T01n0026_中阿含經

大正藏第 01 冊 No. 0026 中阿含經

No. 26

中阿含經卷第一

東晉孝武及安帝世隆安元年十一月至二年六月了于東亭寺罽賓三藏瞿曇僧伽提婆譯道祖筆受

中阿含七法品第一(有十經)(初一日誦)(有五品半合有六十四經)

善法、晝度樹　　城、水、木積喻 善人往、世福　　日、車、漏盡七

（一）中阿含七法品善法經第一

我聞如是：

一時，佛游舍衛國，在勝林給孤獨園。

爾時，世尊告諸比丘：「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡。云何為七？謂比丘知法、知義、知時、知節、知己、知眾、知人勝如。

「云何比丘為知法耶？謂比丘知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說是義，是謂比丘為知法也。若有比丘不知法者，謂不知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，如是比丘為不知法。若有比丘善知法者，謂知正經、歌詠、記說、偈咃、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，是謂比丘善知法也。

「云何比丘為知義耶？謂比丘知彼彼說義是彼義、是此義，是謂比丘為知義也。若有比丘不知義者，謂不知彼彼說義是彼義、是此義，如是比丘為不知義。若有比丘善知義者，謂知彼彼說義是彼義、是此義，是謂比丘善知義也。

「云何比丘為知時耶？謂比丘知是時修下相，是時修高相，是時修舍相，是謂比丘為知時也。若有比丘不知時者，謂不知是時修下相，是時修高相，是時修舍相，如是比丘為不知時。若有比丘善知時者，謂知是時修下相，是時修高相，是時修舍相，是謂比丘善知時也。

「云何比丘為知節耶？謂比丘知節，若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，是謂比丘為知節也。若有比丘不知節者，謂不知若飲若食、若去若住、若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，如是比丘為不知節。若有比丘善知節者，謂知若飲若食，若去若住，若坐若臥、若語若默、若大小便，捐除睡眠，修行正智，是謂比丘善知節也。

「云何比丘為知己耶？謂比丘自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘為知己也。若有比丘不知己者，謂不自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，如是比丘為不知己。若有比丘善知己者，謂自知我有爾所信、戒、聞、施、慧、辯、阿含及所得，是謂比丘善知己也。

「云何比丘為知眾耶？謂比丘知此剎利眾、此梵志眾、此居士眾、此沙門眾，我于彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘為知眾也。若有比丘不知眾者，謂不知此剎利眾、此梵志眾、此居士眾、此沙門眾，我于彼眾應如是去、如是住、如是坐、如是語、如是默，如是比丘為不知眾。若有比丘善知眾者，謂知此剎利眾、此梵志眾、此居士眾、此沙門眾、我于彼眾應如是去、如是住、如是坐、如是語、如是默，是謂比丘善知眾也。

「云何比丘知人勝如？謂比丘知有二種人，有信、有不信；若信者勝，不信者為不如也。謂信人復有二種，有數往見比丘、有不數往見比丘；若數往見比丘者勝，不數往見比丘者為不如也

現代漢語譯本： 《中阿含經》第一卷 東晉孝武帝和安帝時期，隆安元年十一月至二年六月，于東亭寺由罽賓三藏瞿曇僧伽提婆翻譯，道祖筆錄。 中阿含七法品第一（共十經）（初一日誦）（有五品半，共六十四經） 善法、晝度樹、城、水、木積喻 善人往、世福、日、車、漏盡七 我聽聞是這樣的： 一時，佛陀在舍衛國，住在勝林給孤獨園。 當時，世尊告訴眾比丘：『如果比丘成就七法，就能在賢聖中得到歡喜快樂，並能正確地趨向漏盡。哪七法呢？就是比丘知法、知義、知時、知節、知己、知眾、知人勝如。』 『比丘如何知法呢？就是比丘知道正經、歌詠、記說、偈頌、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及這些法的意義，這就是比丘知法。如果比丘不知法，就是不知道正經、歌詠、記說、偈頌、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及這些法的意義，這樣的比丘就是不知法。如果比丘善知法，就是知道正經、歌詠、記說、偈頌、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及這些法的意義，這就是比丘善知法。』 『比丘如何知義呢？就是比丘知道這個說法是這個意思，那個說法是那個意思，這就是比丘知義。如果比丘不知義，就是不知道這個說法是這個意思，那個說法是那個意思，這樣的比丘就是不知義。如果比丘善知義，就是知道這個說法是這個意思，那個說法是那個意思，這就是比丘善知義。』 『比丘如何知時呢？就是比丘知道什麼時候應該修習下相，什麼時候應該修習高相，什麼時候應該修習舍相，這就是比丘知時。如果比丘不知時，就是不知道什麼時候應該修習下相，什麼時候應該修習高相，什麼時候應該修習舍相，這樣的比丘就是不知時。如果比丘善知時，就是知道什麼時候應該修習下相，什麼時候應該修習高相，什麼時候應該修習舍相，這就是比丘善知時。』 『比丘如何知節呢？就是比丘知道節制，無論是飲水、吃飯、行走、站立、坐下、躺臥、說話、沉默、大小便，都要去除睡眠，修行正智，這就是比丘知節。如果比丘不知節，就是不知道節制，無論是飲水、吃飯、行走、站立、坐下、躺臥、說話、沉默、大小便，都要去除睡眠，修行正智，這樣的比丘就是不知節。如果比丘善知節，就是知道節制，無論是飲水、吃飯、行走、站立、坐下、躺臥、說話、沉默、大小便，都要去除睡眠，修行正智，這就是比丘善知節。』 『比丘如何知己呢？就是比丘自己知道自己有多少信、戒、聞、施、慧、辯、阿含以及所得，這就是比丘知己。如果比丘不知己，就是不知道自己有多少信、戒、聞、施、慧、辯、阿含以及所得，這樣的比丘就是不知己。如果比丘善知己，就是自己知道自己有多少信、戒、聞、施、慧、辯、阿含以及所得，這就是比丘善知己。』 『比丘如何知眾呢？就是比丘知道這是剎帝利眾、這是婆羅門眾、這是居士眾、這是沙門眾，我在這些眾中應該如何去、如何住、如何坐、如何說、如何默，這就是比丘知眾。如果比丘不知眾，就是不知道這是剎帝利眾、這是婆羅門眾、這是居士眾、這是沙門眾，我在這些眾中應該如何去、如何住、如何坐、如何說、如何默，這樣的比丘就是不知眾。如果比丘善知眾，就是知道這是剎帝利眾、這是婆羅門眾、這是居士眾、這是沙門眾，我在這些眾中應該如何去、如何住、如何坐、如何說、如何默，這就是比丘善知眾。』 『比丘如何知人勝如呢？就是比丘知道有兩種人，有信的人和不信的人；如果信的人勝，不信的人就不如。信的人又有兩種，有經常去見比丘的人和不經常去見比丘的人；如果經常去見比丘的人勝，不經常去見比丘的人就不如。』

English version: The Middle Length Discourses, Volume 1 Translated by the Tripitaka Master Gautama Sangha Deva from Kipin at the East Pavilion Temple during the reign of Emperor Xiaowu and Emperor An of the Eastern Jin Dynasty, from November of the first year of Long'an to June of the second year. Daozu recorded the translation. The First Chapter of the Seven Factors in the Middle Length Discourses (Ten Sutras) (Recited on the first day) (Five and a half chapters, totaling sixty-four sutras) Good Dharma, Day-Passing Tree, City, Water, Wood Pile Analogy Good People Go, Worldly Blessings, Sun, Chariot, Seven Exhaustions (1) The First Sutra on Good Dharma in the Chapter of the Seven Factors in the Middle Length Discourses Thus have I heard: At one time, the Buddha was dwelling in Savatthi, in Jeta's Grove, Anathapindika's Park. Then, the Blessed One addressed the bhikkhus: 'If a bhikkhu is accomplished in seven factors, he will find joy and happiness among the noble ones and will rightly proceed to the extinction of defilements. What are the seven? They are: a bhikkhu knowing the Dharma, knowing the meaning, knowing the time, knowing the measure, knowing oneself, knowing the assembly, and knowing the superiority of persons.' 'How does a bhikkhu know the Dharma? It is when a bhikkhu knows the sutras, the songs, the narratives, the verses, the causes, the compilations, the origins, the explanations, the places of birth, the detailed explanations, the unprecedented teachings, and the meaning of these teachings. This is how a bhikkhu knows the Dharma. If a bhikkhu does not know the Dharma, he does not know the sutras, the songs, the narratives, the verses, the causes, the compilations, the origins, the explanations, the places of birth, the detailed explanations, the unprecedented teachings, and the meaning of these teachings. Such a bhikkhu does not know the Dharma. If a bhikkhu knows the Dharma well, he knows the sutras, the songs, the narratives, the verses, the causes, the compilations, the origins, the explanations, the places of birth, the detailed explanations, the unprecedented teachings, and the meaning of these teachings. This is how a bhikkhu knows the Dharma well.' 'How does a bhikkhu know the meaning? It is when a bhikkhu knows that this statement means this, and that statement means that. This is how a bhikkhu knows the meaning. If a bhikkhu does not know the meaning, he does not know that this statement means this, and that statement means that. Such a bhikkhu does not know the meaning. If a bhikkhu knows the meaning well, he knows that this statement means this, and that statement means that. This is how a bhikkhu knows the meaning well.' 'How does a bhikkhu know the time? It is when a bhikkhu knows when to practice the lower aspect, when to practice the higher aspect, and when to practice the aspect of equanimity. This is how a bhikkhu knows the time. If a bhikkhu does not know the time, he does not know when to practice the lower aspect, when to practice the higher aspect, and when to practice the aspect of equanimity. Such a bhikkhu does not know the time. If a bhikkhu knows the time well, he knows when to practice the lower aspect, when to practice the higher aspect, and when to practice the aspect of equanimity. This is how a bhikkhu knows the time well.' 'How does a bhikkhu know the measure? It is when a bhikkhu knows moderation in drinking, eating, walking, standing, sitting, lying down, speaking, being silent, and in eliminating sleep, practicing right wisdom. This is how a bhikkhu knows the measure. If a bhikkhu does not know the measure, he does not know moderation in drinking, eating, walking, standing, sitting, lying down, speaking, being silent, and in eliminating sleep, practicing right wisdom. Such a bhikkhu does not know the measure. If a bhikkhu knows the measure well, he knows moderation in drinking, eating, walking, standing, sitting, lying down, speaking, being silent, and in eliminating sleep, practicing right wisdom. This is how a bhikkhu knows the measure well.' 'How does a bhikkhu know oneself? It is when a bhikkhu knows for himself how much faith, morality, learning, generosity, wisdom, eloquence, the Agamas, and attainments he has. This is how a bhikkhu knows oneself. If a bhikkhu does not know oneself, he does not know how much faith, morality, learning, generosity, wisdom, eloquence, the Agamas, and attainments he has. Such a bhikkhu does not know oneself. If a bhikkhu knows oneself well, he knows for himself how much faith, morality, learning, generosity, wisdom, eloquence, the Agamas, and attainments he has. This is how a bhikkhu knows oneself well.' 'How does a bhikkhu know the assembly? It is when a bhikkhu knows that this is an assembly of kshatriyas, this is an assembly of brahmins, this is an assembly of householders, and this is an assembly of ascetics. In these assemblies, I should go, stand, sit, speak, and be silent in this way. This is how a bhikkhu knows the assembly. If a bhikkhu does not know the assembly, he does not know that this is an assembly of kshatriyas, this is an assembly of brahmins, this is an assembly of householders, and this is an assembly of ascetics. In these assemblies, I should go, stand, sit, speak, and be silent in this way. Such a bhikkhu does not know the assembly. If a bhikkhu knows the assembly well, he knows that this is an assembly of kshatriyas, this is an assembly of brahmins, this is an assembly of householders, and this is an assembly of ascetics. In these assemblies, I should go, stand, sit, speak, and be silent in this way. This is how a bhikkhu knows the assembly well.' 'How does a bhikkhu know the superiority of persons? It is when a bhikkhu knows that there are two kinds of people, those who have faith and those who do not have faith. If those who have faith are superior, those who do not have faith are inferior. Among those who have faith, there are two kinds, those who frequently visit bhikkhus and those who do not frequently visit bhikkhus. If those who frequently visit bhikkhus are superior, those who do not frequently visit bhikkhus are inferior.'

 謂數往見比丘人復有二種，有禮敬比丘、有不禮敬比丘；若禮敬比丘者勝，不禮敬比丘者為不如也。謂禮敬比丘人復有二種，有問經、有不問經；若問經者勝，不問經者為不如也。謂問經人復有二種，有一心聽經、有不一心聽經；若一心聽經者勝，不一心聽經者為不如也。謂一心聽經人復有二種，有聞持法、有聞不持法；若聞持法者勝，聞不持法者為不如也。謂聞持法人復有二種，有聞法觀義、有聞法不觀義；若聞法觀義者勝，聞法不觀義者為不如也。謂聞法觀義人復有二種，有知法、知義、向法次法、隨順於法、如法行之；有不知法、不知義、不向法次法、不隨順法、不如法行。若知法、知義、向法次法、隨順於法、如法行者勝；不知法、不知義、不向法次法、不隨順法、不如法行者為不如也。謂知法、知義、向法次法、隨順於法、如法行人復有二種，有自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂；有不自饒益，亦不饒益他，不饒益多人，不愍傷世間，不為天、不為人求義及饒益，求安隱快樂。若自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂者，此人于彼人中為極第一，為大、為上、為最、為勝、為尊、為妙

現代漢語譯本 關於前往拜訪比丘的人，又分為兩種：一種是禮敬比丘的，一種是不禮敬比丘的；如果禮敬比丘的就勝過不禮敬比丘的，不禮敬比丘的就不如禮敬比丘的。關於禮敬比丘的人，又分為兩種：一種是請問佛經的，一種是不請問佛經的；如果請問佛經的就勝過不請問佛經的，不請問佛經的就不如請問佛經的。關於請問佛經的人，又分為兩種：一種是專心聽經的，一種是不專心聽經的；如果專心聽經的就勝過不專心聽經的，不專心聽經的就不如專心聽經的。關於專心聽經的人，又分為兩種：一種是聽聞佛法后能記住的，一種是聽聞佛法后不能記住的；如果聽聞佛法后能記住的就勝過聽聞佛法后不能記住的，聽聞佛法后不能記住的就不如聽聞佛法后能記住的。關於聽聞佛法后能記住的人，又分為兩種：一種是聽聞佛法后能觀察其義理的，一種是聽聞佛法后不能觀察其義理的；如果聽聞佛法后能觀察其義理的就勝過聽聞佛法后不能觀察其義理的，聽聞佛法后不能觀察其義理的就不如聽聞佛法后能觀察其義理的。關於聽聞佛法后能觀察其義理的人，又分為兩種：一種是瞭解佛法、瞭解義理、傾向於佛法、遵循佛法、依佛法而行；一種是不瞭解佛法、不瞭解義理、不傾向於佛法、不遵循佛法、不依佛法而行。如果瞭解佛法、瞭解義理、傾向於佛法、遵循佛法、依佛法而行的人就勝過不瞭解佛法、不瞭解義理、不傾向於佛法、不遵循佛法、不依佛法而行的人；不瞭解佛法、不瞭解義理、不傾向於佛法、不遵循佛法、不依佛法而行的人就不如瞭解佛法、瞭解義理、傾向於佛法、遵循佛法、依佛法而行的人。關於瞭解佛法、瞭解義理、傾向於佛法、遵循佛法、依佛法而行的人，又分為兩種：一種是能自我饒益，也能饒益他人，饒益眾多人，憐憫世間，為天人和人求取義理和饒益，求取安穩快樂；一種是不能自我饒益，也不能饒益他人，不饒益眾多人，不憐憫世間，不為天人和人求取義理和饒益，求取安穩快樂。如果能自我饒益，也能饒益他人，饒益眾多人，憐憫世間，為天人和人求取義理和饒益，求取安穩快樂的人，此人在這些人中是極其第一的，是偉大、是至上、是最殊勝、是尊貴、是美妙的。

English version Regarding those who go to see the bhikkhus, there are again two kinds: those who pay respect to the bhikkhus and those who do not pay respect to the bhikkhus. If one pays respect to the bhikkhus, they are superior; if one does not pay respect to the bhikkhus, they are inferior. Regarding those who pay respect to the bhikkhus, there are again two kinds: those who ask about the scriptures and those who do not ask about the scriptures. If one asks about the scriptures, they are superior; if one does not ask about the scriptures, they are inferior. Regarding those who ask about the scriptures, there are again two kinds: those who listen to the scriptures with a focused mind and those who do not listen to the scriptures with a focused mind. If one listens to the scriptures with a focused mind, they are superior; if one does not listen to the scriptures with a focused mind, they are inferior. Regarding those who listen to the scriptures with a focused mind, there are again two kinds: those who remember the Dharma after hearing it and those who do not remember the Dharma after hearing it. If one remembers the Dharma after hearing it, they are superior; if one does not remember the Dharma after hearing it, they are inferior. Regarding those who remember the Dharma after hearing it, there are again two kinds: those who contemplate the meaning of the Dharma after hearing it and those who do not contemplate the meaning of the Dharma after hearing it. If one contemplates the meaning of the Dharma after hearing it, they are superior; if one does not contemplate the meaning of the Dharma after hearing it, they are inferior. Regarding those who contemplate the meaning of the Dharma after hearing it, there are again two kinds: those who understand the Dharma, understand the meaning, incline towards the Dharma, follow the Dharma, and practice according to the Dharma; and those who do not understand the Dharma, do not understand the meaning, do not incline towards the Dharma, do not follow the Dharma, and do not practice according to the Dharma. If one understands the Dharma, understands the meaning, inclines towards the Dharma, follows the Dharma, and practices according to the Dharma, they are superior; if one does not understand the Dharma, does not understand the meaning, does not incline towards the Dharma, does not follow the Dharma, and does not practice according to the Dharma, they are inferior. Regarding those who understand the Dharma, understand the meaning, incline towards the Dharma, follow the Dharma, and practice according to the Dharma, there are again two kinds: those who benefit themselves, also benefit others, benefit many, have compassion for the world, and seek righteousness and benefit for gods and humans, seeking peace and happiness; and those who do not benefit themselves, also do not benefit others, do not benefit many, do not have compassion for the world, and do not seek righteousness and benefit for gods and humans, seeking peace and happiness. If one benefits themselves, also benefits others, benefits many, has compassion for the world, and seeks righteousness and benefit for gods and humans, seeking peace and happiness, this person among these people is the most supreme, the greatest, the highest, the most excellent, the most venerable, and the most wonderful.

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。譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，于彼中為極第一，為大、為上、為最、為勝、為尊、為妙，如是若人自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。此二人如上所說，如上分別，如上施設，此為第一，為大，為上、為最、為勝、為尊、為妙，是謂比丘知人勝如。」

佛說如是。彼諸比丘聞佛所說，歡喜奉行。

善法經第一竟(一千四百二十三字)

（二）中阿含七法品晝度樹經第二(初一日誦)

爾時，世尊告諸比丘：「若三十三天晝度樹葉萎黃，是時，三十三天悅樂歡喜，晝度樹葉不久當落。複次，三十三天晝度樹葉已落，是時，三十三天悅樂歡喜，晝度樹葉不久當還生。複次，三十三天晝度樹葉已還生，是時，三十三天悅樂歡喜，晝度樹不久當生網。複次，三十三天晝度樹已生網，是時，三十三天悅樂歡喜，晝度樹不久當生如鳥喙。複次，三十三天晝度樹已生如鳥喙，是時，三十三天悅樂歡喜，晝度樹不久當開如缽。複次，三十三天晝度樹已開如缽，是時，三十三天悅樂歡喜，晝度樹不久當盡敷開

現代漢語譯本：例如，因為牛有乳，因為乳有酪，因為酪有生酥，因為生酥有熟酥，因為熟酥有酥精。酥精，在這些之中是最好的，是最大的，是最高的，是最優的，是最殊勝的，是最尊貴的，是最美妙的。像這樣，如果有人能夠自我利益，也能利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。這兩種人就像上面所說，像上面所分別，像上面所施設的那樣，是第一的，是最大的，是最高的，是最優的，是最殊勝的，是最尊貴的，是最美妙的。這就是比丘所知的，人中殊勝的道理。」 佛陀這樣說。那些比丘聽了佛陀所說，歡喜地奉行。 《善法經》第一部分結束（一千四百二十三個字） （二）《中阿含經》七法品《晝度樹經》第二（初一日誦） 那時，世尊告訴眾比丘：『如果三十三天的晝度樹葉子枯黃，這時，三十三天會感到喜悅和歡喜，因為晝度樹的葉子不久就會落下。再者，如果三十三天的晝度樹葉子已經落下，這時，三十三天會感到喜悅和歡喜，因為晝度樹的葉子不久就會重新生長。再者，如果三十三天的晝度樹葉子已經重新生長，這時，三十三天會感到喜悅和歡喜，因為晝度樹不久就會長出網狀結構。再者，如果三十三天的晝度樹已經長出網狀結構，這時，三十三天會感到喜悅和歡喜，因為晝度樹不久就會長出像鳥喙一樣的形狀。再者，如果三十三天的晝度樹已經長出像鳥喙一樣的形狀，這時，三十三天會感到喜悅和歡喜，因為晝度樹不久就會像缽一樣展開。再者，如果三十三天的晝度樹已經像缽一樣展開，這時，三十三天會感到喜悅和歡喜，因為晝度樹不久就會完全盛開。』

English version: For example, because there is milk from a cow, from milk there is curds, from curds there is raw butter, from raw butter there is cooked butter, from cooked butter there is ghee. Ghee, among these, is the very best, the greatest, the highest, the most excellent, the most superior, the most venerable, the most wonderful. Likewise, if a person benefits themselves, also benefits others, benefits many, has compassion for the world, seeks righteousness and benefit for gods and humans, seeks peace and happiness. These two kinds of people, as described above, as distinguished above, as established above, are the first, the greatest, the highest, the most excellent, the most superior, the most venerable, the most wonderful. This is what a bhikkhu knows, the superiority of people.』 The Buddha spoke thus. Those bhikkhus, having heard what the Buddha said, joyfully practiced it. The end of the first part of the 'Good Dharma Sutra' (one thousand four hundred and twenty-three words). (2) The second sutra of the 'Day-Crossing Tree Sutra' in the 'Seven Dharmas Section' of the 'Middle Length Discourses' (recited on the first day). Then, the Blessed One addressed the bhikkhus, 『If the leaves of the Day-Crossing Tree of the Thirty-three Gods turn yellow, at that time, the Thirty-three Gods are pleased and joyful, for the leaves of the Day-Crossing Tree will soon fall. Furthermore, if the leaves of the Day-Crossing Tree of the Thirty-three Gods have fallen, at that time, the Thirty-three Gods are pleased and joyful, for the leaves of the Day-Crossing Tree will soon grow back. Furthermore, if the leaves of the Day-Crossing Tree of the Thirty-three Gods have grown back, at that time, the Thirty-three Gods are pleased and joyful, for the Day-Crossing Tree will soon grow a net-like structure. Furthermore, if the Day-Crossing Tree of the Thirty-three Gods has grown a net-like structure, at that time, the Thirty-three Gods are pleased and joyful, for the Day-Crossing Tree will soon grow like a bird's beak. Furthermore, if the Day-Crossing Tree of the Thirty-three Gods has grown like a bird's beak, at that time, the Thirty-three Gods are pleased and joyful, for the Day-Crossing Tree will soon open like a bowl. Furthermore, if the Day-Crossing Tree of the Thirty-three Gods has opened like a bowl, at that time, the Thirty-three Gods are pleased and joyful, for the Day-Crossing Tree will soon be in full bloom.』

。若晝度樹已盡敷開，光所照、色所映、香所熏，周百由延，是時，三十三天于中夏四月，以天五欲功德具足而自娛樂，是謂三十三天于晝度樹下集會娛樂也。

「如是義，聖弟子亦復爾，思念出家，是時聖弟子名為葉黃，猶三十三天晝度樹葉萎黃也。複次，聖弟子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，是時聖弟子名為葉落，猶三十三天晝度樹葉落也。複次，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，得初禪成就游，是時，聖弟子名葉還生，猶三十三天晝度樹葉還生也。複次，聖弟子覺觀已息，內靜、一心，無覺無觀，定生喜樂，得第二禪成就游，是時，聖弟子名為生網，猶三十三天晝度樹生網也。複次，聖弟子離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游，是時，聖弟子名生如鳥喙，猶三十三天晝度樹如鳥喙也。複次，聖弟子樂滅、苦滅，喜憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游，是時，聖弟子名生如缽，猶三十三天晝度樹如缽也

現代漢語譯本：如果晝度樹完全盛開，它的光芒照耀、色彩映襯、香氣薰染，能覆蓋方圓百由延的範圍。這時，三十三天會在夏季四月，以天界的五種慾望功德圓滿地自我娛樂，這就是三十三天在晝度樹下娛樂的情景。 同樣的道理，聖弟子也是如此。當他思念出家時，這位聖弟子被稱為『葉黃』，就像三十三天晝度樹的葉子枯黃一樣。進一步，當聖弟子剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，開始修道時，這位聖弟子被稱為『葉落』，就像三十三天晝度樹的葉子凋落一樣。進一步，當聖弟子遠離慾望，遠離邪惡不善的法，擁有覺悟和觀察，從遠離世俗中獲得喜悅和快樂，達到初禪的境界時，這位聖弟子被稱為『葉還生』，就像三十三天晝度樹的葉子重新生長一樣。進一步，當聖弟子停止覺悟和觀察，內心平靜，一心不亂，沒有覺悟和觀察，從禪定中獲得喜悅和快樂，達到第二禪的境界時，這位聖弟子被稱為『生網』，就像三十三天晝度樹長出網狀結構一樣。進一步，當聖弟子捨棄喜悅的慾望，放下一切追求，以正念和正智感受身體的快樂，即聖人所說、聖人所捨棄的、念、樂的安住、空，達到第三禪的境界時，這位聖弟子被稱為『生如鳥喙』，就像三十三天晝度樹長出鳥喙一樣的形狀。進一步，當聖弟子滅除快樂和痛苦，喜悅和憂愁都已消失，達到不苦不樂、捨棄、念、清凈的境界，達到第四禪的境界時，這位聖弟子被稱為『生如缽』，就像三十三天晝度樹長出缽一樣的形狀。

English version: If the Day-Measure Tree is in full bloom, its light shines, its colors reflect, and its fragrance permeates, covering a radius of a hundred yojanas. At this time, the Thirty-three Gods, in the fourth month of summer, enjoy themselves with the full merits of the five heavenly desires. This is how the Thirty-three Gods entertain themselves under the Day-Measure Tree. In the same way, a noble disciple is also like this. When he contemplates renunciation, this noble disciple is called 'Yellow Leaf,' just as the leaves of the Day-Measure Tree of the Thirty-three Gods turn yellow. Further, when the noble disciple shaves his hair and beard, puts on the monastic robe, with faith, leaves his home, abandons the worldly life, and begins the path of practice, this noble disciple is called 'Fallen Leaf,' just as the leaves of the Day-Measure Tree of the Thirty-three Gods fall. Further, when the noble disciple is detached from desires, detached from evil and unwholesome states, possesses initial application and sustained application, and attains joy and happiness born of detachment, achieving and abiding in the first jhana, this noble disciple is called 'Leaf Regrown,' just as the leaves of the Day-Measure Tree of the Thirty-three Gods regrow. Further, when the noble disciple has ceased initial and sustained application, has inner tranquility, has unification of mind, without initial and sustained application, and attains joy and happiness born of concentration, achieving and abiding in the second jhana, this noble disciple is called 'Net Growth,' just as the Day-Measure Tree of the Thirty-three Gods grows a net-like structure. Further, when the noble disciple is detached from the desire for joy, dwells in equanimity, mindful and clearly comprehending, experiencing bodily pleasure, which is what the noble ones speak of, what the noble ones abandon, mindfulness, abiding in pleasure, emptiness, achieving and abiding in the third jhana, this noble disciple is called 'Growth Like a Bird's Beak,' just as the Day-Measure Tree of the Thirty-three Gods grows a shape like a bird's beak. Further, when the noble disciple has abandoned pleasure and pain, joy and sorrow have already ceased, and attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, achieving and abiding in the fourth jhana, this noble disciple is called 'Growth Like a Bowl,' just as the Day-Measure Tree of the Thirty-three Gods grows a shape like a bowl.

