、風種、空種，此非常不堅固。』其梵天人，祿相福德薄者，終亡來下生人間。其人精進，離愛慾，一心，即如其像三昧定意，念昔梵天。是其人言：『彼色法痛癢思想行識，其法常堅固，此人間地種、水種、火種、風種、空種，是法非常，無堅固有終亡。』是為第二見。第三若有異道人，所說何？謂有天名幾陀波屠，在其上相娛樂，快樂以後，常不復念身病著床，其人法祿相福德薄，終亡下生人間，其人行精進，離愛慾，一心，即如其像三昧定意，念昔所生處，其人便言：『彼天人相娛樂快樂者，得常在，不動轉終亡。此人間相娛樂，非常無堅固，有終亡。彼天有常，此人間無常。』是為第三見。第四若有異道人所說，有天名散提，彼居上共止頓，平相向，生瞋恚離本座，其天人祿相福薄者，終亡下生人間。其人行精進，離愛慾，一心，即如其像三昧定意，念昔所生天上，其人言：『彼諸天共止相娛樂者，得常在堅固不終亡。我生人間者，非常無堅固，有終亡。彼天有常，我人間無常。』是為第四見。」

佛言：「諸異道人，各各所說有常，各各為世間人說有常者，皆在是四見中，不能過是四見。佛皆知是，復過是上絕妙知，是以不譏亦不毀，得無為。佛知痛癢更樂，知方便所從起、起以見，佛無所受意善解，佛所知法，深奧深照，我悉了。若有賢者弟子聞知之，便嗟嘆如來。若有異道人，於過去劫中，見過去事，念昔時行，于不可計道，各樂說解知其事，皆在十八見中。其道人所知何？謂有異道人言：『我於此自然生，不從他方來生。』念無所從生見，謂本無世間，今有世間。皆在二見中。其異道人所知何？謂言：『我於此自然生，不從他方來生。』念無世間，今有世間者，有天名無想，入無有思想，無有痛癢。其天人若念思想，祿相福德便薄盡，終亡來下生世間。其人行精進，離愛慾，一心定意意，即如像像其三昧，不能復念昔時所從來生

現代漢語譯本：如來了解痛苦和快樂的徹底止息，知道它們從何而起。佛陀以不受任何事物影響的清凈心來善解這些道理。 現代漢語譯本：佛陀說：『我所理解的法，深奧而透徹。如果有賢能的弟子聽聞，就會讚歎佛陀。那些外道之人，在過去無數劫中，看到過去的事情，回憶過去的事情，在無數的道路上，各自喜歡講述自己所知道的事情，這些都包含在十八種見解之中。這些外道之人是誰呢？就是那些在過去劫中，看到過去的事情，回憶過去的事情，在無數的道路上，各自喜歡講述自己所知道的事情的人。如果外道之人，各自宣揚常見，各自為世人宣說有常，這些都包含在四種見解之中。這些外道之人是誰呢？就是那些宣揚常見，為世人宣說有常的人。當劫數壞滅時，下層的人民會上升到第十二阿衛貨羅天。當劫數壞滅時，那裡的天人福德衰薄，壽命終盡後會輾轉下生。有一個梵天在上面的虛空中誕生，他便在那裡成為至尊，梵天自認為：『我創造了一切事物，我是至尊，是所有人的父親，我理解的道理超過千人。』這個梵天自己想：『應當從哪裡得到人來這裡出生呢？』剛產生這個想法，其餘下層的人就出生在他的上面。這時，梵天就產生了一種見解，說：『我創造了這些人。』那些人民也產生了一種見解，說：『梵天創造了我們。為什麼呢？因為梵天先生，我們後生，所以是他創造了我們。』那個先出生的梵天，最端正美好，威嚴神聖。其餘的天人，隨著福德的衰薄，壽命終盡后都漸漸下生到人間，他們修行精進，遠離愛慾，一心專注，就像他們曾經在三昧定中所見到的那樣，回憶起自己過去所出生的地方。這些人說：『上面先出生的梵天是常在的，永遠不會轉移也不會死亡。常在至尊的梵天，創造了我們，不是無常的，不會轉移也不會死亡。』這就是第一種常見。第二種，如果有外道之人，他們那裡有梵天，產生這樣的見解，說：『那些色法、痛癢、思想、行為、意識，這些法是常在的，不會轉移也不會死亡。而地、水、火、風、空這五種元素，不是常在的，不堅固。』那些梵天人，福德衰薄的，最終會死亡並下生到人間。這些人修行精進，遠離愛慾，一心專注，就像他們曾經在三昧定中所見到的那樣，回憶起自己過去所處的梵天。這些人說：『那些色法、痛癢、思想、行為、意識，這些法是常在堅固的。而人間地、水、火、風、空這五種元素，不是常在的，不堅固，最終會死亡。』這就是第二種常見。第三種，如果有外道之人，他們所說的是什麼呢？他們說有一種天叫做幾陀波屠，他們在上面互相娛樂，快樂之後，永遠不會再想起身體生病臥床的事情。這些人福德衰薄，最終會死亡並下生到人間。這些人修行精進，遠離愛慾，一心專注，就像他們曾經在三昧定中所見到的那樣，回憶起自己過去所出生的地方。這些人就說：『那些天人互相娛樂快樂，是常在的，不會動轉，不會死亡。而人間互相娛樂，不是常在的，不堅固，最終會死亡。那天有常，人間無常。』這就是第三種常見。第四種，如果有外道之人所說，有一種天叫做散提，他們住在上面，互相平等地相處，一旦產生嗔恨就會離開原來的位置。這些天人福德衰薄的，最終會死亡並下生到人間。這些人修行精進，遠離愛慾，一心專注，就像他們曾經在三昧定中所見到的那樣，回憶起自己過去所處的天上。這些人說：『那些天人互相娛樂，是常在的，堅固的，不會死亡。而我出生在人間，不是常在的，不堅固，最終會死亡。那天有常，我人間無常。』這就是第四種常見。 現代漢語譯本：佛陀說：『那些外道之人，各自所說的有常，各自為世人宣說有常，都包含在這四種見解之中，不能超出這四種見解。佛陀完全瞭解這些，並且超越了這些，達到了絕妙的智慧，所以既不譏諷也不譭謗，獲得了無為的境界。佛陀瞭解痛苦和快樂，知道它們從何而起，知道它們產生的根源，佛陀以不受任何事物影響的清凈心來善解這些道理。佛陀所瞭解的法，深奧而透徹，我完全瞭解。如果有賢能的弟子聽聞，就會讚歎如來。那些外道之人，在過去無數劫中，看到過去的事情，回憶過去的行為，在無數的道路上，各自喜歡講述自己所知道的事情，這些都包含在十八種見解之中。那些外道之人所知道的是什麼呢？就是那些外道之人說：『我在這裡自然出生，不是從其他地方來的。』他們認為自己無所從來，認為本來沒有世界，現在有了世界。這些都包含在兩種見解之中。那些外道之人所知道的是什麼呢？就是那些說：『我在這裡自然出生，不是從其他地方來的。』他們認為本來沒有世界，現在有了世界。有一種天叫做無想天，他們進入無思想、無痛癢的狀態。這些天人如果產生思想，福德就會衰薄耗盡，最終會死亡並下生到人間。這些人修行精進，遠離愛慾，一心專注，就像他們曾經在三昧定中所見到的那樣，不能再回憶起自己過去從哪裡出生。

