T01n0022_寂志果經

大正藏第 01 冊 No. 0022 寂志果經

No. 22 [No. 1(27), No. 125(43.7)]

佛說寂志果經

東晉西域沙門竺曇無蘭譯

聞如是：

一時，佛游王舍城，耆域奈園，與比丘眾千二百五十俱。時，王阿阇世，七月十五日，過新歲臘，與群臣百官俱，眷屬圍繞，上寂安觀，謂群臣言：「諸卿當知，如是我修非時愁悒不改，雖得此歲，憒慘不次。當何方便除其怵惕？」有臣白王：「當以五樂消散憂慮。」有臣：「當作名倡巧妙異妓鼓樂絃歌，可以療憂。」有臣白王：「宜以四種象馬車步勇猛兵士，消除悒憒。」有臣白王：「不蘭迦葉、莫軻離惟瞿樓、阿夷專其耶今離、迦旃、先比盧持、尼揵子等，是諸師者，各與五百之眾，在此大城。可嚴大駕，造與相見，談聽歡娛，可離所患。」時，有童子醫王，名曰耆域(晉言固活)，持扇侍王。王顧謂言：「卿何故默，獨無所陳？」耆域白王：「欲蠲灼惕忘憂除患，今佛世尊，與弟子眾俱在奈園，可到佛所稽首致敬，咨啟疑惑，乃得開解。」

時，王阿阇世，便即欲見天中之天，答耆域言：「善哉！大佳，當俱往覲。」耆域受教，嚴五百象，五百采女，嚴訖白：「辦。宜知是時。」王乘駕象，名曰仁調，與五百侍從俱，導衛前後，出王舍城，然大炬火。時，王恐懅，住止不前，謂耆域言：「佛與幾比丘俱在奈園？」答曰：「有千二百五十。」王曰：「卿得無詐，令吾出國，道相危乎？每至異道諸梵志所，其眾五百，音聲揚逸。今比丘多而不聞聲？」耆域曰：「王！莫恐莫懅。不敢謀王，不造逆害，及后貴人。惟佛世尊，長夜寂然，弟子志學，法則靜然。愿王前睹上妙光明，見佛世尊諸弟子眾，意爾乃悅。」

於是王阿阇世，遙見世尊，便下所乘，屏毖五事，脫王冠幘纓絡寶服幢花翠羽，去蓋收刀，步到講堂，問耆域曰：「佛為所在？」答曰：「眾比丘前坐者是也，威神光光，功德巍巍。」

王前詣佛，問訊占對卻住一面——觀佛比丘眾，悉坐寂定，無量清凈，甚深微妙，其心欣然——叉手向佛，白世尊言：「佛心寂然，微妙無念，弟子亦爾。愿令我心志于微妙隱定如是。」

有一童子，名曰帛賢，白其王言：「大王愿欲得是行耶？」王白佛言：「唯然世尊！愿樂眾僧其心歡悅。」

於是，王阿阇世白佛言：「愿欲有所問，儻有聽者，乃敢發言。」

佛言：「便問，在意所欲。」

王言：「所可供事，及諸所欲，娛樂睡眠，合聚計校算術，印綬大臣，百官群從，太史占變知人終始，受人恭敬，飲食、伎藝，或為己身、父母、妻子、奴婢，供養沙門梵志，施以上供，求索安隱吉祥之利；頗有立於是佛法律，得道證不乎？」

佛言：「大王！曾問諸外異道如是誼不？」

王白佛言：「曾到不蘭迦葉所，問：『所有象馬乘車步行，財寶侍從篋藏，力士勇猛，大象車，娛樂睡眠，合會天人。印綬大臣，百官群從。太史占變，知人終始，所可恭敬。有所作為，或為己身，求索安隱，或為父母妻子奴婢，供養沙門梵志，施以上供。是我寧得法律之正，入寂然道乎？』即報我言：『無有是也，亦無世尊，無答善恩。亦無罪福，無有父母。亦無羅漢得道之人，供養無福。亦無今世後世，亦無專行一心道志

現代漢語譯本： 我聽聞是這樣的： 一時，佛陀在王舍城附近的耆域奈園游化，與一千二百五十位比丘在一起。當時，阿阇世王在七月十五日，過了新年臘祭之後，與眾多大臣官員和眷屬一起，登上寂靜安詳的觀景臺。他對大臣們說：『各位應該知道，我這樣非時地憂愁煩悶，即使到了新年，也依然感到心神不寧。有什麼方法可以消除這種焦慮不安呢？』 有大臣對國王說：『應該用五種享樂來消散憂慮。』有大臣說：『應該讓著名的歌舞伎表演，用美妙的音樂歌舞來治療憂愁。』有大臣對國王說：『應該用四種象、馬、車、步兵等勇猛的士兵來消除煩悶。』有大臣對國王說：『不蘭迦葉、末伽梨拘舍梨子、阿耆多翅舍欽婆羅、迦旃延、散惹夷毗羅胝子、尼乾陀若提子等，這些導師，各自帶領五百人的隊伍，都在這座大城裡。可以準備盛大的儀仗，去拜訪他們，聽他們談論，或許可以消除您的憂患。』 當時，有一位名叫耆域（晉語意為固活）的童子醫王，拿著扇子侍奉在國王身邊。國王回頭對他說：『你為什麼沉默不語，沒有提出任何建議呢？』耆域對國王說：『想要消除焦慮，忘記憂愁，解除煩惱，現在佛陀世尊與他的弟子們都在奈園，可以去佛陀那裡頂禮致敬，請教疑惑，就能得到開解。』 當時，阿阇世王立刻想去拜見天中之天，回答耆域說：『好啊！太好了，我們一起去拜見吧。』耆域接受了命令，準備了五百頭大象，五百名采女，準備完畢后稟告說：『已經準備好了，可以出發了。』國王乘坐名為仁調的大象，與五百名侍從一起，前後護衛，出了王舍城，點燃了巨大的火炬。當時，國王感到恐懼，停下來不敢前進，對耆域說：『佛陀和多少比丘在奈園？』耆域回答說：『有一千二百五十位。』國王說：『你是不是在欺騙我，讓我出城，路上有危險？每次去拜訪其他外道梵志，他們的人數只有五百，聲音卻喧鬧不已。現在比丘人數眾多，卻聽不到聲音？』耆域說：『大王！不要害怕。我不敢欺騙大王，也不會做出危害大王和貴人的事情。佛陀世尊，長夜寂靜，弟子們專心學習，法則也安靜。希望大王能親眼看到上妙的光明，見到佛陀世尊和他的弟子們，您一定會感到高興。』 於是，阿阇世王遠遠地看見了世尊，便下了坐騎，屏退了五種侍從，脫下了王冠、頭巾、纓絡、寶服、幢幡、花朵、翠羽，收起了傘蓋和刀劍，步行到講堂，問耆域說：『佛陀在哪裡？』耆域回答說：『坐在眾比丘前面的那位就是，威神光明，功德巍巍。』 國王走到佛陀面前，問訊致敬，退到一旁——觀察佛陀和比丘們，都靜坐入定，無量清凈，甚深微妙，心中欣喜——合掌向佛陀說：『佛陀的心寂靜安詳，微妙無念，弟子們也是如此。希望我的心也能達到微妙隱定的境界。』 有一位名叫帛賢的童子，對國王說：『大王您想得到這樣的修行嗎？』國王對佛陀說：『是的，世尊！我希望僧眾的心都感到歡喜。』 於是，阿阇世王對佛陀說：『我希望有所請問，如果可以的話，我才敢發言。』 佛陀說：『請問吧，想問什麼都可以。』 國王說：『我所供養的事物，以及各種慾望，娛樂睡眠，聚會計算，印綬大臣，百官群臣，太史占卜，瞭解人的終始，接受別人的恭敬，飲食、技藝，或者爲了自己、父母、妻子、奴婢，供養沙門梵志，施以上供，求索安穩吉祥的利益；如果能立足於佛陀的法律，能得到道果嗎？』 佛陀說：『大王！你曾經問過其他外道這樣的道理嗎？』 國王對佛陀說：『我曾經去拜訪不蘭迦葉，問他：『我擁有象、馬、車、步行，財寶侍從，箱子里的珍藏，力士勇猛，大象車，娛樂睡眠，與天人聚會。印綬大臣，百官群臣。太史占卜，瞭解人的終始，接受別人的恭敬。有所作為，或者爲了自己，求索安穩，或者爲了父母妻子奴婢，供養沙門梵志，施以上供。我能因此得到法律的正道，進入寂靜的境界嗎？』他回答我說：『沒有這樣的事，也沒有世尊，沒有善報。也沒有罪福，沒有父母。也沒有羅漢得道之人，供養沒有福報。也沒有今世後世，也沒有專心修道的人。』

English version: Thus have I heard: At one time, the Buddha was traveling in the city of Rajagriha, in the Jivaka Mango Grove, with a gathering of twelve hundred and fifty monks. At that time, King Ajatasatru, on the fifteenth day of the seventh month, after the New Year's festival, was with his ministers and officials, surrounded by his retinue, ascending the quiet observation platform. He said to his ministers, 'You should know that I am troubled and depressed at this inappropriate time, and even though it is the New Year, I still feel uneasy. What method can remove this anxiety?' One minister said to the king, 'You should use the five pleasures to dispel your worries.' Another minister said, 'You should have famous singers and dancers perform, using beautiful music and dance to cure your sorrow.' Another minister said to the king, 'You should use the four kinds of brave soldiers, elephants, horses, chariots, and infantry, to eliminate your depression.' Another minister said to the king, 'Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nataputta, and others, these teachers, each with a following of five hundred, are in this great city. You can prepare a grand procession and visit them, listen to their discussions, and perhaps this will remove your worries.' At that time, there was a young physician named Jivaka (which means 'long life' in the Jin language), who was attending the king with a fan. The king turned to him and said, 'Why are you silent, without offering any advice?' Jivaka said to the king, 'If you wish to dispel anxiety, forget sorrow, and remove troubles, the Buddha, the World Honored One, is now in the Jivaka Mango Grove with his disciples. You can go to the Buddha, pay your respects, and ask about your doubts, and you will be enlightened.' At that time, King Ajatasatru immediately wanted to see the 'Heaven of Heavens' and replied to Jivaka, 'Good! Excellent, let us go together to pay our respects.' Jivaka accepted the order, prepared five hundred elephants and five hundred court ladies, and after the preparations were complete, he reported, 'Everything is ready, it is time to depart.' The king rode an elephant named 'Ren Tiao' (Benevolent Harmony), with five hundred attendants, guarding the front and rear, left the city of Rajagriha, and lit large torches. At that time, the king felt fear and stopped, not daring to go forward. He said to Jivaka, 'How many monks are with the Buddha in the Jivaka Mango Grove?' Jivaka replied, 'There are twelve hundred and fifty.' The king said, 'Are you deceiving me, leading me out of the city, where there might be danger? Every time I visit other non-Buddhist ascetics, their groups are only five hundred, yet their voices are loud and clamorous. Now there are so many monks, yet I hear no sound?' Jivaka said, 'Your Majesty! Do not be afraid. I dare not deceive you, nor would I do anything to harm you or the nobles. The Buddha, the World Honored One, is silent throughout the night, and his disciples are focused on learning, and the Dharma is quiet. I hope Your Majesty will see the sublime light, see the Buddha and his disciples, and you will be pleased.' Then, King Ajatasatru, seeing the World Honored One from afar, dismounted, dismissed the five kinds of attendants, took off his crown, headdress, tassels, precious garments, banners, flowers, and jade feathers, put away his parasol and sword, and walked to the lecture hall. He asked Jivaka, 'Where is the Buddha?' Jivaka replied, 'The one sitting in front of the monks is he, with majestic light and supreme merit.' The king went before the Buddha, paid his respects, and stood to one side—observing the Buddha and the monks, all sitting in meditation, immeasurably pure, profound and subtle, his heart filled with joy—he clasped his hands and said to the Buddha, 'The Buddha's mind is peaceful and serene, subtle and without thought, and so are the disciples. I wish my mind could also reach such a state of subtle and hidden stillness.' A young boy named Bo Xian said to the king, 'Does Your Majesty wish to attain such a practice?' The king said to the Buddha, 'Yes, World Honored One! I wish that the minds of the Sangha would be joyful.' Then, King Ajatasatru said to the Buddha, 'I wish to ask something, if it is permissible, then I will speak.' The Buddha said, 'Ask, whatever you wish.' The king said, 'The things I provide, and all my desires, entertainment and sleep, gatherings and calculations, the seals of ministers, the officials and attendants, the court historians who observe changes and know the beginning and end of people's lives, receiving the respect of others, food, skills, whether for myself, my parents, wife, children, or servants, supporting the ascetics and Brahmins, offering the best provisions, seeking peace and auspicious benefits; if one can establish oneself in the Buddha's Dharma, can one attain the path and its fruits?' The Buddha said, 'Great King! Have you ever asked other non-Buddhist ascetics about such matters?' The king said to the Buddha, 'I once went to visit Purana Kassapa and asked him: 'I have elephants, horses, chariots, and infantry, wealth and attendants, treasures in chests, strong warriors, elephant chariots, entertainment and sleep, gatherings with heavenly beings. The seals of ministers, the officials and attendants. The court historians who observe changes and know the beginning and end of people's lives, receiving the respect of others. Whatever I do, whether for myself, seeking peace, or for my parents, wife, children, or servants, supporting the ascetics and Brahmins, offering the best provisions. Can I, through this, attain the right path of the Dharma and enter the state of stillness?' He replied to me, 'There is no such thing, there is no World Honored One, no good reward. There is no sin or merit, no parents. There are no Arhats who have attained the path, and offering has no merit. There is no this life or the next life, and there is no one who is dedicated to the path with a single mind.'