。

「複次，聖弟子諸漏已盡，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真，是時，聖弟子名盡敷開，猶三十三天晝度樹盡敷開也。彼為漏盡阿羅訶比丘，三十三天集在善法正殿，咨嗟稱歎：『某尊弟子于某村邑剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，諸漏已盡，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。』是謂漏盡阿羅訶共集會也，如三十三天晝度樹下共集會也。」

晝度樹經第二竟(七百五十二字)

（三）中阿含七法品城喻經第三(初一日誦)

爾時，世尊告諸比丘：「如王邊城七事具足，四食豐饒，易不難得，是故王城不為外敵破，唯除內自壞。

「云何王城七事具足？謂王邊城造立樓櫓，筑地使堅，不可毀壞，為內安隱，制外怨敵，是謂王城一事具足。複次，如王邊城掘鑿池塹，極使深廣，修備可依，為內安隱，制外怨敵，是謂王城二事具足。複次，如王邊城周匝通道，開除平博，為內安隱，制外怨敵，是謂王城三事具足

『再者，聖弟子諸漏已盡，心解脫、慧解脫，在現世中自己了知、自己覺悟，自己作證成就而住，生死已盡，清凈的修行已建立，該做的已做完，不再受後有，如實知曉真諦。這時，聖弟子被稱為完全綻放，就像三十三天界的晝度樹完全綻放一樣。他們是漏盡的阿羅漢比丘，三十三天眾神聚集在善法正殿，讚歎道：『某位尊者弟子在某村莊剃除鬚髮，身披袈裟，以至誠的信心，捨棄家庭，出家學道，諸漏已盡，心解脫、慧解脫，在現世中自己了知、自己覺悟，自己作證成就而住，生死已盡，清凈的修行已建立，該做的已做完，不再受後有，如實知曉真諦。』這就是漏盡的阿羅漢所共有的，就像三十三天在晝度樹下所共有的。』 佛陀如是說。那些比丘聽聞佛陀所說，歡喜奉行。 《晝度樹經》第二完（七百五十二字） （三）《中阿含經·七法品·城喻經》第三（初一日誦） 那時，世尊告訴眾比丘：『如同國王的邊城具備七種條件，四種食物豐饒，容易獲得，不難得到，因此王城不會被外敵攻破，除非內部自己毀壞。 『國王的邊城如何具備七種條件呢？所謂國王的邊城建造了樓櫓，夯實地基使其堅固，不可摧毀，爲了內部安穩，制服外部敵人，這是王城具備的第一種條件。再者，如同國王的邊城挖掘了池塘和壕溝，使其極其深廣，修繕完備可以依靠，爲了內部安穩，制服外部敵人，這是王城具備的第二種條件。再者，如同國王的邊城周圍有通道，開闊平坦，爲了內部安穩，制服外部敵人，這是王城具備的第三種條件。

'Furthermore, a noble disciple, having eradicated all defilements, experiences liberation of mind and liberation through wisdom. In this very life, they realize it themselves through direct knowledge, having attained and abided in it. Birth is exhausted, the holy life is fulfilled, what had to be done is done, there is no more return to any state of being, and they know it as it truly is. At this time, the noble disciple is said to be fully blossomed, just like the Day-Blooming Tree of the Thirty-Three Gods is fully blossomed. They are a defilement-free Arhat bhikkhu, and the Thirty-Three Gods gather in the Hall of Good Law, praising and extolling: 『A certain venerable disciple, in a certain village, having shaved their hair and beard, donned the saffron robe, with sincere faith, having left home, gone forth from the household life into homelessness, has eradicated all defilements, experiences liberation of mind and liberation through wisdom. In this very life, they realize it themselves through direct knowledge, having attained and abided in it. Birth is exhausted, the holy life is fulfilled, what had to be done is done, there is no more return to any state of being, and they know it as it truly is.』 This is what is shared by defilement-free Arhats, just as what is shared by the Thirty-Three Gods under the Day-Blooming Tree.' Thus spoke the Buddha. Those bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The Day-Blooming Tree Sutta, the Second, is concluded. (752 words) (3) The City Simile Sutta, the Third, of the Seven Factors Chapter of the Middle Length Discourses (to be recited on the first day) At one time, the Buddha was dwelling in Savatthi, in Jeta』s Grove, Anathapindika』s Park. Then, the Blessed One addressed the bhikkhus: 『Just as a king』s border city is equipped with seven factors, and the four kinds of food are abundant, easily obtained, and not difficult to find, therefore the royal city is not broken by external enemies, except by internal self-destruction. 『How is a king』s border city equipped with seven factors? It is when the king』s border city has watchtowers built, the ground is made firm, indestructible, for internal security, and to subdue external enemies. This is the first factor with which a royal city is equipped. Furthermore, just as the king』s border city has ponds and moats dug, made extremely deep and wide, well-maintained and reliable, for internal security, and to subdue external enemies. This is the second factor with which a royal city is equipped. Furthermore, just as the king』s border city has roads all around, cleared and level, for internal security, and to subdue external enemies. This is the third factor with which a royal city is equipped.

。複次，如王邊城集四種軍力，像軍、馬軍、車軍、步軍，為內安隱，制外怨敵，是謂王城四事具足。複次，如王邊城豫備軍器弓、矢、鉾、戟，為內安隱，制外怨敵，是謂王城五事具足。複次，如王邊城立守門大將，明略智辯，勇毅奇謀，善則聽入，不善則禁，為內安隱，制外怨敵，是謂王城六事具足。複次，如王邊城筑立高墻，令極牢固，泥塗堊灑，為內安隱，制外怨敵，是謂王城七事具足也。

「云何王城四食豐饒，易不難得？謂王邊城水草樵木，資有豫備，為內安隱，制外怨敵，是謂王城一食豐饒，易不難得。複次，如王邊城多收稻穀及儲畜麥，為內安隱，制外怨敵，是謂王城二食豐饒，易不難得。複次，如王邊城多積秥豆及大小豆，為內安隱，制外怨敵，是謂王城三食豐饒，易不難得。複次，如王邊城畜酥油、蜜及甘蔗、糖、魚、鹽、脯肉，一切具足，為內安隱，制外怨敵，是謂王城四食豐饒，易不難得。如是王城七事具足，四食豐饒，易不難得，不為外敵破，唯除內自壞。

「如是，若聖弟子亦得七善法，逮四增上心，易不難得。是故聖弟子不為魔王之所得便，亦不隨惡不善之法，不為染污所染，不復更受生也

現代漢語譯本：再者，如果國王在邊境城市集結象軍、馬軍、車軍、步軍四種軍隊，是爲了內部安穩，制服外來敵人，這叫做王城具備四種要素。再者，如果國王在邊境城市預備弓、箭、矛、戟等軍用器械，是爲了內部安穩，制服外來敵人，這叫做王城具備五種要素。再者，如果國王在邊境城市設立守門大將，此人明智有謀略，勇敢果斷，善於奇謀，對於好的就允許進入，不好的就禁止，是爲了內部安穩，制服外來敵人，這叫做王城具備六種要素。再者，如果國王在邊境城市修築高墻，使其極其牢固，用泥土塗抹，用白堊粉刷，是爲了內部安穩，制服外來敵人，這叫做王城具備七種要素。 現代漢語譯本：『什麼叫做王城四種食物豐饒，容易獲得呢？』是指國王的邊境城市有水草、柴木等物資的儲備，是爲了內部安穩，制服外來敵人，這叫做王城第一種食物豐饒，容易獲得。再者，如果國王的邊境城市大量收割稻穀並儲藏小麥，是爲了內部安穩，制服外來敵人，這叫做王城第二種食物豐饒，容易獲得。再者，如果國王的邊境城市大量積存黏豆和大小豆，是爲了內部安穩，制服外來敵人，這叫做王城第三種食物豐饒，容易獲得。再者，如果國王的邊境城市畜養酥油、蜂蜜以及甘蔗、糖、魚、鹽、肉乾，一切都具備，是爲了內部安穩，制服外來敵人，這叫做王城第四種食物豐饒，容易獲得。像這樣，王城具備七種要素，四種食物豐饒，容易獲得，就不會被外敵攻破，除非內部自己瓦解。 現代漢語譯本：『像這樣，如果聖弟子也獲得七種善法，達到四種增上心，就容易獲得。』因此，聖弟子不會被魔王所趁，也不會隨順邪惡不善之法，不會被染污所污染，不會再受輪迴之苦。

English version: Furthermore, if a king gathers four types of military forces—elephant troops, cavalry, chariots, and infantry—in his border city for the sake of internal security and to subdue external enemies, this is called the royal city possessing four elements. Furthermore, if a king prepares military equipment such as bows, arrows, spears, and halberds in his border city for the sake of internal security and to subdue external enemies, this is called the royal city possessing five elements. Furthermore, if a king establishes a gatekeeper general in his border city, who is intelligent, strategic, brave, decisive, and skilled in extraordinary tactics, allowing the good to enter and prohibiting the bad, for the sake of internal security and to subdue external enemies, this is called the royal city possessing six elements. Furthermore, if a king builds high walls in his border city, making them extremely solid, plastered with mud, and whitewashed, for the sake of internal security and to subdue external enemies, this is called the royal city possessing seven elements. English version: 'What is meant by the royal city having four abundant and easily obtainable foods?' It refers to the king's border city having reserves of resources such as water, grass, and firewood, for the sake of internal security and to subdue external enemies, this is called the royal city having the first abundant and easily obtainable food. Furthermore, if the king's border city harvests a large amount of rice and stores wheat, for the sake of internal security and to subdue external enemies, this is called the royal city having the second abundant and easily obtainable food. Furthermore, if the king's border city accumulates a large amount of sticky beans and small and large beans, for the sake of internal security and to subdue external enemies, this is called the royal city having the third abundant and easily obtainable food. Furthermore, if the king's border city has butter, honey, as well as sugarcane, sugar, fish, salt, and dried meat, all fully available, for the sake of internal security and to subdue external enemies, this is called the royal city having the fourth abundant and easily obtainable food. In this way, a royal city that possesses seven elements and has four abundant and easily obtainable foods will not be broken by external enemies, unless it collapses from within. English version: 'Likewise, if a noble disciple also obtains seven good qualities and attains four higher minds, it is easily obtainable.' Therefore, a noble disciple will not be taken advantage of by the demon king, nor will they follow evil and unwholesome practices, nor will they be defiled by defilements, and they will no longer undergo rebirth.

「云何聖弟子得七善法？謂聖弟子得堅固信，深著如來，信根已立，終不隨外沙門、梵志，若天、魔、梵及余世間，是謂聖弟子得一善法。複次，聖弟子常行慚恥，可慚知慚，惡不善法穢污煩惱，受諸惡報，造生死本，是謂聖弟子得二善法。複次，聖弟子常行羞愧，可愧知愧，惡不善法穢污煩惱，受諸惡報，造生死本，是謂聖弟子得三善法。複次，聖弟子常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得四善法。複次，聖弟子廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行，如是諸法廣學多聞，玩習至千，意所惟觀，明見深達，是謂聖弟子得五善法。複次，聖弟子常行於念，成就正念，久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得六善法。複次，聖弟子修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得七善法也。

「云何聖弟子逮四增上心，易不難得？謂聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就游，是謂聖弟子逮初增上心，易不難得

『聖弟子如何獲得七種善法？』 意思是說，聖弟子獲得堅固的信仰，深深地依附如來，信仰的根基已經確立，最終不會跟隨外道的沙門、婆羅門，無論是天神、魔鬼、梵天還是其他世俗之人。這被稱為聖弟子獲得第一種善法。其次，聖弟子常常感到慚愧，知道什麼是可慚愧的，對於邪惡不善的法感到羞恥，因為它們會污染煩惱，遭受惡報，併成為生死輪迴的根源。這被稱為聖弟子獲得第二種善法。再次，聖弟子常常感到羞愧，知道什麼是可羞愧的，對於邪惡不善的法感到羞恥，因為它們會污染煩惱，遭受惡報，併成為生死輪迴的根源。這被稱為聖弟子獲得第三種善法。再次，聖弟子常常精進修行，斷除邪惡不善的法，修習各種善法，始終自己發起意願，專一而堅定，作為各種善行的根本，不放棄方便之法。這被稱為聖弟子獲得第四種善法。再次，聖弟子廣泛學習，博聞強記，積累廣博的知識，所說的法，開始是善的，中間是善的，最終也是善的，有意義有文辭，具足清凈，顯現梵行，像這樣的法，廣泛學習，反覆練習，直到精通，用心思考觀察，明晰地理解和深入地領悟。這被稱為聖弟子獲得第五種善法。再次，聖弟子常常保持正念，成就正念，對於過去曾經學習過的，曾經聽聞過的，始終記憶不忘。這被稱為聖弟子獲得第六種善法。再次，聖弟子修行智慧，觀察興衰的規律，獲得這樣的智慧，聖潔的智慧明亮通達，能夠分辨清楚，用正道來徹底消除痛苦。這被稱為聖弟子獲得第七種善法。 『聖弟子如何獲得四種增上心，並且容易獲得而不困難呢？』 意思是說，聖弟子遠離慾望，遠離邪惡不善的法，有覺知，有觀察，從遠離中產生喜悅和快樂，獲得初禪並安住其中。這被稱為聖弟子獲得第一種增上心，並且容易獲得而不困難。

'How does a noble disciple obtain the seven good qualities?' It means that a noble disciple obtains firm faith, deeply attached to the Tathagata, the root of faith has been established, and will ultimately not follow external ascetics, Brahmins, whether gods, demons, Brahma, or other worldly beings. This is called a noble disciple obtaining the first good quality. Furthermore, a noble disciple always feels shame and remorse, knowing what is shameful, feeling ashamed of evil and unwholesome dharmas because they pollute afflictions, suffer evil consequences, and become the root of the cycle of birth and death. This is called a noble disciple obtaining the second good quality. Again, a noble disciple always feels shame and remorse, knowing what is shameful, feeling ashamed of evil and unwholesome dharmas because they pollute afflictions, suffer evil consequences, and become the root of the cycle of birth and death. This is called a noble disciple obtaining the third good quality. Again, a noble disciple always practices diligence, cutting off evil and unwholesome dharmas, cultivating various good dharmas, always initiating intention, being focused and firm, as the root of all good deeds, not abandoning expedient means. This is called a noble disciple obtaining the fourth good quality. Again, a noble disciple learns widely, remembers much, accumulates extensive knowledge, the so-called dharma, the beginning is good, the middle is good, and the end is also good, with meaning and words, complete and pure, revealing the Brahma conduct, such dharmas are widely learned, practiced repeatedly until proficient, contemplated with the mind, clearly understood and deeply comprehended. This is called a noble disciple obtaining the fifth good quality. Again, a noble disciple always maintains mindfulness, achieves right mindfulness, for what has been learned in the past, what has been heard, always remembers and does not forget. This is called a noble disciple obtaining the sixth good quality. Again, a noble disciple cultivates wisdom, observes the law of rise and fall, obtains such wisdom, sacred wisdom is bright and clear, able to distinguish clearly, using the right path to completely eliminate suffering. This is called a noble disciple obtaining the seventh good quality. 'How does a noble disciple attain the four higher minds, which are easy to obtain and not difficult?' It means that a noble disciple is detached from desires, detached from evil and unwholesome dharmas, with awareness and observation, joy and happiness arising from detachment, attains the first dhyana and dwells in it. This is called a noble disciple attaining the first higher mind, which is easy to obtain and not difficult.

。複次，聖弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜樂，逮第二禪成就游，是謂聖弟子逮第二增上心，易不難得。複次，聖弟子離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，逮第三禪成就游，是謂聖弟子逮第三增上心，易不難得。複次，聖弟子樂滅、苦滅，喜憂本已滅，不苦不樂、舍、念、清凈，逮第四禪成就游，是謂聖弟子逮第四增上心，易不難得。

「如是，聖弟子得七善法，逮四增上心，易不難得。不為魔王之所得便，亦不隨惡不善之法，不為染污所染，不復更受生。如王邊城造立樓櫓，筑地使堅，不可毀壞，為內安隱，制外怨敵。如是，聖弟子得堅固信，深著如來，信根已立，終不隨外沙門，梵志，若天、魔、梵及余世間，是謂聖弟子得信樓櫓，除惡不善，修諸善法也。

「如王邊城掘鑿池塹，極使深廣，修備可依，為內安隱，制外怨敵。如是，聖弟子常行慚恥，可慚知慚，惡不善法穢污煩惱，受諸惡報，造生死本，是謂聖弟子得慚池塹，除惡不善，修諸善法也。

「如王邊城周匝通道，開除平博，為內安隱，制外怨敵

現代漢語譯本：再者，聖弟子覺和觀已經止息，內心平靜，達到一心不亂的狀態，沒有覺和觀，在禪定中產生喜悅和快樂，進入併成就第二禪，這就是聖弟子所達到的第二種增上心，是容易獲得而不難得到的。再者，聖弟子捨棄了對喜的慾望，以舍心安住，保持正念和正知，身體感受到快樂，這就是聖者所說、聖者所舍的，以正念安住于快樂的空性之中，進入併成就第三禪，這就是聖弟子所達到的第三種增上心，是容易獲得而不難得到的。再者，聖弟子滅除了快樂和痛苦，喜和憂也早已滅除，達到不苦不樂、舍、念、清凈的狀態，進入併成就第四禪，這就是聖弟子所達到的第四種增上心，是容易獲得而不難得到的。 像這樣，聖弟子獲得了七種善法，達到了四種增上心，是容易獲得而不難得到的。不會被魔王所控制，也不會隨順邪惡不善的法，不會被污染所染污，不再承受輪迴的生死。就像國王在邊境城市建造樓櫓，把地基筑得堅固，不可摧毀，是爲了內部的安全，抵禦外部的敵人。像這樣，聖弟子獲得了堅固的信心，深深地依附於如來，信根已經建立，最終不會隨順外道的沙門、婆羅門，或者天、魔、梵以及其他世間，這就是聖弟子獲得的信心的樓櫓，用來去除邪惡不善，修習各種善法。 就像國王在邊境城市挖掘池塹，使其非常深廣，修繕完備可以依靠，是爲了內部的安全，抵禦外部的敵人。像這樣，聖弟子常常實行慚愧和羞恥，知道什麼是可慚愧的，對於邪惡不善的法感到羞恥，因為這些法會帶來污染和煩惱，承受各種惡報，是生死輪迴的根本，這就是聖弟子獲得的慚愧的池塹，用來去除邪惡不善，修習各種善法。 就像國王在邊境城市周圍開闢道路，使其開闊平坦，是爲了內部的安全，抵禦外部的敵人。

English version: Furthermore, a noble disciple, with the cessation of directed thought and evaluation, attains inner stillness and unification of mind, without directed thought or evaluation, experiencing joy and pleasure born of concentration, entering and abiding in the second jhana. This is called the second higher mind attained by a noble disciple, which is easily obtained and not difficult to achieve. Furthermore, a noble disciple, with the fading away of delight, abides in equanimity, mindful and clearly comprehending, experiencing pleasure with the body, which is what the noble ones speak of, what the noble ones have abandoned, abiding in mindfulness and pleasure, in emptiness, entering and abiding in the third jhana. This is called the third higher mind attained by a noble disciple, which is easily obtained and not difficult to achieve. Furthermore, a noble disciple, with the abandoning of pleasure and pain, and the previous cessation of joy and sorrow, attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, entering and abiding in the fourth jhana. This is called the fourth higher mind attained by a noble disciple, which is easily obtained and not difficult to achieve. Thus, a noble disciple obtains seven good qualities and attains four higher minds, which are easily obtained and not difficult to achieve. He is not under the control of Mara, nor does he follow evil and unwholesome teachings, nor is he defiled by defilements, and he no longer undergoes rebirth. Just as a king builds towers and ramparts in a border city, making the foundation strong and indestructible, for internal security and to repel external enemies, so too, a noble disciple obtains firm faith, deeply attached to the Tathagata, with the root of faith established, and will never follow external ascetics, brahmins, or gods, Mara, Brahma, or any other worldly beings. This is called the tower of faith obtained by a noble disciple, used to remove evil and unwholesome things and cultivate all good things. Just as a king digs moats around a border city, making them very deep and wide, well-maintained and reliable, for internal security and to repel external enemies, so too, a noble disciple always practices shame and remorse, knowing what is shameful, feeling ashamed of evil and unwholesome things, because these things bring defilement and afflictions, and lead to various evil consequences, and are the root of the cycle of birth and death. This is called the moat of shame obtained by a noble disciple, used to remove evil and unwholesome things and cultivate all good things. Just as a king opens up roads around a border city, making them wide and flat, for internal security and to repel external enemies.