English version: The Tathagata knows the complete cessation of pain and pleasure, and knows where they arise from. The Buddha understands these principles with a mind that is not affected by anything. English version: The Buddha said, 'The Dharma that I understand is profound and thorough. If a wise disciple hears it, they will praise the Buddha. Those non-Buddhist ascetics, in countless past eons, have seen past events, recalled past events, and on countless paths, each likes to talk about what they know. These are all contained within the eighteen views. Who are these non-Buddhist ascetics? They are those who, in past eons, have seen past events, recalled past events, and on countless paths, each likes to talk about what they know. If non-Buddhist ascetics each proclaim permanence, and each tell the world that there is permanence, these are all contained within four views. Who are these non-Buddhist ascetics? They are those who proclaim permanence and tell the world that there is permanence. When a kalpa is destroyed, the lower people will ascend to the twelfth Awei Huoluo heaven. When a kalpa is destroyed, the gods there will have diminished merit, and when their lives end, they will descend again. A Brahma is born in the empty space above, and he becomes the supreme one there. The Brahma thinks to himself, 'I created all things, I am the supreme one, the father of all, and my understanding surpasses that of a thousand people.' This Brahma thinks to himself, 'Where should I get people to be born here?' As soon as this thought arises, the rest of the lower people are born above him. At this time, the Brahma has a view, saying, 'I created all these people.' The people also have a view, saying, 'Brahma created us. Why? Because Brahma was born first, and we were born later, so he created us.' That first-born Brahma is the most upright and beautiful, with majestic and divine power. The rest of the gods, as their merit diminishes, when their lives end, they gradually descend to the human world. They practice diligently, abandon desire, and focus their minds. Just as they saw in their samadhi, they recall where they were born in the past. These people say, 'The Brahma who was born first is permanent, will never change, and will never die. The permanent supreme Brahma created us, is not impermanent, will not change, and will not die.' This is the first view of permanence. Second, if there are non-Buddhist ascetics, there is a Brahma there, who has this view, saying, 'Those forms, feelings, thoughts, actions, and consciousness, these dharmas are permanent, will not change, and will not die. But the elements of earth, water, fire, wind, and space are not permanent and not solid.' Those Brahma people, whose merit is diminished, will eventually die and descend to the human world. These people practice diligently, abandon desire, and focus their minds. Just as they saw in their samadhi, they recall the Brahma they were in the past. These people say, 'Those forms, feelings, thoughts, actions, and consciousness, these dharmas are permanent and solid. But the human elements of earth, water, fire, wind, and space are not permanent, not solid, and will eventually die.' This is the second view of permanence. Third, if there are non-Buddhist ascetics, what do they say? They say there is a heaven called Jituo Potu, where they entertain each other, and after being happy, they never think about being sick in bed again. These people, whose merit is diminished, will eventually die and descend to the human world. These people practice diligently, abandon desire, and focus their minds. Just as they saw in their samadhi, they recall where they were born in the past. These people say, 'Those gods who entertain each other are permanent, will not move, and will not die. But human entertainment is not permanent, not solid, and will eventually die. That heaven is permanent, and the human world is impermanent.' This is the third view of permanence. Fourth, if there are non-Buddhist ascetics, they say there is a heaven called Santi, where they live together, treat each other equally, and when they become angry, they leave their original positions. These gods, whose merit is diminished, will eventually die and descend to the human world. These people practice diligently, abandon desire, and focus their minds. Just as they saw in their samadhi, they recall the heaven they were in the past. These people say, 'Those gods who entertain each other are permanent, solid, and will not die. But I was born in the human world, which is not permanent, not solid, and will eventually die. That heaven is permanent, and my human world is impermanent.' This is the fourth view of permanence. English version: The Buddha said, 'Those non-Buddhist ascetics, each of whom speaks of permanence, and each of whom tells the world that there is permanence, are all contained within these four views, and cannot go beyond these four views. The Buddha fully understands these, and has surpassed them, reaching the most wonderful wisdom, so he neither criticizes nor slanders, and has attained the state of non-action. The Buddha understands pain and pleasure, knows where they arise from, knows the root of their arising, and the Buddha understands these principles with a mind that is not affected by anything. The Dharma that the Buddha understands is profound and thorough, and I fully understand it. If a wise disciple hears it, they will praise the Tathagata. Those non-Buddhist ascetics, in countless past eons, have seen past events, recalled past actions, and on countless paths, each likes to talk about what they know. These are all contained within the eighteen views. What do those non-Buddhist ascetics know? They are those non-Buddhist ascetics who say, 'I was born here naturally, and did not come from another place.' They think that they came from nowhere, and that there was originally no world, and now there is a world. These are all contained within two views. What do those non-Buddhist ascetics know? They are those who say, 'I was born here naturally, and did not come from another place.' They think that there was originally no world, and now there is a world. There is a heaven called the Heaven of No Thought, where they enter a state of no thought and no feeling. If these gods have thoughts, their merit will diminish and be exhausted, and they will eventually die and descend to the human world. These people practice diligently, abandon desire, and focus their minds. Just as they saw in their samadhi, they can no longer recall where they were born in the past.'

。其人便言：『本無有世間，今適有世間。我昔時無，今自然生。』是第一見。第二若有異道人，意念癡，其癡人念言：『本無世間，今適有世間。我本無，今自生有。所以者何？我本無，今自生有，是謂為本無有世間。』是為第二見。其異道人所可，謂我本無所從來生，念無所從生見，謂本無世間，今適有世間者，皆在是二見中，是二見不能復過上。佛皆知是，復過其上絕妙知。是以不譏亦不毀，得無為。佛知痛癢所更樂，知方便所從、起以見，佛無所受意善解。」

佛言：「我所知法，深奧深照，我悉曉了之。若有賢者弟子，聞知者便嗟嘆佛。若有異道人，於過去劫中，見過去事，念昔時行，于可計道，各樂說解知其事者，皆在十八見中。有異道人，一人言我所見有崖底、一人言我所見無崖底、一人言我所見有崖底無崖底、一人言我所見不有崖底亦不無崖底，皆在是四見中。其異道人所知何？謂若有異道人，行如是，自為世間人說有限，我所言至誠，其餘者為癡虛妄言。自為世間人說無限，作是說：『有言，我與世間有限無限，我與世亦不有限亦不無限者。后亦為虛妄語，作是說者為誑語。所以者何？我所見世間有限。』是為第一見。第二若有異道人，所知何？謂言：我所行所見無限，謂知我與世無限。其異道人，見如是，行如是，謂我與世無限，其人說言：『我與世無限，我至誠，其餘者為癡。反言：「我與世有限無限，我與世亦無有限亦不無限。」作是說者為誑語。所以者何？我與世無限。』是為二見。第三若有異道人，所知何？謂其異道人見如是行，謂：『知我與世有限無限，我所言至誠，其餘為癡虛妄語。反言：「我與世有限無限，我與世亦不有限亦不無限。」作是說者為誑語。所以者何？我與世有限無限。』是為第三見。第四若有異道人，所知何？謂其人言：『我念如是行如是見，謂知我與世亦不有限亦不無限，我所言者至誠，其餘者為癡虛妄語。反言：「我與世有限，我與世無限，我與世有限無限。」作是說者為誑語。所以者何？我與世亦不有限亦不無限。』是為第四見。」

佛言：「諸異道人，有言有限、有言無限、有言有限無限、有言亦不有限亦不無限，我及世間者，皆在是四見中，不能復過是四見上。佛皆知是，復過是上絕妙知。是以不譏不毀，得無為。佛知痛癢所更樂，知方便所從起，不受著，佛善解。」

佛言：「我所知法，深奧深照。若有賢者弟子聞知之，便嗟嘆佛。若有異道人，於過去劫中，見過去事，念昔所生處，于不可計道，各樂說解其事者，皆在是十八見中。各異道人共諍說，所言各異，若有問事者，便共諍，所言各異，言：『教我某當如是，教彼人當如是，教餘人當如是，教人當如是不如是。』皆在是四見中。其異道人共諍說，所言各異者何？謂各有異道人，見如是行如是，言：『我不知亦不見，為有後世為無後世；我不知，一切無有後世；我亦不見，我所可不見不知不念是事，如我所說，不如餘者所說。』其人獨語自用：『我所見至誠，其餘為癡。』」

佛言：「受取癡邪見人，身死至泥犁惡道。若有沙門婆羅門，所行多知，黠慧解說，其義諦觀，所語無異，名聞遠方，棄捐他見，來到其所，安諦問之，不能發遣；其異道人，死墮惡道。是為第一見

那人便說：『本來沒有世界，現在才有了世界。我過去沒有，現在自然產生。』這是第一種見解。第二種情況是，如果有其他外道之人，心念愚癡，他們會想：『本來沒有世界，現在才有了世界。我本來沒有，現在自己產生。為什麼呢？我本來沒有，現在自己產生，這就是所謂的本來沒有世界。』這是第二種見解。那些外道之人所持的觀點，認為自己本來無所從來，卻產生了，他們認為本來沒有世界，現在才有了世界，都包含在這兩種見解之中，這兩種見解無法超越。佛陀完全瞭解這些，並且超越了這些，達到了絕妙的智慧。因此，佛陀既不批評也不譭謗，獲得了無為的境界。佛陀瞭解痛苦和快樂的感受，瞭解方便法門的來源和產生，佛陀不受任何執著，善於理解。 佛陀說：『我所知道的法，深奧而深刻，我完全瞭解它。如果有賢明的弟子聽聞並瞭解，就會讚歎佛陀。如果有外道之人，在過去劫中，看到過去的事情，回憶過去的行為，在可以計算的道路上，各自樂於講述和解釋他們所知道的事情，都包含在十八種見解之中。有外道之人，有人說我所見的世界有邊際，有人說我所見的世界沒有邊際，有人說我所見的世界既有邊際又沒有邊際，有人說我所見的世界既不是有邊際也不是沒有邊際，都包含在這四種見解之中。那些外道之人所知道的是什麼呢？他們認為，如果有人像他們一樣修行，就對世人說世界是有限的，我的話是真實的，其他人的話是愚癡虛妄的。他們對世人說世界是無限的，或者說：『有人說，我和世界既有限又無限，或者說我和世界既不是有限也不是無限。』這些都是虛妄的說法，說這些話的人是說謊的。為什麼呢？因為我所見的世界是有限的。』這是第一種見解。第二種情況是，如果有外道之人，他們認為自己所修行所見的世界是無限的，他們認為自己和世界是無限的。這些外道之人，看到並這樣修行，認為自己和世界是無限的，他們會說：『我和世界是無限的，我的話是真實的，其他人的話是愚癡的。』他們反駁說：『我和世界既有限又無限，或者說我和世界既不是有限也不是無限。』說這些話的人是說謊的。為什麼呢？因為我和世界是無限的。』這是第二種見解。第三種情況是，如果有外道之人，他們認為自己所見所行是：『知道我和世界既有限又無限，我的話是真實的，其他人的話是愚癡虛妄的。』他們反駁說：『我和世界既有限又無限，或者說我和世界既不是有限也不是無限。』說這些話的人是說謊的。為什麼呢？因為我和世界既有限又無限。』這是第三種見解。第四種情況是，如果有外道之人，他們會說：『我這樣想，這樣修行，這樣看待，認為自己和世界既不是有限也不是無限，我的話是真實的，其他人的話是愚癡虛妄的。』他們反駁說：『我和世界是有限的，我和世界是無限的，我和世界既有限又無限。』說這些話的人是說謊的。為什麼呢？因為我和世界既不是有限也不是無限。』這是第四種見解。 佛陀說：『那些外道之人，有的說有限，有的說無限，有的說既有限又無限，有的說既不是有限也不是無限，關於我和世界的問題，都包含在這四種見解之中，無法超越這四種見解。佛陀完全瞭解這些，並且超越了這些，達到了絕妙的智慧。因此，佛陀既不批評也不譭謗，獲得了無為的境界。佛陀瞭解痛苦和快樂的感受，瞭解方便法門的來源和產生，不受任何執著，佛陀善於理解。』 佛陀說：『我所知道的法，深奧而深刻。如果有賢明的弟子聽聞並瞭解，就會讚歎佛陀。如果有外道之人，在過去劫中，看到過去的事情，回憶過去所生的地方，在不可計算的道路上，各自樂於講述和解釋他們所知道的事情，都包含在十八種見解之中。各個外道之人互相爭論，所說各不相同，如果有問事的人，他們就會互相爭論，所說各不相同，說：『教我某人應當這樣做，教那個人應當那樣做，教其他人應當這樣做，教人應當這樣做或不應當這樣做。』都包含在這四種見解之中。那些外道之人互相爭論，所說各不相同的原因是什麼呢？因為各有外道之人，看到並這樣修行，說：『我不知道也不見，是否有來世；我不知道，一切都沒有來世；我也沒看見，我所不見、不知、不念的事情，就像我所說的那樣，不像其他人所說的那樣。』他們自言自語，固執己見：『我所見的是真實的，其他人的話是愚癡的。』 佛陀說：『接受愚癡邪見的人，死後會墮入地獄惡道。如果有沙門婆羅門，修行多知，聰明智慧，能夠解釋真諦，所說沒有差異，名聲遠揚，拋棄其他見解，來到他們那裡，認真地詢問，卻不能得到解答；這些外道之人，死後會墮入惡道。』這是第一種見解。