。於是雖有身命，壽終之後，四事散壞，心滅歸無，后不復生。雖葬土藏，各自腐敗，悉盡如空，無所復有。』唯然世尊！我問外師，以是見答。我心念言：『無？云何而無罪福報應？』譬如有人問奈何類，以瓜答之，問瓜以奈答之。不蘭迦葉亦如是也，言語顛倒，無有本末，雖聞彼說，不以為解。」

王阿阇世白佛言：「我復至莫軻離瞿耶婁所，問：『何謂小處欲處？人無因緣得凈？人為有罪福不？為無知無見？』亦答我言：『無今世後世，無力不力，無精進，一切人得其苦樂。』若問六以七答。世尊！譬如問奈以瓜答，問瓜以奈答，此異道人如是。在我國內，問其所問，以是見答，問其所言，不以開解，即便捨去。」

「我復至阿夷專所，問：『何謂所住處欲處？云何於是法律得至道證？』答我言：『唯，大王！他人往問，亦作是答，言：「有後世復生。」我問之，亦言：「有後世。」』『設有後世，復生世間，為有為無？』『如我意想，為有後世，或無後世。』或有人往問，言：『儻有後世、儻無後世，或有是、或無是。』譬如人問奈以瓜答，問瓜以奈答。阿夷專亦如是，問沙門得道之證持異術多事，答我言語無次。我心念言：『一切王舍城所有異道，不能開解除我愁意，當於何所得沙門梵志令解我意，使不憂悒？』見阿夷專所說無益，便起捨去。

「我復至波休迦旃所，問：『何謂所住處？粗問畜生所由。於是法律，云何得道證？』答我言：『唯，大王！其有人得受身者，無因、亦無緣。無有想、亦無貢高，積累賊害，于住立而得住處，於是得身，無有失者，所想知想，而自流行，謂罪福善惡，其有人所斷截，目所睹見，無有諍訟，有身壽盡不憂命死。彼無有說是欲我當死，及諸天用人故說壽終沒已。於是人間愛慾勞塵、天人見欲其欲及便有五賊六十二種。其六十二種者，無種性，俱說六十二事，與種性俱，無用思想。入其八難，皆當棄捐，常得增益，便得安隱。已得安隱，常在於天，已在於天，便有八十四大念，與幻術俱，與微妙俱，便起老病苦。無有道人，亦無梵志。所說如是。我戒清凈，又離愛慾，于欲已盡，常隨逐身。譬如燈然已然，其事如是，無得道梵志。』譬如有人問奈以瓜答，問瓜以奈答。其波休迦旃如是，我問沙門得道之證，通持老病人答我。我心念言：『問于道證，反以是答？』聞其所言，不以為悅，不用作解，便起舍退。

「我復至先比盧持所而問之：『問所住欲。於是法律，云何成道？』答我言：『唯，大王！人所作教，人所當爲，所斷、所奪、所見離見，所求皆厭，愁憂自推。毀瓶壅、離慳貪，破壞國城，敗害人民，殺、盜、淫泆、妄言、兩舌、飲酒、斗亂，雖犯是事，無有罪殃。所佈施者，無有福報。殘害悖逆，作眾不善，無罪無福，亦無所取所作。無因緣，無有至誠，亦無質樸。縱行義理，善惡無應。』譬如問奈以瓜答，問瓜以奈答。比盧持亦如是，問行法，當得道證？更答斷絕，無有罪福。我心念言：『何緣如是？』不以為解，即便舍退。

「我復至尼揵子所，問尼揵子：『何謂得所住處欲處有人無耶？所受罪福云何？為前世事乎？學道為得道不？』答我言：『唯，大王！一切現人有所見者，所得罪福皆是前世之事，因緣愛慾而生，因緣有老病。於是學道有因緣想，因生子孫然後得道。』譬如問奈以瓜答，問瓜以奈答

『因此，即使有生命，壽命終結之後，四大分解，心識消滅歸於虛無，之後不再重生。即使埋葬于土中，各自腐爛，最終都化為虛空，什麼也不復存在。』世尊，我向外道老師請教，他們就是這樣回答的。我心中想：『沒有？怎麼會沒有罪福報應呢？』譬如有人問這是什麼種類，卻用瓜來回答，問瓜卻用奈來回答。不蘭迦葉也是這樣，言語顛倒，沒有條理，雖然聽了他們的話，卻不認為得到了解答。 阿阇世王對佛說：『我又去拜訪了末伽梨拘舍梨子，問他：『什麼是小欲之處？人沒有因緣就能得到清凈嗎？人有罪福嗎？是無知無見嗎？』他也回答我說：『沒有今世後世，沒有力量不力量，沒有精進，一切人都會得到苦樂。』如果問六，他用七來回答。世尊，譬如問奈卻用瓜回答，問瓜卻用奈回答，這些外道之人就是這樣。在我的國內，問他們所問的問題，他們用這種見解來回答，問他們所說的話，卻不能開解我的疑惑，我就離開了。 『我又去拜訪了阿夷專，問他：『什麼是安住之處？如何通過這個法達到道證？』他回答我說：『是的，大王！其他人來問，我也是這樣回答的，說：「有後世，會再次轉生。」我問他，他也說：「有後世。」』『如果有後世，再次轉生到世間，是有還是沒有？』『按照我的想法，有後世，或者沒有後世。』或者有人來問，說：『或許有後世，或許沒有後世，或許有，或許沒有。』譬如有人問奈卻用瓜回答，問瓜卻用奈回答。阿夷專也是這樣，問沙門得道之證，他卻用異術多事來回答，回答我的話沒有條理。我心中想：『整個王舍城所有的外道，都不能開解我的憂愁，我應該到哪裡才能找到沙門梵志來開解我的疑惑，使我不再憂愁呢？』看到阿夷專所說沒有益處，我就起身離開了。 『我又去拜訪了波休迦旃，問他：『什麼是安住之處？粗略地問一下畜生的由來。通過這個法，如何得到道證？』他回答我說：『是的，大王！有人得到身體，沒有原因，也沒有緣由。沒有思想，也沒有貢高，積累賊害，在安住中得到安住之處，因此得到身體，沒有失去的，所想所知，自然流行，所謂罪福善惡，有人所斷截，眼睛所看到的，沒有爭訟，有身體壽命終結也不憂慮死亡。他們不會說我將要死去，以及諸天用人來說壽命終結。因此人間有愛慾勞塵，天人有慾望，於是便有五賊六十二種。這六十二種，沒有種性，都說六十二件事，與種性一起，沒有用思想。進入八難，都應當拋棄，常常得到增長，便得到安穩。已經得到安穩，常常在天上，已經在天上，便有八十四大念，與幻術一起，與微妙一起，便產生老病苦。沒有道人，也沒有梵志。』他所說的就是這樣。『我戒律清凈，又遠離愛慾，對於慾望已經斷盡，常常跟隨身體。』譬如燈燃盡了，事情就是這樣，沒有得道的梵志。』譬如有人問奈卻用瓜回答，問瓜卻用奈回答。波休迦旃也是這樣，我問沙門得道之證，他卻用老病之人來回答我。我心中想：『問的是道證，反而用這些來回答？』聽了他的話，不覺得高興，不認為得到了解答，就起身離開了。 『我又去拜訪了先比盧持，問他：『問安住之處。通過這個法，如何成就道？』他回答我說：『是的，大王！人所作的教導，人所應當做的，所斷的、所奪的、所見的、所離見的，所求的都厭惡，愁憂自己推卸。毀壞瓶子，堵塞，遠離慳貪，破壞國城，敗壞人民，殺、盜、淫亂、妄語、兩舌、飲酒、爭鬥，即使犯了這些事，也沒有罪過。所佈施的，沒有福報。殘害悖逆，做各種不善的事情，沒有罪也沒有福，也沒有所取所作。沒有因緣，沒有至誠，也沒有質樸。縱然行義理，善惡也沒有報應。』譬如問奈卻用瓜回答，問瓜卻用奈回答。比盧持也是這樣，問修行的方法，應當得到道證？卻回答說斷絕，沒有罪福。我心中想：『為什麼會這樣？』不認為得到了解答，就離開了。 『我又去拜訪了尼犍子，問尼犍子：『什麼是得到安住之處？有人還是沒有？所受的罪福如何？是前世的事情嗎？學道能得到道嗎？』他回答我說：『是的，大王！一切現在的人所看到的，所得到的罪福都是前世的事情，因為愛慾而產生，因為有老病。因此學道有因緣的想法，因為生子孫然後才能得道。』譬如問奈卻用瓜回答，問瓜卻用奈回答。

'Therefore, even if there is life, after the end of life, the four elements disintegrate, consciousness ceases and returns to nothingness, and there is no rebirth afterward. Even if buried in the earth, they each decay, eventually turning into emptiness, and nothing remains. 'Venerable One, I asked the external teachers, and this is how they answered. I thought in my heart: 'Nothing? How can there be no karmic retribution of good and evil?' It is like someone asking what kind of fruit this is and answering with a melon, or asking about a melon and answering with a plum. Purana Kassapa is also like this, his words are confused and without order, and although I heard what they said, I did not consider it an explanation. King Ajatasattu said to the Buddha: 'I also went to see Makkhali Gosala and asked him: 'What is the small place of desire? Can a person become pure without cause? Do people have good and evil karma? Are they without knowledge and sight?' He also answered me: 'There is no this life or the next life, no strength or lack of strength, no diligence, all people will experience suffering and happiness.' If asked about six, he answers with seven. Venerable One, it is like answering a question about a plum with a melon, or a question about a melon with a plum, these externalists are like this. In my kingdom, when I ask them what I want to know, they answer with this view, and when I ask about what they say, they cannot resolve my doubts, so I leave them.' 'I also went to see Ajita Kesakambali and asked him: 'What is the place of dwelling? How can one attain the path through this teaching?' He answered me: 'Yes, Great King! When others come to ask, I answer the same way, saying, 「There is a next life, and there will be rebirth.」 When I asked him, he also said, 「There is a next life.」』 『If there is a next life, and rebirth into the world, is it existent or non-existent?』 『According to my thinking, there is a next life, or there is no next life.』 Or someone comes to ask, saying, 『Perhaps there is a next life, perhaps there is no next life, perhaps it is, perhaps it is not.』 It is like someone answering a question about a plum with a melon, or a question about a melon with a plum. Ajita Kesakambali is also like this, when asked about the attainment of the path by a monk, he answers with strange arts and many things, and his answers to me are without order. I thought in my heart: 'All the externalists in Rajagaha cannot resolve my sorrow, where should I find a monk or Brahmin to resolve my doubts and make me no longer sorrowful?' Seeing that what Ajita Kesakambali said was of no benefit, I got up and left. 'I also went to see Pakudha Kaccayana and asked him: 'What is the place of dwelling? Briefly, what is the origin of animals? How can one attain the path through this teaching?' He answered me: 'Yes, Great King! Those who receive a body have no cause or condition. There is no thought, no arrogance, accumulating harm, in dwelling they obtain a place of dwelling, and thus obtain a body, without loss, what is thought and known naturally flows, the so-called good and evil karma, what is cut off by people, what is seen by the eyes, there is no dispute, and when the life of the body ends, there is no worry about death. They do not say that I will die, and the gods use people to say that life ends. Therefore, in the human world, there is the dust of desire, and the gods have desires, and thus there are five thieves and sixty-two kinds. These sixty-two kinds have no nature, they all speak of sixty-two things, together with nature, without using thought. Entering the eight difficulties, they should all be discarded, and they will always increase, and then they will obtain peace. Having obtained peace, they are always in the heavens, and having been in the heavens, there are eighty-four great thoughts, together with illusions, together with subtleties, and then old age, sickness, and suffering arise. There are no ascetics, nor Brahmins.' That is what he said. 'My precepts are pure, and I am free from desire, and my desires are exhausted, and I always follow the body.' It is like a lamp that has burned out, that is how it is, there are no ascetics who have attained the path.' It is like someone answering a question about a plum with a melon, or a question about a melon with a plum. Pakudha Kaccayana is also like this, I asked about the attainment of the path by a monk, and he answered me with old and sick people. I thought in my heart: 'I asked about the attainment of the path, and he answers with this?' Hearing what he said, I was not pleased, and did not consider it an explanation, so I got up and left. 'I also went to see Sanjaya Belatthiputta and asked him: 'I ask about the place of dwelling. How can one achieve the path through this teaching?' He answered me: 'Yes, Great King! What people teach, what people should do, what is cut off, what is taken away, what is seen, what is separated from seeing, what is sought is all disliked, and sorrow and worry are pushed away. Destroying bottles, blocking, being far from stinginess, destroying kingdoms and cities, ruining people, killing, stealing, adultery, lying, double-tongued speech, drinking alcohol, fighting, even if these things are committed, there is no sin. What is given has no merit. Harming and rebelling, doing all kinds of bad things, there is no sin and no merit, and there is nothing to take or do. There is no cause, no sincerity, and no simplicity. Even if one practices righteousness, there is no retribution for good or evil.' It is like answering a question about a plum with a melon, or a question about a melon with a plum. Sanjaya Belatthiputta is also like this, when asked about the method of practice, should one attain the path? He answers with cutting off, there is no sin or merit. I thought in my heart: 'Why is it like this?' I did not consider it an explanation, so I left. 'I also went to see the Niganthas and asked the Niganthas: 'What is the place of dwelling? Is there someone or not? What about the good and evil karma one receives? Is it from past lives? Can one attain the path through learning?' He answered me: 'Yes, Great King! All that people see now, the good and evil karma they receive are all from past lives, arising from desire, and because of old age and sickness. Therefore, learning the path has the idea of cause and condition, and one can attain the path after having children.' It is like answering a question about a plum with a melon, or a question about a melon with a plum.