。如是，聖弟子常行羞愧，可愧知愧，惡不善法穢污煩惱，受諸惡報，造生死本，是謂聖弟子得愧平道，除惡不善，修諸善法也。

「如王邊城集四種軍力，像軍、馬軍、車軍、步軍，為內安隱，制外怨敵。如是，聖弟子常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，是謂聖弟子得精進軍力，除惡不善，修諸善法也。

「如王邊城豫備軍器弓、矢、鉾、戟，為內安隱，制外怨敵。如是，聖弟子廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行。如是諸法廣學多聞，玩習至千，意所惟觀，明見深達，是謂聖弟子得多聞軍器，除惡不善，修諸善法也。

「如王邊城立守門大將，明略智辯，勇毅奇謀，善則聽入，不善則禁，為內安隱，制外怨敵。如是，聖弟子常行於念，成就正念，久所曾習，久所曾聞，恒憶不忘，是謂聖弟子得念守門大將，除惡不善，修諸善法也。

「如王邊城筑立高墻，令極牢固，泥塗堊灑，為內安隱，制外怨敵。如是，聖弟子修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，是謂聖弟子得智慧墻，除惡不善，修諸善法也

現代漢語譯本：如此，聖弟子常常懷有羞愧之心，對於可恥之事感到羞愧，厭惡那些不善的、污穢的煩惱，這些煩惱會招致惡報，是生死輪迴的根源。這就是所謂的聖弟子獲得了羞愧的平等之道，從而去除惡行和不善，修習各種善法。 現代漢語譯本：如同國王在邊境城市集結四種軍隊力量，包括象軍、馬軍、車軍和步軍，是爲了保障內部的安穩，並制服外部的敵人。同樣，聖弟子常常精進修行，斷除惡行和不善，修習各種善法，始終保持堅定的意願，專心致志，作為一切善行的根本，不放棄任何方便之法。這就是所謂的聖弟子獲得了精進的軍隊力量，從而去除惡行和不善，修習各種善法。 現代漢語譯本：如同國王在邊境城市預備各種軍用器械，如弓、箭、矛、戟等，是爲了保障內部的安穩，並制服外部的敵人。同樣，聖弟子廣泛學習，博聞強記，積累豐富的知識，所學習的佛法，初善、中善、終亦善，既有義理又有文辭，圓滿清凈，能夠彰顯清凈的修行。像這樣的佛法，要廣泛學習，反覆練習，直至純熟，用心思考，明察深究，這就是所謂的聖弟子獲得了博聞的軍用器械，從而去除惡行和不善，修習各種善法。 現代漢語譯本：如同國王在邊境城市設立守門大將，此人明智、有謀略、能言善辯、勇敢果決、足智多謀，對於善的就允許進入，對於不善的就禁止進入，是爲了保障內部的安穩，並制服外部的敵人。同樣，聖弟子常常保持正念，成就正念，對於過去所學習的、所聽聞的，能夠長久憶念而不忘失。這就是所謂的聖弟子獲得了正念的守門大將，從而去除惡行和不善，修習各種善法。 現代漢語譯本：如同國王在邊境城市修築高墻，使其極其牢固，用泥土塗抹，用白堊粉刷，是爲了保障內部的安穩，並制服外部的敵人。同樣，聖弟子修行智慧，觀察世間萬物的興衰變化，從而獲得智慧，這種智慧是聖潔的、明達的，能夠分辨清楚，通過正道來徹底消除痛苦。這就是所謂的聖弟子獲得了智慧的城墻，從而去除惡行和不善，修習各種善法。

English version: Thus, a noble disciple constantly practices shame, feeling ashamed of what is shameful, detesting unwholesome and defiling afflictions, which lead to bad consequences and are the root of the cycle of birth and death. This is what is called a noble disciple attaining the path of shame, thereby eliminating evil and unwholesomeness, and cultivating all good qualities. English version: Just as a king gathers four types of military forces in a border city—elephant troops, horse troops, chariot troops, and infantry—to ensure internal security and subdue external enemies, so too, a noble disciple constantly practices diligence, abandoning evil and unwholesomeness, cultivating all good qualities, always maintaining a firm intention, being focused and steadfast, as the foundation of all good deeds, and not abandoning any expedient means. This is what is called a noble disciple attaining the military strength of diligence, thereby eliminating evil and unwholesomeness, and cultivating all good qualities. English version: Just as a king prepares various military weapons in a border city, such as bows, arrows, spears, and halberds, to ensure internal security and subdue external enemies, so too, a noble disciple learns extensively, remembers what they have heard, accumulates vast knowledge, and the Dharma they learn is good in the beginning, good in the middle, and good in the end, with both meaning and words, complete and pure, revealing the pure conduct. Such Dharma should be learned extensively, practiced repeatedly until proficient, contemplated with the mind, and clearly understood deeply. This is what is called a noble disciple attaining the military weapons of learning, thereby eliminating evil and unwholesomeness, and cultivating all good qualities. English version: Just as a king establishes a gatekeeper general in a border city, who is wise, strategic, eloquent, brave, and resourceful, allowing the good to enter and prohibiting the unwholesome, to ensure internal security and subdue external enemies, so too, a noble disciple constantly practices mindfulness, achieving right mindfulness, remembering what they have learned and heard for a long time, and not forgetting it. This is what is called a noble disciple attaining the gatekeeper general of mindfulness, thereby eliminating evil and unwholesomeness, and cultivating all good qualities. English version: Just as a king builds high walls in a border city, making them extremely strong, plastered with mud and whitewashed, to ensure internal security and subdue external enemies, so too, a noble disciple cultivates wisdom, observing the rise and fall of all things, thereby attaining wisdom, which is noble, clear, and discerning, able to completely eliminate suffering through the right path. This is what is called a noble disciple attaining the wall of wisdom, thereby eliminating evil and unwholesomeness, and cultivating all good qualities.

「如王邊城水草樵木，資有豫備，為內安隱，制外怨敵。如是，聖弟子離欲、離惡不善之法，有覺、有觀，離生喜樂，逮初禪成就游，樂住無乏，安隱快樂，自致涅槃也。

「如王邊城多收稻穀及儲畜麥，為內安隱，制外怨敵。如是，聖弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜樂，逮第二禪成就游，樂住無乏，安隱快樂，自致涅槃也。

「如王邊城多積秥豆及大小豆，為內安隱，制外怨敵。如是，聖弟子離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，逮第三禪成就游，樂住無乏，安隱快樂，自致涅槃也。

「如王邊城畜酥油、蜜及甘蔗、糖、魚、鹽、脯肉，一切充足，為內安隱，制外怨敵。如是，聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，逮第四禪成就游，樂住無乏，安隱快樂，自致涅槃。」

城喻經第三竟(一千九百二字)

（四）中阿含七法品水喻經第四(初一日誦)

一時，佛游舍衛國，在勝林給孤獨園。爾時，世尊告諸比丘：「我當爲汝說七水人。諦聽，諦聽！善思念之。」時，諸比丘受教而聽

『就像邊境城市的國王，儲備有水草、柴木，用以保障內部安寧，抵禦外敵。同樣，聖弟子捨棄慾望、捨棄不善之法，有覺知、有觀察，從舍離中生出喜悅和快樂，達到初禪的成就並安住其中，享受無盡的快樂，安穩快樂，最終證得涅槃。 『就像邊境城市的國王，大量儲備稻穀和麥子，用以保障內部安寧，抵禦外敵。同樣，聖弟子覺知和觀察止息，內心平靜、一心專注，沒有覺知和觀察，從禪定中生出喜悅和快樂，達到第二禪的成就並安住其中，享受無盡的快樂，安穩快樂，最終證得涅槃。 『就像邊境城市的國王，大量積蓄黏豆和大小豆，用以保障內部安寧，抵禦外敵。同樣，聖弟子捨棄喜悅的慾望，捨棄無所求的遊樂，以正念和正智感受身體的快樂，這被聖者稱為聖者所捨棄的、念、樂的安住，達到第三禪的成就並安住其中，享受無盡的快樂，安穩快樂，最終證得涅槃。 『就像邊境城市的國王，畜養酥油、蜂蜜以及甘蔗、糖、魚、鹽、脯肉，一切都充足，用以保障內部安寧，抵禦外敵。同樣，聖弟子快樂滅盡、痛苦滅盡，喜悅和憂愁原本已經滅盡，不苦不樂、捨棄、念、清凈，達到第四禪的成就並安住其中，享受無盡的快樂，安穩快樂，最終證得涅槃。』 《城喻經》第三結束（一千九百零二字） （四）《中阿含經》七法品《水喻經》第四（初一日誦） 一時，佛陀在舍衛國，住在勝林給孤獨園。當時，世尊告訴眾比丘：『我將為你們講述七種水人。仔細聽，仔細聽！好好思考。』當時，眾比丘接受教誨並聽著。

'Just as a king of a border city has water, grass, firewood, and timber in reserve, to ensure internal security and defend against external enemies. Similarly, a noble disciple, having abandoned desire and unwholesome states, with initial application of thought and sustained application of thought, experiences joy and pleasure born of seclusion, attains the first jhana and dwells in it, enjoying boundless pleasure, secure and happy, and ultimately attains Nirvana.' 'Just as a king of a border city has abundant rice and stored wheat, to ensure internal security and defend against external enemies. Similarly, a noble disciple, with the cessation of initial and sustained application of thought, having inner tranquility and unification of mind, without initial and sustained application of thought, experiences joy and pleasure born of concentration, attains the second jhana and dwells in it, enjoying boundless pleasure, secure and happy, and ultimately attains Nirvana.' 'Just as a king of a border city has accumulated sticky beans and large and small beans, to ensure internal security and defend against external enemies. Similarly, a noble disciple, having abandoned the desire for joy, dwells in equanimity, mindful and clearly comprehending, experiencing bodily pleasure, which the noble ones describe as the equanimity of mindfulness and pleasure, attains the third jhana and dwells in it, enjoying boundless pleasure, secure and happy, and ultimately attains Nirvana.' 'Just as a king of a border city has butter, honey, sugarcane, sugar, fish, salt, and dried meat, all in abundance, to ensure internal security and defend against external enemies. Similarly, a noble disciple, with the abandoning of pleasure and pain, and the previous cessation of joy and sorrow, attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, attains the fourth jhana and dwells in it, enjoying boundless pleasure, secure and happy, and ultimately attains Nirvana.' Thus spoke the Buddha. Those monks, having heard what the Buddha said, rejoiced and practiced accordingly. The City Simile Sutra, the third, ends (1902 words). (4) The Water Simile Sutra, the fourth, of the Seven Dharma Section of the Middle Length Discourses (recited on the first day) At one time, the Buddha was dwelling in Savatthi, in Jeta's Grove, Anathapindika's Park. Then, the Blessed One addressed the monks, 'I will teach you about seven kinds of people like water. Listen carefully, listen carefully! Reflect well on it.' Then, the monks, having accepted the teaching, listened.

佛言：「云何為七？或有一人常臥水中；或復有人出水還沒；或復有人出水而住；或復有人出水而住，住已而觀；或復有人出水而住，住已而觀，觀已而渡；或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸；或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人。如是，我當復為汝說七水喻人。諦聽，諦聽！善思念之。」時，諸比丘受教而聽。

佛言：「云何為七？或有人常臥；或復有人出已還沒；或復有人出已而住；或復有人出已而住，住已而觀；或復有人出已而住，住已而觀，觀已而渡；或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸；或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志。此七水喻人，我略說也。如上所說，如上施設。汝知何義？何所分別？有何因緣？」

時，諸比丘白世尊曰：「世尊為法本，世尊為法主，法由世尊，唯愿說之，我等聞已，得廣知義。」

佛便告曰：「汝等諦聽！善思念之。我當爲汝分別其義。」時，諸比丘受教而聽。

佛言：「云何有人常臥？謂或有人為不善法之所覆蓋，染污所染，受惡法報，造生死本，是謂有人常臥

佛陀說：『什麼是七種情況呢？有的人總是沉在水底；有的人從水裡出來又沉下去；有的人從水裡出來停留在水面；有的人從水裡出來停留在水面，停留後觀察；有的人從水裡出來停留在水面，停留後觀察，觀察后渡過；有的人從水裡出來停留在水面，停留後觀察，觀察后渡過，渡過到達彼岸；有的人從水裡出來停留在水面，停留後觀察，觀察后渡過，渡過到達彼岸，到達彼岸后，自認為是住在岸上的人。』就像這樣，我將再為你們講述七種水來比喻人。仔細聽，仔細聽！好好思考。』當時，眾比丘接受教誨，認真聽講。 佛陀說：『什麼是七種情況呢？有的人總是沉在水底；有的人從水裡出來又沉下去；有的人從水裡出來停留在水面；有的人從水裡出來停留在水面，停留後觀察；有的人從水裡出來停留在水面，停留後觀察，觀察后渡過；有的人從水裡出來停留在水面，停留後觀察，觀察后渡過，渡過到達彼岸；有的人從水裡出來停留在水面，停留後觀察，觀察后渡過，渡過到達彼岸，到達彼岸后，自認為是住在岸上的修行人。』這七種水比喻人，我只是簡略地說說。就像上面所說的，就像上面所設定的。你們知道其中的含義嗎？有什麼區別？有什麼因緣呢？』 當時，眾比丘對世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法來源於世尊，希望您能為我們講解，我們聽了之後，就能廣泛地瞭解其中的含義。』 佛陀便告訴他們說：『你們仔細聽！好好思考。我將為你們分別解釋其中的含義。』當時，眾比丘接受教誨，認真聽講。 佛陀說：『什麼叫做有人總是沉在水底呢？就是說有的人被不善的法所覆蓋，被污染所染污，承受惡法的報應，造作生死的根本，這就是所謂有人總是沉在水底。』

The Buddha said, 'What are the seven? There is a person who is always lying in the water; there is another who comes out of the water and then sinks back down; there is another who comes out of the water and stays; there is another who comes out of the water and stays, and after staying, observes; there is another who comes out of the water and stays, and after staying, observes, and after observing, crosses over; there is another who comes out of the water and stays, and after staying, observes, and after observing, crosses over, and after crossing over, reaches the other shore; there is another who comes out of the water and stays, and after staying, observes, and after observing, crosses over, and after crossing over, reaches the other shore, and after reaching the other shore, considers themselves a person living on the shore. In this way, I will again tell you about the seven waters as a metaphor for people. Listen carefully, listen carefully! Think carefully.' At that time, the monks received the teaching and listened attentively. The Buddha said, 'What are the seven? There is a person who is always lying down; there is another who comes out and then sinks back down; there is another who comes out and stays; there is another who comes out and stays, and after staying, observes; there is another who comes out and stays, and after staying, observes, and after observing, crosses over; there is another who comes out and stays, and after staying, observes, and after observing, crosses over, and after crossing over, reaches the other shore; there is another who comes out and stays, and after staying, observes, and after observing, crosses over, and after crossing over, reaches the other shore, and after reaching the other shore, considers themselves a Brahmin living on the shore. These seven waters are a metaphor for people, I have spoken briefly. As mentioned above, as established above. Do you know the meaning? What is the difference? What is the cause?' At that time, the monks said to the World Honored One, 'The World Honored One is the root of the Dharma, the World Honored One is the master of the Dharma, the Dharma comes from the World Honored One, we hope you will explain it, and after we hear it, we will be able to understand the meaning widely.' The Buddha then told them, 'Listen carefully! Think carefully. I will explain the meaning to you.' At that time, the monks received the teaching and listened attentively. The Buddha said, 'What is meant by someone always lying down? It means that someone is covered by unwholesome dharmas, defiled by defilements, receives the retribution of evil dharmas, and creates the root of birth and death. This is what is meant by someone always lying down.'

。猶人沒溺，臥於水中，我說彼人亦復如是，是謂初水喻人，世間諦如有也。

「云何有人出已還沒？謂人既出，得信善法，持戒、佈施、多聞、智慧，修習善法，彼於後時失信不固，失持戒、佈施、多聞、智慧而不堅固，是謂有人出已還沒。猶人溺水，既出還沒，我說彼人亦復如是，是謂第二水喻人，世間諦如有也。

「云何有人出已而住？謂人既出，得信善法，持戒、佈施、多聞、智慧，修習善法，彼於後時信固不失，持戒、佈施、多聞、智慧，堅固不失，是謂有人出已而住，猶人溺水，出已而住，我說彼人亦復如是，是謂第三水喻人，世間諦如有也。

「云何有人出已而住，住已而觀？謂人既出，得信善法，持戒、佈施、多聞、智慧，修習善法，彼於後時信固不失，持戒、佈施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真。彼如是知、如是見，三結便盡，謂身見、戒取、疑，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上、人間七往來已，便得苦際，是謂有人出已而住，住已而觀。猶人溺水，出已而住，住已而觀，我說彼人亦復如是，是謂第四水喻人，世間諦如有也

『就像有人溺水，躺在水中，我說這個人也是這樣，這叫做最初的水比喻人，世間的真理就是這樣存在的。』 『什麼叫做有人出來后又沉下去呢？是指這個人出來后，獲得了對善法的信仰，持戒、佈施、多聞、智慧，修習善法，但他後來失去了堅定的信仰，失去了持戒、佈施、多聞、智慧，變得不堅定，這叫做有人出來后又沉下去。就像有人溺水，出來后又沉下去，我說這個人也是這樣，這叫做第二種水比喻人，世間的真理就是這樣存在的。』 『什麼叫做有人出來后就停住了呢？是指這個人出來后，獲得了對善法的信仰，持戒、佈施、多聞、智慧，修習善法，他後來信仰堅定不失，持戒、佈施、多聞、智慧，堅定不失，這叫做有人出來后就停住了。就像有人溺水，出來后就停住了，我說這個人也是這樣，這叫做第三種水比喻人，世間的真理就是這樣存在的。』 『什麼叫做有人出來后停住，停住后又觀察呢？是指這個人出來后，獲得了對善法的信仰，持戒、佈施、多聞、智慧，修習善法，他後來信仰堅定不失，持戒、佈施、多聞、智慧，堅定不失，安住在善法中，如實地知曉苦，如實地知曉苦的生起、苦的滅亡、以及通向苦滅的道路。他這樣知曉、這樣看見，三種束縛就斷盡了，即身見、戒禁取見、懷疑，這三種束縛斷盡后，就證得了須陀洹果，不再墮入惡道，必定走向正覺，最多經歷七次生死，在天上和人間往返七次後，就能夠達到苦的盡頭，這叫做有人出來后停住，停住后又觀察。就像有人溺水，出來后停住，停住后又觀察，我說這個人也是這樣，這叫做第四種水比喻人，世間的真理就是這樣存在的。』

'It's like a person drowning, lying in the water. I say that person is also like this. This is called the first water analogy for a person, and the truth of the world is like this.' 'What is it called when someone comes out and then sinks back? It refers to a person who, having come out, gains faith in good teachings, upholds precepts, practices giving, learns widely, and gains wisdom, cultivating good teachings. But later, they lose their firm faith, lose their upholding of precepts, giving, learning, and wisdom, becoming unsteady. This is called someone who comes out and then sinks back. Just like a person drowning, coming out and then sinking back, I say that person is also like this. This is called the second water analogy for a person, and the truth of the world is like this.' 'What is it called when someone comes out and then stays? It refers to a person who, having come out, gains faith in good teachings, upholds precepts, practices giving, learns widely, and gains wisdom, cultivating good teachings. Later, their faith remains firm and does not falter, their upholding of precepts, giving, learning, and wisdom remains firm and does not falter. This is called someone who comes out and then stays. Just like a person drowning, coming out and then staying, I say that person is also like this. This is called the third water analogy for a person, and the truth of the world is like this.' 'What is it called when someone comes out and stays, and having stayed, observes? It refers to a person who, having come out, gains faith in good teachings, upholds precepts, practices giving, learns widely, and gains wisdom, cultivating good teachings. Later, their faith remains firm and does not falter, their upholding of precepts, giving, learning, and wisdom remains firm and does not falter. They abide in good teachings, truly knowing suffering, truly knowing the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Knowing and seeing in this way, the three fetters are broken, namely self-view, attachment to rites and rituals, and doubt. Having broken these three fetters, they attain the state of Sotapanna, no longer falling into evil realms, and are destined for enlightenment. At most, they will experience seven more lives, going back and forth between heaven and the human realm seven times, and then they will reach the end of suffering. This is called someone who comes out and stays, and having stayed, observes. Just like a person drowning, coming out and staying, and having stayed, observes, I say that person is also like this. This is called the fourth water analogy for a person, and the truth of the world is like this.'

「云何有人出已而住，住已而觀，觀已而渡？謂人既出，得信善法，持戒、佈施、多聞、智慧，修習善法。彼於後時信固不失，持戒，佈施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真，如是知、如是見，三結便盡，謂身見、戒取、疑，三結已盡，淫、怒、癡薄，得一往來天上、人間，一往來已，便得苦際，是謂有人出已而住，住已而觀，觀已而渡。猶人溺水，出已而住，住已而觀，觀已而渡，我說彼人亦復如是，是謂第五水喻人，世間諦如有也。

「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸？謂人既出，得信善法，持戒、佈施、多聞、智慧，修習善法，彼於後時信固不失，持戒、佈施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真，如是知、如是見，五下分結盡，謂貪慾、瞋恚、身見、戒取、疑，五下分結盡已，生於彼間，便般涅槃，得不退法，不還此世，是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸。猶人溺水，出已而住，住已而觀，觀已而渡，渡已至彼岸，我說彼人亦復如是，是謂第六水喻人，世間諦如有也

『什麼樣的人是出離后安住，安住后觀察，觀察后度脫呢？』是指一個人出離后，獲得對善法的信心，持戒、佈施、多聞、智慧，修習善法。他在之後的時間裡，信心堅定不失，持戒、佈施、多聞、智慧，堅固不失，安住在善法中，如實知曉苦，如實知曉苦的生起、苦的滅盡、以及導致苦滅盡的道路。像這樣知曉、像這樣觀察，三種結縛便會斷盡，即身見、戒取、疑。三種結縛斷盡后，淫慾、嗔怒、愚癡變得淡薄，能夠一次往返于天上人間，一次往返后，便能達到苦的盡頭。這就是所謂的人出離后安住，安住后觀察，觀察后度脫。就像一個人溺水，出水后安住，安住后觀察，觀察后度脫一樣，我說這個人也是如此。這就是第五種以水為比喻的人，世間真理就是如此。 『什麼樣的人是出離后安住，安住后觀察，觀察后度脫，度脫後到達彼岸呢？』是指一個人出離后，獲得對善法的信心，持戒、佈施、多聞、智慧，修習善法。他在之後的時間裡，信心堅定不失，持戒、佈施、多聞、智慧，堅固不失，安住在善法中，如實知曉苦，如實知曉苦的生起、苦的滅盡、以及導致苦滅盡的道路。像這樣知曉、像這樣觀察，五種下分結縛便會斷盡，即貪慾、嗔恚、身見、戒取、疑。五種下分結縛斷盡后，便會往生到彼處，然後入般涅槃，獲得不退轉的境界，不再返回這個世間。這就是所謂的人出離后安住，安住后觀察，觀察后度脫，度脫後到達彼岸。就像一個人溺水，出水后安住，安住后觀察，觀察后度脫，度脫後到達彼岸一樣，我說這個人也是如此。這就是第六種以水為比喻的人，世間真理就是如此。

'What kind of person is it who, having emerged, abides; having abided, observes; and having observed, crosses over?' It refers to a person who, having emerged, gains faith in good teachings, practices morality, generosity, learning, and wisdom, and cultivates good practices. Later, their faith remains firm, their morality, generosity, learning, and wisdom remain steadfast. They abide in good teachings, truly knowing suffering, truly knowing the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Knowing and seeing in this way, the three fetters are eradicated: self-view, attachment to rites and rituals, and doubt. With these three fetters eradicated, lust, anger, and delusion become weakened. They are able to return once to the heavens and the human realm, and after that one return, they reach the end of suffering. This is what is meant by a person who, having emerged, abides; having abided, observes; and having observed, crosses over. Just as a person drowning in water, having emerged, abides; having abided, observes; and having observed, crosses over, I say that person is also like this. This is the fifth person likened to water, and such is the truth of the world. 'What kind of person is it who, having emerged, abides; having abided, observes; having observed, crosses over; and having crossed over, reaches the other shore?' It refers to a person who, having emerged, gains faith in good teachings, practices morality, generosity, learning, and wisdom, and cultivates good practices. Later, their faith remains firm, their morality, generosity, learning, and wisdom remain steadfast. They abide in good teachings, truly knowing suffering, truly knowing the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Knowing and seeing in this way, the five lower fetters are eradicated: sensual desire, ill-will, self-view, attachment to rites and rituals, and doubt. With these five lower fetters eradicated, they are born in that realm, then attain parinirvana, achieving a state of non-regression, and do not return to this world. This is what is meant by a person who, having emerged, abides; having abided, observes; having observed, crosses over; and having crossed over, reaches the other shore. Just as a person drowning in water, having emerged, abides; having abided, observes; having observed, crosses over; and having crossed over, reaches the other shore, I say that person is also like this. This is the sixth person likened to water, and such is the truth of the world.'