That person then says: 'Originally there was no world, now there is a world. I did not exist before, now I am naturally born.' This is the first view. The second case is, if there are other heretics, whose minds are foolish, they will think: 'Originally there was no world, now there is a world. I did not exist originally, now I am self-born. Why is that? I did not exist originally, now I am self-born, this is what is called originally there was no world.' This is the second view. Those heretics' views, thinking that they originally came from nowhere, yet they came into being, they think that originally there was no world, now there is a world, all are contained within these two views, and these two views cannot be surpassed. The Buddha fully understands these, and surpasses them, reaching the most wonderful wisdom. Therefore, the Buddha neither criticizes nor slanders, and attains the state of non-action. The Buddha understands the feelings of pain and pleasure, understands the source and arising of expedient means, the Buddha is not attached to anything, and is good at understanding. The Buddha said: 'The Dharma that I know is profound and deep, I fully understand it. If there are wise disciples who hear and understand it, they will praise the Buddha. If there are heretics, in past kalpas, seeing past events, recalling past actions, on calculable paths, each is happy to speak and explain what they know, all are contained within the eighteen views. There are heretics, some say that the world I see has a boundary, some say that the world I see has no boundary, some say that the world I see both has a boundary and has no boundary, some say that the world I see is neither with a boundary nor without a boundary, all are contained within these four views. What do those heretics know? They think that if someone practices like them, they will tell the world that the world is limited, my words are true, and others' words are foolish and false. They tell the world that the world is unlimited, or say: 'Some say that I and the world are both limited and unlimited, or say that I and the world are neither limited nor unlimited.' These are all false statements, and those who say these words are lying. Why is that? Because the world I see is limited.' This is the first view. The second case is, if there are heretics, they think that what they practice and see is unlimited, they think that they and the world are unlimited. These heretics, seeing and practicing like this, think that they and the world are unlimited, they will say: 'I and the world are unlimited, my words are true, and others' words are foolish.' They refute: 'I and the world are both limited and unlimited, or say that I and the world are neither limited nor unlimited.' Those who say these words are lying. Why is that? Because I and the world are unlimited.' This is the second view. The third case is, if there are heretics, they think that what they see and practice is: 'Knowing that I and the world are both limited and unlimited, my words are true, and others' words are foolish and false.' They refute: 'I and the world are both limited and unlimited, or say that I and the world are neither limited nor unlimited.' Those who say these words are lying. Why is that? Because I and the world are both limited and unlimited.' This is the third view. The fourth case is, if there are heretics, they will say: 'I think like this, practice like this, and see like this, thinking that I and the world are neither limited nor unlimited, my words are true, and others' words are foolish and false.' They refute: 'I and the world are limited, I and the world are unlimited, I and the world are both limited and unlimited.' Those who say these words are lying. Why is that? Because I and the world are neither limited nor unlimited.' This is the fourth view. The Buddha said: 'Those heretics, some say limited, some say unlimited, some say both limited and unlimited, some say neither limited nor unlimited, regarding the question of me and the world, all are contained within these four views, and cannot surpass these four views. The Buddha fully understands these, and surpasses them, reaching the most wonderful wisdom. Therefore, the Buddha neither criticizes nor slanders, and attains the state of non-action. The Buddha understands the feelings of pain and pleasure, understands the source and arising of expedient means, is not attached to anything, and the Buddha is good at understanding.' The Buddha said: 'The Dharma that I know is profound and deep. If there are wise disciples who hear and understand it, they will praise the Buddha. If there are heretics, in past kalpas, seeing past events, recalling past places of birth, on incalculable paths, each is happy to speak and explain what they know, all are contained within the eighteen views. Various heretics argue with each other, what they say is different, if there are people who ask questions, they will argue with each other, what they say is different, saying: 'Teach me that so-and-so should do this, teach that person should do that, teach others should do this, teach people should do this or should not do this.' All are contained within these four views. What is the reason why those heretics argue with each other, and what they say is different? Because each heretic, seeing and practicing like this, says: 'I do not know nor see, whether there is a next life or not; I do not know, there is no next life at all; I also have not seen, what I have not seen, do not know, do not think about, is like what I say, not like what others say.' They talk to themselves, stubbornly holding onto their own views: 'What I see is true, and others' words are foolish.' The Buddha said: 'Those who accept foolish and wrong views, after death, will fall into the hellish realms of suffering. If there are shramanas and brahmins, who practice with much knowledge, are clever and wise, can explain the true meaning, what they say is without difference, their fame spreads far and wide, they abandon other views, come to them, and ask them carefully, but cannot get an answer; these heretics, after death, will fall into the evil realms.' This is the first view.

。第二若有異道人所知何？謂其異道人，見如是所說如是：『我不知為有善惡之殃福，亦不知為無善惡之殃福，我亦不知亦不見。』若作是語：『有善惡之殃福我爲著，無善惡之殃福我為離著，若我不著為轉還受。』若沙門婆羅門，所行多知，黠慧解說，其義諦觀，所語無異，名聞遠方，棄捐他見，來到其所，安諦問之，不能發遣。其異道人疑，恐畏來問，若有問者，便共諍說：『教某人當如是，教餘人當如是。當如是不如是，亦當如是不如是。』是為第二見。第三若有異道人，所知何？謂其異道人，所見如是所說如是：『不我知何所善何所惡？當行何等不行何等？何所惡道、何所善道？何所是現世寶、何所是後世寶？常當作何等行為苦、當作何等行為樂？』若有沙門婆羅門，所行多知解，其義諦觀，所語無異，名聞遠方，棄捐他見，來到其所，安諦問之：『何所善惡當行？不行何等？何所善惡之道？何所是現後世寶，常當作？何等行為苦樂？』來問之，不能發遣，恐畏惡道，若有問事者便共諍，所言各異：『教某人當如是，教餘人當如是，教人當如是，亦當如是不如是。』為第三見。第四若有異道人，所知何？謂其異道人意念癡，若有問事者，便共諍，所言各異：『教某人當如是，教餘人當如是，當如是不如是，亦當如是亦不如是不如是，亦當如是亦不如是。』是為第四見。所謂異道人共諍，亦說各異，若有問事者，便共諍語：『教某人當如是，教餘人當如是，當如是不如是，亦當如是亦不如是。』者，皆在四見中，不能過是四見上，佛皆知是，所知復過上絕妙知。是以不譏亦不毀，得無為。佛知痛癢更樂，方便知所從起，佛現所受意善解。」

佛言：「我所知法，深奧深照，我悉了。若有賢者弟子聞知者，便嗟嘆佛。若有異道人，於過去劫中，知過去事，念昔時行，于不可計道，各樂說解其事者，皆在是十八見中，是十八見不能復過上。佛如是所知，復過上絕妙知，是以不譏亦不毀，佛現無所受意善解。」

佛言：「我所知法，深奧深照，我悉了。若有賢者弟子聞知之，便嗟嘆佛。若有異道人，于當來劫中，見當來事，念當來事，行不可計道，各樂解說其事者，皆在四十四見中。其異道人所知何？謂于當來劫中，知當來事，行不可計道，各樂說解其事。若有異道人，行想見想，自為世間人說想，在十六見中。其異道人所知何？謂行想見想，為世間說想，在十六見中。其異道人，所見如是行如是，有我色為有後世想，言：『我至誠，其餘為癡。』是為第一見。若有異道人，言：『無色為有我，無後世。』言：『我至誠，其餘者為癡。』是為第二見。若有異道人，行想見想，自為世間人說想者，言：『有色無色有我，我所語至誠其餘者為癡。』是為第三見。若有異道人，言：『亦不有色亦不無色為有我，我至誠，其餘者為癡。』是為第四見。第五若有異道人，言：『有限為我，我至誠，其餘者為癡。』是為第五見。第六若有異道人，言：『無限為有我，我至誠，其餘者為癡。』是為第六見。第七若有異道人，言：『有限無限為有我，我至誠，其餘者為癡。』是為第七見。第八若有異道人，言：『亦不有限亦不無限為有我，我至誠，其餘者為癡。』是為第八見。第九若有異道人，言：『一想為有我，我至誠，其餘者為癡。』是為第九見