。我問得道之證，反以虛妄見答。我聞其語，不悅不樂，即起舍退。」

王阿阇世白佛言：「遍問諸師，不得開解。敢問世尊，財寶所在處？唯以所問，愿答其疑。云何寂志梵志，於是法律，逮得道證？」

佛告王言：「在所欲問，吾當為汝事事分別，令心結解。我先問王，王以意答之。云何大王？若有人著好衣服，供侍王，以自娛樂，其人不樂居處及本土，心自念言：『阿阇世王是人，我亦是人。王以五樂自娛，衣服自嚴，不樂本土，不懷居處。我當立德離諸罪殃，我不如除鬢髮、被袈裟作沙門。以家之信，舍家為道。』便受法戒，奉行道禁，不殺盜淫，不妄言、兩舌、惡口罵詈、不怒嫉癡。于王意何如？往詣王所白言：『其人好莊嚴，供侍王者，不樂居處，亦不懷土，以家之信舍家為道，護身口意，不犯眾惡，修行十善。』王奈之何？」

王白佛言：「我見其人，當歡喜問訊恭修禮敬，供養衣服、飲食、床臥具、病瘦醫藥。」

佛語王：「其人未行大法，得道果證。」

王白佛言：「取其說法。」

佛語王：「我與世間，為如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。便即說法，初語亦善、中語亦善、竟語亦善，誼慧妙具，講清凈行。若尊長者有子，聞佛所講說經，于如來法律得信，善利自見。于佛法中，有大善利，即得法忍，唸唸止。居家逼于垢塵；其出家者，為無掛礙，便一其心止除欲樂，盡其形壽，奉清凈行，念言：『我欲棄家財產門室眷屬，下鬚髮被袈裟，以家信出遵道，舍所樂立家志，奉比丘戒二百五十，不犯道禁。護得度法，行止禮節，不失儀撿，忽除所有靖恭畏慎。一心平等，修習正戒也，遠離於殺，不執刀杖，心懷慚愧。普安一切，不施恐怖；其心清凈，無所加害。遠離盜竊，除不與取，樂喜惠施，心欲放舍所思念安，常自護己；其心清凈，不與不取。遠離淫行，凈修梵行，志於貞潔，消滅濁欲；其心清凈，不為色惑。遠離妄語，不尚虛誕，未曾詐殆，志存誠信，所住安諦，不違世誓；其心清凈，不懷欺偽，不樂兩舌，讒謗敗德，未曾傳說，斗亂彼此，和解變諍，散除怨害；其心清凈，不仇兩舌，遠離惡口，不好罵詈，每制自在，未曾放恣吐不善言，所說柔順，無粗獷辭，聽服踴躍歸仰；其心清凈，曾不罵詈，遠離綺語，發言應節，無所毀害，詳在誼法，所說安詳，寂靜無失，分別情理。其心清凈，志不綺語，遠離無黠，除去愚心，不貪他有，不求人短，己身及人，常求大止。其心清凈，不懷愚癡，遠離瞋怒，無恚害意，常懷慈心，志存善權，哀護蠕動，羞愧安慰一切眾類。其心清凈，不懷恚怒，遠離睡眠，心習空行，常行寂然，未曾安寢，欲思見明想欲得起。其心清凈，志不睡眠，遠離調戲嘲談囈語，行無所著，無有卒暴。其心清凈，志不調戲，遠離狐疑心不猶豫，秉意一定，在於善法。其心清凈，志不狐疑，遠離邪見，今世後世，信施得福，孝順父母，尊敬賢聖，奉修善道信人，壽命后當復生，得道六通平等之行。其心清凈，無有邪見，遠離諛諂，其心質樸，不懷巧偽，不用斤斗尺寸侵欺削人，不行繫縛及與牢獄，無毀無望求欲得明。其心清凈，志不諛諂，遠離男女，不樂居家妻子愛慾，省除區疑。其心清凈，無所榮冀，不畜奴客僕從婢妾，不樂治家

現代漢語譯本：我問他關於得道證悟的證據，他反而用虛妄的見解來回答我。我聽了他的話，既不高興也不失望，就起身離開了。 阿阇世王對佛說：『我遍訪各位老師，都不能得到開解。我敢問世尊，真正的財富在哪裡？只希望您能回答我的疑問。像那些寂靜的梵志，他們是如何在佛法中獲得道證的呢？』 佛告訴阿阇世王：『你想問什麼，我都會為你一一解釋，讓你心中的疑惑解開。我先問你，你憑自己的想法回答。大王，如果有人穿著華麗的衣服，侍奉你，以此為樂，但他不喜歡自己的住所和家鄉，心裡想：『阿阇世王是人，我也是人。他享受五種快樂，穿著華麗的衣服，卻不喜歡自己的家鄉，也不留戀住所。我應該立下德行，遠離一切罪惡，我不如剃掉頭髮，穿上袈裟，做一名沙門。憑藉對佛法的信仰，捨棄家庭，追求真理。』於是他接受戒律，奉行道義，不殺生、不偷盜、不邪淫，不說謊、不兩舌、不說惡語、不謾罵、不發怒、不嫉妒、不愚癡。你覺得怎麼樣？如果他來見你，告訴你：『這個人曾經穿著華麗的衣服，侍奉大王，卻不喜歡自己的住所，也不留戀家鄉，憑藉對佛法的信仰，捨棄家庭，追求真理，守護身口意，不犯任何惡行，修行十善。』你會怎麼做？』 阿阇世王對佛說：『我見到這樣的人，一定會歡喜地問候他，恭敬地向他行禮，供養他衣服、飲食、床鋪、臥具和醫藥。』 佛告訴阿阇世王：『這個人還沒有修行大法，獲得道果的證悟。』 阿阇世王對佛說：『請您為我講說佛法。』 佛告訴阿阇世王：『我與世間，是如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。我便開始說法，初語也善，中語也善，結尾也善，義理深邃，講說清凈的行為。如果尊貴的長者有兒子，聽聞佛所講的經文，對如來的佛法產生信仰，認識到其中的好處。在佛法中，有很大的利益，他就能獲得法忍，念念不忘。在家生活被塵垢所束縛；而出家則沒有掛礙，他便一心一意地去除慾望和快樂，終其一生，奉行清凈的行為，心裡想：『我要捨棄家裡的財產、房屋、親屬，剃掉頭髮，穿上袈裟，憑藉對佛法的信仰出家修行，捨棄所愛，立下志向，奉行比丘的二百五十條戒律，不違犯道義。守護所獲得的解脫之法，行為舉止合乎禮節，不失威儀，去除所有驕慢，恭敬謹慎。一心平等，修習正戒，遠離殺生，不執刀杖，心懷慚愧。普遍安撫一切眾生，不施加恐怖；內心清凈，沒有傷害。遠離偷盜，去除不予而取，樂於佈施，心想放下所思所念，常常保護自己；內心清凈，不取不予。遠離淫行，清凈修行梵行，志向貞潔，消滅污濁的慾望；內心清凈，不為色慾所迷惑。遠離妄語，不崇尚虛妄，不曾欺詐，志在誠信，所住之處安穩，不違背世俗的誓言；內心清凈，不懷欺騙，不樂於兩舌，不誹謗敗壞他人德行，不曾挑撥離間，化解爭端，消除怨恨；內心清凈，不仇恨兩舌，遠離惡語，不好謾罵，常常約束自己，不曾放縱說不好的話，所說柔和順暢，沒有粗暴的言辭，聽者歡喜歸順；內心清凈，不曾謾罵，遠離綺語，說話應時應節，沒有毀壞，詳細地符合義理，所說安詳，寂靜無失，分別情理。內心清凈，志向不綺語，遠離無知，去除愚癡之心，不貪圖他人所有，不求他人短處，自己和他人，常常追求最大的安寧。內心清凈，不懷愚癡，遠離嗔怒，沒有怨恨之心，常常懷有慈悲之心，志在善巧方便，哀憐保護一切眾生，羞愧安慰一切眾類。內心清凈，不懷嗔怒，遠離睡眠，心習空性，常常保持寂靜，不曾安睡，想要看到光明，想要起身。內心清凈，志向不睡眠，遠離調戲嘲笑，胡言亂語，行為沒有執著，沒有突然的暴躁。內心清凈，志向不調戲，遠離狐疑，內心不猶豫，意志堅定，在於善法。內心清凈，志向不狐疑，遠離邪見，相信今生來世，佈施可以得到福報，孝順父母，尊敬賢聖，奉行善道，相信人死後會再生，獲得六神通平等之行。內心清凈，沒有邪見，遠離諂媚，內心質樸，不懷狡詐，不用秤斗尺寸欺騙他人，不行捆綁和牢獄，沒有毀壞和希望，追求光明。內心清凈，志向不諂媚，遠離男女，不樂於居家妻子和愛慾，省去疑惑。內心清凈，沒有榮華富貴的期望，不蓄養奴僕婢女，不樂於治理家業。

English version: I asked him for evidence of enlightenment, but he answered me with false views. When I heard his words, I was neither pleased nor displeased, and I got up and left. King Ajatasattu said to the Buddha, 'I have asked many teachers, but I have not been able to find understanding. I dare to ask the World Honored One, where is true wealth to be found? I only hope that you will answer my questions. How do those quiet ascetics attain enlightenment in the Dharma?' The Buddha said to King Ajatasattu, 'Ask whatever you wish, and I will explain it to you in detail, so that the doubts in your heart may be resolved. I will ask you first, and you can answer according to your own understanding. O King, what if someone were to wear fine clothes and serve you, enjoying themselves, but they did not like their own home or native land, and they thought to themselves, 『King Ajatasattu is a person, and I am also a person. He enjoys the five pleasures and wears fine clothes, but he does not like his own native land, nor does he long for his home. I should establish virtue and stay away from all evil. I might as well shave my head, put on the robe, and become a monk. With faith in the Dharma, I will leave my family and seek the truth.』 Then he accepts the precepts, practices the Dharma, does not kill, does not steal, does not engage in sexual misconduct, does not lie, does not speak with a forked tongue, does not speak harsh words, does not curse, does not get angry, does not envy, and is not ignorant. What do you think? If he were to come to see you and tell you, 『This person used to wear fine clothes and serve the king, but he did not like his own home, nor did he long for his native land. With faith in the Dharma, he left his family and sought the truth, guarding his body, speech, and mind, not committing any evil deeds, and practicing the ten virtues.』 What would you do?' King Ajatasattu said to the Buddha, 'When I see such a person, I will be happy to greet him, respectfully bow to him, and offer him clothes, food, bedding, and medicine.' The Buddha said to King Ajatasattu, 'This person has not yet practiced the great Dharma and attained the fruit of enlightenment.' King Ajatasattu said to the Buddha, 'Please explain the Dharma to me.' The Buddha said to King Ajatasattu, 'I am in the world as the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men, the Teacher of Gods and Men, called the Buddha, the World Honored One. I then begin to teach the Dharma, the beginning is good, the middle is good, and the end is good, the meaning is profound, and I speak of pure conduct. If a noble elder has a son, and he hears the sutras spoken by the Buddha, he develops faith in the Dharma of the Tathagata and recognizes its benefits. In the Dharma, there is great benefit, and he can obtain the acceptance of the Dharma, never forgetting it. Living at home is bound by defilements, but leaving home is without hindrance. He then single-mindedly removes desires and pleasures, and for the rest of his life, he practices pure conduct, thinking, 『I want to abandon my family』s property, house, and relatives, shave my head, put on the robe, and leave home to practice the Dharma with faith, abandoning what I love, establishing my aspiration, and practicing the 250 precepts of a monk, not violating the Dharma. I will protect the Dharma of liberation, my behavior will be proper, I will not lose my dignity, I will remove all arrogance, and be respectful and cautious. With a single mind, I will practice the precepts, stay away from killing, not hold weapons, and have a sense of shame. I will pacify all beings, not inflict terror, and my heart will be pure, without harm. I will stay away from stealing, remove taking what is not given, be happy to give, and want to let go of my thoughts, always protecting myself. My heart will be pure, not taking what is not given. I will stay away from sexual misconduct, practice pure conduct, aspire to chastity, and eliminate impure desires. My heart will be pure, not confused by lust. I will stay away from lying, not value falsehood, never deceive, aspire to honesty, live in peace, and not violate worldly vows. My heart will be pure, not harboring deceit, not enjoying speaking with a forked tongue, not slandering and ruining the virtue of others, never sowing discord, resolving disputes, and eliminating hatred. My heart will be pure, not hating those who speak with a forked tongue, staying away from harsh words, not enjoying cursing, always restraining myself, never letting go of bad words, speaking gently and smoothly, without harsh words, so that listeners will be happy to follow. My heart will be pure, never cursing, staying away from frivolous speech, speaking at the right time, without harm, in accordance with the Dharma, speaking peacefully, quietly, without error, and distinguishing between right and wrong. My heart will be pure, not engaging in frivolous speech, staying away from ignorance, removing the foolish mind, not coveting what others have, not seeking the faults of others, always seeking the greatest peace for myself and others. My heart will be pure, not harboring ignorance, staying away from anger, without hatred, always having a compassionate heart, aspiring to skillful means, pitying and protecting all beings, feeling shame and comforting all kinds of beings. My heart will be pure, not harboring anger, staying away from sleep, practicing emptiness, always remaining silent, never sleeping soundly, wanting to see the light, wanting to get up. My heart will be pure, not aspiring to sleep, staying away from joking and mocking, and meaningless talk, acting without attachment, without sudden outbursts. My heart will be pure, not aspiring to joking, staying away from doubt, not hesitating, with a firm will, in the good Dharma. My heart will be pure, not aspiring to doubt, staying away from wrong views, believing in this life and the next, that giving will bring blessings, being filial to parents, respecting the wise and holy, practicing the good path, believing that people will be reborn after death, and attaining the six supernatural powers of equal practice. My heart will be pure, without wrong views, staying away from flattery, with a simple heart, not harboring cunning, not using scales and measures to deceive others, not engaging in binding and imprisonment, without destruction and hope, seeking enlightenment. My heart will be pure, not aspiring to flattery, staying away from men and women, not enjoying home life, wife, and love, removing doubts. My heart will be pure, without the hope of glory and wealth, not keeping slaves, servants, or maids, and not enjoying managing a household.'