「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志？謂人既出，得信善法，持戒、佈施、多聞、智慧，修習善法，彼於後時信固不失，持戒、佈施、多聞、智慧，堅固不失，住善法中，知苦如真，知苦習、知苦滅、知苦滅道如真，如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真，是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志。猶人溺水，出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人。我說彼人亦復如是，是謂第七水喻人，世間諦如有也。我向所言，當爲汝說七水人者，因此故說。」

水喻經第四竟(千三百八十八字)

（五）中阿含七法品木積喻經第五(初一日誦)

一時，佛游拘薩羅，在人間，與大比丘眾翼從而行。爾時，世尊則于中路，忽見一處有大木積，洞燃俱熾，世尊見已，便下道側，更就余樹敷尼師檀，結加趺坐。

世尊坐已，告諸比丘：「汝等見彼有大木積洞燃俱熾耶？」

時，諸比丘答曰：「見也

『如何有人出離后安住，安住后觀察，觀察后渡過，渡過到達彼岸，到達彼岸后被稱為安住于岸邊的婆羅門？』意思是說，有人出離后，獲得對善法的信心，持戒、佈施、多聞、智慧，修習善法，他在之後的時間裡，信心堅定不失，持戒、佈施、多聞、智慧，堅固不失，安住于善法之中，如實知曉苦，如實知曉苦的生起，如實知曉苦的滅盡，如實知曉滅苦之道，如此知曉、如此看見，欲漏的心解脫，有漏、無明漏的心解脫，解脫后，便知曉解脫，生已盡，梵行已立，所作已辦，不再受後有，如實知曉，這就是所謂有人出離后安住，安住后觀察，觀察后渡過，渡過到達彼岸，到達彼岸后，被稱為安住于岸邊的婆羅門。就像有人溺水，出離后安住，安住后觀察，觀察后渡過，渡過到達彼岸，到達彼岸后，被稱為安住于岸邊的人。我說那個人也是如此，這就是第七個水喻之人，世間真理就是如此。我之前所說的，要為你們講述七種水喻之人，就是因為這個原因而說的。 佛陀如此說道。那些比丘聽聞佛陀所說，歡喜奉行。 《水喻經》第四結束（一千三百八十八字） （五）《中阿含經·七法品·木積喻經》第五（初一日誦） 一時，佛陀在拘薩羅游化，在人間行走，與眾多大比丘隨行。當時，世尊在途中，忽然看見一處有巨大的木柴堆，正在熊熊燃燒，世尊看見后，便下到路旁，到另一棵樹下鋪上尼師檀，結跏趺坐。 世尊坐下後，告訴眾比丘：『你們看見那巨大的木柴堆正在熊熊燃燒嗎？』 當時，眾比丘回答說：『看見了。』

'How can someone who has gone forth dwell, having dwelt observe, having observed cross over, having crossed over reach the other shore, and having reached the other shore be called a Brahmin dwelling on the shore?' It means that someone who has gone forth, gains faith in good teachings, upholds precepts, gives alms, is learned, has wisdom, cultivates good teachings, and in later times, their faith remains firm, their upholding of precepts, giving of alms, learning, and wisdom remain steadfast, they dwell in good teachings, truly know suffering, truly know the arising of suffering, truly know the cessation of suffering, truly know the path to the cessation of suffering, knowing and seeing thus, the mind is liberated from the defilement of desire, the mind is liberated from the defilements of existence and ignorance, having been liberated, they know they are liberated, birth is exhausted, the holy life is established, what needed to be done is done, there is no more future existence, they know truly, this is what is meant by someone who has gone forth dwells, having dwelt observes, having observed crosses over, having crossed over reaches the other shore, and having reached the other shore is called a Brahmin dwelling on the shore. Just like someone drowning, having come out dwells, having dwelt observes, having observed crosses over, having crossed over reaches the other shore, and having reached the other shore is called a person dwelling on the shore. I say that person is also like this, this is the seventh person in the water analogy, the truth of the world is like this. What I said before, that I would tell you about the seven people in the water analogy, is because of this reason.' The Buddha spoke thus. Those monks, having heard what the Buddha said, joyfully practiced it. The fourth Water Analogy Sutra ends (1388 characters) (5) The Fifth Wood Pile Analogy Sutra of the Seven Dharma Chapter of the Middle Length Discourses (Recited on the first day) At one time, the Buddha was traveling in Kosala, walking among people, with a large assembly of monks following him. At that time, the World Honored One, on the road, suddenly saw a place with a large pile of wood, burning fiercely. Having seen it, the World Honored One went down to the side of the road, went to another tree, spread out a sitting cloth, and sat cross-legged. Having sat down, the World Honored One said to the monks, 'Do you see that large pile of wood burning fiercely?' At that time, the monks replied, 'We see it.'

。世尊！」

世尊復告諸比丘曰：「于汝意云何？謂大木積洞燃俱熾，若抱、若坐、若臥，謂剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明凈衣，華鬘、瓔珞嚴飾其身，若抱、若坐、若臥，何者為樂？」

時，諸比丘白曰：「世尊！謂大木積洞燃俱熾，若抱、若坐、若臥，甚苦。世尊！謂剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明凈衣，華鬘、瓔珞嚴飾其身，若抱、若坐、若臥，甚樂。世尊！」

世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧抱木積洞燃俱熾，若坐、若臥，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門；若抱剎利女，梵志、居士、工師女，年在盛時，沐浴香薰，著明凈衣，華鬘、瓔珞嚴飾其身，若坐、若臥者，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學

「世尊！」 世尊又告訴眾比丘說：「你們認為如何？如果抱著、坐著或躺在一堆燃燒熾熱的木柴上，和抱著、坐著或躺在一位正值盛年、沐浴薰香、穿著乾淨衣服、佩戴花環瓔珞裝飾的剎帝利女子、婆羅門女子、居士女子或工匠女子身上，哪一個更快樂呢？」 當時，眾比丘回答說：「世尊！抱著、坐著或躺在一堆燃燒熾熱的木柴上，非常痛苦。世尊！抱著、坐著或躺在一位正值盛年、沐浴薰香、穿著乾淨衣服、佩戴花環瓔珞裝飾的剎帝利女子、婆羅門女子、居士女子或工匠女子身上，非常快樂。世尊！」 世尊告訴他們說：「我告訴你們這些，不是要讓你們學習沙門而失去沙門之道。你們如果想要成就無上的梵行，寧可抱著燃燒熾熱的木柴，或者坐在、躺在上面，即使因此受苦或死亡，也不會因為身體壞滅而墮入惡道，生於地獄之中；如果愚癡的人犯戒而不精進，產生邪惡不善的法，不是梵行卻自稱梵行，不是沙門卻自稱沙門；如果抱著正值盛年、沐浴薰香、穿著乾淨衣服、佩戴花環瓔珞裝飾的剎帝利女子、婆羅門女子、居士女子或工匠女子，或者坐在、躺在她們身上，那麼這個愚癡的人就會因此長久處於不善不義之中，遭受惡法的報應，身體壞滅后墮入惡道，生於地獄之中。所以你們應當觀察自己的利益、觀察他人的利益、觀察雙方的利益，應當這樣想：『我出家修行，不是虛妄空洞的，是有果報的，有極大的安樂，能夠生於善處而得長壽，接受人們的信施，如衣服、飲食、床褥、湯藥，使佈施的人得到大的福佑，得到大的果報，得到大的光明。』應當這樣學習。」

'Venerable One!' The World-Honored One then said to the monks, 'What do you think? If one were to embrace, sit on, or lie upon a pile of burning, blazing wood, and if one were to embrace, sit on, or lie upon a Kshatriya woman, a Brahmin woman, a householder's daughter, or a craftsman's daughter, in her prime, bathed and perfumed, wearing clean clothes, adorned with garlands and necklaces, which would be more pleasurable?' Then the monks replied, 'Venerable One, to embrace, sit on, or lie upon a pile of burning, blazing wood is very painful. Venerable One, to embrace, sit on, or lie upon a Kshatriya woman, a Brahmin woman, a householder's daughter, or a craftsman's daughter, in her prime, bathed and perfumed, wearing clean clothes, adorned with garlands and necklaces, is very pleasurable, Venerable One!' The World-Honored One said, 'I tell you this, not to lead you to learn the ways of a renunciate and lose the path of a renunciate. If you wish to achieve the supreme holy life, it is better to embrace a pile of burning, blazing wood, or to sit or lie upon it. Though one may suffer or die because of this, one will not, because of the destruction of the body, go to an evil place and be born in hell. If a foolish person breaks the precepts and is not diligent, generating evil and unwholesome dharmas, claiming to be practicing the holy life when they are not, claiming to be a renunciate when they are not; if one embraces a Kshatriya woman, a Brahmin woman, a householder's daughter, or a craftsman's daughter, in her prime, bathed and perfumed, wearing clean clothes, adorned with garlands and necklaces, or sits or lies upon them, then that foolish person will, because of this, for a long time be in unwholesome and unrighteous states, receive the retribution of evil dharmas, and after the destruction of the body, go to an evil place and be born in hell. Therefore, you should observe your own benefit, observe the benefit of others, and observe the benefit of both. You should think thus: 'I have left home to practice, not in vain or emptiness, but with fruit and retribution, with supreme peace and happiness, to be born in good places and attain long life, to receive the offerings of faith from people, such as clothing, food, bedding, and medicine, so that the givers may obtain great blessings, great rewards, and great light.' You should learn in this way.'

。」

世尊復告諸比丘曰：「于意云何？若有力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，若從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足，何者為樂？」

時，諸比丘白曰：「世尊！若有力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，甚苦。世尊！若從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足，甚樂。世尊！」

世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受其信施，按摩身體、支節、手足，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學

世尊又告訴眾比丘說：『你們認為如何？如果一個力士用緊緊的毛繩絞勒一個人的身體，先斷其面板，斷皮后斷肉，斷肉后斷筋，斷筋后斷骨，斷骨后直至骨髓而停止。如果這個人從剎帝利、婆羅門、居士、工匠那裡接受他們的佈施，他的身體、肢體、手足，哪一樣會感到快樂？』 當時，眾比丘回答說：『世尊！如果一個力士用緊緊的毛繩絞勒一個人的身體，先斷其面板，斷皮后斷肉，斷肉后斷筋，斷筋后斷骨，斷骨后直至骨髓而停止，那是非常痛苦的。世尊！如果這個人從剎帝利、婆羅門、居士、工匠那裡接受他們的佈施，他的身體、肢體、手足，會感到非常快樂。世尊！』 世尊告訴他們說：『我告訴你們，不是要讓你們學習沙門而失去沙門之道。你們想要成就無上梵行的人，寧可讓力士用緊緊的毛繩絞勒你們的身體，先斷其面板，斷皮后斷肉，斷肉后斷筋，斷筋后斷骨，斷骨后直至骨髓而停止，他雖然因此受苦或死亡，但不會因此身壞命終，墮入惡道，生於地獄之中；如果愚癡的人犯戒而不精進，生出惡不善法，不是梵行卻自稱梵行，不是沙門卻自稱沙門，從剎帝利、婆羅門、居士、工匠那裡接受他們的佈施，他的身體、肢體、手足，這個愚癡的人因此長夜不善不義，遭受惡法報應，身壞命終，墮入惡道，生於地獄之中。所以你們應當觀察自己的利益、觀察他人的利益、觀察雙方的利益，應當這樣想：『我出家學習，不是虛妄空洞的，是有果報的，有極大的安樂，能生於善處而得長壽，接受人們的佈施，如衣服、飲食、床鋪、湯藥，使佈施的人得到大福佑，得到大果報，得到大光明。』應當這樣學習。』

The World Honored One further told the monks: 'What do you think? If a strong man were to tightly bind a person with a rope made of hair, first breaking the skin, then the flesh, then the tendons, then the bones, and finally reaching the marrow, and if this person were to receive offerings from Kshatriyas, Brahmins, householders, and artisans, which would bring him pleasure, his body, limbs, hands, or feet?' At that time, the monks replied: 'World Honored One! If a strong man were to tightly bind a person with a rope made of hair, first breaking the skin, then the flesh, then the tendons, then the bones, and finally reaching the marrow, it would be extremely painful. World Honored One! If this person were to receive offerings from Kshatriyas, Brahmins, householders, and artisans, his body, limbs, hands, and feet would be very happy. World Honored One!' The World Honored One told them: 'I am telling you this, not to make you learn the ways of a renunciate and lose the path of a renunciate. If you wish to achieve the supreme Brahma-faring, it would be better to have a strong man tightly bind your body with a rope made of hair, first breaking the skin, then the flesh, then the tendons, then the bones, and finally reaching the marrow. Although he may suffer or die because of this, he will not, because of this, break his body and end his life, and go to an evil place, to be born in hell. If a foolish person breaks the precepts and is not diligent, generating evil and unwholesome dharmas, claiming to be a Brahma-farer when he is not, claiming to be a renunciate when he is not, and receives offerings from Kshatriyas, Brahmins, householders, and artisans, his body, limbs, hands, and feet, this foolish person will, because of this, for a long night be unwholesome and unrighteous, receive the retribution of evil dharmas, break his body and end his life, and go to an evil place, to be born in hell. Therefore, you should observe your own benefit, observe the benefit of others, and observe the benefit of both, and think thus: 『I have left home to learn, it is not in vain or empty, it has results and retribution, it has supreme peace and happiness, it can lead to birth in good places and to long life, and to receive the offerings of people, such as clothing, food, bedding, and medicine, so that the givers may receive great blessings, great rewards, and great light.』 You should learn in this way.'

世尊復告諸比丘曰：「于意云何？若有力士以瑩磨利刀截斷其髀，若從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎，何者為樂？」

時，諸比丘白曰：「世尊！若有力士以瑩磨利刀截斷其髀，甚苦。世尊！若從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎，甚樂。世尊！」

世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以瑩磨利刀截斷其髀，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施、禮拜，恭敬將迎，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。當作是學。」

世尊復告諸比丘曰：「于意云何？若有力士以鐵銅鍱洞燃俱熾，纏絡其身，若從剎利、梵志、居士、工師受信施衣服，何者為樂？」

時，諸比丘白曰：「世尊！若有力士以鐵銅鍱洞燃俱熾，纏絡其身，甚苦

世尊又告訴眾比丘說：『你們認為如何？如果一個力士用磨得鋒利的刀砍斷他的大腿，和從剎帝利、婆羅門、居士、工匠那裡接受佈施、禮拜，恭敬迎接，哪一種更快樂？』 當時，眾比丘回答說：『世尊！如果一個力士用磨得鋒利的刀砍斷他的大腿，那是非常痛苦的。世尊！如果從剎帝利、婆羅門、居士、工匠那裡接受佈施、禮拜，恭敬迎接，那是非常快樂的。世尊！』 世尊告訴他們說：『我為你們說這些，不是要讓你們這些學沙門的人失去沙門之道。你們想要成就無上梵行的人，寧願讓力士用磨得鋒利的刀砍斷他的大腿，他雖然因此受苦或死亡，但不會因此身壞命終，墮入惡道，生於地獄之中；如果愚癡的人犯戒不精進，生出惡不善法，不是梵行卻自稱梵行，不是沙門卻自稱沙門，從剎帝利、婆羅門、居士、工匠那裡接受佈施、禮拜，恭敬迎接，這個愚癡的人因此長夜不善不義，遭受惡法報應，身壞命終，墮入惡道，生於地獄之中。所以你們應當觀察自己的利益、觀察他人的利益、觀察兩者的利益，應當這樣想：我出家學習，不是虛妄空洞的，是有果報的，有極大的安樂，能生於善處而得長壽，接受人們的佈施衣物、飲食床鋪、湯藥，使佈施的人得到大的福佑，得到大的果報，得到大的光明。應當這樣學習。』 世尊又告訴眾比丘說：『你們認為如何？如果一個力士用燒得通紅熾熱的鐵銅片纏繞他的身體，和從剎帝利、婆羅門、居士、工匠那裡接受佈施衣服，哪一種更快樂？』 當時，眾比丘回答說：『世尊！如果一個力士用燒得通紅熾熱的鐵銅片纏繞他的身體，那是非常痛苦的。

The World-Honored One further told the monks, 'What do you think? If a strong man were to cut off his thigh with a sharpened, polished knife, and if he were to receive offerings, worship, and respectful welcomes from Kshatriyas, Brahmins, householders, and artisans, which would be more pleasurable?' At that time, the monks replied, 'World-Honored One! If a strong man were to cut off his thigh with a sharpened, polished knife, that would be very painful. World-Honored One! If he were to receive offerings, worship, and respectful welcomes from Kshatriyas, Brahmins, householders, and artisans, that would be very pleasurable, World-Honored One!' The World-Honored One told them, 'I am telling you this, not to cause you, who are learning to be ascetics, to lose the way of an ascetic. If you wish to achieve the supreme Brahma-conduct, you would rather have a strong man cut off your thigh with a sharpened, polished knife. Although he might suffer or die because of this, he would not, because of this, have his body destroyed and his life ended, and go to an evil place, to be born in hell. If a foolish person breaks the precepts and is not diligent, and gives rise to evil and unwholesome dharmas, and is not a Brahma-conduct yet calls himself a Brahma-conduct, and is not an ascetic yet calls himself an ascetic, and receives offerings, worship, and respectful welcomes from Kshatriyas, Brahmins, householders, and artisans, that foolish person will, because of this, for a long night be unwholesome and unrighteous, and receive the retribution of evil dharmas, and have his body destroyed and his life ended, and go to an evil place, to be born in hell. Therefore, you should observe your own benefit, observe the benefit of others, and observe the benefit of both. You should think thus: I have left home to learn, it is not vain or empty, it has results and retribution, it has supreme peace and happiness, and I can be born in good places and attain long life, and receive the offerings of clothing, food, bedding, and medicine from people, and cause the givers to obtain great blessings, great retribution, and great light. You should learn in this way.' The World-Honored One further told the monks, 'What do you think? If a strong man were to wrap his body with iron and copper plates, burning and blazing, and if he were to receive offerings of clothing from Kshatriyas, Brahmins, householders, and artisans, which would be more pleasurable?' At that time, the monks replied, 'World-Honored One! If a strong man were to wrap his body with iron and copper plates, burning and blazing, that would be very painful.'

。世尊！若從剎利、梵志、居士、工師受信施衣服，甚樂。世尊！」

世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以鐵銅鍱洞燃俱熾，纏絡其身，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施衣服，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」

世尊復告諸比丘曰：「于意云何？若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中，彼熱鐵丸燒唇，燒唇已燒舌，燒舌已燒龂，燒龂已燒咽，燒咽已燒心，燒心已燒腸胃，燒腸胃已下過，若從剎利、梵志、居士、工師受信施食無量眾味，何者為樂？」

時，諸比丘白曰：「世尊！若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中，彼熱鐵丸燒唇，燒唇已燒舌，燒舌已燒龂，燒龂已燒咽，燒咽已燒心，燒心已燒腸胃，燒腸胃已下過，甚苦

現代漢語譯本：『世尊！如果從剎帝利、婆羅門、居士、工匠那裡接受佈施的衣服，會感到非常快樂。世尊！』 世尊告訴他們：『我告訴你們，不是要讓你們這些學沙門的人失去沙門之道。你們如果想成就無上的梵行，寧可讓力士用燒得通紅的鐵銅片纏繞你們的身體，即使因此受苦或死亡，也不會因為身體壞滅而墮入惡道，生於地獄；如果愚癡的人犯戒不精進，產生惡不善法，不是梵行卻自稱梵行，不是沙門卻自稱沙門，從剎帝利、婆羅門、居士、工匠那裡接受佈施的衣服，這些愚癡的人因此長夜不善不義，遭受惡報，身體壞滅而墮入惡道，生於地獄。所以你們應當觀察自己的利益、觀察他人的利益、觀察雙方的利益，應當這樣想：『我出家學習，不是虛妄空洞的，是有果報的，有極大的安樂，能生於善處而得長壽，接受人們佈施的衣服、飲食、床褥、湯藥，使佈施的人得到大福佑，得到大果報，得到大光明。』應當這樣學習。』 世尊又告訴眾比丘：『你們認為如何？如果有力士用燒紅的鐵鉗鉗開他的嘴，然後把燒得通紅的鐵丸放入他的口中，那鐵丸會燒焦他的嘴唇，燒焦嘴唇后燒焦舌頭，燒焦舌頭后燒焦牙齦，燒焦牙齦后燒焦咽喉，燒焦咽喉后燒焦心臟，燒焦心臟后燒焦腸胃，燒焦腸胃後向下通過，如果從剎帝利、婆羅門、居士、工匠那裡接受佈施的食物，其中有無數的美味，哪一個更快樂？』 當時，眾比丘回答說：『世尊！如果有力士用燒紅的鐵鉗鉗開他的嘴，然後把燒得通紅的鐵丸放入他的口中，那鐵丸會燒焦他的嘴唇，燒焦嘴唇后燒焦舌頭，燒焦舌頭后燒焦牙齦，燒焦牙齦后燒焦咽喉，燒焦咽喉后燒焦心臟，燒焦心臟后燒焦腸胃，燒焦腸胃後向下通過，那是非常痛苦的。』

English version: 『Venerable Sir, it is very pleasant to receive donated clothing from Kshatriyas, Brahmins, householders, and artisans. Venerable Sir!』 The World-Honored One said, 『I tell you this, not to cause you, who are learning to be ascetics, to lose the way of an ascetic. If you wish to achieve the supreme Brahma-conduct, it would be better to have a strong man wrap your body with burning hot iron or copper plates. Even if you suffer or die because of this, you will not, because of the destruction of your body, fall into evil realms and be born in hell. If a foolish person breaks the precepts and is not diligent, generates evil and unwholesome dharmas, claims to be practicing Brahma-conduct when they are not, claims to be an ascetic when they are not, and receives donated clothing from Kshatriyas, Brahmins, householders, and artisans, that foolish person will, because of this, for a long night be unwholesome and unrighteous, suffer evil consequences, and after the destruction of their body, fall into evil realms and be born in hell. Therefore, you should observe your own benefit, observe the benefit of others, and observe the benefit of both. You should think, 『I have left home to learn, and it is not in vain or empty. There are consequences and rewards, there is supreme peace and happiness, and I can be born in good realms and attain long life. I receive donated clothing, food, bedding, and medicine from people, so that the donors may receive great blessings, great rewards, and great light.』 You should learn in this way.』 The World-Honored One further said to the monks, 『What do you think? If a strong man were to pry open his mouth with hot iron tongs, and then put a burning hot iron ball into his mouth, that iron ball would burn his lips, and after burning his lips, it would burn his tongue, and after burning his tongue, it would burn his gums, and after burning his gums, it would burn his throat, and after burning his throat, it would burn his heart, and after burning his heart, it would burn his stomach, and after burning his stomach, it would pass downwards. If one were to receive donated food with countless flavors from Kshatriyas, Brahmins, householders, and artisans, which would be more pleasant?』 At that time, the monks replied, 『Venerable Sir, if a strong man were to pry open his mouth with hot iron tongs, and then put a burning hot iron ball into his mouth, that iron ball would burn his lips, and after burning his lips, it would burn his tongue, and after burning his tongue, it would burn his gums, and after burning his gums, it would burn his throat, and after burning his throat, it would burn his heart, and after burning his heart, it would burn his stomach, and after burning his stomach, it would pass downwards. That would be extremely painful.』

。世尊！若從剎利、梵志、居士、工師受信施食無量眾味，甚樂。世尊！」

世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以熱鐵鉗鉗開其口，便以鐵丸洞燃俱熾，著其口中，彼熱鐵丸燒唇，燒唇已燒舌，燒舌已燒龂，燒龂已燒咽，燒咽已燒心，燒心已燒腸胃，燒腸胃已下過，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施食無量眾味，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」

世尊復告諸比丘曰：「于意云何？若有力士以鐵銅床洞燃俱熾，強逼使人坐臥其上，若從剎利、梵志、居士、工師受其信施床㯓臥具，何者為樂？」

時，諸比丘白曰：「世尊！若有力士以鐵銅床洞燃俱熾，強逼使人坐臥其上，甚苦。世尊！若從剎利、梵志、居士、工師受其信施床㯓臥具，甚樂

現代漢語譯本：『世尊！如果從剎帝利、婆羅門、居士、工匠那裡接受供養的食物，那真是無比的快樂。世尊！』 世尊告訴他們：『我告訴你們，不是要讓你們這些修行人失去修行之道。如果你們想要成就無上的梵行，寧願讓力士用燒紅的鐵鉗鉗開你們的嘴，然後把燒得通紅的鐵丸塞進你們的口中，讓那燒紅的鐵丸燒灼嘴唇，燒灼嘴唇后燒灼舌頭，燒灼舌頭后燒灼牙齦，燒灼牙齦后燒灼咽喉，燒灼咽喉后燒灼心臟，燒灼心臟后燒灼腸胃，燒灼腸胃後向下通過。雖然因此受苦甚至死亡，但不會因此身壞命終，墮入惡道，生於地獄之中；如果愚癡之人犯戒不精進，生出惡不善法，不是梵行卻自稱梵行，不是沙門卻自稱沙門，從剎帝利、婆羅門、居士、工匠那裡接受供養的食物，那愚癡之人因此長夜不善不義，遭受惡法報應，身壞命終，墮入惡道，生於地獄之中。所以你們應當觀察自己的利益、觀察他人的利益、觀察雙方的利益，應當這樣想：『我出家修行，不是虛妄空洞，是有果報的，有極大的安樂，能生於善處而得長壽，接受人們供養的衣服、飲食、床鋪、湯藥，讓那些施主得到大福佑，得到大果報，得到大光明。』應當這樣學習。』 世尊又告訴眾比丘：『你們認為如何？如果有力士用燒得通紅的鐵床，強迫人坐臥其上，和從剎帝利、婆羅門、居士、工匠那裡接受供養的床鋪臥具，哪一個更快樂？』 當時，眾比丘回答說：『世尊！如果有力士用燒得通紅的鐵床，強迫人坐臥其上，那真是太痛苦了。世尊！如果從剎帝利、婆羅門、居士、工匠那裡接受供養的床鋪臥具，那真是太快樂了。』