現代漢語譯本：第二種異道之人所知的是什麼呢？他們認為，當被問及善惡報應時，會這樣回答：『我不知道是否存在善惡的報應，也不知道是否不存在善惡的報應，我既不知道也看不見。』如果他們這樣說：『有善惡報應，我執著於此；沒有善惡報應，我則不執著。如果我不執著，就會輪迴受苦。』如果有修行多知、聰明善辯、能深入理解義理、所說與真理相符、名聲遠揚的沙門或婆羅門，他們會放棄其他見解，來到這些異道之人面前，認真地詢問，但異道之人卻無法解答。這些異道之人會感到疑惑和恐懼，害怕被問，如果有人提問，他們就會爭辯說：『教導某人應該這樣，教導其他人應該那樣。應該這樣，不應該那樣，也應該這樣，也不應該那樣。』這是第二種見解。第三種異道之人所知的是什麼呢？他們認為，當被問及善惡時，會這樣回答：『我不知道什麼是善，什麼是惡？應該做什麼，不應該做什麼？什麼是惡道，什麼是善道？什麼是現世的珍寶，什麼是來世的珍寶？應該做什麼行為會帶來痛苦，做什麼行為會帶來快樂？』如果有修行多知、能深入理解義理、所說與真理相符、名聲遠揚的沙門或婆羅門，他們會放棄其他見解，來到這些異道之人面前，認真地詢問：『什麼是善惡應該做的？什麼是不應該做的？什麼是善惡之道？什麼是現世和來世的珍寶？應該做什麼行為會帶來痛苦和快樂？』來詢問他們，他們卻無法解答，因為害怕惡道。如果有人提問，他們就會爭辯，所說各不相同：『教導某人應該這樣，教導其他人應該那樣，教導人應該這樣，也應該這樣，也不應該那樣。』這是第三種見解。第四種異道之人所知的是什麼呢？他們認為，這些異道之人思想愚癡，如果有人提問，他們就會爭辯，所說各不相同：『教導某人應該這樣，教導其他人應該那樣，應該這樣，不應該那樣，也應該這樣，也不應該那樣，也應該這樣，也不應該這樣。』這是第四種見解。這些異道之人互相爭論，所說各不相同，如果有人提問，他們就會爭辯說：『教導某人應該這樣，教導其他人應該那樣，應該這樣，不應該那樣，也應該這樣，也不應該那樣。』這些都包含在這四種見解中，無法超出這四種見解。佛陀完全瞭解這些，而且他的智慧遠超這些，所以既不批評也不讚揚，達到了無為的境界。佛陀瞭解痛苦、快樂，方便地知道它們的來源，佛陀清楚地理解自己所感受到的善意。 佛陀說：『我所知的法，深奧而透徹，我完全瞭解。如果有賢明的弟子聽聞並瞭解，就會讚歎佛陀。』如果有異道之人，在過去劫中，知道過去的事情，回憶過去的行為，在不可計數的道路上，各自樂於解釋這些事情，他們都包含在這十八種見解中，這十八種見解無法超出以上範圍。佛陀的智慧遠超這些，所以既不批評也不讚揚，佛陀清楚地理解自己所感受到的善意。 佛陀說：『我所知的法，深奧而透徹，我完全瞭解。如果有賢明的弟子聽聞並瞭解，就會讚歎佛陀。』如果有異道之人，在未來劫中，看到未來的事情，回憶未來的事情，在不可計數的道路上，各自樂於解釋這些事情，他們都包含在這四十四種見解中。這些異道之人所知的是什麼呢？他們認為，在未來劫中，知道未來的事情，在不可計數的道路上，各自樂於解釋這些事情。如果有異道之人，進行思想和見解的活動，為世人解釋思想，這包含在十六種見解中。這些異道之人所知的是什麼呢？他們認為，進行思想和見解的活動，為世人解釋思想，這包含在十六種見解中。這些異道之人，所見所行是這樣的，認為『有我的色身，有來世』，說：『我說的才是真理，其他都是愚癡。』這是第一種見解。如果有異道之人，說：『沒有色身，有我，沒有來世。』說：『我說的才是真理，其他都是愚癡。』這是第二種見解。如果有異道之人，進行思想和見解的活動，為世人解釋思想，說：『有色身和無色身都有我，我說的才是真理，其他都是愚癡。』這是第三種見解。如果有異道之人，說：『既不是有色身也不是無色身有我，我說的才是真理，其他都是愚癡。』這是第四種見解。第五種異道之人，說：『有限的才是我的，我說的才是真理，其他都是愚癡。』這是第五種見解。第六種異道之人，說：『無限的才是我的，我說的才是真理，其他都是愚癡。』這是第六種見解。第七種異道之人，說：『有限和無限都是我的，我說的才是真理，其他都是愚癡。』這是第七種見解。第八種異道之人，說：『既不是有限也不是無限才是我的，我說的才是真理，其他都是愚癡。』這是第八種見解。第九種異道之人，說：『一種想法才是我的，我說的才是真理，其他都是愚癡。』這是第九種見解。

English version: What is known by the second type of heretics? They believe that when asked about the retribution of good and evil, they would answer: 'I do not know whether there is retribution for good and evil, nor do I know whether there is no retribution for good and evil. I neither know nor see.' If they say: 'If there is retribution for good and evil, I am attached to it; if there is no retribution for good and evil, I am not attached to it. If I am not attached, I will be reborn and suffer.' If there are monks or Brahmins who are well-versed in practice, intelligent and eloquent, able to deeply understand the meaning of the teachings, whose words are consistent with the truth, and whose reputation is far-reaching, they would abandon other views and come to these heretics to inquire earnestly, but the heretics would be unable to answer. These heretics would feel doubt and fear, afraid of being questioned. If someone asks, they would argue: 'Teach someone to do this, teach others to do that. It should be this way, it should not be that way, it should be this way, and it should not be that way.' This is the second view. What is known by the third type of heretics? They believe that when asked about good and evil, they would answer: 'I do not know what is good, what is evil? What should be done, what should not be done? What is the evil path, what is the good path? What are the treasures of this life, what are the treasures of the next life? What actions should be done that will bring suffering, what actions should be done that will bring happiness?' If there are monks or Brahmins who are well-versed in practice, able to deeply understand the meaning of the teachings, whose words are consistent with the truth, and whose reputation is far-reaching, they would abandon other views and come to these heretics to inquire earnestly: 'What is good and evil that should be done? What should not be done? What is the path of good and evil? What are the treasures of this life and the next? What actions should be done that will bring suffering and happiness?' When asked, they would be unable to answer, because they fear the evil path. If someone asks, they would argue, their words differing: 'Teach someone to do this, teach others to do that, teach people to do this, and also to do this, and also not to do that.' This is the third view. What is known by the fourth type of heretics? They believe that these heretics are foolish in their thoughts. If someone asks, they would argue, their words differing: 'Teach someone to do this, teach others to do that, it should be this way, it should not be that way, it should be this way, and it should not be that way, it should be this way, and it should not be this way.' This is the fourth view. These heretics argue with each other, their words differing. If someone asks, they would argue: 'Teach someone to do this, teach others to do that, it should be this way, it should not be that way, it should be this way, and it should not be that way.' These are all contained within these four views, and cannot go beyond these four views. The Buddha fully understands these, and his wisdom far surpasses these, so he neither criticizes nor praises, and has attained the state of non-action. The Buddha understands pain and pleasure, and knows their origins through skillful means. The Buddha clearly understands the good intentions he experiences. The Buddha said: 'The Dharma that I know is profound and thorough, and I fully understand it. If there are wise disciples who hear and understand it, they will praise the Buddha.' If there are heretics who, in past kalpas, know past events, recall past actions, and on countless paths, each enjoy explaining these things, they are all contained within these eighteen views, and these eighteen views cannot go beyond the above. The Buddha's wisdom far surpasses these, so he neither criticizes nor praises, and the Buddha clearly understands the good intentions he experiences. The Buddha said: 'The Dharma that I know is profound and thorough, and I fully understand it. If there are wise disciples who hear and understand it, they will praise the Buddha.' If there are heretics who, in future kalpas, see future events, recall future events, and on countless paths, each enjoy explaining these things, they are all contained within these forty-four views. What do these heretics know? They believe that in future kalpas, they know future events, and on countless paths, each enjoy explaining these things. If there are heretics who engage in thoughts and views, and explain thoughts to the world, this is contained within sixteen views. What do these heretics know? They believe that they engage in thoughts and views, and explain thoughts to the world, which is contained within sixteen views. These heretics, what they see and do is like this, they believe 'there is my physical body, there is a next life,' and say: 'What I say is the truth, the rest is foolishness.' This is the first view. If there are heretics who say: 'There is no physical body, there is me, there is no next life.' and say: 'What I say is the truth, the rest is foolishness.' This is the second view. If there are heretics who engage in thoughts and views, and explain thoughts to the world, they say: 'Whether there is a physical body or no physical body, there is me, what I say is the truth, the rest is foolishness.' This is the third view. If there are heretics who say: 'Neither with a physical body nor without a physical body is there me, what I say is the truth, the rest is foolishness.' This is the fourth view. The fifth type of heretics say: 'What is limited is me, what I say is the truth, the rest is foolishness.' This is the fifth view. The sixth type of heretics say: 'What is unlimited is me, what I say is the truth, the rest is foolishness.' This is the sixth view. The seventh type of heretics say: 'What is limited and unlimited is me, what I say is the truth, the rest is foolishness.' This is the seventh view. The eighth type of heretics say: 'Neither limited nor unlimited is me, what I say is the truth, the rest is foolishness.' This is the eighth view. The ninth type of heretics say: 'One thought is me, what I say is the truth, the rest is foolishness.' This is the ninth view.