。其心清凈，不妄執事，不畜象馬牛羊，不樂畜獸。其心清凈，不志車乘，不畜雞鶩狗犬豬豕，無所利求。其心清凈，不在雞豬，遠離廬館，不飾屋宇，不畜田宅，園圃果蓏。其心清凈，不在田舍，遠離金銀高廣之座，不樂綺麗茵褥幾筵。其心清凈，不寢高床，遠離七寶，不畜珍琦，舍除玩弄，無所榮冀。其心清凈，不貪財色，遠離花香，不樂雜馨，身不芬薰，無所希求。其心清凈，不志花香，遠離非時飯食，中節恒以一食，終為期限。其心清凈，飯不失時，犁地下種，莊嚴中間見所為行，行沙門事，嚴凈其心，光㷿憂愁，除諸穢害，常行真正，節度知足，一心在道，然後為沙門梵志，受信施食。在土地郡國縣邑，所行如法，根本常凈，莖節枝葉華實亦凈，具足種種清凈，其種像如是。在郡國縣邑，作沙門遠離是。若有沙門梵志，是應食信施，所住處善思念其人，行常如應。』

「若有沙門梵志，所在受信施食，所止住處，所行不應，求索飯食，校計合會，求索香華衣被床臥，藏去珍寶，求索其處；沙門道人，皆遠離是。若有沙門梵志，食信施食，坐高廣猗床，處於寶床，所行求應，莊校榻筵采畫文蓐錦繡，若好繒彩，驚起毛豎，執持幢拂，乘象車馬，志求好食，常在名色；沙門道人，皆遠離是。若有沙門梵志，食信施食，沐浴自在，所行不應，所行斷絕，香華自薰，求索供養，不以道理，手執刀蓋，校以真珠瓔珞，臂腕頸腳，身著白凈衣服，短截樹木，如此住行；沙門道人，當遠離是。

「若有沙門梵志，受信施食，自綺其身，所住之處，其行不應，斗象牛馬雞羊犬豕，斗亂於人男女大小，往觀戰鬥及眾大會，如是之行，所可求住；沙門道人，遠離如是。若有沙門梵志，受信施食，自莊嚴身，所住以非，其行不應，但行聽象聲群馬車行人牛羊，撾鼓妓樂、歌舞、調戲話語，如是之法，異道道行；沙門道人，已遠離此。若有沙門梵志，受人信施食，行樗蒲博戲，所住非法，其行不一，便共競諍鞬橛兜㯓君犢塞推盧，如是之行，非法所住；沙門道人，已遠離此。若有沙門梵志，受信施食，常共鬥諍遘校言語，所行非法，所住非法，其行不應：『此為是法，是為非法，是不如是，是為一法，不如卿語。我所行法，汝所為不應，我所為應。汝有因緣，我無因緣。汝自前往在後妄語，我得卿勝，卿無所種，但行眾惡，當見危害，我得度脫，卿見棄捐，不得自在。』如是諍訟非法之言；沙門道人，已遠離此。若有沙門梵志，食信施食，生共囈語，其行不應：『王者云何？盜賊云何？戰鬥云何？飲食云何？衣被男女大小云何？』說世事因事好事，如是之像，非法之言，沙門道人，已遠離此。沙門梵志，受信施食，妄說非事，其行不應，說王者婆羅門事、說樹木人事、說國事，於此彼當如是，彼國當有是，此人當往彼，彼人當來此，如是句所言非法；沙門道人，已遠離此。

「沙門梵志，受信施食，而行諛諂，所為非法，其行不應，坐共語言，是為得利，是為衰折治生賈販財物之人，如是諛諂非法之事；沙門道人，已遠離此。沙門梵志受信施食，學修幻術，興起邪見，說日之怪，逢占觀相，妄語有所奪，學品術處度術所，學咒欺詐術，乾陀羅咒孔雀咒雜碎咒術，是異術欺詐迷惑，如是之像，非法之術；沙門道人，已遠離此也

現代漢語譯本：他的內心清凈，不胡亂執著於事物，不蓄養象、馬、牛、羊，不喜好畜養野獸。他的內心清凈，不追求車乘，不蓄養雞、鴨、狗、豬，沒有任何利益的追求。他的內心清凈，不執著于雞豬，遠離住所，不裝飾房屋，不蓄積田地、宅院、園圃和瓜果。他的內心清凈，不執著于田舍，遠離金銀和高大的座位，不喜好華麗的床褥和幾筵。他的內心清凈，不睡高床，遠離七寶，不蓄積珍奇之物，捨棄玩樂，沒有任何榮華的期望。他的內心清凈，不貪圖錢財和美色，遠離花香，不喜好雜亂的香氣，身上不塗香，沒有任何慾望。他的內心清凈，不執著于花香，遠離非時進食，適度地堅持一天一餐，以此為限。他的內心清凈，吃飯不誤時，耕地播種，在莊嚴的場合中觀察自己的行為，做沙門該做的事，嚴守清凈的心，消除憂愁，去除各種污穢和危害，常行正道，節制知足，一心向道，然後才能作為沙門或婆羅門，接受供養的食物。在土地、郡國、縣邑中，所行如法，根本常保清凈，莖、節、枝、葉、花、果也都是清凈的，具備種種清凈，其種性就是這樣。在郡國縣邑中，作為沙門應該遠離這些。如果有沙門或婆羅門，應該接受供養的食物，所居住的地方要善於思考，行為要符合規範。 現代漢語譯本：『如果有沙門或婆羅門，在接受供養的食物時，所居住的地方，所做的事情不應該，求取食物，計算聚會，求取香花、衣服、床鋪，藏匿珍寶，求取這些地方；沙門道人，都應該遠離這些。如果有沙門或婆羅門，食用供養的食物，坐在高大寬敞的床上，處於寶床上，所做的事情不符合規範，裝飾床榻、筵席，用彩繪、錦繡裝飾，如果喜歡絲綢綵緞，就會驚恐不安，拿著幢幡，乘坐象車馬車，追求美味的食物，常常執著于名利；沙門道人，都應該遠離這些。如果有沙門或婆羅門，食用供養的食物，隨意沐浴，所做的事情不符合規範，所做的事情斷絕，用香花熏身，求取供養，不合道理，手持刀蓋，用珍珠瓔珞裝飾，臂腕頸腳，身上穿著潔白的衣服，砍伐樹木，像這樣生活；沙門道人，應當遠離這些。 現代漢語譯本：『如果有沙門或婆羅門，接受供養的食物，自己裝飾身體，所居住的地方，所做的事情不符合規範，斗象、牛、馬、雞、羊、狗、豬，與人爭鬥，男女老少，觀看戰鬥和集會，像這樣的行為，所追求的住所；沙門道人，應該遠離這些。如果有沙門或婆羅門，接受供養的食物，自己裝飾身體，所居住的地方不合規範，所做的事情不符合規範，只是聽象聲、馬群、車行人、牛羊，敲鼓、妓樂、歌舞、調戲、閑談，像這樣的行為，是異道的行為；沙門道人，已經遠離這些。如果有沙門或婆羅門，接受人們的供養，進行擲骰子賭博，所居住的地方不合法，所做的事情不專一，就與人爭鬥，爭奪箭靶、頭盔、小牛、塞子、推盧，像這樣的行為，是不合法的住所；沙門道人，已經遠離這些。如果有沙門或婆羅門，接受供養的食物，常常與人爭吵，互相辯論，所做的事情不合法，所居住的地方不合法，所做的事情不符合規範：『這是正法，這是非法，不是這樣的，這是唯一的真理，不像你說的。我所做的是對的，你所做的是不對的。你有因緣，我沒有因緣。你自相矛盾，前後不一，我說贏了你，你一無是處，只是做惡，將會遭受危害，我將得到解脫，你將被拋棄，不得自在。』像這樣爭論，說不合法的話；沙門道人，已經遠離這些。如果有沙門或婆羅門，食用供養的食物，說胡話，所做的事情不符合規範：『國王怎麼樣？盜賊怎麼樣？戰爭怎麼樣？飲食怎麼樣？衣服、男女老少怎麼樣？』說世俗的事情，好事壞事，像這樣的行為，是不合法的話，沙門道人，已經遠離這些。沙門或婆羅門，接受供養的食物，胡說八道，所做的事情不符合規範，說國王、婆羅門的事情，說樹木、人事，說國家的事情，說這裡那裡會怎麼樣，那個國家會有什麼，這個人會去那裡，那個人會來這裡，像這樣的話，都是不合法的；沙門道人，已經遠離這些。 現代漢語譯本：『沙門或婆羅門，接受供養的食物，卻阿諛奉承，所做的事情不合法，所做的事情不符合規範，坐在一起說，這是爲了得利，這是爲了衰敗，治理生產、買賣財物的人，像這樣阿諛奉承，是不合法的事情；沙門道人，已經遠離這些。沙門或婆羅門，接受供養的食物，學習幻術，興起邪見，說日月的怪異，占卜看相，胡說八道，奪取別人的東西，學習品術、處度術，學習咒語欺騙術，乾陀羅咒、孔雀咒、雜碎咒術，這些是異術，欺騙迷惑，像這樣的行為，是不合法的法術；沙門道人，已經遠離這些。』

English version: 'His mind is pure, not clinging to things, not keeping elephants, horses, cattle, or sheep, and not enjoying keeping beasts. His mind is pure, not desiring carriages, not keeping chickens, ducks, dogs, or pigs, and having no desire for gain. His mind is pure, not attached to chickens or pigs, staying away from dwellings, not decorating houses, not accumulating fields, houses, gardens, or fruits. His mind is pure, not attached to farmhouses, staying away from gold, silver, and high seats, and not enjoying luxurious bedding and mats. His mind is pure, not sleeping on high beds, staying away from the seven treasures, not accumulating precious things, abandoning playthings, and having no desire for glory. His mind is pure, not greedy for wealth or beauty, staying away from fragrant flowers, not enjoying mixed fragrances, not perfuming his body, and having no desires. His mind is pure, not attached to fragrant flowers, staying away from untimely meals, moderately keeping to one meal a day, and making that the limit. His mind is pure, eating at the right time, plowing the land and sowing seeds, observing his actions in solemn settings, doing what a monk should do, strictly keeping his mind pure, eliminating sorrow, removing all defilements and harms, always walking the right path, being moderate and content, focusing his mind on the path, and then being a monk or Brahmin, receiving offered food. In lands, prefectures, counties, and towns, his actions are in accordance with the law, the root is always pure, and the stems, joints, branches, leaves, flowers, and fruits are also pure, possessing all kinds of purity, and his nature is like this. In prefectures, counties, and towns, a monk should stay away from these things. If there is a monk or Brahmin who should receive offered food, the place where he lives should be carefully considered, and his actions should be in accordance with the rules.' English version: 'If there is a monk or Brahmin who, when receiving offered food, the place where he lives, the things he does are not proper, seeking food, calculating gatherings, seeking fragrant flowers, clothes, bedding, hiding treasures, seeking these places; monks and Taoists, all should stay away from these. If there is a monk or Brahmin who eats offered food, sits on a high and wide bed, is on a treasure bed, the things he does are not in accordance with the rules, decorating beds and mats, using paintings and embroidery, if he likes silk and satin, he will be alarmed and uneasy, holding banners, riding in elephant carts and horse carts, seeking delicious food, and always clinging to fame and gain; monks and Taoists, all should stay away from these. If there is a monk or Brahmin who eats offered food, bathes freely, the things he does are not in accordance with the rules, the things he does are cut off, perfuming himself with fragrant flowers, seeking offerings, not according to reason, holding a knife cover, decorating with pearl necklaces, arms, wrists, necks, and feet, wearing white and clean clothes, cutting down trees, living like this; monks and Taoists, should stay away from these.' English version: 'If there is a monk or Brahmin who receives offered food, adorns his body, the place where he lives, the things he does are not in accordance with the rules, fighting elephants, cattle, horses, chickens, sheep, dogs, and pigs, fighting with people, men, women, old and young, watching battles and gatherings, such actions, the dwelling he seeks; monks and Taoists, should stay away from these. If there is a monk or Brahmin who receives offered food, adorns his body, the place where he lives is not in accordance with the rules, the things he does are not in accordance with the rules, only listening to the sounds of elephants, herds of horses, carts, people, cattle, and sheep, drumming, music, singing, dancing, teasing, and idle talk, such actions are the actions of other paths; monks and Taoists, have already stayed away from these. If there is a monk or Brahmin who receives offerings from people, engages in dice gambling, the place where he lives is not lawful, the things he does are not focused, then he fights with people, competing for arrow targets, helmets, calves, plugs, and pushers, such actions are unlawful dwellings; monks and Taoists, have already stayed away from these. If there is a monk or Brahmin who receives offered food, often argues and debates with people, the things he does are not lawful, the place where he lives is not lawful, the things he does are not in accordance with the rules: 『This is the right law, this is not the law, it is not like this, this is the only truth, not like what you say. What I do is right, what you do is wrong. You have a cause, I have no cause. You contradict yourself, you are inconsistent, I have won over you, you are useless, you only do evil, you will suffer harm, I will be liberated, you will be abandoned, and you will not be free.』 Such arguments, saying unlawful words; monks and Taoists, have already stayed away from these. If there is a monk or Brahmin who eats offered food, talks nonsense, the things he does are not in accordance with the rules: 『How is the king? How are the thieves? How is the war? How is the food? How are the clothes, men, women, old and young?』 Talking about worldly matters, good and bad things, such actions are unlawful words, monks and Taoists, have already stayed away from these. Monks and Brahmins, receiving offered food, talking nonsense, the things they do are not in accordance with the rules, talking about the affairs of kings and Brahmins, talking about trees and human affairs, talking about the affairs of the country, saying what will happen here and there, what will happen in that country, this person will go there, that person will come here, such words are unlawful; monks and Taoists, have already stayed away from these.' English version: 'Monks or Brahmins, receiving offered food, but flattering, the things they do are not lawful, the things they do are not in accordance with the rules, sitting together and saying, this is for gain, this is for decline, managing production, buying and selling goods, such flattery is unlawful; monks and Taoists, have already stayed away from these. Monks or Brahmins, receiving offered food, learning illusion techniques, raising evil views, talking about the strangeness of the sun and moon, fortune-telling, talking nonsense, taking away other people's things, learning techniques of rank, techniques of measurement, learning spells of deception, Gandhara spells, peacock spells, miscellaneous spells, these are strange techniques, deceiving and confusing, such actions are unlawful techniques; monks and Taoists, have already stayed away from these.'