English version: 『Venerable Sir, if one receives offerings of countless delicious foods from Kshatriyas, Brahmins, householders, and artisans, it is very pleasurable, Venerable Sir!』 The Venerable One said, 『I tell you this, not to cause you, as ascetics, to lose the path of asceticism. If you wish to achieve the unsurpassed holy life, it would be better to have a strong man use hot iron tongs to pry open your mouth, and then place a glowing, burning iron ball into your mouth. That hot iron ball would burn your lips, then your tongue, then your gums, then your throat, then your heart, then your stomach and intestines, and then pass downwards. Although you might suffer and even die from this, you would not, by this destruction of your body and life, go to an evil place and be born in hell. But if a foolish person breaks the precepts and is not diligent, generating evil and unwholesome states, claiming to be practicing the holy life when they are not, claiming to be an ascetic when they are not, and receiving offerings of countless delicious foods from Kshatriyas, Brahmins, householders, and artisans, that foolish person will, because of this, for a long time be unwholesome and unrighteous, receive the retribution of evil actions, and upon the destruction of their body and life, go to an evil place and be born in hell. Therefore, you should consider your own benefit, the benefit of others, and the benefit of both. You should think, 『I have left home to practice, not in vain or emptiness, but with fruit and reward, with supreme happiness, to be born in good places and attain long life, receiving the offerings of clothing, food, bedding, and medicine from people, so that those donors may receive great blessings, great rewards, and great light.』 You should train in this way.』 The Venerable One further said to the monks, 『What do you think? If a strong man were to force a person to sit or lie on a burning hot iron bed, and if one were to receive offerings of beds and bedding from Kshatriyas, Brahmins, householders, and artisans, which would be more pleasurable?』 Then the monks replied, 『Venerable Sir, if a strong man were to force a person to sit or lie on a burning hot iron bed, that would be very painful. Venerable Sir, if one were to receive offerings of beds and bedding from Kshatriyas, Brahmins, householders, and artisans, that would be very pleasurable.』

世尊告曰：「我為汝說，不令汝等學沙門失沙門道。汝欲成無上梵行者，寧令力士以鐵銅床洞燃俱熾，強逼使人坐臥其上，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受其信施床㯓臥具，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」

世尊復告諸比丘曰：「于意云何？若有力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中，若從剎利、梵志、居士、工師受信施房舍，泥治堊灑，窗戶牢密，爐火熅暖，何者為樂？」

時，諸比丘白曰：「世尊！若有力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中，甚苦。世尊！若從剎利、梵志、居士、工師受信施房舍，泥治堊灑，窗戶牢密，爐火熅暖，甚樂。世尊！」

世尊告曰：「我為汝說，不令汝等學沙門失沙門道

現代漢語譯本：『世尊！』 世尊告訴他們說：『我告訴你們，不要讓你們這些學沙門的人失去沙門之道。如果你們想成就無上的梵行，寧可讓力士用燒得通紅的鐵床或銅床，強迫人坐臥在上面，那人雖然因此受苦甚至死亡，但不會因此身壞命終，墮入惡道，生於地獄之中；如果愚癡的人犯戒不精進，產生惡的不善之法，不是梵行卻自稱梵行，不是沙門卻自稱沙門，從剎帝利、婆羅門、居士、工匠那裡接受他們的供養，如床、榻、臥具等，這個愚癡的人因此長夜不善不義，遭受惡報，身壞命終，墮入惡道，生於地獄之中。所以你們應當觀察自己的利益、觀察他人的利益、觀察雙方的利益，應當這樣想：『我出家修行，不是虛妄空洞的，是有果報的，有極大的安樂，能生於善處而得長壽，接受人們的供養，如衣服、飲食、床鋪、醫藥，使供養者得到大福佑，得到大果報，得到大光明。』應當這樣學習。』 世尊又告訴眾比丘說：『你們認為如何？如果有力士用燒得通紅的大鐵鍋或銅鍋，把人抓起來倒進鍋里，和從剎帝利、婆羅門、居士、工匠那裡接受供養的房舍，經過泥土塗抹、白堊粉刷，窗戶牢固嚴密，爐火溫暖，哪一個更快樂？』 當時，眾比丘回答說：『世尊！如果有力士用燒得通紅的大鐵鍋或銅鍋，把人抓起來倒進鍋里，那是非常痛苦的。世尊！如果從剎帝利、婆羅門、居士、工匠那裡接受供養的房舍，經過泥土塗抹、白堊粉刷，窗戶牢固嚴密，爐火溫暖，那是非常快樂的。世尊！』 世尊告訴他們說：『我告訴你們，不要讓你們這些學沙門的人失去沙門之道。』

English version: 『Venerable Sir!』 The World-Honored One said: 『I tell you, I do not want you who are learning to be ascetics to lose the way of an ascetic. If you wish to achieve the supreme Brahma-faring, it would be better to have a strong man force you to sit or lie on a red-hot iron or copper bed, even if you suffer or die as a result, you would not, because of this, break your body and end your life, and go to an evil place, to be born in hell. If a foolish person breaks the precepts and is not diligent, generates evil and unwholesome dharmas, is not a Brahma-farer but claims to be one, is not an ascetic but claims to be one, and receives offerings such as beds, couches, and bedding from Kshatriyas, Brahmins, householders, and artisans, that foolish person will, because of this, for a long night be unwholesome and unrighteous, receive evil retribution, break their body and end their life, and go to an evil place, to be born in hell. Therefore, you should observe your own benefit, observe the benefit of others, and observe the benefit of both, and think thus: 『I have left home to practice, it is not in vain or empty, there is fruit and retribution, there is supreme peace and happiness, I can be born in good places and attain long life, and receive people』s offerings of clothing, food, bedding, and medicine, so that the donors may receive great blessings, great rewards, and great light.』 You should learn in this way.』 The World-Honored One again said to the monks: 『What do you think? If a strong man were to take a person and throw them into a large, red-hot iron or copper cauldron, and if one were to receive an offering of a house from Kshatriyas, Brahmins, householders, and artisans, plastered with mud and whitewashed, with secure and tight windows, and a warm fire, which would be more pleasant?』 At that time, the monks replied: 『Venerable Sir! If a strong man were to take a person and throw them into a large, red-hot iron or copper cauldron, that would be very painful. Venerable Sir! If one were to receive an offering of a house from Kshatriyas, Brahmins, householders, and artisans, plastered with mud and whitewashed, with secure and tight windows, and a warm fire, that would be very pleasant. Venerable Sir!』 The World-Honored One said: 『I tell you, I do not want you who are learning to be ascetics to lose the way of an ascetic.』

。汝欲成無上梵行者，寧令力士以大鐵銅釜洞燃俱熾，撮舉人已，倒著釜中，彼雖因此受苦或死，然不以是身壞命終，趣至惡處，生地獄中；若愚癡人犯戒不精進，生惡不善法，非梵行稱梵行，非沙門稱沙門，從剎利、梵志、居士、工師受信施房舍，泥治堊灑，窗戶牢密，爐火熅暖，彼愚癡人因是長夜不善不義，受惡法報，身壞命終，趣至惡處，生地獄中。是故汝等當觀自義、觀彼義、觀兩義，當作是念：『我出家學，不虛不空，有果有報，有極安樂，生諸善處而得長壽，受人信施衣被、飲食、床褥、湯藥，令諸施主得大福祐，得大果報，得大光明者。』當作是學。」

說此法時，六十比丘漏盡結解，六十比丘舍戒還家。所以者何？世尊教誡甚深、甚難，學道亦復甚深、甚難。

木積喻經第五竟(二千六百四十四字)

中阿含經卷第一(八千一百九字)(初一日誦) 大正藏第 01 冊 No. 0026 中阿含經

中阿含經卷第二

東晉罽賓三藏瞿曇僧伽提婆譯

（六）七法品善人往經第六(初一日誦)

一時，佛游舍衛國，在勝林給孤獨園

現代漢語譯本：『如果你想成就至高無上的清凈修行，寧可讓力士用燒得通紅的大鐵鍋，把人抓起來倒扣在鍋里，即使因此受苦或死去，也不會因為這樣身壞命終，墮入惡道，生於地獄；如果愚癡的人犯戒不精進，產生惡的不善之法，不是清凈修行卻自稱清凈修行，不是沙門卻自稱沙門，從剎帝利、婆羅門、居士、工匠那裡接受供養的房舍，用泥土修繕，粉刷潔白，窗戶牢固，爐火溫暖，這些愚癡的人因此長夜不善不義，遭受惡報，身壞命終，墮入惡道，生於地獄。所以你們應當觀察自己的利益、他人的利益、以及雙方的利益，應當這樣想：『我出家修行，不是虛妄空洞，是有果報的，有極大的安樂，能生於善處而得長壽，接受人們供養的衣服、飲食、床鋪、湯藥，使供養者得到大福佑，得到大果報，得到大光明。』應當這樣學習。』 當佛陀說此法時，六十位比丘漏盡煩惱，解脫束縛，六十位比丘捨棄戒律還俗。這是為什麼呢？因為世尊的教誨非常深奧、非常困難，修道也是非常深奧、非常困難。 《木積喻經》第五完（二千六百四十四字） 《中阿含經》卷第一（八千一百九字）（初一日誦） 大正藏第 01 冊 No. 0026 《中阿含經》 《中阿含經》卷第二 （六）七法品《善人往經》第六（初一日誦） 一時，佛陀在舍衛國游化，住在勝林給孤獨園。

English version: 『If you wish to achieve the supreme pure conduct, it would be better to have a strong man take you, with a large iron or copper pot heated red-hot, and throw you upside down into it. Though you might suffer or die because of this, you would not, by this destruction of your body and life, go to an evil place and be born in hell. But if a foolish person breaks the precepts and is not diligent, generating evil and unwholesome states, claiming to be practicing pure conduct when they are not, claiming to be a renunciate when they are not, receiving offerings of dwellings from kshatriyas, brahmins, householders, and artisans, with mud plastering and white washing, with secure windows and warm hearths, that foolish person, because of this, will for a long time be unwholesome and unrighteous, receiving the retribution of evil, and upon the destruction of their body and life, will go to an evil place and be born in hell. Therefore, you should consider your own benefit, the benefit of others, and the benefit of both. You should think: 『My going forth to practice is not empty or vain, it has results and retribution, it has supreme happiness, it leads to birth in good places and to long life, and I receive offerings of clothing, food, bedding, and medicine, enabling the donors to gain great blessings, great rewards, and great light.』 You should train in this way.』 When the Buddha spoke this teaching, sixty monks were freed from defilements and released from bonds, and sixty monks abandoned their precepts and returned to lay life. Why is this? Because the World-Honored One』s teachings are very profound and very difficult, and the path of practice is also very profound and very difficult. The fifth discourse, 『The Simile of the Wood Pile,』 is complete (2,644 characters). The first fascicle of the Madhyama Agama Sutra (8,109 characters) (Recited on the first day). Taisho Tripitaka Volume 01, No. 0026, Madhyama Agama Sutra. The second fascicle of the Madhyama Agama Sutra. Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty. (6) The Sixth Discourse of the Seven Factors Section, 『The Discourse on the Good Person』s Destination』 (Recited on the first day). At one time, the Buddha was traveling in Shravasti, residing in the Jeta Grove, Anathapindika』s Park.

。爾時，世尊告諸比丘：「我當爲汝說七善人所往至處及無餘涅槃。諦聽，諦聽！善思念之。」時，諸比丘受教而聽。

佛言：「云何為七？比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。如是行者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬如燒䴸，才燃便滅。當知比丘亦復如是，少慢未盡，五下分結已斷，得中般涅槃，是謂第一善人所往至處，世間諦如有。

「複次，比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬若如鐵洞燃俱熾，以椎打之，迸火飛空，上已即滅。當知比丘亦復如是，少慢未盡，五下分結已斷，得中般涅槃，是謂第二善人所往至處，世間諦如有。

「複次，比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬若如鐵洞燃俱熾，以椎打之。迸火飛空，從上來還，未至地滅

那時，世尊告訴眾比丘：『我將為你們講述七種善人所到達的境界以及無餘涅槃。仔細聽，仔細聽！好好思考。』當時，眾比丘接受教誨，認真聽講。 佛說：『哪七種呢？比丘應當這樣修行：認為「我」不是真實存在的，也沒有屬於「我」的東西；未來也沒有「我」，也沒有屬於「我」的東西；已經存在的（煩惱）要斷除，斷除后要捨棄；有快樂也不執著，聚合也不貪戀。這樣修行的人，能以無上的寂滅智慧觀察，但尚未證得。比丘這樣修行，會到達哪裡呢？譬如燃燒的火把，剛點燃就熄滅了。應當知道比丘也是這樣，少許的驕慢尚未斷盡，五下分結已經斷除，證得中般涅槃，這就是第一種善人所到達的境界，在世間真實存在。』 『其次，比丘應當這樣修行：認為「我」不是真實存在的，也沒有屬於「我」的東西；未來也沒有「我」，也沒有屬於「我」的東西；已經存在的（煩惱）要斷除，斷除后要捨棄；有快樂也不執著，聚合也不貪戀。這樣修行的人，能以無上的寂滅智慧觀察，但尚未證得。比丘這樣修行，會到達哪裡呢？譬如熾熱燃燒的鐵塊，用錘子敲打，迸出的火花飛向空中，升空后立即熄滅。應當知道比丘也是這樣，少許的驕慢尚未斷盡，五下分結已經斷除，證得中般涅槃，這就是第二種善人所到達的境界，在世間真實存在。』 『其次，比丘應當這樣修行：認為「我」不是真實存在的，也沒有屬於「我」的東西；未來也沒有「我」，也沒有屬於「我」的東西；已經存在的（煩惱）要斷除，斷除后要捨棄；有快樂也不執著，聚合也不貪戀。這樣修行的人，能以無上的寂滅智慧觀察，但尚未證得。比丘這樣修行，會到達哪裡呢？譬如熾熱燃燒的鐵塊，用錘子敲打，迸出的火花飛向空中，從空中返回，還未落地就熄滅了。

At that time, the World Honored One told the monks, 'I will explain to you the seven destinations of good people and the state of Nirvana without remainder. Listen carefully, listen carefully! Reflect well on it.' Then, the monks received the teaching and listened attentively. The Buddha said, 'What are the seven? A monk should practice like this: regarding 'I' as not real, nor having anything belonging to 'I'; in the future, there will be no 'I', nor anything belonging to 'I'; what already exists (afflictions) should be cut off, and after cutting off, should be relinquished; having pleasure, one is not attached, and in gatherings, one is not greedy. One who practices like this can observe with the supreme wisdom of cessation, but has not yet attained it. Where will a monk who practices like this go? It is like a burning torch, which is extinguished as soon as it is lit. You should know that a monk is also like this, with a little pride not yet exhausted, the five lower fetters already cut off, attaining intermediate Nirvana. This is the first destination of a good person, which truly exists in the world.' 'Furthermore, a monk should practice like this: regarding 'I' as not real, nor having anything belonging to 'I'; in the future, there will be no 'I', nor anything belonging to 'I'; what already exists (afflictions) should be cut off, and after cutting off, should be relinquished; having pleasure, one is not attached, and in gatherings, one is not greedy. One who practices like this can observe with the supreme wisdom of cessation, but has not yet attained it. Where will a monk who practices like this go? It is like a piece of iron burning intensely, when struck with a hammer, sparks fly into the air and are extinguished immediately after rising. You should know that a monk is also like this, with a little pride not yet exhausted, the five lower fetters already cut off, attaining intermediate Nirvana. This is the second destination of a good person, which truly exists in the world.' 'Furthermore, a monk should practice like this: regarding 'I' as not real, nor having anything belonging to 'I'; in the future, there will be no 'I', nor anything belonging to 'I'; what already exists (afflictions) should be cut off, and after cutting off, should be relinquished; having pleasure, one is not attached, and in gatherings, one is not greedy. One who practices like this can observe with the supreme wisdom of cessation, but has not yet attained it. Where will a monk who practices like this go? It is like a piece of iron burning intensely, when struck with a hammer, sparks fly into the air, return from the air, and are extinguished before reaching the ground.'

。當知比丘亦復如是，少慢未盡，五下分結已斷，得中般涅槃，是謂第三善人所往至處。世間諦如有。

「複次，比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬若如鐵洞然俱熾，以椎打之，迸火飛空，墮地而滅。當知比丘亦復如是，少慢未盡，五下分結已斷，得生般涅槃，是謂第四善人所往至處。世間諦如有。

「複次，比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬若如鐵洞燃俱熾，以椎打之，迸火飛空，墮少薪草上，若煙若燃，燃已便滅。當知比丘亦復如是，少慢未盡，五下分結已斷，得行般涅槃，是謂第五善人所往至處。世間諦如有。

「複次。比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬若如鐵洞燃俱熾，以椎打之，迸火飛空，墮多薪草上，若煙若燃，燃盡已滅

現代漢語譯本：同樣地，當一位比丘也是這樣，少許的驕慢尚未完全消除，但已斷除了五下分結，他將證得中般涅槃，這就是第三種善人所到達的境界。世間的真理就是如此。 現代漢語譯本：再者，比丘應當這樣修行：『我』是無我的，也沒有『我所』；未來也是無我的，也沒有『我所』；已經存在的就應當斷除，斷除后就應當捨棄；對於快樂不執著，對於聚合不依戀。像這樣修行的人，是無上寂滅智慧所能見到的，但尚未證得。比丘像這樣修行，會到達哪裡呢？譬如一塊燒得通紅的鐵，用錘子敲打，迸出的火星飛向空中，落在地上就熄滅了。應當知道，比丘也是這樣，少許的驕慢尚未完全消除，但已斷除了五下分結，他將證得生般涅槃，這就是第四種善人所到達的境界。世間的真理就是如此。 現代漢語譯本：再者，比丘應當這樣修行：『我』是無我的，也沒有『我所』；未來也是無我的，也沒有『我所』；已經存在的就應當斷除，斷除后就應當捨棄；對於快樂不執著，對於聚合不依戀。像這樣修行的人，是無上寂滅智慧所能見到的，但尚未證得。比丘像這樣修行，會到達哪裡呢？譬如一塊燒得通紅的鐵，用錘子敲打，迸出的火星飛向空中，落在少許的薪草上，冒出煙或燃燒，燃燒后就熄滅了。應當知道，比丘也是這樣，少許的驕慢尚未完全消除，但已斷除了五下分結，他將證得行般涅槃，這就是第五種善人所到達的境界。世間的真理就是如此。 現代漢語譯本：再者，比丘應當這樣修行：『我』是無我的，也沒有『我所』；未來也是無我的，也沒有『我所』；已經存在的就應當斷除，斷除后就應當捨棄；對於快樂不執著，對於聚合不依戀。像這樣修行的人，是無上寂滅智慧所能見到的，但尚未證得。比丘像這樣修行，會到達哪裡呢？譬如一塊燒得通紅的鐵，用錘子敲打，迸出的火星飛向空中，落在大量的薪草上，冒出煙或燃燒，燃燒殆盡后就熄滅了。

English version: Similarly, when a bhikkhu is like this, with a little pride not yet completely eliminated, but having severed the five lower fetters, he attains intermediate parinibbana. This is the destination of the third good person. Such is the truth in the world. English version: Furthermore, a bhikkhu should practice thus: 『I』 is without self, and there is no 『mine』; the future is also without self, and there is no 『mine』; what already exists should be cut off, and having cut it off, it should be relinquished; one is not attached to pleasure, and not clinging to gatherings. One who practices like this is seen by the wisdom of supreme cessation, but has not yet attained it. Where does a bhikkhu who practices like this go? It is like a piece of iron burning red-hot, when struck with a hammer, sparks fly into the air and fall to the ground and are extinguished. Know that a bhikkhu is also like this, with a little pride not yet completely eliminated, but having severed the five lower fetters, he attains life parinibbana. This is the destination of the fourth good person. Such is the truth in the world. English version: Furthermore, a bhikkhu should practice thus: 『I』 is without self, and there is no 『mine』; the future is also without self, and there is no 『mine』; what already exists should be cut off, and having cut it off, it should be relinquished; one is not attached to pleasure, and not clinging to gatherings. One who practices like this is seen by the wisdom of supreme cessation, but has not yet attained it. Where does a bhikkhu who practices like this go? It is like a piece of iron burning red-hot, when struck with a hammer, sparks fly into the air and fall on a little straw, smoking or burning, and having burned, are extinguished. Know that a bhikkhu is also like this, with a little pride not yet completely eliminated, but having severed the five lower fetters, he attains going parinibbana. This is the destination of the fifth good person. Such is the truth in the world. English version: Furthermore, a bhikkhu should practice thus: 『I』 is without self, and there is no 『mine』; the future is also without self, and there is no 『mine』; what already exists should be cut off, and having cut it off, it should be relinquished; one is not attached to pleasure, and not clinging to gatherings. One who practices like this is seen by the wisdom of supreme cessation, but has not yet attained it. Where does a bhikkhu who practices like this go? It is like a piece of iron burning red-hot, when struck with a hammer, sparks fly into the air and fall on a lot of straw, smoking or burning, and having burned completely, are extinguished.

。當知比丘亦復如是，少慢未盡，五下分結已斷，得無行般涅槃，是謂第六善人所往至處。世間諦如有。

「複次。比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，然未得證。比丘行如是，往至何所？譬若如鐵洞燃俱熾，以椎打之，迸火飛空，墮多薪草上，若煙若燃，燃已便燒村邑、城郭、山林、曠野。燒村邑、城郭、山林、曠野已，或至道、至水、至平地滅。當知比丘亦復如是，少慢未盡，五下分結已斷，得上流阿迦膩吒般涅槃，是謂第七善人所往至處。世間諦如有。

「云何無餘涅槃？比丘行當如是。我者無我，亦無我所，當來無我，亦無我所，已有便斷，已斷得舍，有樂不染，合會不著。行如是者，無上息跡慧之所見，而已得證。我說彼比丘不至東方，不至西方、南方、北方、四維、上、下，便於現法中息跡滅度。我向所說七善人所往至處及無餘涅槃者，因此故說。」

善人往經第六竟(千一百三字)

（七）中阿含七法品世間福經第七(初一日誦)

一時，佛游拘舍彌，在瞿沙羅園

現代漢語譯本：當知比丘也是這樣，少許的驕慢還沒有完全消除，但已經斷除了五下分結，證得無行般涅槃，這就是第六種善人所到達的地方。世間的真理就是如此。 現代漢語譯本：再者，比丘應當這樣修行：『我』不是真實存在的，也沒有『我所』，未來也沒有『我』和『我所』，已經存在的就應當斷除，斷除后就應當捨棄，有快樂也不要被污染，聚合在一起也不要執著。』像這樣修行的人，能被無上寂滅智慧所見，但還沒有證得。比丘像這樣修行，會到達哪裡呢？譬如鐵塊被燒得通紅熾熱，用錘子敲打它，火星飛濺到空中，落在許多幹柴上，如果冒煙或燃燒，燃燒后就會燒燬村莊、城郭、山林、曠野。燒燬村莊、城郭、山林、曠野后，或許會到達道路、水邊、平地而熄滅。應當知道比丘也是這樣，少許的驕慢還沒有完全消除，但已經斷除了五下分結，證得上流阿迦膩吒般涅槃，這就是第七種善人所到達的地方。世間的真理就是如此。 現代漢語譯本：什麼是無餘涅槃呢？比丘應當這樣修行：『我』不是真實存在的，也沒有『我所』，未來也沒有『我』和『我所』，已經存在的就應當斷除，斷除后就應當捨棄，有快樂也不要被污染，聚合在一起也不要執著。』像這樣修行的人，能被無上寂滅智慧所見，而且已經證得。我說這位比丘不會到達東方，也不會到達西方、南方、北方、四維、上方、下方，就在現世中寂滅而度。我之前所說的七種善人所到達的地方以及無餘涅槃，就是因此而說的。 現代漢語譯本：佛陀就是這樣說的。那些比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：善人往經第六結束（一千一百零三個字） 現代漢語譯本：（七）中阿含七法品世間福經第七（初一日誦） 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在拘舍彌游化，住在瞿沙羅園。

English version: Know that a bhikkhu is also like this: with a little pride not yet exhausted, having cut off the five lower fetters, he attains non-returning parinibbana. This is the sixth destination of a good person. Such is the truth in the world. English version: Furthermore, a bhikkhu should practice like this: 『There is no 『I』, nor is there 『mine』; in the future there will be no 『I』, nor 『mine』; what already exists should be cut off; having cut it off, it should be abandoned; there is pleasure, but it should not be tainted; there is gathering, but there should be no attachment.』 One who practices like this is seen by the wisdom of supreme cessation, but has not yet attained it. Where does a bhikkhu who practices like this go? It is like a piece of iron burning red-hot, when struck with a hammer, sparks fly into the air and fall on much dry grass. If there is smoke or fire, after burning, it will burn villages, towns, forests, and wilderness. After burning villages, towns, forests, and wilderness, it may reach a road, water, or a flat place and be extinguished. Know that a bhikkhu is also like this: with a little pride not yet exhausted, having cut off the five lower fetters, he attains the upper stream Akanittha parinibbana. This is the seventh destination of a good person. Such is the truth in the world. English version: What is nibbana without remainder? A bhikkhu should practice like this: 『There is no 『I』, nor is there 『mine』; in the future there will be no 『I』, nor 『mine』; what already exists should be cut off; having cut it off, it should be abandoned; there is pleasure, but it should not be tainted; there is gathering, but there should be no attachment.』 One who practices like this is seen by the wisdom of supreme cessation, and has already attained it. I say that this bhikkhu does not go to the east, nor to the west, south, north, the four intermediate directions, above, or below, but in this very life, he is extinguished in cessation. The seven destinations of good people and nibbana without remainder that I spoke of earlier are spoken for this reason. English version: Thus spoke the Buddha. Those bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. English version: The sixth discourse on the destinations of good people ends (1103 words). English version: (7) The seventh discourse on worldly blessings in the Seven Dharmas Section of the Middle Length Discourses (recited on the first day). English version: Thus have I heard: English version: At one time, the Buddha was traveling in Kosambi, staying in Ghosita Park.