。第十若有異道人，言：『少思想為有我，我至誠，其餘者為癡。』是為第十見。第十一若有異道人，言：『種種思想為有我，我至誠，其餘者為癡。』是為第十一見。第十二若有異道人，言：『無央數思想為有我，我至誠，其餘者為癡。』是為第十二見。第十三若有異道人，言：『一樂為有我，我至誠，其餘者為癡。』是為第十三見。第十四若有異道人，言：『苦為有我，我至誠，其餘者為癡。』是為第十四見。第十五若有異道人，言：『苦樂為有我，我至誠，其餘者為癡。』是為第十五見。第十六若有異道人，言：『亦不苦亦不樂為有我，我至誠，其餘者為癡。』是為第十六見。」

佛言：「其異道人，行想見想，自為世間說想者，皆在是十六見中，不能復過上。佛皆知是，所知復過上絕妙。佛知是，以不譏亦不毀，得無為。佛知痛癢更樂，知方便所從起，佛現無所著受意善解。」

佛言：「我所知法，深奧深照，我悉了。若有賢者弟子聞知之，便嗟嘆佛。若有異道人，于當來劫中，見當來事，念昔時行，于不可計道，各樂解說其事，悉在四十四見中。其異道人何？謂若有異道人，行無常見無常，自為世間人說無常，悉在八見中。其異道人所行何？謂行無想見無想，自為世間人說無想。其異道人，見如是行如是，有色為有我無想，死無後世。言：『我至誠，其餘者為癡。』是為第一見。第二若有異道人，所知何？謂行無想見無想，自為世間人說無想，謂：『無色為有我無想，死無後世，我至誠，其餘者為癡。』是為第二見。第三見若有異道人，言：『有色無色為有我無想，死無後世，我至誠，其餘者為癡。』是為第三見。第四見若有異道人，亦非有色亦不無色，為有我及世，死無後世，我至誠，其餘者為癡。是為第四見。第五見若有異道人，言：『我為與世有限，我至誠，其餘者為癡。』是為第五見。第六見若有異道人，言：『我與世無限，我至誠，其餘者為癡。』是為第六見。第七見若有異道人，有限無限，我至誠，其餘者為癡。是為第七見。第八見若有異道人，言：『亦不有限亦非無限，我至誠，其餘者為癡。』是為第八見。」

佛言：「若有異道人，于當來劫，見當來事，所知言各異，皆在四十四見中。其異道人，所知何？謂見無想行無想，亦不無想見，謂知我與世無有想，皆在是八見中。第一見若有異道人，見如是行如是，有色為有我，亦不有想亦不無想，死有後世，我至誠，其餘者為癡。是為第一見。若有異道人，言：『有色無色為有我，亦不有想亦不無想，死有後世，我至誠，其餘者為癡。』是為第二見。第三見若有異道人，言：『有色無色為有我，亦不有想亦不無想於後世，我至誠，其餘者為癡。』是為第三見。第四見若有異道人，亦不有色亦不無色為有我，亦不有想亦不無想於後世，我至誠，其餘者為癡。是為第四見。第五見若有異道人，言：『有限為有我，亦不有想亦不無想於後世，我至誠，其餘者為癡。』是為第五見。第六見若有異道人，言：『無限為有我，亦不有想亦不無想於後世，我至誠，其餘者為癡。』是為第六見。第七見若有異道人，言：『有限無限為有我，亦不有想亦不無想於後世，我至誠，其餘者為癡。』是為第七見。第八見若有異道人，言：『亦不有限亦不無限為有我，亦不有想亦不無想於後世，我至誠，其餘者為癡

第十種觀點是，如果有其他道的人說：『少許思想就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十種觀點。 第十一種觀點是，如果有其他道的人說：『各種各樣的思想就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十一種觀點。 第十二種觀點是，如果有其他道的人說：『無數的思想就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十二種觀點。 第十三種觀點是，如果有其他道的人說：『一種快樂就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十三種觀點。 第十四種觀點是，如果有其他道的人說：『痛苦就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十四種觀點。 第十五種觀點是，如果有其他道的人說：『痛苦和快樂就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十五種觀點。 第十六種觀點是，如果有其他道的人說：『既不痛苦也不快樂就認為有我，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第十六種觀點。 佛陀說：『那些其他道的人，執著于思想和見解，自認為是在向世人闡述思想的人，都包含在這十六種觀點之中，不能超出這些。佛陀完全瞭解這些，而且佛陀的智慧遠超這些，是絕妙的。佛陀瞭解這些，所以既不批評也不讚揚，從而達到無為的境界。佛陀瞭解痛苦、快樂和不苦不樂，瞭解它們產生的根源，佛陀展現出無所執著的接受和善解。』 佛陀說：『我所瞭解的法，深奧而深刻，我完全明瞭。如果有賢明的弟子聽聞並瞭解這些，就會讚歎佛陀。如果有其他道的人，在未來的劫數中，看到未來的事情，回憶過去的行為，在不可計數的道路上，各自樂於解釋他們的事情，都包含在四十四種觀點之中。』 『那些其他道的人是什麼樣的呢？就是那些執著于無常的見解，自認為是在向世人闡述無常的人，都包含在八種觀點之中。那些其他道的人所執著的是什麼呢？就是那些執著于無想的見解，自認為是在向世人闡述無想的人。這些其他道的人，認為自己所見所行是正確的，認為有色身就是有我，沒有思想，死後就沒有來世。他們說：『我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第一種觀點。 第二種觀點是，如果有其他道的人，他們所瞭解的是什麼呢？就是那些執著于無想的見解，自認為是在向世人闡述無想的人，認為無色身就是有我，沒有思想，死後就沒有來世。他們說：『我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第二種觀點。 第三種觀點是，如果有其他道的人說：『有色身和無色身都是有我，沒有思想，死後就沒有來世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第三種觀點。 第四種觀點是，如果有其他道的人說：『既不是有色身也不是無色身，就是有我和世界，死後就沒有來世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第四種觀點。 第五種觀點是，如果有其他道的人說：『我認為我和世界是有限的，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第五種觀點。 第六種觀點是，如果有其他道的人說：『我認為我和世界是無限的，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第六種觀點。 第七種觀點是，如果有其他道的人說：『我認為我和世界既是有限的又是無限的，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第七種觀點。 第八種觀點是，如果有其他道的人說：『我認為我和世界既不是有限的也不是無限的，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第八種觀點。 佛陀說：『如果有其他道的人，在未來的劫數中，看到未來的事情，他們所瞭解和說的各不相同，都包含在四十四種觀點之中。那些其他道的人，他們所瞭解的是什麼呢？就是那些執著于無想的修行，也看不到無想的見解，認為自己瞭解我和世界沒有思想，都包含在這八種觀點之中。』 第一種觀點是，如果有其他道的人，認為自己所見所行是正確的，認為有色身就是有我，既不是有思想也不是沒有思想，死後有來世，我的觀點是真誠的，其他人的觀點都是愚癡的。這就是第一種觀點。 如果有其他道的人說：『有色身和無色身都是有我，既不是有思想也不是沒有思想，死後有來世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第二種觀點。 第三種觀點是，如果有其他道的人說：『有色身和無色身都是有我，既不是有思想也不是沒有思想，在後世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第三種觀點。 第四種觀點是，如果有其他道的人說：『既不是有色身也不是無色身，就是有我，既不是有思想也不是沒有思想，在後世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第四種觀點。 第五種觀點是，如果有其他道的人說：『有限就是有我，既不是有思想也不是沒有思想，在後世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第五種觀點。 第六種觀點是，如果有其他道的人說：『無限就是有我，既不是有思想也不是沒有思想，在後世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第六種觀點。 第七種觀點是，如果有其他道的人說：『有限和無限就是有我，既不是有思想也不是沒有思想，在後世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第七種觀點。 第八種觀點是，如果有其他道的人說：『既不是有限也不是無限就是有我，既不是有思想也不是沒有思想，在後世，我的觀點是真誠的，其他人的觀點都是愚癡的。』這就是第八種觀點。