。沙門梵志，受信施食，學迷惑咒欺詐之術，觀人面像，星宿災變風雲雷霧，求索良日，夏月之時某聚落當雨不雨，其地當吉不吉，說國王事，如是之行，非法之術；沙門道人，已遠離此。沙門梵志，受信施食，學有若干種非取之法，畜生之業，處方行藥，住在所欲，令人短氣吐下淚出，動人血脈，志不忠正，說欺詐術，占安隱事，如是之像，畜生之業；沙門道人，已遠離此。沙門梵志，受信施食，所行非法，以斷饐口說嫁娶事，其有居跱，某館某舍某堂懷軀，某堂嬿處，某有宮殿，為精進行，某有堂館，無精進行，說王者雜事，如是之像，畜生之業；沙門道人，已遠離此。

「沙門梵志，受信施食，作若干種畜生行，邪見之業，有占相珠寶牛馬居家刀刃，所見相男子女人大小，如是之像，邪見之業；沙門道人，已遠離此。沙門梵志，受信施食，或有妖妄之本行非法業，無智之事，自以為智，卜問行符咒，如是之像，邪見之業；沙門道人，已遠離此。沙門梵志，受信施食，或見善或見惡，豫說米穀當饑貴當平賤，當有恐怖當有安隱，當大疫當死亡，如是之像，邪見之業；沙門道人，已遠離此。沙門梵志，受信施食，說某國王戰鬥當得勝，某國王當不如，某國王當出遊觀他國，他國王不得自在，此當得勝，彼當敗壞，此王象馬六畜車乘多，彼王象馬車乘少，如是之像，邪見之業；沙門道人，已遠離此。沙門梵志，受信施食，共說日月順行，日月差錯，星宿順行，星宿差錯，日月執行遲疾不順，當有災異無常之變，日月當蝕，或雨霜雹，或當霹靂，如是之像，邪見之業；沙門道人，已遠離此。沙門梵志，受信施食，便說日月是故順行，以是不順行，星宿順有因緣，不順亦有因緣，有所掛礙變怪，日月西行，或言東行，或言當蝕，又云何不蝕，當雷電霹靂，如是之像，常見證驗；沙門道人，已遠離此，是謂賢聖。

「我弟子沙門，以是奉賢聖戒品，行知止足，衣取蔽形，食裁充口，所游至處，衣缽隨身，無所顧戀。譬如飛鳥飛行空中兩翅隨身。比丘如是，奉賢聖戒，心知止足，無所希望。一曉節度，其行安隱，盡行安詳。視眄觀眄，不失儀範。屈伸進止，依法從宜，坐起安雅，行無所壞。持是戒品，第一知足，根門寂定，心在安跡，諸根不亂，守護其心，救使無想在道，目見好色，不想求以為好，斷截所受。奉行善本，其心內住，遠離內色，守護眼根。如是耳聲鼻香舌味身更，不以想求，亦無所著。除諸不可，棄療愚癡，斷不善法，其意內住，救使不亂，令心根定。其比丘奉是賢聖戒，第一知足，其心寂定，禮節根定，于內無起，而行安隱，閑居寂然，山藪避猥巖穴野處，身燕其中，離世無黠，心念無想。不貪他有，不起愚癡，不侵亂人。常行慈心，其意清凈，無有癡想。所在遊行，心無所著，快善安隱。譬如有人遠行求利，經過惡道，得度險迮，多獲盈利，無所遺亡，供給妻室男女親族，其人自念：『心甚歡喜。』比丘如是，遠離愚癡，其心清凈，無有垢濁，已除恚害，喜悅無穢。譬如有人得疾著床，連年羸頓，後日得愈，安隱有力，飯食消釋，心自念言：『我本委厄，今得除愈。』比丘如是，除瞋恚心，熟自思惟，心亦歡喜。譬如有人為他下使，䩭縶作役，終無休閑，不得自在，然後得免脫為良民，心自念言：『我本屬人，今得脫出，心亦踴悅

現代漢語譯本：沙門和婆羅門，接受佈施供養，學習迷惑人的咒語和欺詐的法術，觀察人的面相，星宿的災變，風雲雷霧，尋求良辰吉日，在夏季的時候預言某個村落應該下雨卻不下雨，或者某地應該吉祥卻不吉祥，談論國王的事情，像這樣的行為，都是不合法的法術；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，學習各種不正當的謀生手段，從事畜生般的行業，開藥方行醫，住在自己想住的地方，使人呼吸短促、嘔吐、流淚，擾亂人的血脈，心志不忠誠正直，說欺詐的法術，占卜安危的事情，像這樣的行為，都是畜生般的行業；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，所做的事情不合法，用斷絕食物的口說嫁娶的事情，說某人住在哪裡，某館某舍某堂懷孕，某堂宴飲，某人有宮殿，是精進修行，某人有堂館，不是精進修行，談論國王的各種雜事，像這樣的行為，都是畜生般的行業；沙門道人，已經遠離這些。 現代漢語譯本：沙門和婆羅門，接受佈施供養，做各種畜生般的行為，邪見的行業，占卜珠寶、牛馬、房屋、刀刃，觀察所見到的男人、女人、大小，像這樣的行為，都是邪見的行業；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，或者有妖妄的根本行為，不合法的行業，沒有智慧的事情，自己卻以為有智慧，占卜、行符咒，像這樣的行為，都是邪見的行業；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，或者看到好或者看到壞，預先說米穀會饑荒或者會平價，會有恐怖或者會有安寧，會有大瘟疫或者會有死亡，像這樣的行為，都是邪見的行業；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，說某個國王戰鬥會得勝，某個國王會不如意，某個國王會出遊觀看其他國家，其他國王不能自由自在，這個會得勝，那個會失敗，這個國王的象馬六畜車乘多，那個國王的象馬車乘少，像這樣的行為，都是邪見的行業；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，一起談論日月順行，日月差錯，星宿順行，星宿差錯，日月執行遲緩不順，會有災異無常的變化，日月會蝕，或者下雨霜雹，或者會有霹靂，像這樣的行為，都是邪見的行業；沙門道人，已經遠離這些。沙門和婆羅門，接受佈施供養，就說日月是這樣順行，因為這樣不順行，星宿順行有因緣，不順行也有因緣，有所掛礙變怪，日月西行，或者說東行，或者說會蝕，又說為什麼不蝕，會有雷電霹靂，像這樣的行為，都是常見的驗證；沙門道人，已經遠離這些，這才是賢聖。 現代漢語譯本：我的弟子沙門，用這些來奉行賢聖的戒律，知道滿足，衣服用來遮蔽身體，食物只夠充飢，所到之處，衣缽隨身，沒有什麼可留戀的。就像飛鳥在空中飛行，兩翅隨身。比丘也是這樣，奉行賢聖的戒律，內心知道滿足，沒有什麼希望。一早節制，行為安穩，舉止安詳。看視和顧盼，不失儀態。屈伸進退，依法而行，坐起安詳，行為沒有過失。持守這些戒律，第一是知足，根門寂靜，心在安穩的地方，諸根不亂，守護自己的心，使它不胡思亂想，在道上，眼睛看到美好的顏色，不想去追求，斷絕所受到的誘惑。奉行善的根本，內心安住，遠離內心的慾望，守護眼根。像這樣，耳朵、鼻子、舌頭、身體的感受，也不去追求，也沒有執著。去除那些不應該有的，拋棄愚癡，斷絕不善的法，內心安住，使它不亂，讓心根安定。比丘奉行這些賢聖的戒律，第一是知足，內心寂靜，禮節根基穩固，內心沒有妄念，行為安穩，閑居寂靜，在山林、草叢、巖穴、野外，身體安然其中，遠離世俗的喧囂，心中沒有妄想。不貪圖別人的東西，不生起愚癡，不侵犯擾亂別人。常常行慈悲心，內心清凈，沒有癡想。所在之處，心無所執著，快樂安穩。就像有人遠行求利，經過險惡的道路，度過危險的狹窄之處，獲得很多利益，沒有遺失，供給妻室兒女親族，這個人自己想：『心裡非常歡喜。』比丘也是這樣，遠離愚癡，內心清凈，沒有污垢，已經去除嗔恨的傷害，喜悅沒有污穢。就像有人得了疾病臥床，多年虛弱，後來痊癒，安穩有力，吃飯消化，心裡自己想：『我本來很危險，現在已經痊癒了。』比丘也是這樣，去除嗔恚心，仔細思考，心裡也歡喜。就像有人為別人做奴僕，被束縛著做苦工，終日沒有休息，不得自由，然後得到解脫成為良民，心裡自己想：『我本來是屬於別人的，現在得到解脫了，心裡也高興。』 現代漢語譯本：比丘也是這樣，已經脫離了貪慾的束縛，沒有了貪慾的束縛，心裡也歡喜。就像有人被關在牢獄裡，被枷鎖束縛，後來得到釋放，沒有了束縛，心裡自己想：『我本來被關在牢獄裡，現在得到釋放了。』比丘也是這樣，已經脫離了愚癡的束縛，沒有了愚癡的束縛，心裡也歡喜。就像有人在沙漠中行走，飢渴疲憊，後來得到清涼的水，喝了之後，身體安穩，心裡自己想：『我本來飢渴疲憊，現在得到清涼的水了。』比丘也是這樣，已經脫離了嗔恚的束縛，沒有了嗔恚的束縛，心裡也歡喜。就像有人在曠野中行走，遇到強盜，被搶劫一空，後來得到安穩，沒有了恐懼，心裡自己想：『我本來被強盜搶劫，現在得到安穩了。』比丘也是這樣，已經脫離了恐懼的束縛，沒有了恐懼的束縛，心裡也歡喜。就像有人在曠野中行走，遇到猛獸，被追逐，後來得到安穩，沒有了恐懼，心裡自己想：『我本來被猛獸追逐，現在得到安穩了。』比丘也是這樣，已經脫離了恐懼的束縛，沒有了恐懼的束縛，心裡也歡喜。就像有人在曠野中行走，遇到毒蛇，被咬傷，後來得到解毒，沒有了痛苦，心裡自己想：『我本來被毒蛇咬傷，現在得到解毒了。』比丘也是這樣，已經脫離了痛苦的束縛，沒有了痛苦的束縛，心裡也歡喜。就像有人在曠野中行走，遇到疾病，被折磨，後來得到痊癒，沒有了疾病，心裡自己想：『我本來被疾病折磨，現在得到痊癒了。』比丘也是這樣，已經脫離了疾病的束縛，沒有了疾病的束縛，心裡也歡喜。就像有人在曠野中行走，遇到飢餓，被困擾，後來得到食物，沒有了飢餓，心裡自己想：『我本來被飢餓困擾，現在得到食物了。』比丘也是這樣，已經脫離了飢餓的束縛，沒有了飢餓的束縛，心裡也歡喜。就像有人在曠野中行走，遇到寒冷，被凍僵，後來得到溫暖，沒有了寒冷，心裡自己想：『我本來被寒冷凍僵，現在得到溫暖了。』比丘也是這樣，已經脫離了寒冷的束縛，沒有了寒冷的束縛，心裡也歡喜。就像有人在曠野中行走，遇到炎熱，被曬傷，後來得到陰涼，沒有了炎熱，心裡自己想：『我本來被炎熱曬傷，現在得到陰涼了。』比丘也是這樣，已經脫離了炎熱的束縛，沒有了炎熱的束縛，心裡也歡喜。就像有人在曠野中行走，遇到風雨，被淋濕，後來得到遮蔽，沒有了風雨，心裡自己想：『我本來被風雨淋濕，現在得到遮蔽了。』比丘也是這樣，已經脫離了風雨的束縛，沒有了風雨的束縛，心裡也歡喜。就像有人在曠野中行走，遇到黑暗，被困擾，後來得到光明，沒有了黑暗，心裡自己想：『我本來被黑暗困擾，現在得到光明了。』比丘也是這樣，已經脫離了黑暗的束縛，沒有了黑暗的束縛，心裡也歡喜。就像有人在曠野中行走，遇到迷路，被困擾，後來找到道路，沒有了迷路，心裡自己想：『我本來迷路了，現在找到道路了。』比丘也是這樣，已經脫離了迷路的束縛，沒有了迷路的束縛，心裡也歡喜。就像有人在曠野中行走，遇到恐懼，被困擾，後來得到安穩，沒有了恐懼，心裡自己想：『我本來恐懼，現在得到安穩了。』比丘也是這樣，已經脫離了恐懼的束縛，沒有了恐懼的束縛，心裡也歡喜。就像有人在曠野中行走，遇到危險，被困擾，後來得到安全，沒有了危險，心裡自己想：『我本來危險，現在得到安全了。』比丘也是這樣，已經脫離了危險的束縛，沒有了危險的束縛，心裡也歡喜。就像有人在曠野中行走，遇到痛苦，被困擾，後來得到快樂，沒有了痛苦，心裡自己想：『我本來痛苦，現在得到快樂了。』比丘也是這樣，已經脫離了痛苦的束縛，沒有了痛苦的束縛，心裡也歡喜。就像有人在曠野中行走，遇到煩惱，被困擾，後來得到平靜，沒有了煩惱，心裡自己想：『我本來煩惱，現在得到平靜了。』比丘也是這樣，已經脫離了煩惱的束縛，沒有了煩惱的束縛，心裡也歡喜。就像有人在曠野中行走，遇到憂愁，被困擾，後來得到快樂，沒有了憂愁，心裡自己想：『我本來憂愁，現在得到快樂了。』比丘也是這樣，已經脫離了憂愁的束縛，沒有了憂愁的束縛，心裡也歡喜。就像有人在曠野中行走，遇到悲傷，被困擾，後來得到快樂，沒有了悲傷，心裡自己想：『我本來悲傷，現在得到快樂了。』比丘也是這樣，已經脫離了悲傷的束縛，沒有了悲傷的束縛，心裡也歡喜。就像有人在曠野中行走，遇到絕望，被困擾，後來得到希望，沒有了絕望，心裡自己想：『我本來絕望，現在得到希望了。』比丘也是這樣，已經脫離了絕望的束縛，沒有了絕望的束縛，心裡也歡喜。就像有人在曠野中行走，遇到孤獨，被困擾，後來得到陪伴，沒有了孤獨，心裡自己想：『我本來孤獨，現在得到陪伴了。』比丘也是這樣，已經脫離了孤獨的束縛，沒有了孤獨的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無助，被困擾，後來得到幫助，沒有了無助，心裡自己想：『我本來無助，現在得到幫助了。』比丘也是這樣，已經脫離了無助的束縛，沒有了無助的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無聊，被困擾，後來得到樂趣，沒有了無聊，心裡自己想：『我本來無聊，現在得到樂趣了。』比丘也是這樣，已經脫離了無聊的束縛，沒有了無聊的束縛，心裡也歡喜。就像有人在曠野中行走，遇到空虛，被困擾，後來得到充實，沒有了空虛，心裡自己想：『我本來空虛，現在得到充實了。』比丘也是這樣，已經脫離了空虛的束縛，沒有了空虛的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無意義，被困擾，後來得到意義，沒有了無意義，心裡自己想：『我本來無意義，現在得到意義了。』比丘也是這樣，已經脫離了無意義的束縛，沒有了無意義的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無價值，被困擾，後來得到價值，沒有了無價值，心裡自己想：『我本來無價值，現在得到價值了。』比丘也是這樣，已經脫離了無價值的束縛，沒有了無價值的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無目標，被困擾，後來得到目標，沒有了無目標，心裡自己想：『我本來無目標，現在得到目標了。』比丘也是這樣，已經脫離了無目標的束縛，沒有了無目標的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無方向，被困擾，後來得到方向，沒有了無方向，心裡自己想：『我本來無方向，現在得到方向了。』比丘也是這樣，已經脫離了無方向的束縛，沒有了無方向的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所適從，被困擾，後來得到明確，沒有了無所適從，心裡自己想：『我本來無所適從，現在得到明確了。』比丘也是這樣，已經脫離了無所適從的束縛，沒有了無所適從的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所依靠，被困擾，後來得到依靠，沒有了無所依靠，心裡自己想：『我本來無所依靠，現在得到依靠了。』比丘也是這樣，已經脫離了無所依靠的束縛，沒有了無所依靠的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所歸屬，被困擾，後來得到歸屬，沒有了無所歸屬，心裡自己想：『我本來無所歸屬，現在得到歸屬了。』比丘也是這樣，已經脫離了無所歸屬的束縛，沒有了無所歸屬的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所安放，被困擾，後來得到安放，沒有了無所安放，心裡自己想：『我本來無所安放，現在得到安放了。』比丘也是這樣，已經脫離了無所安放的束縛，沒有了無所安放的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所寄託，被困擾，後來得到寄託，沒有了無所寄託，心裡自己想：『我本來無所寄託，現在得到寄託了。』比丘也是這樣，已經脫離了無所寄託的束縛，沒有了無所寄託的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所依傍，被困擾，後來得到依傍，沒有了無所依傍，心裡自己想：『我本來無所依傍，現在得到依傍了。』比丘也是這樣，已經脫離了無所依傍的束縛，沒有了無所依傍的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所依靠，被困擾，後來得到依靠，沒有了無所依靠，心裡自己想：『我本來無所依靠，現在得到依靠了。』比丘也是這樣，已經脫離了無所依靠的束縛，沒有了無所依靠的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所歸宿，被困擾，後來得到歸宿，沒有了無所歸宿，心裡自己想：『我本來無所歸宿，現在得到歸宿了。』比丘也是這樣，已經脫離了無所歸宿的束縛，沒有了無所歸宿的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所安頓，被困擾，後來得到安頓，沒有了無所安頓，心裡自己想：『我本來無所安頓，現在得到安頓了。』比丘也是這樣，已經脫離了無所安頓的束縛，沒有了無所安頓的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所寄託，被困擾，後來得到寄託，沒有了無所寄託，心裡自己想：『我本來無所寄託，現在得到寄託了。』比丘也是這樣，已經脫離了無所寄託的束縛，沒有了無所寄託的束縛，心裡也歡喜。就像有人在曠野中行走，遇到無所依傍，被困擾，後來得到依傍，沒有了無所依傍，心裡自己想：『我本來無所依傍，現在得到依傍了。』比丘也是這樣，已經脫離了無所依傍的束縛，沒有了無所依傍的束縛，心裡也歡喜。