爾時，尊者摩訶周那則于晡時從宴坐起，往詣佛所，到已作禮，卻坐一面，白曰：「世尊！可得施設世間福耶？」

世尊告曰：「可得。周那！有七世間福，得大福祐，得大果報，得大名譽，得大功德。云何為七？周那！有信族姓男、族姓女，施比丘眾房舍、堂閣。周那！是謂第一世間之福，得大福祐，得大果報，得大名譽，得大功德。

「複次，周那！有信族姓男、族姓女，于房舍中施與床座、氍[毯-炎+數]、𣯾𣰆、氈褥、臥具。周那！是謂第二世間之福，得大福祐，得大果報，得大名譽，得大功德。

「複次，周那！有信族姓男、族姓女，于房舍中施與一切新凈妙衣。周那！是謂第三世間之福，得大福祐，得大果報，得大名譽，得大功德。

「複次，周那！有信族姓男、族姓女，于房舍中常施於眾朝粥、中食，又以園民供給使令，若風雨寒雪，躬往園所，增施供養。諸比丘眾食已，不患風雨寒雪沽漬衣服，晝夜安樂禪寂思惟。周那！是謂第七世間之福，得大福祐，得大果報，得大名譽，得大功德。

「周那！信族姓男、族姓女已得此七世間福者，若去若來，若立若坐，若眠若覺，若晝若夜，其福常生，轉增轉廣

當時，尊者摩訶周那在下午從禪定中起身，前往佛陀所在之處，到達後向佛陀行禮，然後坐在一旁，說道：『世尊！可以設立世間的福報嗎？』 世尊回答說：『可以的。周那！有七種世間的福報，能獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。哪七種呢？周那！有虔誠信心的善男子、善女人，佈施僧眾房舍、殿堂。周那！這被稱為第一種世間的福報，能獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』 『其次，周那！有虔誠信心的善男子、善女人，在房舍中佈施床座、毛毯、坐墊、氈褥、臥具。周那！這被稱為第二種世間的福報，能獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』 『其次，周那！有虔誠信心的善男子、善女人，在房舍中佈施一切嶄新干凈的精美衣服。周那！這被稱為第三種世間的福報，能獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』 『其次，周那！有虔誠信心的善男子、善女人，在房舍中經常佈施僧眾早粥、午飯，又安排園丁供給使喚，如果遇到風雨寒雪，親自前往園所，增加供養。眾比丘吃完飯後，不擔心風雨寒雪沾濕衣服，日夜安樂地禪定思惟。周那！這被稱為第七種世間的福報，能獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』 『周那！有虔誠信心的善男子、善女人已經獲得這七種世間福報的，無論去來、站立、坐臥、睡眠、清醒、白天、夜晚，他們的福報都會不斷增長，越來越廣闊。』

At that time, the venerable Mahācunda rose from his meditation in the afternoon, went to where the Buddha was, paid his respects, and sat down to one side, saying: 'Venerable Sir, is it possible to establish worldly blessings?' The Buddha replied: 'It is possible. Cunda, there are seven worldly blessings that bring great blessings, great rewards, great fame, and great merit. What are the seven? Cunda, there are faithful men and women of good families who donate dwellings and halls to the monastic community. Cunda, this is called the first worldly blessing, which brings great blessings, great rewards, great fame, and great merit.' 'Furthermore, Cunda, there are faithful men and women of good families who donate beds, blankets, cushions, felt rugs, and bedding in the dwellings. Cunda, this is called the second worldly blessing, which brings great blessings, great rewards, great fame, and great merit.' 'Furthermore, Cunda, there are faithful men and women of good families who donate all new and clean fine clothes in the dwellings. Cunda, this is called the third worldly blessing, which brings great blessings, great rewards, great fame, and great merit.' 'Furthermore, Cunda, there are faithful men and women of good families who regularly donate morning porridge and midday meals to the monastic community in the dwellings, and also arrange for gardeners to provide services. If there is wind, rain, cold, or snow, they personally go to the garden to increase their offerings. After the monks have eaten, they do not worry about wind, rain, cold, or snow soaking their clothes, and they can peacefully meditate day and night. Cunda, this is called the seventh worldly blessing, which brings great blessings, great rewards, great fame, and great merit.' 'Cunda, faithful men and women of good families who have obtained these seven worldly blessings, whether they go or come, stand or sit, sleep or wake, day or night, their blessings will constantly grow and become more extensive.'

。周那！譬如恒伽水，從源流出，入于大海，于其中間轉深轉廣。周那！如是信族姓男、族姓女已得此七世間福者，若去若來，若立若坐，若眠若覺，若晝若夜，其福常生，轉增轉廣。」

於是，尊者摩訶周那即從坐起，偏袒右肩，右膝著地，長跪叉手白曰：「世尊！可得施設出世間福耶？」

世尊告曰：「可得。周那！更有七福出於世間，得大福祐，得大果報，得大名譽，得大功德。云何為七？周那！有信族姓男、族姓女，聞如來、如來弟子游于某處，聞已歡喜，極懷踴躍。周那！是謂第一齣世間福，得大福祐，得大果報，得大名譽，得大功德。

「複次，周那！有信族姓男、族姓女，聞如來、如來弟子欲從彼至此，聞已歡喜，極懷踴躍。周那！是謂第二齣世間福，得大福祐，得大果報，得大名譽，得大功德。

「複次，周那！有信族姓男、族姓女，聞如來、如來弟子已從彼至此，聞已歡喜，極懷踴躍，以清凈心躬往奉見，禮敬供養，既供養已，受三自歸於佛、法及比丘眾，而受禁戒。周那！是謂第七齣世間福，得大福祐，得大果報，得大名譽，得大功德

現代漢語譯本：周那！譬如恒河之水，從源頭流出，匯入大海，在其中間逐漸變得深廣。周那！就像這樣，有信仰的善男子、善女人已經獲得了這七種世間福報，無論他們是行走、來去、站立、坐臥、睡眠還是清醒，無論是白天還是夜晚，他們的福報都會持續增長，越來越廣闊。 於是，尊者摩訶周那立即從座位上起身，袒露右肩，右膝跪地，長跪合掌說道：『世尊！可以施設出世間的福報嗎？』 世尊回答說：『可以的。周那！還有七種福報超越世間，能夠獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。這七種是什麼呢？周那！有信仰的善男子、善女人，聽說如來、如來的弟子在某個地方游化，聽聞後心生歡喜，非常興奮。周那！這就是第一種出世間的福報，能夠獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』 『其次，周那！有信仰的善男子、善女人，聽說如來、如來的弟子將要從那裡來到這裡，聽聞後心生歡喜，非常興奮。周那！這就是第二種出世間的福報，能夠獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』 『其次，周那！有信仰的善男子、善女人，聽說如來、如來的弟子已經從那裡來到這裡，聽聞後心生歡喜，非常興奮，以清凈的心親自前往拜見，禮敬供養，供養完畢后，皈依佛、法、僧三寶，並受持戒律。周那！這就是第七種出世間的福報，能夠獲得巨大的福佑，獲得巨大的果報，獲得巨大的名譽，獲得巨大的功德。』

English version: 'Juna! It's like the water of the Ganges River, flowing from its source and entering the ocean, becoming deeper and wider in between. Juna! Just like that, faithful men and women who have already obtained these seven worldly blessings, whether they go, come, stand, sit, sleep, or are awake, whether it's day or night, their blessings constantly grow, becoming ever more vast.' Then, the venerable Maha Juna immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, said: 'World Honored One! Is it possible to establish blessings that transcend the world?' The World Honored One replied: 'It is possible. Juna! There are seven more blessings that transcend the world, which can obtain great blessings, great rewards, great fame, and great merit. What are these seven? Juna! Faithful men and women, upon hearing that the Tathagata and the Tathagata's disciples are traveling in a certain place, feel joy and great excitement. Juna! This is the first blessing that transcends the world, which can obtain great blessings, great rewards, great fame, and great merit.' 'Furthermore, Juna! Faithful men and women, upon hearing that the Tathagata and the Tathagata's disciples are about to come from there to here, feel joy and great excitement. Juna! This is the second blessing that transcends the world, which can obtain great blessings, great rewards, great fame, and great merit.' 'Furthermore, Juna! Faithful men and women, upon hearing that the Tathagata and the Tathagata's disciples have already come from there to here, feel joy and great excitement, and with a pure heart, personally go to see them, pay respects, and make offerings. After making offerings, they take refuge in the Buddha, the Dharma, and the Sangha, and receive the precepts. Juna! This is the seventh blessing that transcends the world, which can obtain great blessings, great rewards, great fame, and great merit.'

「周那！信族姓男、族姓女若得此七世間之福及更有七出世間福者，其福不可數，有爾所福，爾所福果，爾所福報，唯不可限、不可量、不可得大福之數。周那！譬如從閻浮洲有五河流：一曰恒伽，二曰搖尤那，三曰舍勞浮，四曰阿夷羅婆提，五曰摩企，流入大海，于其中間水不可數，有爾所升斛，唯不可限，不可量、不可得大水之數。周那！如是信族姓男、族姓女若得此七世間之福及更有七出世間福者，其福不可數，有爾所福，爾所福果，爾所福報，唯不可限、不可量、不可得大福之數。」

爾時，世尊而說頌曰：

「恒伽之河，　　清凈易渡， 海多珍寶，　　眾水中王。 猶若河水，　　世人敬奉， 諸川所歸，　　引入大海。 如是人者，　　施衣飲食， 床㯓茵褥，　　及諸坐具。 無量福報，　　將至妙處， 猶若河水，　　引入大海。」

佛說如是。尊者摩訶周那及諸比丘，聞佛所說，歡喜奉行。

世間福經第七竟(九百九十三字)

（八）中阿含七法品七日經第八(初一日誦)

一時，佛游鞞舍離，在㮈氏樹園

『周那！如果信奉佛法的善男子、善女人能夠獲得這七種世間的福報，以及另外七種出世間的福報，那麼他們的福德將不可計數，擁有如此之多的福德、福果、福報，其數量之大，無法限定、無法衡量、無法計算。周那！譬如閻浮提有五條河流：第一條叫恒河，第二條叫搖尤那河，第三條叫舍勞浮河，第四條叫阿夷羅婆提河，第五條叫摩企河，它們都流入大海，其中間的水量不可計數，擁有如此之多的升斗，其數量之大，無法限定、無法衡量、無法計算。周那！同樣，如果信奉佛法的善男子、善女人能夠獲得這七種世間的福報，以及另外七種出世間的福報，那麼他們的福德將不可計數，擁有如此之多的福德、福果、福報，其數量之大，無法限定、無法衡量、無法計算。』 當時，世尊說了這樣的偈頌： 『恒河之水，清澈易渡，大海之中，珍寶眾多，為眾水之王。猶如河水，世人敬奉，眾川所歸，最終匯入大海。如此之人，佈施衣物飲食，床榻坐具，以及各種臥具。無量的福報，將引導他們到達美好的境界，猶如河水，最終匯入大海。』 佛陀如此說道。尊者摩訶周那以及眾比丘，聽聞佛陀所說，歡喜奉行。 《世間福經》第七完（共九百九十三字） （八）《中阿含經》七法品《七日經》第八（初一日誦） 一時，佛陀在毗舍離的㮈氏樹園游化。

『Juna! If a faithful man or woman of good family obtains these seven worldly blessings and also seven more transcendental blessings, their merit will be immeasurable. They will have so much merit, so much fruit of merit, so much reward of merit, that it cannot be limited, measured, or calculated. Juna! For example, there are five rivers flowing from Jambudvipa: the first is called the Ganges, the second is called the Yamuna, the third is called the Sarayu, the fourth is called the Aciravati, and the fifth is called the Mahi. They all flow into the great ocean. The water in between is immeasurable, with so many measures, that it cannot be limited, measured, or calculated. Juna! Similarly, if a faithful man or woman of good family obtains these seven worldly blessings and also seven more transcendental blessings, their merit will be immeasurable. They will have so much merit, so much fruit of merit, so much reward of merit, that it cannot be limited, measured, or calculated.』 At that time, the World-Honored One spoke this verse: 『The waters of the Ganges, are clear and easy to cross, the ocean is full of treasures, the king of all waters. Just like the river, revered by the world, where all streams converge, and flow into the great ocean. So it is with those who give clothes and food, beds, seats, and bedding. Immeasurable merit, will lead them to a wonderful place, just like the river, flowing into the great ocean.』 The Buddha spoke thus. The Venerable Maha Juna and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The seventh discourse, 『The Worldly Blessings Sutra,』 is complete (993 words). (8) The eighth discourse, 『The Seven Days Sutra』 from the 『Seven Laws Chapter』 of the 『Madhyama Agama』 (recited on the first day). At one time, the Buddha was traveling in Vaishali, staying in the Garden of the Nat Tree.

爾時，世尊告諸比丘：「一切行無常，不久住法、速變易法、不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。所以者何？有時不雨，當不雨時，一切諸樹、百穀、藥木皆悉枯槁，摧碎滅盡，不得常住。是故一切行無常，不久住法、速變易法、不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。

「複次，有時二日出世，二日出時，諸溝渠川流皆悉竭盡，不得常住。是故一切行無常，不久住法、速變易法、不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。

「複次，有時三日出世，三日出時，諸大江河皆悉竭盡，不得常住。是故一切行無常，不久住法、速變易法，不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。

「複次，有時四日出世，四日出時，諸大泉源從閻浮洲五河所出：一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，彼大泉源皆悉竭盡，不得常住。是故一切行無常，不久住法、速變易法，不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫

那時，世尊告訴眾比丘：『一切行為都是無常的，不會長久存在，是快速變化和不可依賴的。因此，對於這些行為不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。為什麼呢？因為有時會不下雨，當不下雨時，所有的樹木、穀物、藥草都會枯萎，破碎滅盡，不能夠長久存在。所以說，一切行為都是無常的，不會長久存在，是快速變化和不可依賴的。因此，對於這些行為不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。』 『再者，有時會有兩個太陽出現，當兩個太陽出現時，所有的溝渠河流都會乾涸，不能夠長久存在。所以說，一切行為都是無常的，不會長久存在，是快速變化和不可依賴的。因此，對於這些行為不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。』 『再者，有時會有三個太陽出現，當三個太陽出現時，所有的大江大河都會乾涸，不能夠長久存在。所以說，一切行為都是無常的，不會長久存在，是快速變化和不可依賴的。因此，對於這些行為不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。』 『再者，有時會有四個太陽出現，當四個太陽出現時，所有從閻浮洲五條河流發源的大泉源：第一條是恒河，第二條是搖尤那河，第三條是舍牢浮河，第四條是阿夷羅婆提河，第五條是摩企河，這些大泉源都會乾涸，不能夠長久存在。所以說，一切行為都是無常的，不會長久存在，是快速變化和不可依賴的。因此，對於這些行為不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。』

At that time, the World Honored One told the monks: 'All actions are impermanent, they do not last long, they are subject to rapid change, and they are unreliable. Therefore, one should not be attached to these actions, but should feel aversion to them, seek to abandon them, and seek liberation. Why is this so? Because sometimes it does not rain, and when it does not rain, all trees, grains, and medicinal plants will wither, break, and perish, and cannot last long. Therefore, all actions are impermanent, they do not last long, they are subject to rapid change, and they are unreliable. Therefore, one should not be attached to these actions, but should feel aversion to them, seek to abandon them, and seek liberation.' 'Furthermore, sometimes two suns appear in the world, and when two suns appear, all ditches and streams will dry up and cannot last long. Therefore, all actions are impermanent, they do not last long, they are subject to rapid change, and they are unreliable. Therefore, one should not be attached to these actions, but should feel aversion to them, seek to abandon them, and seek liberation.' 'Furthermore, sometimes three suns appear in the world, and when three suns appear, all great rivers will dry up and cannot last long. Therefore, all actions are impermanent, they do not last long, they are subject to rapid change, and they are unreliable. Therefore, one should not be attached to these actions, but should feel aversion to them, seek to abandon them, and seek liberation.' 'Furthermore, sometimes four suns appear in the world, and when four suns appear, all the great springs that originate from the five rivers of Jambudvipa: the first is the Ganges, the second is the Yamuna, the third is the Sarayu, the fourth is the Aciravati, and the fifth is the Mahi, these great springs will all dry up and cannot last long. Therefore, all actions are impermanent, they do not last long, they are subject to rapid change, and they are unreliable. Therefore, one should not be attached to these actions, but should feel aversion to them, seek to abandon them, and seek liberation.'

「複次，有時五日出世，五日出時，大海水減一百由延，轉減乃至七百由延；五日出時，海水余有七百由延，轉減乃至一百由延；五日出時，大海水減一多羅樹，轉減乃至七多羅樹；五日出時，海水余有七多羅樹，轉減乃至一多羅樹；五日出時，海水減一人，轉減乃至七人；五日出時，海水余有七人，轉減乃至一人；五日出時，海水減至頸、至肩、至腰、至䐀、至膝、至踝，有時海水消盡，不足沒指。是故一切行無常，不久住法、速變易法、不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。

「複次，有時六日出世，六日出時，一切大地須彌山王皆悉煙起，合為一煙，譬如陶師始爨灶時，皆悉煙起，合為一煙。如是六日出時，一切大地須彌山王皆悉煙起，合為一煙。是故一切行無常，不久住法、速變易法，不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。

「複次，有時七日出世，七日出時，一切大地須彌山王洞燃俱熾，合為一㷿；如是七日出時，一切大地須彌山王洞燃俱熾，合為一㷿，風吹火㷿，乃至梵天

『再者，有時五個太陽出現於世，當五個太陽出現時，大海的水會減少一百由旬，逐漸減少乃至七百由旬；當五個太陽出現時，海水剩餘七百由旬，逐漸減少乃至一百由旬；當五個太陽出現時，海水減少一多羅樹的高度，逐漸減少乃至七多羅樹的高度；當五個太陽出現時，海水剩餘七多羅樹的高度，逐漸減少乃至一多羅樹的高度；當五個太陽出現時，海水減少一個人的高度，逐漸減少乃至七個人的高度；當五個太陽出現時，海水剩餘七個人的高度，逐漸減少乃至一個人的高度；當五個太陽出現時，海水減少到頸部、到肩部、到腰部、到臀部、到膝蓋、到腳踝，有時海水會完全消失，甚至不足以沒過手指。因此，一切事物都是無常的，不是長久存在的，是快速變化的，是不可依賴的。像這樣的事物不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。』 『再者，有時六個太陽出現於世，當六個太陽出現時，一切大地和須彌山王都會冒煙，合為一股煙，就像陶工剛開始燒窯時，都會冒煙，合為一股煙。像這樣，當六個太陽出現時，一切大地和須彌山王都會冒煙，合為一股煙。因此，一切事物都是無常的，不是長久存在的，是快速變化的，是不可依賴的。像這樣的事物不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。』 『再者，有時七個太陽出現於世，當七個太陽出現時，一切大地和須彌山王都會燃燒起來，合為一片火焰；像這樣，當七個太陽出現時，一切大地和須彌山王都會燃燒起來，合為一片火焰，風吹著火焰，甚至到達梵天。』

'Furthermore, sometimes five suns appear in the world. When five suns appear, the water of the great ocean decreases by one hundred yojanas, gradually decreasing to seven hundred yojanas; when five suns appear, the remaining seawater is seven hundred yojanas, gradually decreasing to one hundred yojanas; when five suns appear, the seawater decreases by the height of one tala tree, gradually decreasing to seven tala trees; when five suns appear, the remaining seawater is the height of seven tala trees, gradually decreasing to one tala tree; when five suns appear, the seawater decreases by the height of one person, gradually decreasing to seven people; when five suns appear, the remaining seawater is the height of seven people, gradually decreasing to one person; when five suns appear, the seawater decreases to the neck, to the shoulder, to the waist, to the buttocks, to the knees, to the ankles, and sometimes the seawater completely disappears, not even enough to cover a finger. Therefore, all things are impermanent, not lasting, quickly changing, and unreliable. Such things should not be clung to with attachment, but should be loathed, sought to be abandoned, and sought for liberation.' 'Furthermore, sometimes six suns appear in the world. When six suns appear, all the earth and Mount Sumeru will emit smoke, merging into one smoke, just like when a potter first starts a kiln, smoke will rise and merge into one smoke. Likewise, when six suns appear, all the earth and Mount Sumeru will emit smoke, merging into one smoke. Therefore, all things are impermanent, not lasting, quickly changing, and unreliable. Such things should not be clung to with attachment, but should be loathed, sought to be abandoned, and sought for liberation.' 'Furthermore, sometimes seven suns appear in the world. When seven suns appear, all the earth and Mount Sumeru will ignite and burn together, merging into one flame; likewise, when seven suns appear, all the earth and Mount Sumeru will ignite and burn together, merging into one flame, and the wind will blow the flames, even reaching the Brahma heaven.'

。是時，晃昱諸天始生天者，不諳世間成敗，不見世間成敗，不知世間成敗，見大火已，皆恐怖毛豎而作是念：『火不來至此耶？火不來至此耶？』前生諸天諳世間成敗，見世間成敗，知世間成敗，見大火已，慰勞諸天曰：『莫得恐怖，火法齊彼，終不至此。』七日出時，須彌山王百由延崩散壞滅盡，二百由延、三百由延，乃至七百由延崩散壞滅盡；七日出時，須彌山王及此大地燒壞消滅，無餘栽燼，如燃酥油，煎熬消盡，無餘煙墨；如是七日出時，須彌山王及此大地無餘災燼。是故一切行無常，不久住法、速變易法、不可猗法，如是諸行不當樂著，當患厭之，當求舍離，當求解脫。

「我今為汝說須彌山王當崩壞盡，誰有能信？唯見諦者耳，我今為汝說大海水當竭消盡，誰有能信？唯見諦者耳。我今為汝說一切大地當燒燃盡，誰有能信？唯見諦者耳。所以者何？比丘！昔有大師名曰善眼，為外道仙人之所師宗，舍離欲愛，得如意足。善眼大師有無量百千弟子，善眼大師為諸弟子說梵世法，若善眼大師為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天

現代漢語譯本：當時，光音天的諸天剛剛誕生，不瞭解世間的成敗，沒有見過世間的成敗，不知道世間的成敗。當他們看到大火時，都感到恐懼，毛髮豎立，心中想著：『火會不會燒到這裡來？火會不會燒到這裡來？』而之前誕生的諸天瞭解世間的成敗，見過世間的成敗，知道世間的成敗。當他們看到大火時，就安慰那些諸天說：『不要害怕，火的規律是到那裡為止，最終不會燒到這裡。』當第七個太陽出現時，須彌山王一百由旬的部分崩塌、散壞、滅盡，二百由旬、三百由旬，乃至七百由旬的部分都崩塌、散壞、滅盡。當第七個太陽出現時，須彌山王和這片大地都被燒燬、消滅，沒有留下任何殘餘的灰燼，就像燃燒的酥油一樣，煎熬消盡，沒有留下任何煙塵。就像這樣，當第七個太陽出現時，須彌山王和這片大地都將沒有殘餘的災燼。因此，一切事物都是無常的，不會長久存在，變化迅速，不可依賴。像這樣的事物不應該貪戀執著，應當感到厭惡，應當尋求捨棄，應當求解脫。 『我現在告訴你們，須彌山王將會崩塌毀滅，誰能相信呢？只有那些證悟真理的人才能相信。我現在告訴你們，大海的水將會枯竭消失，誰能相信呢？只有那些證悟真理的人才能相信。我現在告訴你們，一切大地都將被燒燬殆盡，誰能相信呢？只有那些證悟真理的人才能相信。』這是為什麼呢？比丘們！過去有一位大師名叫善眼，是外道仙人們所尊崇的老師。他捨棄了對慾望的愛戀，獲得瞭如意神通。善眼大師有無數的弟子，善眼大師為弟子們講說梵天世界的法則。當善眼大師講說梵天世界的法則時，那些沒有完全奉行這些法則的弟子，他們死後，有的轉生到四王天，有的轉生到三十三天，有的轉生到焰摩天，有的轉生到兜率天，有的轉生到化樂天，有的轉生到他化自在天。

English version: At that time, the devas of the Ābhāsvara heavens, who were newly born, did not understand the success and failure of the world, had not seen the success and failure of the world, and did not know the success and failure of the world. When they saw the great fire, they were all terrified, their hair stood on end, and they thought: 『Will the fire not come here? Will the fire not come here?』 The devas who were born earlier understood the success and failure of the world, had seen the success and failure of the world, and knew the success and failure of the world. When they saw the great fire, they comforted the devas, saying: 『Do not be afraid, the law of fire is limited to that place, and it will not reach here.』 When the seventh sun appeared, the one hundred yojanas of Mount Sumeru collapsed, scattered, and were destroyed, and the two hundred yojanas, three hundred yojanas, up to seven hundred yojanas collapsed, scattered, and were destroyed. When the seventh sun appeared, Mount Sumeru and this earth were burned, destroyed, and nothing remained, like ghee that has been burned, boiled away, and no smoke or soot remains. Thus, when the seventh sun appeared, Mount Sumeru and this earth would have no remaining ashes. Therefore, all things are impermanent, do not last long, change quickly, and are unreliable. Such things should not be clung to with desire, but should be loathed, should be sought to be abandoned, and should be sought to be liberated. 『Now I tell you, Mount Sumeru will collapse and be destroyed, who can believe it? Only those who have seen the truth can believe it. Now I tell you, the water of the great ocean will dry up and disappear, who can believe it? Only those who have seen the truth can believe it. Now I tell you, all the earth will be burned and destroyed, who can believe it? Only those who have seen the truth can believe it.』 Why is this so? Monks! In the past, there was a master named Good Eyes, who was revered as a teacher by the ascetic outsiders. He abandoned the love of desire and attained supernatural powers. Master Good Eyes had countless disciples, and Master Good Eyes taught the laws of the Brahma world to his disciples. When Master Good Eyes taught the laws of the Brahma world, those disciples who did not fully practice these laws, after they died, some were reborn in the Heaven of the Four Great Kings, some were reborn in the Heaven of the Thirty-three, some were reborn in the Yama Heaven, some were reborn in the Tusita Heaven, some were reborn in the Nirmāṇarati Heaven, and some were reborn in the Paranirmitavaśavartin Heaven.