The tenth view is, if there are other path people who say: 'A little thought is considered to have a self, my view is sincere, and the views of others are foolish.' This is the tenth view. The eleventh view is, if there are other path people who say: 'Various thoughts are considered to have a self, my view is sincere, and the views of others are foolish.' This is the eleventh view. The twelfth view is, if there are other path people who say: 'Countless thoughts are considered to have a self, my view is sincere, and the views of others are foolish.' This is the twelfth view. The thirteenth view is, if there are other path people who say: 'One kind of happiness is considered to have a self, my view is sincere, and the views of others are foolish.' This is the thirteenth view. The fourteenth view is, if there are other path people who say: 'Suffering is considered to have a self, my view is sincere, and the views of others are foolish.' This is the fourteenth view. The fifteenth view is, if there are other path people who say: 'Suffering and happiness are considered to have a self, my view is sincere, and the views of others are foolish.' This is the fifteenth view. The sixteenth view is, if there are other path people who say: 'Neither suffering nor happiness is considered to have a self, my view is sincere, and the views of others are foolish.' This is the sixteenth view. The Buddha said: 'Those other path people, who are attached to thoughts and views, and who consider themselves to be explaining thoughts to the world, are all included in these sixteen views and cannot go beyond them. The Buddha fully understands these, and the Buddha's wisdom far surpasses these, it is exquisite. The Buddha understands these, so he neither criticizes nor praises, thus reaching the state of non-action. The Buddha understands pain, pleasure, and neither pain nor pleasure, and understands the roots from which they arise. The Buddha shows acceptance and understanding without attachment.' The Buddha said: 'The Dharma that I understand is profound and deep, and I fully understand it. If there are wise disciples who hear and understand these, they will praise the Buddha. If there are other path people, in future kalpas, who see future events, recall past actions, and on countless paths, each is happy to explain their affairs, they are all included in the forty-four views.' 'What are those other path people like? They are those who are attached to the view of impermanence, and who consider themselves to be explaining impermanence to the world, they are all included in the eight views. What are those other path people attached to? They are those who are attached to the view of non-thought, and who consider themselves to be explaining non-thought to the world. These other path people, believe that what they see and do is correct, that having a physical body is having a self, without thought, and that there is no afterlife after death. They say: 'My view is sincere, and the views of others are foolish.' This is the first view. The second view is, if there are other path people, what do they understand? They are those who are attached to the view of non-thought, and who consider themselves to be explaining non-thought to the world, believing that having no physical body is having a self, without thought, and that there is no afterlife after death. They say: 'My view is sincere, and the views of others are foolish.' This is the second view. The third view is, if there are other path people who say: 'Having a physical body and not having a physical body are both having a self, without thought, and that there is no afterlife after death, my view is sincere, and the views of others are foolish.' This is the third view. The fourth view is, if there are other path people who say: 'Neither having a physical body nor not having a physical body, is having a self and the world, and that there is no afterlife after death, my view is sincere, and the views of others are foolish.' This is the fourth view. The fifth view is, if there are other path people who say: 'I believe that I and the world are finite, my view is sincere, and the views of others are foolish.' This is the fifth view. The sixth view is, if there are other path people who say: 'I believe that I and the world are infinite, my view is sincere, and the views of others are foolish.' This is the sixth view. The seventh view is, if there are other path people who say: 'I believe that I and the world are both finite and infinite, my view is sincere, and the views of others are foolish.' This is the seventh view. The eighth view is, if there are other path people who say: 'I believe that I and the world are neither finite nor infinite, my view is sincere, and the views of others are foolish.' This is the eighth view. The Buddha said: 'If there are other path people, in future kalpas, who see future events, what they understand and say is different, they are all included in the forty-four views. What do those other path people understand? They are those who are attached to the practice of non-thought, and who do not see the view of non-thought, believing that they understand that I and the world have no thought, they are all included in these eight views.' The first view is, if there are other path people, who believe that what they see and do is correct, that having a physical body is having a self, neither having thought nor not having thought, and that there is an afterlife after death, my view is sincere, and the views of others are foolish. This is the first view. If there are other path people who say: 'Having a physical body and not having a physical body are both having a self, neither having thought nor not having thought, and that there is an afterlife after death, my view is sincere, and the views of others are foolish.' This is the second view. The third view is, if there are other path people who say: 'Having a physical body and not having a physical body are both having a self, neither having thought nor not having thought, in the afterlife, my view is sincere, and the views of others are foolish.' This is the third view. The fourth view is, if there are other path people who say: 'Neither having a physical body nor not having a physical body, is having a self, neither having thought nor not having thought, in the afterlife, my view is sincere, and the views of others are foolish.' This is the fourth view. The fifth view is, if there are other path people who say: 'Finite is having a self, neither having thought nor not having thought, in the afterlife, my view is sincere, and the views of others are foolish.' This is the fifth view. The sixth view is, if there are other path people who say: 'Infinite is having a self, neither having thought nor not having thought, in the afterlife, my view is sincere, and the views of others are foolish.' This is the sixth view. The seventh view is, if there are other path people who say: 'Finite and infinite is having a self, neither having thought nor not having thought, in the afterlife, my view is sincere, and the views of others are foolish.' This is the seventh view. The eighth view is, if there are other path people who say: 'Neither finite nor infinite is having a self, neither having thought nor not having thought, in the afterlife, my view is sincere, and the views of others are foolish.' This is the eighth view.

。』是為第八見。」

佛言：「若有異道人，亦不有想亦不無想行，亦不有想亦不無想見，亦不有想行亦不有想見，皆在是八見中，不能復過是八見上。佛皆知是，所知復過上絕妙知，是以不譏亦不毀，得無為。佛知痛癢所更樂，方便知所從起，佛現無所著意解脫。」

佛言：「我所知法，深奧深照，我悉了。若有賢者弟子聞知，便說佛功德。」

佛言：「若有異道人，當來劫見當來事，于無央數道，所知言各異，皆在四十四見中。其異道人，所知何？謂若有異道人，言：『無行無有見，無有人念空知。』皆在七見中。其異道人，言：『無行無有見，無有人念空者，所知何？謂若有異道人，見如是如是諸我色四大，父母所生，以飲食而長，在非常沐浴衣，身死在地，骨節解墮，別離異處，風吹其身，破碎壞敗，以後世不復生死，如是便滅盡。』是為第一見。第二見覆有異道人，言：『死非如此破敗，更有我復過其上。何所是我逾上者？其我者，色天及欲行天，彼我者若死壞敗，後世不復生死。』是為第二見。第三見若有異道人，言：『我者死非如此壞敗，更有異我，復過其上。其我者色無意故，彼我若死壞敗，後世不復生死。』是為第三見。第四見覆有異道人，言：『我者非如此死壞敗，更有我復過其上。其我者何？謂其我皆過諸色想天，悉逾瞋恚想天，念種種無央數虛空知行。其我若死壞敗，後世不復生死。』是為第四見。第五見覆有異道人，言：『我者不如死壞敗，更有我復過其上。其我者何？謂其我皆喻一切虛空知天，無央數名識知天。所念行其天，若不壞敗時，後世便不復生死。』是為第五見。第六見覆有異道人，言：『我者不如此死壞敗，更有我復過其上。其我者何？謂皆逾一切識知天，不復著，名無識知念行。其天我者死壞敗，後世不復生死。』是為第六見。第七見覆有異道人，言：『我者非如此死壞敗，更有我復過其上。其我者何？謂皆逾一切無識知天。其天人無想有想念行。其天我者死壞敗時，後世便不復生死。』是為第七見。」

佛言：「所可謂異道人行滅壞見無行無有想無人念空，皆在是七見中，於七見中不復能過上。佛皆知是，所知復過其上絕妙知，是以不譏亦不毀之，得無為。佛知痛癢所更樂故，便知所從起、起以現，佛無所著意善解。我所知法，深奧深照，悉了知。若有賢者弟子聞知，便說佛功德。」

佛言：「若有異道人，于當來劫中見當來，于無央數道，所說各異，皆在四十四見中。復有異道人自說：『今現念行無為，現在見無為。』若人至其所，便為說：『現在無為。』皆在五見中。有異道人，見如是，說行亦爾，其在殿舍自快，以五欲自娛樂。其人言：『我現在得無為。』是為第一見。第二見覆有異道人，言：『不如餘者言有我，現在無為也，更有現在得無為。何謂現在無為？若比丘離欲，脫惡不善之法，意念行善安樂，便第一禪。其人滅盡，我者後世不復生死，是我現在得無為。』是為第二見。第三見覆有沙門道人，復言：『不如餘者所說，不用此我現在得無為，更有現無為，復過其上。何謂現在無為？其比丘滅意內寂定，其志一不念亦不行，三昧喜樂，便行第二禪，其人滅盡現在得無為。』是為第三見。第四見覆有沙門道人言：『不如餘者言，不用此我現在得無為，更有現無為，復過其上

佛陀說：『這是第八種見解。』 佛陀說：『如果有其他道的人，他們既不是有想也不是無想的修行，既不是有想也不是無想的見解，既不是有想的修行也不是有想的見解，都包含在這八種見解之中，不能超越這八種見解。佛陀完全瞭解這些，所知遠超這些，達到絕妙的智慧，因此既不批評也不譭謗，從而獲得無為的境界。佛陀知道痛苦、癢、所感受的快樂，方便地知道它們從何而起，佛陀展現出無所執著的解脫。』 佛陀說：『我所知道的法，深奧而深刻，我完全瞭解。如果有賢能的弟子聽聞並瞭解，就會讚歎佛陀的功德。』 佛陀說：『如果有其他道的人，在未來的劫數中看到未來的事情，在無數的道路上，他們的見解各不相同，都包含在四十四種見解之中。那些其他道的人，他們知道什麼呢？如果其他道的人說：『沒有修行，沒有見解，沒有人念空知。』都包含在七種見解之中。那些其他道的人，說：『沒有修行，沒有見解，沒有人念空者，他們知道什麼呢？如果其他道的人，看到這樣的我，由四大構成，父母所生，以飲食而長，穿著無常的沐浴衣，身體死後倒在地上，骨節散落，分離在不同的地方，風吹散身體，破碎腐爛，死後不再有生死，這樣就滅盡了。』這是第一種見解。第二種見解是，其他道的人說：『死亡不是這樣破敗，還有我超越其上。我超越其上是什麼呢？我的存在是色界天和欲界天，他們的我如果死亡破敗，死後不再有生死。』這是第二種見解。第三種見解是，其他道的人說：『我的存在不是這樣破敗，還有另一個我超越其上。我的存在是無色無意的，他們的我如果死亡破敗，死後不再有生死。』這是第三種見解。第四種見解是，其他道的人說：『我的存在不是這樣死亡破敗，還有我超越其上。我的存在是什麼呢？我的存在超越了所有色想天，超越了所有瞋恚想天，念著種種無數的虛空知行。他們的我如果死亡破敗，死後不再有生死。』這是第四種見解。第五種見解是，其他道的人說：『我的存在不如這樣死亡破敗，還有我超越其上。我的存在是什麼呢？我的存在就像一切虛空知天，無數的名識知天。所念所行的天，如果不破敗，死後便不再有生死。』這是第五種見解。第六種見解是，其他道的人說：『我的存在不是這樣死亡破敗，還有我超越其上。我的存在是什麼呢？我的存在超越了一切識知天，不再執著，名為無識知念行。他們的我如果死亡破敗，死後不再有生死。』這是第六種見解。第七種見解是，其他道的人說：『我的存在不是這樣死亡破敗，還有我超越其上。我的存在是什麼呢？我的存在超越了一切無識知天。他們的天人無想有想念行。他們的我如果死亡破敗，死後便不再有生死。』這是第七種見解。』 佛陀說：『那些所謂的其他道的人，他們的修行是滅壞的見解，沒有修行，沒有想法，沒有人念空，都包含在這七種見解之中，不能超越這七種見解。佛陀完全瞭解這些，所知遠超這些，達到絕妙的智慧，因此既不批評也不譭謗，從而獲得無為的境界。佛陀知道痛苦、癢、所感受的快樂，便知道它們從何而起，並展現出來，佛陀無所執著，意念善解。我所知道的法，深奧而深刻，完全瞭解。如果有賢能的弟子聽聞並瞭解，就會讚歎佛陀的功德。』 佛陀說：『如果有其他道的人，在未來的劫數中看到未來，在無數的道路上，他們的說法各不相同，都包含在四十四種見解之中。還有其他道的人自己說：『現在念行無為，現在見無為。』如果有人到他們那裡，他們就會說：『現在無為。』都包含在五種見解之中。有其他道的人，看到這樣，說修行也是這樣，他們在殿舍里自娛自樂，用五欲來娛樂自己。這些人說：『我現在得到無為。』這是第一種見解。第二種見解是，其他道的人說：『不如其他人所說有我，現在無為，還有現在得到無為。什麼是現在無為？如果比丘離開慾望，脫離邪惡不善的法，意念修行善和安樂，就進入初禪。這個人滅盡，我的存在死後不再有生死，這就是我現在得到的無為。』這是第二種見解。第三種見解是，有沙門道人說：『不如其他人所說，不用這個我現在得到無為，還有現在無為，超越其上。什麼是現在無為？比丘滅盡內心的寂靜，他的意志專一，不念也不行，三昧喜樂，就進入第二禪，這個人滅盡，現在得到無為。』這是第三種見解。第四種見解是，有沙門道人說：『不如其他人所說，不用這個我現在得到無為，還有現在無為，超越其上。