English version: 'Shramanas and Brahmins, receiving alms and food, learn deceptive spells and fraudulent arts, observe people's faces, the calamities of stars, wind, clouds, thunder, and fog, seek auspicious days, and during the summer months, predict whether a certain village will have rain or not, or whether a certain place will be auspicious or not, and talk about the affairs of kings. Such practices are unlawful arts; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, learn various improper means of livelihood, engage in animal-like occupations, prescribe medicines, live wherever they desire, cause people to have shortness of breath, vomit, and shed tears, disturb people's blood vessels, are not loyal and upright in their intentions, speak deceptive arts, and divine matters of safety. Such practices are animal-like occupations; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, engage in unlawful practices, use their mouths, which should be abstaining from food, to talk about marriage matters, say where someone lives, that someone is pregnant in a certain hall, that there is feasting in a certain hall, that someone has a palace and is diligently practicing, that someone has a hall but is not diligently practicing, and talk about various affairs of kings. Such practices are animal-like occupations; Shramana ascetics have already distanced themselves from these.' English version: 'Shramanas and Brahmins, receiving alms and food, engage in various animal-like behaviors, practices of wrong views, divining about jewels, cattle, horses, houses, and blades, observing the appearances of men, women, and children. Such practices are practices of wrong views; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, may have deceptive fundamental practices, unlawful occupations, and matters without wisdom, yet they consider themselves wise, divining and performing spells. Such practices are practices of wrong views; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, may see good or bad omens, predict whether rice and grains will be scarce or cheap, whether there will be terror or peace, whether there will be a great plague or death. Such practices are practices of wrong views; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, say that a certain king will win in battle, that a certain king will be unsuccessful, that a certain king will travel to see other countries, that other kings will not be free, that this one will win, that one will be defeated, that this king has many elephants, horses, livestock, and chariots, and that king has few elephants, horses, and chariots. Such practices are practices of wrong views; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, discuss the regular movements of the sun and moon, the deviations of the sun and moon, the regular movements of the stars, the deviations of the stars, the slow and irregular movements of the sun and moon, that there will be calamities and impermanent changes, that there will be eclipses of the sun and moon, or rain, frost, and hail, or thunder and lightning. Such practices are practices of wrong views; Shramana ascetics have already distanced themselves from these. Shramanas and Brahmins, receiving alms and food, then say that the sun and moon move regularly for this reason, and irregularly for that reason, that the stars move regularly for a cause, and irregularly for a cause, that there are obstacles and strange changes, that the sun and moon move westward, or say they move eastward, or say there will be an eclipse, and then say why there will not be an eclipse, that there will be thunder and lightning. Such practices are common verifications; Shramana ascetics have already distanced themselves from these, and these are called the wise and holy ones.' English version: 'My disciples, the Shramanas, use these to uphold the precepts of the wise and holy ones, knowing contentment, using clothing to cover the body, food just enough to fill the stomach, and wherever they go, their robes and bowls follow them, without any attachments. Just like birds flying in the sky, their two wings follow them. The Bhikshus are like this, upholding the precepts of the wise and holy ones, their hearts knowing contentment, without any desires. They are restrained in the morning, their actions are peaceful, and their demeanor is composed. Their looking and glancing do not lose their proper form. Their bending, stretching, advancing, and retreating follow the law, their sitting and rising are graceful, and their actions are without fault. Upholding these precepts, the first is contentment, the root of the senses is quiet, the heart is in a peaceful place, the senses are not disturbed, they guard their hearts, preventing them from wandering thoughts, on the path, when the eyes see beautiful colors, they do not seek to possess them, cutting off the temptations they receive. They uphold the root of goodness, their hearts dwell within, they distance themselves from inner desires, and guard the root of the eyes. Likewise, the sounds of the ears, the smells of the nose, the tastes of the tongue, and the sensations of the body, they do not seek them, nor are they attached to them. They remove what is not proper, abandon ignorance, cut off unwholesome dharmas, their intentions dwell within, preventing them from being disturbed, and making the root of the heart stable. The Bhikshus uphold these precepts of the wise and holy ones, the first is contentment, their hearts are quiet, the foundation of their manners is stable, there are no arising thoughts within, and their actions are peaceful, they live in seclusion and quiet, in forests, thickets, caves, and wilderness, their bodies are at peace within, they are detached from the world, and their minds are without wandering thoughts. They do not covet what others have, do not give rise to ignorance, and do not invade or disturb others. They always practice loving-kindness, their intentions are pure, and there are no deluded thoughts. Wherever they are, their hearts are without attachments, they are happy, good, and peaceful. Just like someone traveling far to seek profit, passing through dangerous roads, crossing dangerous narrow places, obtaining much profit, without losing anything, providing for their wives, children, and relatives, that person thinks to themselves: 'My heart is very happy.' The Bhikshus are like this, distancing themselves from ignorance, their hearts are pure, without defilements, having removed the harm of anger, their joy is without impurity. Just like someone who has fallen ill and is bedridden, weak for many years, later recovers, is peaceful and strong, and their food is digested, they think to themselves: 'I was originally in danger, but now I have recovered.' The Bhikshus are like this, removing the heart of anger, thinking carefully, and their hearts are also happy. Just like someone who is a servant to others, bound and working, without rest, and without freedom, then is released and becomes a free person, they think to themselves: 'I was originally a slave, but now I am released, and my heart is also joyful.'

。』比丘去疑心無猶豫，立在清凈欣喜踴躍。譬如有人拘閉牢獄，楚痛苦毒，然後得出，心自念言：『我本幽閉，今已得脫，亦自僥愛。』比丘如是，除去狐疑，心凈無瑕歡喜，比丘除不正心，正心無瑕想，清凈其志。譬如有人遭值谷貴，恐怖飢餓，得濟安隱，救攝其命，值得豐殖，穀米平賤，逸豫無畏，心自念言：『我本饑匱，危困難言，今得飽安，心亦歡喜。』比丘如是，除不正心，無眾想行，卻本清凈，無疑心，除五蓋，遠塵勞心力得智慧，而脫眾厄，刑獄飢餓已去，愛慾眾不善去，有想有行，寂而清凈，行第一禪。譬如有人入水洗浴，清潔無垢，度在岸邊，心亦歡喜。比丘如是，寂然獨處，安靜喜悅，觀視一切，身本所起，睹無有身，普觀無根，心用寂然，喜悅安隱，第一一心。彼以是定，其心清凈，寂然住立，得無有異，愛慾以盡，除去想行，內以具足所念，安隱為善行，第二一心。復以是身，得三昧定，歡喜安隱，以無掛礙，觀視具足，無有身類，成無所與，當定欣喜。譬如青蓮芙蓉蘅華生於污泥，長養水中，雖在水中，其根葉華實，在水無著，亦無所污。比丘如是，於是身與三昧，安隱歡喜。彼以是正受之心，至於堅住，得無有異，清凈其心，無有欲塵，第三一心。彼以是心，身安隱意定安隱無著，設無有身，普觀遍無所有，亦不復歡喜，安隱不亂。譬如有山，完具無缺，廣普無邊，東方風來而不能動，南西北風，亦復如是。所以者何？其下根堅，不可動故。中有流水清涼且美，無能污者，用依山故，流滿具足，周普遍流，無所不至，用水清凈之故。比丘如是，於是觀身，無所愛樂，所倚安隱，其行具足，觀視無身，爾乃普見。彼以是心安隱之行，清凈無瑕，堅住無異，除去愛慾，無苦無樂當行，第四禪一心。譬如有人月七八日，著新衣服，首面悅懌，觀視其無有裸形，欲著上好妙衣之故也。比丘如是，身行清凈，其心無垢，歡喜得度，行無所處，不見有身，普觀無處，用心清凈，無有眾穢。譬如郡國縣邑，不遠有大講堂，有人在上然火然明，其明等照，不高不下，風不能滅，鳥不能覆，及餘眾類，不能翳明，堅住不動。比丘如是，其心不亂，堅住不動，已得空凈，比丘作是了知，已得正受，其身寂然。是四大身，從父母生，魂神所依，棄身不樂，常立身心是可患厭，不復更受，使心無色，除去一切形類身諸有種，不失根本立身心，化現諸身，具足眾好，無所缺減。譬如拔草木根株，明者見知，如拔根本，不復更生。比丘如是，曉瞭如此，其身所有，見有名色，四大合成，從父母生，衣食所養，為虛偽覆，有何堅固？為摩滅法，魂神所依，使住不亂，亦不動搖。我當立身心，化現眾身，無有色心，具足形容，諸根無毀，從三昧起，化若干身，形容具足。譬如有人出篋中虺，明者見之，知為四虺之篋。比丘如是，曉瞭如此，是有形之身，依所溫燸，四大合成，從父母生，魂神依之，當立身心，變現眾形，無有名色，具足形容，諸根無缺，從三昧起，化無數身。譬如有人從鞘拔刀，明者見之，是鞘中有利鐵刀，今拔出耳。比丘如是，曉瞭如此，普觀其人，化無數形，眾好具足，令不缺減。