。若善眼大師為說梵世法時，諸弟子等設有具足奉行法者，彼修四梵室，舍離於欲，彼命終已，得生梵天。彼時善眼大師而作是念：『我不應與弟子等同俱至後世共生一處，我今寧可更修增上慈。修增上慈已，命終得生晃昱天中。』彼時善眼大師則於後時更修增上慈，修增上慈已，命終得生晃昱天中。善眼大師及諸弟子學道不虛，得大果報。

「諸比丘！于意云何？昔善眼大師為外道仙人之所師宗，舍離欲愛，得如意足者，汝謂異人耶？莫作斯念，當知即是我也。我于爾時名善眼大師，為外道仙人之所師宗，舍離欲愛，得如意足；我于爾時有無量百千弟子，我于爾時為諸弟子說梵世法。我說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天。我說梵世法時，諸弟子等設有具足奉行法者，修四梵室，舍離於欲，彼命終已，得生梵天。我于爾時而作是念：『我不應與弟子等同俱至後世共生一處，我今寧可更修增上慈。修增上慈已，命終得生晃昱天中。』我於後時更修增上慈，修增上慈已，命終得生晃昱天中。我于爾時及諸弟子學道不虛，得大果報

現代漢語譯本：如果善眼大師為他們講說關於梵天世界的修行方法時，他的弟子們如果有能夠完全按照教法修行的，他們就會修習四梵住，捨棄慾望，這些人死後就能往生到梵天。那時，善眼大師會這樣想：『我不應該和我的弟子們在來世一同出生在同一個地方，我寧願修習更高級的慈心。』修習更高級的慈心后，他死後就能往生到晃昱天。那時，善眼大師後來又修習了更高級的慈心，修習后，他死後就往生到了晃昱天。善眼大師和他的弟子們修習佛法都沒有白費，都獲得了巨大的果報。 『各位比丘！你們覺得怎麼樣？』過去那位善眼大師，是外道仙人的老師，他捨棄了慾望的愛戀，獲得瞭如意神通，你們認為他是另外一個人嗎？不要這樣想，你們應當知道他就是我。我那時名叫善眼大師，是外道仙人的老師，捨棄了慾望的愛戀，獲得瞭如意神通；我那時有無數的弟子，我那時為我的弟子們講說關於梵天世界的修行方法。當我講說梵天世界的修行方法時，我的弟子們有不能完全按照教法修行的，他們死後，有的往生到四王天，有的往生到三十三天，有的往生到㷿摩天，有的往生到兜率天，有的往生到化樂天，有的往生到他化自在天。當我講說梵天世界的修行方法時，我的弟子們如果有能夠完全按照教法修行的，他們就會修習四梵住，捨棄慾望，這些人死後就能往生到梵天。那時，我會這樣想：『我不應該和我的弟子們在來世一同出生在同一個地方，我寧願修習更高級的慈心。』修習更高級的慈心后，我死後就能往生到晃昱天。我後來又修習了更高級的慈心，修習后，我死後就往生到了晃昱天。我和我的弟子們修習佛法都沒有白費，都獲得了巨大的果報。

English version: If Master Good Eyes were to explain the practices of the Brahma world, and if his disciples were to fully practice these teachings, they would cultivate the four Brahma abodes, abandon desires, and upon death, be reborn in the Brahma heaven. At that time, Master Good Eyes would think: 『I should not be reborn in the same place as my disciples in the next life; I would rather cultivate a higher level of loving-kindness.』 Having cultivated a higher level of loving-kindness, upon death, he would be reborn in the Abhasvara heaven. Later, Master Good Eyes cultivated a higher level of loving-kindness, and upon death, he was reborn in the Abhasvara heaven. Master Good Eyes and his disciples did not practice the path in vain, and they all received great rewards. 『Monks, what do you think?』 In the past, Master Good Eyes, who was the teacher of the non-Buddhist ascetics, having abandoned the love of desire and attained supernatural powers, do you think he was someone else? Do not think so; you should know that he was me. At that time, I was called Master Good Eyes, the teacher of the non-Buddhist ascetics, having abandoned the love of desire and attained supernatural powers. At that time, I had countless disciples, and I explained to them the practices of the Brahma world. When I explained the practices of the Brahma world, some of my disciples did not fully practice the teachings, and upon death, some were reborn in the Heaven of the Four Kings, some in the Heaven of the Thirty-three, some in the Yama Heaven, some in the Tusita Heaven, some in the Nirmanarati Heaven, and some in the Paranirmitavasavartin Heaven. When I explained the practices of the Brahma world, if my disciples were to fully practice the teachings, they would cultivate the four Brahma abodes, abandon desires, and upon death, be reborn in the Brahma heaven. At that time, I would think: 『I should not be reborn in the same place as my disciples in the next life; I would rather cultivate a higher level of loving-kindness.』 Having cultivated a higher level of loving-kindness, upon death, I would be reborn in the Abhasvara heaven. Later, I cultivated a higher level of loving-kindness, and upon death, I was reborn in the Abhasvara heaven. My disciples and I did not practice the path in vain, and we all received great rewards.

。我于爾時親行斯道，為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂，爾時說法不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖，爾時不離生、老、病、死、啼哭、憂戚，亦未能得脫一切苦。

「比丘！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐；我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂；我今說法得至究竟，究竟白凈，究竟梵行；究竟梵行訖，我今已離生、老、病、死、啼哭、憂戚，我今已得脫一切苦。」

七日經第八竟(千七百一字)

（九）中阿含七法品七車經第九(初一日誦)

一時，佛游王舍城，在竹林精舍，與大比丘眾共受夏坐，尊者滿慈子亦于生地受夏坐。是時，生地諸比丘受夏坐訖，過三月已，補治衣竟，攝衣持缽，從生地出，向王舍城，展轉進前，至王舍城，住王舍城竹林精舍。

是時，生地諸比丘詣世尊所，稽首作禮，卻坐一面。

世尊問曰：「諸比丘！從何所來？何處夏坐？」

生地諸比丘白曰：「世尊！從生地來，于生地夏坐

現代漢語譯本：我那時親自修行這條道路，是爲了自己獲得利益，也爲了利益他人，利益眾多的人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。那時我所說的法並不究竟，不究竟清凈，不究竟梵行，不究竟梵行結束。那時我沒有脫離生、老、病、死、啼哭、憂愁，也不能夠脫離一切痛苦。 現代漢語譯本：『比丘們！我現在出世，如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊；我現在自己獲得利益，也利益他人，利益眾多的人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂；我現在所說的法達到究竟，究竟清凈，究竟梵行；究竟梵行結束，我現在已經脫離生、老、病、死、啼哭、憂愁，我現在已經脫離一切痛苦。』 現代漢語譯本：佛陀這樣說。那些比丘聽了佛陀所說，歡喜奉行。 現代漢語譯本：七日經第八結束（一千七百一字） 現代漢語譯本：（九）中阿含七法品七車經第九（初一日誦） 現代漢語譯本：一時，佛陀在王舍城游化，住在竹林精舍，與眾多大比丘一起安居過夏。尊者滿慈子也在生地安居過夏。當時，生地諸比丘安居過夏結束，過了三個月后，修補好衣服，收拾好衣缽，從生地出發，前往王舍城，輾轉前進，到達王舍城，住在王舍城竹林精舍。 現代漢語譯本：當時，生地諸比丘前往世尊所在之處，頂禮問訊，然後坐在一旁。 現代漢語譯本：世尊問道：『諸位比丘！你們從哪裡來？在哪裡安居過夏？』 現代漢語譯本：生地諸比丘回答說：『世尊！我們從生地來，在生地安居過夏。』

English version: At that time, I personally practiced this path for my own benefit, and also for the benefit of others, for the benefit of many, with compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. At that time, the Dharma I taught was not ultimate, not ultimately pure, not ultimately the holy life, not ultimately the end of the holy life. At that time, I was not free from birth, old age, sickness, death, weeping, and sorrow, nor was I able to escape all suffering. English version: 'Monks! Now I have appeared in the world, a Tathagata, Arahant, Fully Enlightened One, perfect in knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed Trainer of those who can be trained, Teacher of gods and humans, the Buddha, the Blessed One; now I benefit myself, and also benefit others, benefit many, with compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness; now the Dharma I teach has reached the ultimate, is ultimately pure, is ultimately the holy life; the holy life has reached its end, now I have escaped birth, old age, sickness, death, weeping, and sorrow, now I have escaped all suffering.' English version: The Buddha spoke thus. Those monks, having heard what the Buddha said, rejoiced and practiced accordingly. English version: The Eighth Discourse of the Seven Days is concluded (one thousand seven hundred and one words). English version: (9) The Ninth Discourse of the Seven Chariots in the Seven Dharmas Section of the Middle Length Discourses (recited on the first day). English version: At one time, the Buddha was traveling in Rajagaha, staying at the Bamboo Grove Monastery, observing the rainy season retreat with a large community of monks. The Venerable Purna Maitrayaniputra was also observing the rainy season retreat in his native place. At that time, the monks from his native place, having completed their rainy season retreat, after three months, having repaired their robes, collected their robes and bowls, departed from their native place, heading towards Rajagaha, gradually progressing, arriving at Rajagaha, and staying at the Bamboo Grove Monastery in Rajagaha. English version: At that time, the monks from his native place went to where the Blessed One was, bowed their heads in reverence, and sat down to one side. English version: The Blessed One asked, 'Monks! From where have you come? Where did you observe the rainy season retreat?' English version: The monks from his native place replied, 'Blessed One! We have come from our native place, and we observed the rainy season retreat in our native place.'

世尊問曰：「于彼生地諸比丘中，何等比丘為諸比丘所共稱譽，自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰、成就歡喜，稱說勸發渴仰、成就歡喜？」

生地諸比丘白曰：「世尊！尊者滿慈子于彼生地，為諸比丘所共稱譽，自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰、成就歡喜，稱說勸發渴仰、成就歡喜。」

是時，尊者舍梨子在眾中坐，尊者舍梨子作如是念：「世尊如事問彼生地諸比丘輩，生地諸比丘極大稱譽賢者滿慈子，自少欲、知足，稱說少欲、知足；自閑居，稱說閑居；自精進，稱說精進；自正念，稱說正念；自一心，稱說一心；自智慧，稱說智慧；自漏盡，稱說漏盡；自勸發渴仰、成就歡喜，稱說勸發渴仰，成就歡喜。」

尊者舍梨子復作是念：「何時當得與賢者滿慈子共聚集會，問其少義，彼或能聽我之所問

世尊問道：『在那些地方出生的比丘中，哪位比丘被其他比丘共同稱讚，自己少欲知足，也宣說少欲知足；自己喜歡獨處，也宣說獨處；自己精進，也宣說精進；自己正念，也宣說正念；自己一心，也宣說一心；自己有智慧，也宣說智慧；自己斷盡煩惱，也宣說斷盡煩惱；自己勸勉渴求、成就歡喜，也宣說勸勉渴求、成就歡喜？』 那些地方出生的比丘回答說：『世尊！尊者滿慈子在那些地方出生，被其他比丘共同稱讚，自己少欲知足，也宣說少欲知足；自己喜歡獨處，也宣說獨處；自己精進，也宣說精進；自己正念，也宣說正念；自己一心，也宣說一心；自己有智慧，也宣說智慧；自己斷盡煩惱，也宣說斷盡煩惱；自己勸勉渴求、成就歡喜，也宣說勸勉渴求、成就歡喜。』 當時，尊者舍利子在眾中坐著，尊者舍利子心想：『世尊像這樣詢問那些地方出生的比丘們，那些地方出生的比丘們極力稱讚賢者滿慈子，說他自己少欲知足，也宣說少欲知足；自己喜歡獨處，也宣說獨處；自己精進，也宣說精進；自己正念，也宣說正念；自己一心，也宣說一心；自己有智慧，也宣說智慧；自己斷盡煩惱，也宣說斷盡煩惱；自己勸勉渴求、成就歡喜，也宣說勸勉渴求、成就歡喜。』 尊者舍利子又想：『什麼時候能和賢者滿慈子一起相處，問他一些道理，他或許會聽我的問題。』

The World-Honored One asked: 'Among the monks born in those places, which monk is praised by all the other monks, who is content with little desire and speaks of contentment with little desire; who dwells in solitude and speaks of solitude; who is diligent and speaks of diligence; who is mindful and speaks of mindfulness; who is of one mind and speaks of one mind; who has wisdom and speaks of wisdom; who has exhausted defilements and speaks of the exhaustion of defilements; who encourages aspiration and achieves joy, and speaks of encouraging aspiration and achieving joy?' The monks born in those places replied: 'World-Honored One! Venerable Purna Maitrayaniputra, born in those places, is praised by all the other monks, who is content with little desire and speaks of contentment with little desire; who dwells in solitude and speaks of solitude; who is diligent and speaks of diligence; who is mindful and speaks of mindfulness; who is of one mind and speaks of one mind; who has wisdom and speaks of wisdom; who has exhausted defilements and speaks of the exhaustion of defilements; who encourages aspiration and achieves joy, and speaks of encouraging aspiration and achieving joy.' At that time, Venerable Sariputra was sitting in the assembly. Venerable Sariputra thought: 'The World-Honored One asked the monks born in those places in this way, and the monks born in those places greatly praised the worthy Purna Maitrayaniputra, saying that he himself is content with little desire and speaks of contentment with little desire; that he dwells in solitude and speaks of solitude; that he is diligent and speaks of diligence; that he is mindful and speaks of mindfulness; that he is of one mind and speaks of one mind; that he has wisdom and speaks of wisdom; that he has exhausted defilements and speaks of the exhaustion of defilements; that he encourages aspiration and achieves joy, and speaks of encouraging aspiration and achieving joy.' Venerable Sariputra further thought: 'When will I be able to be with the worthy Purna Maitrayaniputra, ask him about some principles, and perhaps he will listen to my questions?'

爾時，世尊于王舍城受夏坐訖，過三月已，補治衣竟，攝衣持缽，從王舍城出，向舍衛國，展轉進前，至舍衛國，即住勝林給孤獨園。尊者舍梨子與生地諸比丘于王舍城共住少日，攝衣持缽，向舍衛國，展轉進前，至舍衛國，共住勝林給孤獨園。

是時，尊者滿慈子于生地受夏坐訖，過三月已，補治衣竟，攝衣持缽，從生地出，向舍衛國，展轉進前，至舍衛國，亦住勝林給孤獨園。尊者滿慈子詣世尊所，稽首作禮，于如來前敷尼師檀，結加趺坐。

時，尊者舍梨子問余比丘：「諸賢！何者是賢者滿慈子耶？」

諸比丘白尊者舍梨子：「唯然，尊者在如來前坐，白晰隆鼻，如鸚鵡𠿘，即其人也。」

時，尊者舍梨子知滿慈子色貌已，則善記念。

尊者滿慈子過夜平旦，著衣持缽，入舍衛國而行乞食，食訖中后，還舉衣缽，澡洗手足，以尼師檀著于肩上，至安陀林經行之處。尊者舍梨子亦過夜平旦，著衣持缽，入舍衛國而行乞食，食訖中后，還舉衣缽，澡洗手足，以尼師檀著于肩上，至安陀林經行之處。

時，尊者滿慈子到安陀林，於一樹下敷尼師檀，結加趺坐。尊者舍梨子亦至安陀林，離滿慈子不遠，於一樹下敷尼師檀，結加趺坐

現代漢語譯本：當時，世尊在王舍城結束了夏季安居，過了三個月后，修補好衣服，收拾好衣缽，從王舍城出發，前往舍衛國，一路前行，到達舍衛國，就住在勝林給孤獨園。尊者舍利弗與當地的比丘在王舍城共同住了些日子，收拾好衣缽，前往舍衛國，一路前行，到達舍衛國，一同住在勝林給孤獨園。 當時，尊者滿慈子在當地結束了夏季安居，過了三個月后，修補好衣服，收拾好衣缽，從當地出發，前往舍衛國，一路前行，到達舍衛國，也住在勝林給孤獨園。尊者滿慈子前往世尊所在之處，頂禮問候，在如來面前鋪好坐具，結跏趺坐。 這時，尊者舍利弗問其他比丘：『諸位賢者！哪位是賢者滿慈子呢？』 眾比丘告訴尊者舍利弗：『是的，尊者，坐在如來面前，面板白皙，鼻子高挺，像鸚鵡喙的那位，就是他。』 這時，尊者舍利弗瞭解了滿慈子的外貌后，就牢記在心。 尊者滿慈子第二天清晨，穿好衣服，拿著缽，進入舍衛國乞食，吃完飯後，收好衣缽，洗手洗腳，把坐具搭在肩上，前往安陀林經行的地方。尊者舍利弗也在第二天清晨，穿好衣服，拿著缽，進入舍衛國乞食，吃完飯後，收好衣缽，洗手洗腳，把坐具搭在肩上，前往安陀林經行的地方。 當時，尊者滿慈子到達安陀林，在一棵樹下鋪好坐具，結跏趺坐。尊者舍利弗也到達安陀林，在離滿慈子不遠的地方，在一棵樹下鋪好坐具，結跏趺坐。

English version: At that time, the World Honored One, having completed the summer retreat in Rajagriha, after three months had passed, having mended his robes, collected his robes and bowl, departed from Rajagriha, and headed towards Shravasti. Progressing gradually, he arrived at Shravasti and resided in the Jeta Grove, Anathapindika's Park. Venerable Shariputra, along with the local monks, having stayed in Rajagriha for a few days, collected their robes and bowls, headed towards Shravasti, progressing gradually, arrived at Shravasti, and resided together in the Jeta Grove, Anathapindika's Park. At that time, Venerable Purna Maitrayaniputra, having completed the summer retreat in his locality, after three months had passed, having mended his robes, collected his robes and bowl, departed from his locality, and headed towards Shravasti. Progressing gradually, he arrived at Shravasti, and also resided in the Jeta Grove, Anathapindika's Park. Venerable Purna Maitrayaniputra went to where the World Honored One was, bowed his head in reverence, spread his sitting cloth before the Tathagata, and sat in the lotus position. Then, Venerable Shariputra asked the other monks, 'Friends, who is the venerable Purna Maitrayaniputra?' The monks replied to Venerable Shariputra, 'Yes, venerable, the one sitting before the Tathagata, with fair skin, a prominent nose, like a parrot's beak, that is him.' Then, Venerable Shariputra, having recognized Purna Maitrayaniputra's appearance, kept it well in mind. Venerable Purna Maitrayaniputra, the next morning, having put on his robes and taken his bowl, entered Shravasti to beg for alms. After eating, he collected his robes and bowl, washed his hands and feet, placed his sitting cloth on his shoulder, and went to the walking path in Andhavana. Venerable Shariputra also, the next morning, having put on his robes and taken his bowl, entered Shravasti to beg for alms. After eating, he collected his robes and bowl, washed his hands and feet, placed his sitting cloth on his shoulder, and went to the walking path in Andhavana. At that time, Venerable Purna Maitrayaniputra arrived at Andhavana, spread his sitting cloth under a tree, and sat in the lotus position. Venerable Shariputra also arrived at Andhavana, not far from Purna Maitrayaniputra, spread his sitting cloth under a tree, and sat in the lotus position.

尊者舍梨子則于晡時從燕坐起，往詣尊者滿慈子所，共相問訊，卻坐一面，則問尊者滿慈子曰：「賢者！從沙門瞿曇修梵行耶？」

答曰：「如是。」

「云何？賢者！以戒凈故，從沙門瞿曇修梵行耶？」

答曰：「不也。」

「以心凈故、以見凈故、以疑蓋凈故、以道非道知見凈故、以道跡知見凈故、以道跡斷智凈故，從沙門瞿曇修梵行耶？」

又復問曰：「我向問賢者從沙門瞿曇修梵行耶？則言如是。今問賢者以戒凈故從沙門瞿曇修梵行耶？便言不也。以心凈故、以見凈故、以疑蓋凈故、以道非道知見凈故、以道跡知見凈故、以道跡斷智凈故，從沙門瞿曇修梵行耶？便言不也。然以何義，從沙門瞿曇修梵行耶？」

答曰：「賢者！以無餘涅槃故。」

又復問曰：「云何？賢者！以戒凈故，沙門瞿曇施設無餘涅槃耶？」

「以心凈故、以見凈故、以疑蓋凈故、以道非道知見凈故、以道跡知見凈故、以道跡斷智凈故，沙門瞿曇施設無餘涅槃耶？」

又復問曰：「我向問仁，云何賢者以戒凈故，沙門瞿曇施設無餘涅槃耶？賢者言不

尊者舍利子在傍晚時分從禪定中起身，前往尊者滿慈子處，互相問候后，在一旁坐下，然後問尊者滿慈子：『賢者，你是在沙門瞿曇那裡修習梵行嗎？』 回答說：『是的。』 『那麼，賢者，你是因為戒律清凈，才在沙門瞿曇那裡修習梵行嗎？』 回答說：『不是的。』 『是因為心清凈、見解清凈、疑惑消除、對道與非道的知見清凈、對道跡的知見清凈、對道跡斷除的智慧清凈，才在沙門瞿曇那裡修習梵行嗎？』 又問：『我剛才問你是否在沙門瞿曇那裡修習梵行，你說是的。現在問你是否因為戒律清凈才在沙門瞿曇那裡修習梵行，你卻說不是。又問你是否因為心清凈、見解清凈、疑惑消除、對道與非道的知見清凈、對道跡的知見清凈、對道跡斷除的智慧清凈，才在沙門瞿曇那裡修習梵行，你卻說不是。那麼，你究竟是因何在沙門瞿曇那裡修習梵行呢？』 回答說：『賢者，是爲了無餘涅槃。』 又問：『那麼，賢者，沙門瞿曇是因為戒律清凈，才設立無餘涅槃的嗎？』 『是因為心清凈、見解清凈、疑惑消除、對道與非道的知見清凈、對道跡的知見清凈、對道跡斷除的智慧清凈，沙門瞿曇才設立無餘涅槃的嗎？』 又問：『我剛才問你，賢者，沙門瞿曇是否因為戒律清凈才設立無餘涅槃，你說不是。』

Venerable Sariputta, in the late afternoon, arose from his meditation and went to Venerable Purna Maitrayaniputra. After exchanging greetings, he sat down to one side and asked Venerable Purna Maitrayaniputra, 'Friend, do you practice the holy life under the ascetic Gautama?' He replied, 'Yes, I do.' 'Then, friend, is it because of purity of conduct that you practice the holy life under the ascetic Gautama?' He replied, 'No, it is not.' 'Is it because of purity of mind, purity of view, purity from doubt, purity of knowledge of the path and non-path, purity of knowledge of the path's traces, or purity of the wisdom of the path's cessation that you practice the holy life under the ascetic Gautama?' Then he asked again, 'I asked you earlier if you practice the holy life under the ascetic Gautama, and you said yes. Now I ask if it is because of purity of conduct that you practice the holy life under the ascetic Gautama, and you say no. And I ask if it is because of purity of mind, purity of view, purity from doubt, purity of knowledge of the path and non-path, purity of knowledge of the path's traces, or purity of the wisdom of the path's cessation that you practice the holy life under the ascetic Gautama, and you say no. Then, for what reason do you practice the holy life under the ascetic Gautama?' He replied, 'Friend, it is for the sake of the remainderless Nirvana.' Then he asked again, 'Then, friend, is it because of purity of conduct that the ascetic Gautama establishes the remainderless Nirvana?' 'Is it because of purity of mind, purity of view, purity from doubt, purity of knowledge of the path and non-path, purity of knowledge of the path's traces, or purity of the wisdom of the path's cessation that the ascetic Gautama establishes the remainderless Nirvana?' Then he asked again, 'I asked you earlier, friend, if it is because of purity of conduct that the ascetic Gautama establishes the remainderless Nirvana, and you said no.'