The Buddha said, 'This is the eighth view.' The Buddha said, 'If there are other path people, who practice neither with thought nor without thought, who have neither with thought nor without thought views, who neither practice with thought nor have with thought views, all are included in these eight views, and cannot surpass these eight views. The Buddha fully understands these, and what is known surpasses these, reaching the most wonderful wisdom, therefore neither criticizing nor slandering, thus attaining the state of non-action. The Buddha knows pain, itching, and the pleasure experienced, and expediently knows where they arise from, and the Buddha manifests detachment and liberation.' The Buddha said, 'The Dharma that I know is profound and deep, and I fully understand it. If there are virtuous disciples who hear and understand, they will praise the Buddha's merits.' The Buddha said, 'If there are other path people, who in future kalpas see future events, on countless paths, their views are different, all are included in the forty-four views. What do those other path people know? If other path people say: 'There is no practice, no view, no one who contemplates emptiness.' all are included in the seven views. What do those other path people, who say: 'There is no practice, no view, no one who contemplates emptiness,' know? If other path people see such a self, composed of the four great elements, born of parents, nourished by food, wearing impermanent bathing clothes, the body dies and falls to the ground, the joints scatter, separated in different places, the wind blows the body, broken and decayed, after death there is no more birth and death, thus it is extinguished.' This is the first view. The second view is that other path people say: 'Death is not so decayed, there is another self that surpasses it. What is the self that surpasses it? The self is in the form realm and the desire realm, if their self dies and decays, after death there is no more birth and death.' This is the second view. The third view is that other path people say: 'My existence is not so decayed, there is another self that surpasses it. My existence is without form and intention, if their self dies and decays, after death there is no more birth and death.' This is the third view. The fourth view is that other path people say: 'My existence is not so decayed, there is another self that surpasses it. What is my existence? My existence surpasses all form thought heavens, surpasses all anger thought heavens, contemplating all kinds of countless empty space knowledge practices. If their self dies and decays, after death there is no more birth and death.' This is the fourth view. The fifth view is that other path people say: 'My existence is not so decayed, there is another self that surpasses it. What is my existence? My existence is like all empty space knowledge heavens, countless name consciousness knowledge heavens. The heavens that are contemplated and practiced, if they do not decay, after death there is no more birth and death.' This is the fifth view. The sixth view is that other path people say: 'My existence is not so decayed, there is another self that surpasses it. What is my existence? My existence surpasses all consciousness knowledge heavens, no longer attached, called no consciousness knowledge contemplation practice. If their self dies and decays, after death there is no more birth and death.' This is the sixth view. The seventh view is that other path people say: 'My existence is not so decayed, there is another self that surpasses it. What is my existence? My existence surpasses all no consciousness knowledge heavens. Their heavenly beings have no thought and have thought contemplation practice. If their self dies and decays, after death there is no more birth and death.' This is the seventh view.' The Buddha said, 'Those so-called other path people, their practice is a view of destruction, without practice, without thought, no one contemplates emptiness, all are included in these seven views, and cannot surpass these seven views. The Buddha fully understands these, and what is known surpasses these, reaching the most wonderful wisdom, therefore neither criticizing nor slandering, thus attaining the state of non-action. The Buddha knows pain, itching, and the pleasure experienced, and knows where they arise from, and manifests it, the Buddha is detached, and the mind is well understood. The Dharma that I know is profound and deep, and I fully understand it. If there are virtuous disciples who hear and understand, they will praise the Buddha's merits.' The Buddha said, 'If there are other path people, who in future kalpas see the future, on countless paths, their sayings are different, all are included in the forty-four views. There are also other path people who say themselves: 'Now the practice of non-action, now the view of non-action.' If someone goes to them, they will say: 'Now non-action.' All are included in the five views. There are other path people, who see this, and say that practice is also like this, they enjoy themselves in the palace, and entertain themselves with the five desires. These people say: 'I have now attained non-action.' This is the first view. The second view is that other path people say: 'It is not as others say that there is a self, now non-action, there is also now attaining non-action. What is now non-action? If a bhikkhu leaves desire, escapes evil and unwholesome dharmas, and practices good and peaceful thoughts, then enters the first dhyana. This person is extinguished, my existence after death is no more birth and death, this is what I have now attained non-action.' This is the second view. The third view is that there are shramana path people who say: 'It is not as others say, I do not use this now I have attained non-action, there is also now non-action, surpassing it. What is now non-action? The bhikkhu extinguishes the inner silence, his will is focused, neither thinking nor acting, samadhi joy, then enters the second dhyana, this person is extinguished, now attaining non-action.' This is the third view. The fourth view is that there are shramana path people who say: 'It is not as others say, I do not use this now I have attained non-action, there is also now non-action, surpassing it.'

。何謂現在無為？其有比丘，喜離淫妷悅觀行，常寂悅身行如賢者，所觀行常安，便行第三禪。』是為第四見。第五見覆有沙門道人，言：『不如餘者言，不用此現在得無為。更有現在無為，復過其上。何謂現在無為？其有比丘，斷樂斷苦，無有昔時可意不可意，亦不苦亦不樂，常奉清凈，便行第四禪。其人現在得無為滅盡，以後世不復生死。』是為第五見。」

佛言：「所可謂有沙門道人，說現在無為，見現在無為者，念現在無為者，皆在是五見中，不能復過是五見上。佛皆知是，所知復逾上絕妙知。是以不譏亦不毀，得無為。佛知痛癢所更樂，方便知所從起以現，佛無所著意善解，我所知法，深奧深照，我悉了知。若有賢者弟子聞知之，便說佛功德。」

佛言：「彼異道人，念常見常，為人說：『我世有常在。』是四見中者，用不知示現，故不得道行精進。乃知是習因緣，不習因緣，用是成因緣，用是不成因緣，不得其處。」

佛言：「彼異道人說上中行各現所各自為人說世常，在二見中者，用不知不見不得道行精進，乃知是習因緣、不習因緣，用是成因緣，不得其處。」

佛言：「若有異道人，各念常見常，各為人說，我與世有常，在四見中者，用不知不見故不得道，習因緣、不習因緣，是用因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人，有言有限，又言無限，有言有限無限，又言亦不有限亦不無限，我及世，在四見中者，用不知不見不得道行精進，乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人共諍言，所說各異，在四見中者，用不知不見故，不習道行精進，乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人，說想行想，為人說：『我與世有想。』在十六見中者，用不知不見故，不得道行精進，乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人，念無想見無想，為人解說我與世無想，在八見中者，用不知不見故，不得道行精進。乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人，亦不念想亦不無想，為人說：『我與世無想。』在八見中者，用不知不見故，不得道行精進。乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人說滅壞，常為人說：『我與世滅壞。』在七見中者，用不知不見故，不得道行精進。乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「彼諸異道人，說現在無為，見現在無常，為人說現在無為，在五見中者，用不知不見故，不得道行精進。乃知是習因緣、不習因緣。用是因緣成，用是因緣不成，不得其處。」

佛言：「若有異道人，於過去劫中，見過去事，于無央數道各各異，在十八見中。彼諸異道人，于當來劫中，見當來事，于無央數道，所說各異，在四十四見者，合皆在是六十二見，往還其中，于彼住在，厥中生俱會行，于網中生死不得出。」