「比丘以是三昧正受，其心清凈，無有瑕穢，除去塵勞，柔濡無慾，堅住不動，神足之慧，已逮得證神通之慧，心無增減，其行平等，尊大自在，心念無畏

現代漢語譯本：比丘去除疑惑，心中沒有猶豫，安住在清凈的喜悅之中。就像有人被關在牢獄裡，遭受痛苦折磨，然後得以逃脫，心中會想：『我原本被囚禁，現在已經解脫，真是幸運。』比丘也是這樣，去除疑惑，內心清凈無瑕，充滿歡喜。比丘去除不正的心念，保持正念，心中沒有瑕疵，清凈自己的志向。就像有人遭遇穀物昂貴，害怕飢餓，後來得到救濟，生活安穩，保全了性命，又遇到豐收，穀物價格低廉，生活安逸無憂，心中會想：『我原本飢餓困苦，難以度日，現在得以飽足安穩，心中非常歡喜。』比丘也是這樣，去除不正的心念，沒有各種雜念，恢復本來的清凈，沒有疑惑，去除五蓋，遠離塵世的煩惱，獲得智慧，從而擺脫各種困厄，刑罰、飢餓已經過去，愛慾等各種不善的念頭也已去除，有念頭和行為，寂靜而清凈，進入初禪。就像有人入水洗浴，清潔無垢，走到岸邊，心中非常歡喜。比丘也是這樣，寂靜獨處，安靜喜悅，觀察一切，身體本來的狀態，看到沒有身體的實體，普遍觀察到沒有根源，內心寂靜，喜悅安穩，達到一心不亂的境界。他憑藉這種禪定，內心清凈，寂靜安住，沒有變化，愛慾已經斷盡，去除雜念，內心具足所念，安穩地修行，達到第二一心。再次憑藉這個身體，進入三昧禪定，歡喜安穩，沒有掛礙，觀察具足，沒有身體的執著，達到無所執著的狀態，心中充滿禪定的喜悅。就像青蓮、芙蓉、蘅華生長在污泥中，在水中生長，雖然在水中，但它們的根、葉、花、果實，在水中沒有沾染，也沒有被污染。比丘也是這樣，在這個身體和三昧中，安穩歡喜。他憑藉這種正受的心，達到堅固的安住，沒有變化，清凈內心，沒有慾望的塵埃，達到第三一心。他憑藉這種心，身體安穩，意念安定，沒有執著，即使沒有身體，普遍觀察到一切都是空無，也不再歡喜，安穩不亂。就像一座山，完整無缺，廣闊無邊，東風吹來也不能動搖，南西北風也是如此。為什麼呢？因為它的根基堅固，不可動搖。山中有清涼甘甜的流水，沒有東西能夠污染它，因為它依附於山，流水充沛，周遍流淌，無處不到，因為水質清澈。比丘也是這樣，觀察身體，沒有愛戀，所依靠的安穩，他的修行圓滿，觀察到沒有身體的實體，然後普遍看到一切。他憑藉這種心安穩的修行，清凈無瑕，堅固安住，沒有變化，去除愛慾，沒有苦也沒有樂，進入第四禪一心。就像有人在七八月，穿著新衣服，容光煥發，觀察自己沒有裸露，因為想要穿上美好的衣服。比丘也是這樣，身體行為清凈，內心沒有污垢，歡喜解脫，修行沒有執著，看不到身體的實體，普遍觀察到沒有執著，內心清凈，沒有各種污穢。就像郡國縣邑，不遠處有大的講堂，有人在上面點燃火，火光明亮，光芒均勻照耀，不高不低，風不能吹滅，鳥不能遮蔽，其他各種東西，也不能遮蔽光明，堅固不動。比丘也是這樣，內心不亂，堅固不動，已經獲得空凈，比丘這樣了知，已經獲得正受，他的身體寂靜。這個四大組成的身體，從父母所生，魂神所依附，捨棄身體不貪戀，常常認為身體和心是可厭惡的，不再接受，使心沒有形色，去除一切形體和身體的各種存在，不失去根本的身體和心，化現各種身體，具足各種美好，沒有缺少。就像拔除草木的根株，明眼人看到，知道是拔除了根本，不會再長出來。比丘也是這樣，明白了這個道理，他的身體所有，看到有名色，四大合成，從父母所生，衣食所養，是虛偽的覆蓋，有什麼堅固的呢？是會磨滅的，魂神所依附，使它安住不亂，也不動搖。我應當安立身體和心，化現各種身體，沒有形色，具足容貌，各種器官沒有毀壞，從三昧中起來，化現若干身體，容貌具足。就像有人從箱子里拿出蛇，明眼人看到，知道是裝有四條蛇的箱子。比丘也是這樣，明白了這個道理，是有形之身，依靠溫暖，四大合成，從父母所生，魂神依附於它，應當安立身體和心，變現各種形體，沒有名色，具足容貌，各種器官沒有缺失，從三昧中起來，化現無數身體。就像有人從鞘中拔出刀，明眼人看到，知道是鞘中有鋒利的鐵刀，現在拔出來了。比丘也是這樣，明白了這個道理，普遍觀察到那個人，化現無數形體，各種美好具足，沒有缺少。 比丘憑藉這種三昧正受，內心清凈，沒有瑕疵，去除塵勞，柔和沒有慾望，堅固不動，神足的智慧，已經獲得神通的智慧，內心沒有增減，他的行為平等，尊貴自在，心中沒有畏懼。

English version: A monk, having dispelled doubt and hesitation, stands in pure joy and elation. It is like someone imprisoned in a jail, suffering torment and pain, who then escapes, thinking, 'I was confined, but now I am free, and I am fortunate.' So too is the monk, having removed doubt, with a pure and flawless heart, filled with joy. The monk removes impure thoughts, maintains right mindfulness, with a flawless heart, purifying his aspirations. It is like someone who has faced high grain prices and feared starvation, who then receives aid, lives securely, preserves his life, and then experiences abundance, with grain prices low, living comfortably without fear, thinking, 'I was once hungry and in dire straits, but now I am full and secure, and my heart is joyful.' So too is the monk, having removed impure thoughts, without various distractions, returning to his original purity, without doubt, removing the five hindrances, distancing himself from worldly troubles, gaining wisdom, and thus escaping various hardships. Punishment and hunger have passed, and desires and all unwholesome thoughts have been removed. With thoughts and actions, he is tranquil and pure, entering the first dhyana. It is like someone who enters water to bathe, becoming clean and spotless, and then steps onto the shore, his heart filled with joy. So too is the monk, dwelling in solitude, quiet and joyful, observing everything, the original state of the body, seeing no substantial body, universally observing no root, his heart tranquil, joyful, and secure, reaching a state of single-mindedness. Through this concentration, his heart is pure, dwelling in tranquility, without change, desires are exhausted, distractions are removed, his heart is filled with what he contemplates, practicing securely, reaching the second single-mindedness. Again, through this body, he enters samadhi, joyful and secure, without hindrance, observing fully, without attachment to the body, reaching a state of non-attachment, his heart filled with the joy of concentration. It is like a blue lotus, a hibiscus, or a fragrant flower growing in mud, nurtured in water, though in water, their roots, leaves, flowers, and fruits are not attached to the water, nor are they defiled. So too is the monk, in this body and in samadhi, secure and joyful. Through this right reception of the mind, he reaches a firm dwelling, without change, purifying his heart, without the dust of desire, reaching the third single-mindedness. Through this mind, his body is secure, his mind is stable, without attachment, even without a body, universally observing that all is empty, he no longer rejoices, secure and undisturbed. It is like a mountain, complete and without flaw, vast and boundless, the east wind cannot move it, nor can the south, west, or north winds. Why? Because its foundation is firm and cannot be moved. In the mountain, there is a stream of cool and sweet water, nothing can defile it, because it relies on the mountain, the water is abundant, flowing everywhere, reaching all places, because the water is pure. So too is the monk, observing the body, without attachment, relying on security, his practice is complete, observing no substantial body, and then universally seeing everything. Through this secure practice of the mind, pure and flawless, firmly dwelling, without change, removing desires, without suffering or pleasure, he enters the fourth dhyana single-mindedness. It is like someone in the seventh or eighth month, wearing new clothes, with a radiant face, observing that he is not naked, because he wants to wear beautiful clothes. So too is the monk, his bodily actions are pure, his heart is without defilement, joyful and liberated, his practice is without attachment, seeing no substantial body, universally observing no attachment, his heart is pure, without various impurities. It is like a large lecture hall not far from a town or city, where someone lights a fire, the fire is bright, the light shines evenly, neither high nor low, the wind cannot extinguish it, birds cannot cover it, and other things cannot obscure the light, it remains firm and unmoving. So too is the monk, his heart is undisturbed, firm and unmoving, having attained emptiness and purity, the monk knows this, having attained right reception, his body is tranquil. This body composed of the four elements, born from parents, where the soul resides, abandoning the body without attachment, always considering the body and mind as repulsive, no longer accepting it, making the mind without form, removing all forms and various existences of the body, not losing the fundamental body and mind, manifesting various bodies, complete with all perfections, without any lack. It is like uprooting a plant, a wise person sees it and knows that the root has been removed, and it will not grow again. So too is the monk, understanding this principle, all that is of his body, seeing name and form, composed of the four elements, born from parents, nourished by food and clothing, a false covering, what is there that is firm? It is subject to decay, where the soul resides, making it dwell undisturbed, and not waver. I should establish the body and mind, manifest various bodies, without form, complete with appearance, all organs without defect, arising from samadhi, manifesting several bodies, complete in appearance. It is like someone taking a snake out of a box, a wise person sees it and knows it is a box containing four snakes. So too is the monk, understanding this principle, this is a body with form, relying on warmth, composed of the four elements, born from parents, where the soul resides, he should establish the body and mind, transforming various forms, without name or form, complete with appearance, all organs without defect, arising from samadhi, manifesting countless bodies. It is like someone drawing a sword from its sheath, a wise person sees it and knows that there is a sharp iron sword in the sheath, and now it has been drawn out. So too is the monk, understanding this principle, universally observing that person, manifesting countless forms, complete with all perfections, without any lack. The monk, through this samadhi, has right reception, his heart is pure, without flaw, removing worldly troubles, gentle and without desire, firm and unmoving, the wisdom of spiritual power, having attained the wisdom of supernatural powers, his heart does not increase or decrease, his actions are equal, noble and free, his heart is without fear.

。以一身化無數身，無數身還令為一，獨立現變，若干之慧，出徹墻壁，而無礙跡。譬如飛鳥游于虛空，出無間入無孔，入地無掛，如出入水經行水上。譬如履地，在虛空中，正跏趺坐，如飛鳥云，於是日月威神廣遠，以手捉持，而捫摸之，變身上至第九梵天。譬如巧黠陶師，調和其泥，摸好摸像，埏埴作器，無所不成。比丘如是，得神通在所變化，至於梵天。譬如調象馬師，調諸象馬，皆令成就。比丘如是，神通變化，身至梵天。譬如金師所鍛工巧，取紫磨金，作臂環瓔璅印步耀勝，隨意悉成。比丘如是，神通變化，身至梵天。比丘持三昧正受，心凈無瑕，至於證智逮得神通，心無所著，眼能徹視，見天上天下善惡所趣，耳能徹聽，聞諸天人所語，及蚑行喘息人物之聲。譬如達士丈夫，吹大鳴[蟲*(嬴-口+(罩-卓))]，立大臺上，盡力吹之，其聲四聞。比丘如是，道耳徹聽，諸天人善惡所歸，皆悉聞知，用得道證神通，普徹知他人心所念善惡，有欲無慾，有怒無怒，有慈無慈，有癡無癡，有黠無黠，有塵勞無塵勞，得道證不得證，亂心靜心，進者怠者，功德智慧，有量無量，皆悉知之。譬如郡國縣邑，不遠有大棚閣若高樓，人住其上，見無數人行來出入，智者見之，觀出入者。比丘如是，見他人心所念善惡是非，普及一切世間形類。」

佛言：「其比丘得神通者，念過去無央數世事，慧心癡心，見一世、十世、百世、千世、萬世、千萬世、無數世，往來周旋，天地成敗。是人本生，彼來生此，其所在處，土地名字，種姓名色，長短好醜善惡，彼沒生此，此沒生彼，悉了知之。譬如有人從此聚落到某聚落，坐起言語，臥眠不語，從彼聚落，來還至此，坐起言語經行，皆識見之。比丘如是，識知如海，見過去無數世事。」

佛言：「比丘得神通者，其心清徹，道眼洞視，過於人本。見人沒生，善惡好醜，歸善道惡道。是人身行善口言善心念善，正觀無邪見，緣是之本，壽終得生天上；是人身行惡口言噁心念惡，緣是之本，身死之後，墮惡道中。譬如有人住高樓上，視行人往來出入及坐歡喜悲哀。比丘如是，逮得神通，道眼徹視，清凈無瑕，見去來事。」

佛言：「比丘逮得神通，諸漏已盡，慧證三達，不以戲疑。解知苦習盡諦道諦，除流無流無有癡心，悉見其本，深諦無異。見知如是，已度欲漏，所有癡漏，其心凈脫，則度脫已，度智具足，生死已斷，已逮梵行，所作已辦，知名色本。」

佛言：「大王！是為現在沙門道果。」

於是摩竭王阿阇世，起坐稽首佛足，自首悔過：「唯愿世尊，原其罪釁。譬如小兒愚癡無智，迷惑失志，無有善權。佛為法王，一切父母，常立正法，救迷立法，無怒害陰蓋。今若更生，愿世尊受身歸命。自見過惡，更受敕誡，懲改既往，修順將來。」