佛言：「譬如工捕魚師，若捕魚弟子，持么目網下著小泉中，下以便前住若坐，其人念言：『水少，諸魚浮游，皆上網上。』往往在其中不得出

現代漢語譯本：『什麼是所謂的「現在無為」呢？有一種比丘，喜歡遠離淫慾，樂於觀察修行，常常寂靜喜悅，身行如同賢者，所觀察的修行常常安穩，便進入第三禪。』這是第四種見解。第五種見解又有沙門道人說：『不如其他人所說，不用這種現在得到的無為。還有一種現在無為，比它更高。什麼是所謂的「現在無為」呢？有一種比丘，斷絕了快樂和痛苦，沒有了過去可意和不可意，既不苦也不樂，常常奉行清凈，便進入第四禪。這個人現在就得到了無為的滅盡，以後世不再有生死。』這是第五種見解。 佛說：『那些所謂的沙門道人，說現在無為，見到現在無為，想到現在無為的，都在這五種見解之中，不能超出這五種見解之上。佛都知道這些，所知道的又超越了這些絕妙的知見。因此，不譏諷也不譭謗，而能得到無為。佛知道痛苦和快樂的感受，方便地知道它們從哪裡產生，並能顯現出來。佛沒有執著，意念善解，我所知道的法，深奧而深刻，我完全瞭解。如果有賢明的弟子聽聞並瞭解這些，就會讚歎佛的功德。』 佛說：『那些外道之人，執著于常見，常常對人說：「我的世界是常在的。」屬於這四種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，說上中下各種修行，各自對人說世界是常在的，屬於這兩種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，卻不能找到真正的解脫之處。』 佛說：『如果有外道之人，各自執著于常見，各自對人說，我和世界是常在的，屬於這四種見解的人，因為不瞭解實相，所以不能得道。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，有的說有限，有的說無限，有的說有限又無限，有的說既不有限也不無限，說我和世界是這樣的，屬於這四種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，互相爭論，所說的各不相同，屬於這四種見解的人，因為不瞭解實相，所以不能修行精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，說有想，執著于有想，對人說：「我和世界是有想的。」屬於這十六種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，執著于無想，認為無想，對人說我和世界是無想的，屬於這八種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，既不執著于有想也不執著于無想，對人說：「我和世界是無想的。」屬於這八種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，說滅壞，常常對人說：「我和世界是滅壞的。」屬於這七種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『那些外道之人，說現在無為，認為現在是無常的，對人說現在是無為的，屬於這五種見解的人，因為不瞭解實相，所以不能得道，修行不能精進。他們只知道習因緣，不習因緣，用這個來成就因緣，用這個來不成因緣，卻不能找到真正的解脫之處。』 佛說：『如果有外道之人，在過去劫中，看到過去的事情，在無數的道路上各不相同，屬於這十八種見解。那些外道之人，在未來劫中，看到未來的事情，在無數的道路上，所說的各不相同，屬於這四十四種見解。總共都在這六十二種見解之中，往來其中，住在其中，在其中生起，聚集，修行，就像在網中一樣，生死不得解脫。』 佛說：『譬如一個熟練的漁夫，或者捕魚的弟子，拿著細密的網，放到小水泉中，然後站在或坐在網前，心裡想著：「水淺，魚兒浮游，都會到網上來。」魚兒往往在其中，卻不能逃脫。』

English version: 'What is meant by 'present non-doing'? There is a bhikkhu who delights in abandoning sexual desire, enjoys observing practice, is always peaceful and joyful, behaves like a wise person, whose observed practice is always stable, and then enters the third jhana.' This is the fourth view. The fifth view is that there are other ascetics who say: 'It is not as others say, this present attainment of non-doing is not enough. There is another present non-doing that is superior to it. What is meant by 'present non-doing'? There is a bhikkhu who has cut off pleasure and pain, has no past agreeable or disagreeable experiences, is neither in pain nor in pleasure, always practices purity, and then enters the fourth jhana. This person now attains the extinction of non-doing, and will not be reborn in future lives.' This is the fifth view. The Buddha said: 'Those so-called ascetics who speak of present non-doing, see present non-doing, and think of present non-doing, are all within these five views, and cannot go beyond these five views. The Buddha knows all of this, and what he knows surpasses these wonderful views. Therefore, he neither criticizes nor praises, and attains non-doing. The Buddha knows the feelings of pain and pleasure, skillfully knows where they arise from, and can manifest them. The Buddha has no attachments, his mind is well-understood, and the Dharma that I know is profound and deep, and I fully understand it. If a wise disciple hears and understands these things, they will praise the Buddha's virtues.' The Buddha said: 'Those non-Buddhist ascetics, clinging to the view of permanence, often say to people: 'My world is permanent.' Those who hold these four views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, speaking of upper, middle, and lower practices, each tell people that the world is permanent, those who hold these two views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, but they cannot find the true place of liberation.' The Buddha said: 'If there are non-Buddhist ascetics, each clinging to the view of permanence, each telling people that I and the world are permanent, those who hold these four views, because they do not understand reality, cannot attain the path. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, some say it is finite, some say it is infinite, some say it is both finite and infinite, and some say it is neither finite nor infinite, saying that I and the world are like this, those who hold these four views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, arguing with each other, saying different things, those who hold these four views, because they do not understand reality, cannot progress in their practice. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, speaking of perception, clinging to perception, telling people: 'I and the world have perception.' Those who hold these sixteen views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, clinging to non-perception, thinking of non-perception, telling people that I and the world are without perception, those who hold these eight views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, neither clinging to perception nor non-perception, telling people: 'I and the world are without perception.' Those who hold these eight views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, speaking of destruction, often telling people: 'I and the world are destroyed.' Those who hold these seven views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'Those non-Buddhist ascetics, speaking of present non-doing, thinking that the present is impermanent, telling people that the present is non-doing, those who hold these five views, because they do not understand reality, cannot attain the path, and their practice cannot progress. They only know about conditioned causes and unconditioned causes, using this to create causes, and using this to not create causes, but they cannot find the true place of liberation.' The Buddha said: 'If there are non-Buddhist ascetics, in past kalpas, seeing past events, on countless different paths, holding these eighteen views. Those non-Buddhist ascetics, in future kalpas, seeing future events, on countless different paths, saying different things, holding these forty-four views. All of them are within these sixty-two views, going back and forth within them, dwelling within them, arising within them, gathering, practicing, like being in a net, unable to escape from birth and death.' The Buddha said: 'It is like a skilled fisherman, or a disciple of a fisherman, holding a fine net, placing it in a small spring, and then standing or sitting in front of the net, thinking: 'The water is shallow, the fish are floating, they will all come to the net.' The fish are often within it, but cannot escape.'

。」

佛言：「如是諸異道人，於過去劫中，見過去事，識昔時行，于無央數道，所說言各異，在十八見者，若有異道人，于當來劫中，見當來事，念說當來事，于無央數道所說各異，在四十四見中者，皆在是六十二見往還，于其中住，在其中生死，俱合會行，在羅網中不得出。」

佛言：「比丘！佛身皆斷諸著，常在厥住。諸天及人民悉見，佛般泥洹后不能見也。」

佛說是經時，三千大千世界六反震動。爾時，那耶和留比丘，在佛前住，以扇扇佛。於是賢者那耶和留，長跪叉手白佛：「未曾有天中天！是經深，乃如是深照，天中天！是經名為何等？云何持名？」

佛告那耶和留：「拘樓秦佛、如來、無所著、等正覺說是經時，名為『法網』；迦葉佛、如來、無所著、等正覺說是經時，名為『見網』；今我亦說是經，名為『梵網』。」

佛說如是。諸比丘皆歡喜，前為佛作禮而去

現代漢語譯本：佛說：『那些外道之人，在過去劫中，能看到過去的事情，瞭解過去的行跡。他們對於無數的道，所說的各不相同，歸納起來有十八種見解。如果外道之人，在未來劫中，能看到未來的事情，思考並講述未來的事情，他們對於無數的道，所說的也各不相同，歸納起來有四十四種見解。』所有這些都包含在這六十二種見解之中，他們往來其中，在其中生存和死亡，共同聚集在一起，就像被困在羅網中一樣，無法脫身。 佛說：『比丘們！佛身已經斷除了一切執著，常處於安住的狀態。諸天和人們都能看見佛，但佛入滅后就無法再看見了。』 佛陀說完這部經時，三千大千世界發生了六種震動。當時，那耶和留比丘站在佛陀面前，用扇子為佛陀扇風。於是，賢者那耶和留長跪合掌，對佛陀說：『世尊，真是前所未有！這部經如此深奧，如此深刻地照亮一切。世尊，這部經叫什麼名字？我們應該如何稱呼它？』 佛陀告訴那耶和留：『拘樓秦佛、如來、無所著、等正覺在宣說這部經時，稱它為『法網』；迦葉佛、如來、無所著、等正覺在宣說這部經時，稱它為『見網』；現在我宣說這部經，稱它為『梵網』。』 佛陀說完這些話，眾比丘都非常歡喜，上前向佛陀行禮后離去。

English version: The Buddha said, 'Those non-Buddhist ascetics, in past kalpas, see past events and recognize past actions. Regarding countless paths, their statements differ, and they can be summarized into eighteen views. If non-Buddhist ascetics, in future kalpas, see future events, contemplate and speak about future events, their statements regarding countless paths will also differ, and they can be summarized into forty-four views.' All of these are contained within these sixty-two views. They go back and forth within them, live and die within them, gather together, and are like being trapped in a net, unable to escape. The Buddha said, 'Monks! The Buddha's body has severed all attachments and is always in a state of abiding. Gods and people can all see the Buddha, but after the Buddha enters Nirvana, they will no longer be able to see him.' When the Buddha finished speaking this sutra, the three thousand great thousand worlds shook in six ways. At that time, the monk Nayarohita was standing before the Buddha, fanning him with a fan. Then, the venerable Nayarohita knelt down, put his palms together, and said to the Buddha, 'World Honored One, this is unprecedented! This sutra is so profound, so deeply illuminating. World Honored One, what is the name of this sutra? How should we call it?' The Buddha told Nayarohita, 'When Krakucchanda Buddha, the Tathagata, the Arhat, the Perfectly Enlightened One, expounded this sutra, he called it the 'Net of Dharma'; when Kashyapa Buddha, the Tathagata, the Arhat, the Perfectly Enlightened One, expounded this sutra, he called it the 'Net of Views'; now, when I expound this sutra, I call it the 'Brahma Net'.' After the Buddha finished speaking these words, all the monks were very happy, bowed to the Buddha, and departed.

現代漢語譯本：佛說《梵網六十二見經》

English version: The Buddha Speaks the Brahma Net Sutra of Sixty-Two Views