佛言：「大王！如仁所言，實如小兒，愚癡無智，迷惑無權，害其父母命。今歸法王，為得更生，自見罪過。於是法律，為得善利，不為有損。」

時王阿阇世，叉手向佛：「唯愿世尊，受我供施，及比丘眾。」時，佛默然即已受請。王知受請，其心喜躍，繞佛三匝，稽首而退。

時，王既退，去佛不遠，告耆域童子：「卿之於我多所饒益，令吾詣佛，啟受法誨，得覲世尊，免吾罪尤，令重咎微輕。」

佛告諸比丘：「王阿阇世，已得生忍

現代漢語譯本：能以一個身體化為無數個身體，無數個身體又能合為一個，獨立顯現變化，擁有多種智慧，能穿透墻壁而無阻礙。就像飛鳥在空中飛翔，出入無間隙無孔洞，進入地面沒有阻礙，如同在水中行走，又像在陸地上行走，在虛空中，能端坐，如同飛鳥在雲中，於是日月威神廣大深遠，能用手捉住並撫摸它們，身體變化能到達第九梵天。就像技藝高超的陶工，調和泥土，塑造各種形狀，製作器皿，沒有不能做成的。比丘也是這樣，獲得神通后能隨意變化，到達梵天。就像訓練大象和馬的馴獸師，訓練各種大象和馬，都能使它們成功。比丘也是這樣，通過神通變化，身體能到達梵天。就像金匠鍛造工藝精巧，取用純凈的黃金，製作臂環、瓔珞、印章等裝飾品，隨意都能成功。比丘也是這樣，通過神通變化，身體能到達梵天。比丘持守三昧正定，心清凈無瑕，達到證悟智慧，獲得神通，心無所執著，眼睛能透視，看到天上天下善惡的去處，耳朵能聽見，聽到諸天人所說的話，以及各種生物的呼吸聲。就像一個有才能的人，吹響大號角，站在高臺上，盡力吹奏，聲音傳遍四方。比丘也是這樣，通過道耳能聽見，諸天人善惡的歸宿，都能聽見知道，用得道證神通，普遍知道他人心中所想的善惡，有慾望或無慾望，有憤怒或無憤怒，有慈悲或無慈悲，有愚癡或無愚癡，有智慧或無智慧，有煩惱或無煩惱，得道證悟或未得道證悟，心亂或心靜，精進或懈怠，功德智慧，有量或無量，都能知道。就像郡縣城邑，不遠處有高大的棚閣或高樓，人住在上面，能看見無數人來來往往，智者看見他們，觀察他們的出入。比丘也是這樣，能看見他人心中所想的善惡是非，普及一切世間的各種生命形態。 佛說：『獲得神通的比丘，能憶念過去無數世的事情，智慧心或愚癡心，能看見一世、十世、百世、千世、萬世、千萬世、無數世，往來周旋，天地成敗。這個人本來的生命，從那裡來到這裡，他所在的地方，土地的名字，種族姓名，容貌長短好醜善惡，他死後生到這裡，這裡死後生到那裡，都能完全知道。就像有人從這個村落到那個村落，坐著、站著、說話，躺著、睡覺、不說話，從那個村落，又回到這裡，坐著、站著、說話、行走，都能認識看見。比丘也是這樣，認識知道如同大海一樣，能看見過去無數世的事情。』 佛說：『獲得神通的比丘，他的心清澈透亮，道眼能洞察，超過普通人。能看見人死後投生，善惡好醜，歸向善道或惡道。這個人身行善、口說善、心念善，正見沒有邪見，因為這個原因，壽命終結后能生到天上；這個人身行惡、口說惡、心念惡，因為這個原因，死後墮入惡道之中。就像有人住在高樓上，看見行人來來往往，出入以及坐著歡喜悲哀。比丘也是這樣，獲得神通，道眼透徹，清凈無瑕，能看見過去和未來的事情。』 佛說：『比丘獲得神通，各種煩惱已經斷盡，通過智慧證得三明，不以戲論懷疑。瞭解苦、集、滅、道四諦，去除煩惱，沒有愚癡之心，完全看見它們的根本，深刻真實沒有差異。看見知道這些，已經度脫了慾望的煩惱，所有愚癡的煩惱，他的心清凈解脫，就度脫了，度脫的智慧具足，生死已經斷絕，已經達到清凈的修行，所作的事情已經完成，知道名色的根本。』 佛說：『大王！這就是現在沙門所獲得的道果。』 於是摩竭陀國王阿阇世，起身向佛稽首，懺悔自己的過錯：『唯愿世尊，原諒我的罪過。就像小孩子愚癡無知，迷惑失去理智，沒有好的方法。佛是法王，是一切眾生的父母，常常建立正法，救度迷途，建立法則，沒有憤怒和傷害的陰影。如果現在能重新做人，愿世尊接受我的歸命。自己認識到過錯，接受教誨，改正過去的錯誤，修習順應未來的行為。』 佛說：『大王！正如你所說，確實像小孩子一樣，愚癡無知，迷惑沒有辦法，傷害了父母的性命。現在歸順法王，爲了能重新做人，自己認識到罪過。因此法律，是爲了獲得利益，而不是爲了造成損害。』 當時，阿阇世王，合掌向佛：『唯愿世尊，接受我的供養，以及比丘僧眾的供養。』當時，佛默然接受了邀請。國王知道佛接受了邀請，心中歡喜，繞佛三圈，稽首而退。 當時，國王退下後，離佛不遠，告訴耆域童子：『你對我有很多幫助，讓我去見佛，接受佛的教誨，得見世尊，免除我的罪過，讓我的重罪變得輕微。』 佛告訴眾比丘：『阿阇世王，已經得到了生忍。』

English version: He can transform one body into countless bodies, and countless bodies can be combined into one, appearing independently and changing, possessing various wisdoms, able to penetrate walls without obstruction. Just like birds flying in the sky, entering and exiting without gaps or holes, entering the ground without hindrance, like walking in water, and also like walking on land, in the void, he can sit in meditation, like birds in the clouds, then the majestic power of the sun and moon is vast and profound, he can grasp and touch them with his hands, and his body can transform to reach the ninth Brahma heaven. Just like a skilled potter, mixing clay, shaping various forms, making utensils, there is nothing he cannot make. A bhikkhu is also like this, having obtained supernatural powers, he can transform at will, reaching the Brahma heaven. Just like a trainer of elephants and horses, training various elephants and horses, he can make them all successful. A bhikkhu is also like this, through supernatural transformations, his body can reach the Brahma heaven. Just like a goldsmith with exquisite forging skills, taking pure gold, making arm rings, necklaces, seals, and other ornaments, he can succeed at will. A bhikkhu is also like this, through supernatural transformations, his body can reach the Brahma heaven. A bhikkhu maintains samadhi in right concentration, his mind is pure and flawless, reaching the realization of wisdom, obtaining supernatural powers, his mind is without attachment, his eyes can see through, seeing the destinations of good and evil in heaven and earth, his ears can hear, hearing the words of the devas and humans, as well as the breathing sounds of various creatures. Just like a talented person, blowing a large horn, standing on a high platform, blowing with all his might, the sound spreading in all directions. A bhikkhu is also like this, through his divine ear, he can hear and know the destinations of good and evil of the devas and humans, using the supernatural powers obtained through enlightenment, he can universally know the good and evil thoughts in the minds of others, whether there is desire or no desire, whether there is anger or no anger, whether there is compassion or no compassion, whether there is ignorance or no ignorance, whether there is wisdom or no wisdom, whether there are afflictions or no afflictions, whether enlightenment has been attained or not, whether the mind is disturbed or calm, whether one is diligent or lazy, whether merit and wisdom are limited or unlimited, he can know all of these. Just like in a county or city, not far away there is a large pavilion or high building, people living on it can see countless people coming and going, and the wise see them, observing their comings and goings. A bhikkhu is also like this, he can see the good and evil right and wrong thoughts in the minds of others, extending to all kinds of life forms in the world. The Buddha said: 'A bhikkhu who has obtained supernatural powers can recall countless past lives, with wisdom or ignorance, he can see one life, ten lives, a hundred lives, a thousand lives, ten thousand lives, a million lives, countless lives, coming and going, the formation and destruction of heaven and earth. This person's original life, where he came from, the place where he was, the name of the land, the race, the name, the appearance, the length, the beauty, the ugliness, the good, the evil, after he died he was born here, after he died here he was born there, he can know all of this completely. Just like someone going from this village to that village, sitting, standing, speaking, lying down, sleeping, not speaking, from that village, returning to this place, sitting, standing, speaking, walking, he can recognize and see all of this. A bhikkhu is also like this, his knowledge is like the ocean, he can see countless past lives.' The Buddha said: 'A bhikkhu who has obtained supernatural powers, his mind is clear and transparent, his divine eye can see through, surpassing ordinary people. He can see people dying and being reborn, the good and evil, the beauty and ugliness, going to good or evil realms. This person's body practices good, his mouth speaks good, his mind thinks good, his view is right without wrong views, because of this reason, when his life ends he can be born in heaven; this person's body practices evil, his mouth speaks evil, his mind thinks evil, because of this reason, after death he falls into evil realms. Just like someone living in a high building, seeing people coming and going, entering and exiting, and sitting with joy and sorrow. A bhikkhu is also like this, having obtained supernatural powers, his divine eye is clear and transparent, without flaws, he can see past and future events.' The Buddha said: 'A bhikkhu who has obtained supernatural powers, all his afflictions have been extinguished, through wisdom he has attained the three knowledges, without engaging in speculation or doubt. He understands the Four Noble Truths of suffering, its origin, its cessation, and the path, removing afflictions, without ignorance, completely seeing their roots, deeply true without difference. Seeing and knowing these, he has already transcended the afflictions of desire, all the afflictions of ignorance, his mind is pure and liberated, he has been liberated, the wisdom of liberation is complete, the cycle of birth and death has been cut off, he has attained pure practice, what needed to be done has been done, he knows the root of name and form.' The Buddha said: 'Great King! This is the fruit of the path that a shramana obtains in the present.' Then King Ajatashatru of Magadha, rose and bowed at the Buddha's feet, confessing his faults: 'May the World Honored One, forgive my sins. Just like a child who is foolish and ignorant, confused and lost his mind, without good methods. The Buddha is the King of Dharma, the parent of all beings, always establishing the right Dharma, saving those who are lost, establishing rules, without anger or harmful shadows. If I can be reborn now, may the World Honored One accept my devotion. I recognize my faults, accept your teachings, correct my past mistakes, and cultivate actions that are in accordance with the future.' The Buddha said: 'Great King! As you have said, it is indeed like a child, foolish and ignorant, confused without methods, harming the lives of his parents. Now you submit to the King of Dharma, in order to be reborn, you recognize your sins. Therefore, the law is for obtaining benefits, not for causing harm.' At that time, King Ajatashatru, with his palms together, said to the Buddha: 'May the World Honored One, accept my offerings, and the offerings of the bhikkhu sangha.' At that time, the Buddha silently accepted the invitation. The king knew that the Buddha had accepted the invitation, his heart was joyful, he circled the Buddha three times, bowed and retreated. At that time, after the king had retreated, not far from the Buddha, he told Jivaka the physician: 'You have been of great help to me, allowing me to go to see the Buddha, to receive the Buddha's teachings, to see the World Honored One, to be freed from my sins, and to make my heavy sins lighter.' The Buddha told the bhikkhus: 'King Ajatashatru has already obtained the forbearance of birth.'

。雖害法王，了除瑕穢，無有諸漏，已住於法，而不動轉，於是坐上，遠塵離垢，諸法眼生。」

王還歸宮，即夜設百種飯食肴膳精細，明旦往詣佛所，稽首佛足，白佛言：「時以到，愿尊自屈。」佛即與比丘僧俱，眷屬圍繞，往詣王宮。佛眾坐定，行澡水訖，便布飯食，手自斟酌，食澡畢竟。王取小榻，而坐佛前，聽佛說經。王白佛：「唯然世尊，愿受我一夏之請。于王舍宮，供養所乏，及比丘眾，當爲佛立五百精舍，令千二百五十人，寢息有所。倉庫米穀，中宮小大，當進所供養。」

佛言：「大王喜悅則所施具足，前已受舍衛國長者須達之請一夏矣。」

王白佛言：「彼國長者，為得善利，佛天中天，先受其請故。」

時，佛為阿阇世王說法，令心開解，佛說偈言：

「有作火祠者，　　一切自謂上， 王者人中尊，　　海為眾流本， 星宿中月明，　　日者晝垂光， 上下所往來，　　所事謂萌類， 天上及世間，　　佛道為最尊。」

佛說經已，王阿阇世，諸比丘眾，諸天、阿須倫，聞經歡喜，作禮而去

『雖然危害了法王，卻清除了瑕疵污穢，沒有了各種煩惱，已經安住于佛法，並且不再動搖。於是，在座位上，遠離塵埃和污垢，生起了對諸法的洞察力。』 國王返回宮殿，當晚就準備了百種精美的飯菜和佳餚。第二天早晨，前往佛陀所在之處，頂禮佛足，對佛陀說：『時間到了，希望尊者能屈尊光臨。』佛陀就和比丘僧眾一起，在眷屬的簇擁下，前往王宮。佛陀和僧眾坐定后，行過洗手水，就開始擺放飯食，國王親自斟酌，供養飲食完畢。國王取來小榻，坐在佛陀面前，聽佛說法。國王對佛陀說：『世尊，我願意接受我一個夏天的供養。在王舍城宮中，供養一切所需，以及比丘僧眾，我將為佛陀建立五百座精舍，讓一千二百五十人有休息的地方。倉庫里的米糧，宮中的大小事務，都將盡力供養。』 佛陀說：『大王如果高興，那麼所施之物就足夠了。之前我已經接受了舍衛國長者須達的邀請，要在那兒度過一個夏天了。』 國王對佛陀說：『那個國家的長者，真是獲得了善利，佛陀您是天中之天，所以先接受了他的邀請。』 當時，佛陀為阿阇世王說法，使他心開意解。佛陀說了偈語： 『有人舉行火祭，都自認為是至上的；國王是人中的尊者，大海是眾河流的根本；星宿中月亮最明亮，太陽在白天散發光芒；上下往來，所侍奉的都屬於萌芽的種類；天上和世間，佛道最為尊貴。』 佛陀說完經后，阿阇世王、諸比丘眾、諸天、阿修羅，聽聞佛經后都非常歡喜，行禮后離去。

'Though harming the Dharma King, he eliminated flaws and defilements, having no more outflows, already abiding in the Dharma, and not moving from it. Thus, on his seat, far from dust and defilement, the eye of the Dharma arose.' The king returned to the palace, and that night prepared a hundred kinds of exquisite meals and delicacies. The next morning, he went to where the Buddha was, bowed at the Buddha's feet, and said to the Buddha, 'The time has come, may the Venerable One condescend to visit.' The Buddha, together with the assembly of monks, surrounded by attendants, went to the royal palace. After the Buddha and the assembly were seated, the water for washing hands was offered, and then the food was laid out. The king personally served and offered the food. After the meal, the king took a small seat and sat before the Buddha, listening to the Buddha's teachings. The king said to the Buddha, 'Venerable One, I wish to accept my invitation for a summer retreat. In the royal palace of Rajagriha, I will provide all necessities, as well as for the assembly of monks. I will build five hundred monasteries for the Buddha, so that one thousand two hundred and fifty people will have a place to rest. The rice in the granaries, and all matters great and small in the palace, will be offered to support you.' The Buddha said, 'If the great king is pleased, then the offerings will be sufficient. I have already accepted the invitation of the elder Sudatta of Sravasti to spend a summer there.' The king said to the Buddha, 'That elder of that country has truly gained great merit, for you, the Buddha, the God of Gods, have accepted his invitation first.' At that time, the Buddha preached the Dharma to King Ajatasatru, causing his mind to open and understand. The Buddha spoke a verse: 'Some perform fire sacrifices, all considering themselves supreme; the king is the most honored among men, the ocean is the source of all rivers; among the stars, the moon is the brightest, the sun shines its light during the day; those who go up and down, all that is served belongs to the category of sprouts; in heaven and on earth, the Buddha's path is the most supreme.' After the Buddha finished speaking the sutra, King Ajatasatru, the assembly of monks, the gods, and the asuras, all rejoiced upon hearing the sutra, paid their respects, and departed.

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現代漢語譯本

English version The Buddha Speaks of the Sutra of the Fruit of Tranquil Resolve