。以心凈故、以見凈故、以疑蓋凈故、以道非道知見凈故、以道跡知見凈故、以道跡斷智凈故，沙門瞿曇施設無餘涅槃耶？賢者言不。賢者所說為是何義？云何得知？」

答曰：「賢者！若以戒凈故，世尊沙門瞿曇施設無餘涅槃者，則以有餘稱說無餘；以心凈故、以見凈故、以疑蓋凈故、以道非道知見凈故、以道跡知見凈故、以道跡斷智凈故，世尊沙門瞿曇施設無餘涅槃者，則以有餘稱說無餘。賢者！若離此法，世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故。賢者！但以戒凈故，得心凈，以心凈故，得見凈，以見凈故，得疑蓋凈，以疑蓋凈故，得道非道知見凈，以道非道知見凈故，得道跡知見凈，以道跡知見凈故，得道跡斷智凈，以道跡斷智凈故，世尊沙門瞿曇施設無餘涅槃也。

「賢者！復聽。昔拘薩羅王波斯匿在舍衛國，于婆雞帝有事，彼作是念：『以何方便，令一日行，從舍衛國至婆雞帝耶？』復作是念：『我今寧可從舍衛國至婆雞帝，于其中間佈置七車。』爾時，即從舍衛國至婆雞帝，于其中間佈置七車

現代漢語譯本：'是因為心清凈的緣故，因為見解清凈的緣故，因為疑惑的覆蓋清凈的緣故，因為對道與非道的知見清凈的緣故，因為對道跡的知見清凈的緣故，因為對道跡斷除的智慧清凈的緣故，沙門瞿曇才施設無餘涅槃嗎？'賢者回答說：'不是。'賢者所說的意義是什麼？如何得知？' 回答說：'賢者！如果因為戒律清凈的緣故，世尊沙門瞿曇才施設無餘涅槃，那麼就是以有餘來稱說無餘；如果因為心清凈的緣故，因為見解清凈的緣故，因為疑惑的覆蓋清凈的緣故，因為對道與非道的知見清凈的緣故，因為對道跡的知見清凈的緣故，因為對道跡斷除的智慧清凈的緣故，世尊沙門瞿曇才施設無餘涅槃，那麼就是以有餘來稱說無餘。賢者！如果離開這些法，世尊才施設無餘涅槃，那麼凡夫也應當般涅槃，因為凡夫也離開了這些法。賢者！只是因為戒律清凈的緣故，才能得到心清凈；因為心清凈的緣故，才能得到見解清凈；因為見解清凈的緣故，才能得到疑惑的覆蓋清凈；因為疑惑的覆蓋清凈的緣故，才能得到對道與非道的知見清凈；因為對道與非道的知見清凈的緣故，才能得到對道跡的知見清凈；因為對道跡的知見清凈的緣故，才能得到對道跡斷除的智慧清凈；因為對道跡斷除的智慧清凈的緣故，世尊沙門瞿曇才施設無餘涅槃。' 賢者！再聽。過去拘薩羅國王波斯匿在舍衛國，在婆雞帝有事，他這樣想：『用什麼方法，能使一天之內從舍衛國到達婆雞帝呢？』又這樣想：『我現在寧可從舍衛國到婆雞帝，在其中間佈置七輛車。』當時，就從舍衛國到婆雞帝，在其中間佈置了七輛車。

English version: 'Is it because of purity of mind, because of purity of view, because of purity from the covering of doubt, because of purity of knowledge of the path and non-path, because of purity of knowledge of the path-traces, because of purity of the wisdom of the cessation of path-traces, that the ascetic Gautama teaches the remainderless Nirvana?' The worthy one said, 'No.' What is the meaning of what the worthy one has said? How is it known?' The answer was: 'Worthy one! If it were because of purity of precepts that the World-Honored One, the ascetic Gautama, taught the remainderless Nirvana, then it would be speaking of the remainderless with the remainder; if it were because of purity of mind, because of purity of view, because of purity from the covering of doubt, because of purity of knowledge of the path and non-path, because of purity of knowledge of the path-traces, because of purity of the wisdom of the cessation of path-traces, that the World-Honored One, the ascetic Gautama, taught the remainderless Nirvana, then it would be speaking of the remainderless with the remainder. Worthy one! If the World-Honored One taught the remainderless Nirvana apart from these dharmas, then ordinary people would also attain Nirvana, because ordinary people are also apart from these dharmas. Worthy one! It is only because of the purity of precepts that one attains purity of mind; because of purity of mind, one attains purity of view; because of purity of view, one attains purity from the covering of doubt; because of purity from the covering of doubt, one attains purity of knowledge of the path and non-path; because of purity of knowledge of the path and non-path, one attains purity of knowledge of the path-traces; because of purity of knowledge of the path-traces, one attains purity of the wisdom of the cessation of path-traces; because of purity of the wisdom of the cessation of path-traces, that the World-Honored One, the ascetic Gautama, teaches the remainderless Nirvana.' 'Worthy one! Listen again. In the past, King Pasenadi of Kosala was in Savatthi, and had business in Bakiti. He thought, 'By what means can I travel from Savatthi to Bakiti in one day?' He then thought, 'I would rather travel from Savatthi to Bakiti, and arrange seven chariots in between.' At that time, he traveled from Savatthi to Bakiti, and arranged seven chariots in between.

。布七車已，從舍衛國出，至初車，乘初車，至第二車，舍初車，乘第二車，至第三車，舍第二車，乘第三車，至第四車，舍第三車，乘第四車，至第五車，舍第四車，乘第五車，至第六車，舍第五車，乘第六車，至第七車，乘第七車，於一日中至婆雞帝。

「彼于婆雞帝辦其事已，大臣圍繞，坐王正殿，群臣白曰：『云何，天王！以一日行從舍衛國至婆雞帝耶？』王曰：『如是。』『云何天王，乘第一車一日從舍衛國至婆雞帝耶？』王曰：『不也。』『乘第二車乘第三車至第七車，從舍衛國至婆雞帝耶？』王曰：『不也。』云何賢者！拘薩羅王波斯匿群臣復問，當云何說？

「王答群臣：『我在舍衛國，于婆雞帝有事，我作是念：「以何方便，令一日行，從舍衛國至婆雞帝耶？」我復作是念：「我今寧可從舍衛國至婆雞帝，于其中間佈置七車。」我時即從舍衛國至婆雞帝，于其中間佈置七車。布七車已，從舍衛國出，至初車，乘初車，至第二車，舍初車，乘第二車，至第三車，舍第二車，乘第三車，至第四車，舍第三車，乘第四車，至第五車，舍第四車，乘第五車，至第六車，舍第五車，乘第六車，至第七車，乘第七車，於一日中至婆雞帝

國王佈置了七輛車，從舍衛國出發，到達第一輛車，乘坐第一輛車，到達第二輛車，捨棄第一輛車，乘坐第二輛車，到達第三輛車，捨棄第二輛車，乘坐第三輛車，到達第四輛車，捨棄第三輛車，乘坐第四輛車，到達第五輛車，捨棄第四輛車，乘坐第五輛車，到達第六輛車，捨棄第五輛車，乘坐第六輛車，到達第七輛車，乘坐第七輛車，在一天之內到達了婆雞帝。 他在婆雞帝辦完事後，大臣們圍繞著他，坐在王宮正殿，群臣稟告說：『大王，您是如何在一天之內從舍衛國到達婆雞帝的呢？』國王說：『是這樣的。』『大王，您是乘坐第一輛車一天之內從舍衛國到達婆雞帝的嗎？』國王說：『不是的。』『乘坐第二輛車、第三輛車直到第七輛車，從舍衛國到達婆雞帝的嗎？』國王說：『不是的。』賢者，拘薩羅國王波斯匿的群臣又問，應該如何回答呢？ 國王回答群臣說：『我在舍衛國，在婆雞帝有事，我這樣想：「用什麼方法，能讓我一天之內從舍衛國到達婆雞帝呢？」我又這樣想：「我不如從舍衛國到婆雞帝，在中間佈置七輛車。」我當時就從舍衛國到婆雞帝，在中間佈置了七輛車。佈置好七輛車后，從舍衛國出發，到達第一輛車，乘坐第一輛車，到達第二輛車，捨棄第一輛車，乘坐第二輛車，到達第三輛車，捨棄第二輛車，乘坐第三輛車，到達第四輛車，捨棄第三輛車，乘坐第四輛車，到達第五輛車，捨棄第四輛車，乘坐第五輛車，到達第六輛車，捨棄第五輛車，乘坐第六輛車，到達第七輛車，乘坐第七輛車，在一天之內到達了婆雞帝。』

The king arranged seven chariots. He departed from Savatthi, reached the first chariot, rode the first chariot, reached the second chariot, abandoned the first chariot, rode the second chariot, reached the third chariot, abandoned the second chariot, rode the third chariot, reached the fourth chariot, abandoned the third chariot, rode the fourth chariot, reached the fifth chariot, abandoned the fourth chariot, rode the fifth chariot, reached the sixth chariot, abandoned the fifth chariot, rode the sixth chariot, reached the seventh chariot, and rode the seventh chariot, arriving at Bhaggavati in one day. After he had completed his business in Bhaggavati, the ministers surrounded him, and they sat in the royal palace. The ministers reported, 'Your Majesty, how did you travel from Savatthi to Bhaggavati in one day?' The king said, 'It is so.' 'Your Majesty, did you travel from Savatthi to Bhaggavati in one day by riding the first chariot?' The king said, 'No.' 'Did you travel from Savatthi to Bhaggavati by riding the second chariot, the third chariot, up to the seventh chariot?' The king said, 'No.' Wise one, how should the ministers of King Pasenadi of Kosala answer when they ask again? The king answered the ministers, 'I was in Savatthi, and I had business in Bhaggavati. I thought, "What method can I use to travel from Savatthi to Bhaggavati in one day?" Then I thought, "I might as well travel from Savatthi to Bhaggavati, arranging seven chariots in between." At that time, I traveled from Savatthi to Bhaggavati, arranging seven chariots in between. After arranging the seven chariots, I departed from Savatthi, reached the first chariot, rode the first chariot, reached the second chariot, abandoned the first chariot, rode the second chariot, reached the third chariot, abandoned the second chariot, rode the third chariot, reached the fourth chariot, abandoned the third chariot, rode the fourth chariot, reached the fifth chariot, abandoned the fourth chariot, rode the fifth chariot, reached the sixth chariot, abandoned the fifth chariot, rode the sixth chariot, reached the seventh chariot, and rode the seventh chariot, arriving at Bhaggavati in one day.'

。』

「如是，賢者！拘薩羅王波斯匿答對群臣所問如是。如是，賢者！以戒凈故，得心凈，以心凈故，得見凈，以見凈故，得疑蓋凈，以疑蓋凈故，得道非道知見凈，以道非道知見凈故，得道跡知見凈，以道跡知見凈故，得道跡斷智凈，以道跡斷智凈故，世尊施設無餘涅槃。」

於是，尊者舍梨子問尊者滿慈子：「賢者名何等？諸梵行人云何稱賢者耶？」

尊者滿慈子答曰：「賢者！我號滿也。我母名慈，故諸梵行人稱我為滿慈子。」

尊者舍梨子嘆曰：「善哉，善哉！賢者滿慈子，為如來弟子，所作智辯聰明決定，安隱無畏，成就調御，逮大辯才，得甘露幢，于甘露界自作證成就游，以問賢者甚深義盡能報故。賢者滿慈子！諸梵行人為得大利，得值賢者滿慈子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴賢者滿慈子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」

尊者滿慈子問尊者舍梨子：「賢者名何等，諸梵行人云何稱賢者耶？」

尊者舍梨子答曰：「賢者！我字優波鞮舍，我母名舍梨，故諸梵行人稱我為舍梨子

『是的，賢者！』拘薩羅國王波斯匿這樣回答他的大臣們的問題。『是的，賢者！因為戒律清凈，所以心得以清凈；因為心清凈，所以見解得以清凈；因為見解清凈，所以疑惑得以消除；因為疑惑消除，所以能分辨道與非道的知見得以清凈；因為能分辨道與非道的知見清凈，所以能瞭解修行道路的知見得以清凈；因爲了解修行道路的知見清凈，所以能斷除修行道路的智慧得以清凈；因為能斷除修行道路的智慧清凈，所以世尊才宣說了無餘涅槃。』 於是，尊者舍利弗問尊者滿慈子：『賢者，您叫什麼名字？修行的人們如何稱呼您呢？』 尊者滿慈子回答說：『賢者，我名叫滿。我母親名叫慈，所以修行的人們稱我為滿慈子。』 尊者舍利弗讚歎道：『太好了，太好了！賢者滿慈子，作為如來的弟子，所展現的智慧、辯才、聰明、決斷，都安穩無畏，成就調御，獲得大辯才，得到甘露的旗幟，在甘露的境界中親自證悟並自在遊歷，因為能回答我提出的甚深問題。賢者滿慈子！修行的人們真是獲得了大利益，能夠遇到賢者滿慈子，隨時前往拜見，隨時禮拜。我現在也獲得了大利益，隨時前往拜見，隨時禮拜。修行的人們應當將賢者滿慈子頂戴在頭上，爲了獲得大利益，我現在也獲得了大利益，隨時前往拜見，隨時禮拜。』 尊者滿慈子問尊者舍利弗：『賢者，您叫什麼名字？修行的人們如何稱呼您呢？』 尊者舍利弗回答說：『賢者，我的名字叫優波提舍，我母親名叫舍利，所以修行的人們稱我為舍利子。』

'Yes, venerable one!' King Pasenadi of Kosala answered his ministers' questions in this way. 'Yes, venerable one! Because of purity of precepts, the mind becomes pure; because of purity of mind, the view becomes pure; because of purity of view, doubt is eliminated; because doubt is eliminated, the knowledge of what is the path and what is not the path becomes pure; because the knowledge of what is the path and what is not the path is pure, the knowledge of the path of practice becomes pure; because the knowledge of the path of practice is pure, the wisdom to cut off the path of practice becomes pure; because the wisdom to cut off the path of practice is pure, the World Honored One has established the Nirvana without remainder.' Then, Venerable Sariputta asked Venerable Purna Maitrayaniputra: 'Venerable one, what is your name? How do the Brahmacharis address you?' Venerable Purna Maitrayaniputra replied: 'Venerable one, my name is Purna. My mother's name is Maitri, so the Brahmacharis call me Purna Maitrayaniputra.' Venerable Sariputta exclaimed: 'Excellent, excellent! Venerable Purna Maitrayaniputra, as a disciple of the Tathagata, your wisdom, eloquence, intelligence, and decisiveness are all secure and fearless, you have achieved self-control, attained great eloquence, obtained the banner of nectar, and personally realized and freely roam in the realm of nectar, because you can answer the profound questions I have asked. Venerable Purna Maitrayaniputra! The Brahmacharis have truly gained great benefit by encountering Venerable Purna Maitrayaniputra, visiting and paying respects at any time. I have also gained great benefit, visiting and paying respects at any time. The Brahmacharis should carry Venerable Purna Maitrayaniputra on their heads, for the sake of gaining great benefit. I have also gained great benefit, visiting and paying respects at any time.' Venerable Purna Maitrayaniputra asked Venerable Sariputta: 'Venerable one, what is your name? How do the Brahmacharis address you?' Venerable Sariputta replied: 'Venerable one, my given name is Upatissa, and my mother's name is Sari, so the Brahmacharis call me Sariputta.'

尊者滿慈子嘆曰：「我今與世尊弟子共論而不知，第二尊共論而不知，法將共論而不知，轉法輪復轉弟子共論而不知。若我知尊者舍梨子者，不能答一句，況復爾所深論？善哉，善哉！尊者舍梨子！為如來弟子，所作智辯聰明決定，安隱無畏、成就調御、逮大辯才、得甘露幢，于甘露界自作證成就游，以尊者甚深甚深問故。尊者舍梨子！諸梵行人為得大利，得值尊者舍梨子，隨時往見，隨時禮拜，我今亦得大利，隨時往見，隨時禮拜。諸梵行人應當縈衣頂上戴尊者舍梨子，為得大利，我今亦得大利，隨時往見，隨時禮拜。」

如是二賢更相稱說，更相贊善已，歡喜奉行，即從坐起，各還所止。

七車經第九竟(二千五百八字)

（一〇）中阿含七法品漏盡經第十(初一日誦)

一時，佛游拘樓瘦，在劍磨瑟曇拘樓都邑。

爾時，世尊告諸比丘：「以知、以見故諸漏得盡，非不知、非不見也。云何以知、以見故諸漏得盡耶？有正思惟、不正思惟，若不正思惟者，未生欲漏而生，已生便增廣，未生有漏、無明漏而生，已生便增廣；若正思惟者，未生欲漏而不生，已生便滅，未生有漏、無明漏而不生，已生便滅

尊者滿慈子嘆息道：『我如今與世尊的弟子辯論卻一無所知，與第二尊者辯論也一無所知，與法將辯論也一無所知，與轉法輪的弟子辯論也一無所知。如果我瞭解尊者舍利子，恐怕連一句都答不上來，更何況是如此深奧的論題？太好了，太好了！尊者舍利子！作為如來的弟子，所具備的智慧、辯才、聰明、決斷，安穩無畏、成就調御、獲得大辯才、得到甘露幢，在甘露境界中自我證悟併成就遊歷，都是因為尊者提出的問題非常深奧。尊者舍利子！所有修行梵行的人都應該感到非常幸運，能夠遇到尊者舍利子，隨時前往拜見，隨時禮拜，我如今也感到非常幸運，能夠隨時前往拜見，隨時禮拜。所有修行梵行的人都應該將尊者舍利子視為珍寶，頂戴在頭上，因為這是非常幸運的事情，我如今也感到非常幸運，能夠隨時前往拜見，隨時禮拜。』 就這樣，兩位賢者互相稱讚，互相讚美之後，歡喜地接受教誨，隨即從座位上起身，各自返回自己的住所。 《七車經》第九完（二千五百八字） （一〇）《中阿含經》七法品《漏盡經》第十（初一日誦） 一時，佛陀在拘樓瘦游化，住在劍磨瑟曇拘樓都邑。 當時，世尊告訴眾比丘：『因為知道、因為看見，所以各種煩惱才能斷盡，不是因為不知道、不是因為看不見。那麼，如何因為知道、因為看見，所以各種煩惱才能斷盡呢？有正確的思考，也有不正確的思考。如果是不正確的思考，那麼未生的慾望煩惱就會產生，已生的就會增長；未生的有煩惱、無明煩惱就會產生，已生的就會增長。如果是正確的思考，那麼未生的慾望煩惱就不會產生，已生的就會滅除；未生的有煩惱、無明煩惱就不會產生，已生的就會滅除。』

The Venerable Purna Maitrayaniputra sighed and said, 'Now I have discussed with the World Honored One's disciples and know nothing, discussed with the second Venerable and know nothing, discussed with the Dharma General and know nothing, discussed with the disciples who turn the Dharma wheel and know nothing. If I knew the Venerable Shariputra, I would not be able to answer a single sentence, let alone such profound discussions? Excellent, excellent! Venerable Shariputra! As a disciple of the Tathagata, your wisdom, eloquence, intelligence, decisiveness, peace, fearlessness, accomplishment in taming, attainment of great eloquence, obtaining the banner of nectar, self-realization and accomplishment in the realm of nectar, are all due to the very profound questions you ask. Venerable Shariputra! All those who practice the Brahma-faring should feel very fortunate to meet Venerable Shariputra, to visit him at any time, and to pay homage at any time. I also feel very fortunate to visit him at any time and to pay homage at any time. All those who practice the Brahma-faring should cherish Venerable Shariputra as a treasure, wearing him on their heads, for this is a very fortunate thing. I also feel very fortunate to visit him at any time and to pay homage at any time.' Thus, the two sages praised each other, and after praising each other, they joyfully accepted the teachings, and then rose from their seats and returned to their respective dwellings. The Ninth Sutra of the Seven Chariots is completed (2508 words) (10) The Tenth Sutra on the Exhaustion of Defilements from the Seven Dharma Section of the Middle Agama Sutra (Recited on the first day) At one time, the Buddha was traveling in Kuru, residing in the city of Kammasadhamma in Kuru. At that time, the World Honored One told the monks, 'It is because of knowing and seeing that the defilements are exhausted, not because of not knowing and not seeing. So, how is it that because of knowing and seeing, the defilements are exhausted? There is right thinking and wrong thinking. If it is wrong thinking, then the defilements of desire that have not arisen will arise, and those that have arisen will increase; the defilements of existence and ignorance that have not arisen will arise, and those that have arisen will increase. If it is right thinking, then the defilements of desire that have not arisen will not arise, and those that have arisen will cease; the defilements of existence and ignorance that have not arisen will not arise, and those that have arisen will cease.'

「然凡夫愚人不得聞正法，不值真知識，不知聖法，不調御聖法，不知如真法。不正思惟者，未生欲漏而生，已生便增廣，未生有漏、無明漏而生，已生便增廣。正思惟者，未生欲漏而不生，已生便滅，未生有漏、無明漏而不生，已生便滅。不知如真法故，不應念法而念，應念法而不念，以不應念法而念，應念法而不念故，未生欲漏而生，已生便增廣，未生有漏、無明漏而生，已生便增廣。

「多聞聖弟子得聞正法，值真知識，調御聖法，知如真法。不正思惟者，未生欲漏而生，已生便增廣，未生有漏、無明漏而生，已生便增廣。正思惟者，未生欲漏而不生，已生便滅，未生有漏、無明漏而不生，已生便滅。知如真法已，不應念法不念，應念法便念，以不應念法不念，應念法便念故，未生欲漏而不生，已生便滅，未生有漏、無明漏而不生，已生便滅也。

「有七斷漏、煩惱、憂戚法。云何為七？有漏從見斷，有漏從護斷，有漏從離斷，有漏從用斷，有漏從忍斷，有漏從除斷，有漏從思惟斷

『然而，凡夫俗子愚昧無知，不能聽聞真正的佛法，不能遇到真正的善知識，不瞭解神聖的佛法，不能調伏神聖的佛法，不瞭解如實的真理。不正思惟的人，未生起的慾望之漏就會生起，已生起的就會增長；未生起的有漏、無明之漏就會生起，已生起的就會增長。正思惟的人，未生起的慾望之漏就不會生起，已生起的就會滅除；未生起的有漏、無明之漏就不會生起，已生起的就會滅除。因為不瞭解如實的真理，所以不應該思念的法卻思念，應該思念的法卻不思念。因為思念不應該思念的法，不思念應該思念的法，所以未生起的慾望之漏就會生起，已生起的就會增長；未生起的有漏、無明之漏就會生起，已生起的就會增長。』 『多聞的聖弟子能夠聽聞真正的佛法，遇到真正的善知識，調伏神聖的佛法，瞭解如實的真理。不正思惟的人，未生起的慾望之漏就會生起，已生起的就會增長；未生起的有漏、無明之漏就會生起，已生起的就會增長。正思惟的人，未生起的慾望之漏就不會生起，已生起的就會滅除；未生起的有漏、無明之漏就不會生起，已生起的就會滅除。瞭解如實的真理后，不應該思念的法就不思念，應該思念的法就思念。因為不思念不應該思念的法，思念應該思念的法，所以未生起的慾望之漏就不會生起，已生起的就會滅除；未生起的有漏、無明之漏就不會生起，已生起的就會滅除。』 『有七種斷除煩惱、憂愁的方法。哪七種呢？有漏從見斷除，有漏從防護斷除，有漏從遠離斷除，有漏從受用斷除，有漏從忍耐斷除，有漏從去除斷除，有漏從思惟斷除。』

'However, ordinary foolish people cannot hear the true Dharma, cannot encounter true wise teachers, do not understand the sacred Dharma, cannot subdue the sacred Dharma, and do not understand the truth as it is. Those who think incorrectly will have unarisen desires leak arise, and those that have arisen will increase; unarisen outflows of existence and ignorance will arise, and those that have arisen will increase. Those who think correctly will not have unarisen desires leak arise, and those that have arisen will cease; unarisen outflows of existence and ignorance will not arise, and those that have arisen will cease. Because they do not understand the truth as it is, they contemplate what should not be contemplated and do not contemplate what should be contemplated. Because they contemplate what should not be contemplated and do not contemplate what should be contemplated, unarisen desires leak arise, and those that have arisen will increase; unarisen outflows of existence and ignorance will arise, and those that have arisen will increase.' 'Well-learned noble disciples can hear the true Dharma, encounter true wise teachers, subdue the sacred Dharma, and understand the truth as it is. Those who think incorrectly will have unarisen desires leak arise, and those that have arisen will increase; unarisen outflows of existence and ignorance will arise, and those that have arisen will increase. Those who think correctly will not have unarisen desires leak arise, and those that have arisen will cease; unarisen outflows of existence and ignorance will not arise, and those that have arisen will cease. Having understood the truth as it is, they do not contemplate what should not be contemplated, and they contemplate what should be contemplated. Because they do not contemplate what should not be contemplated and contemplate what should be contemplated, unarisen desires leak will not arise, and those that have arisen will cease; unarisen outflows of existence and ignorance will not arise, and those that have arisen will cease.' 'There are seven methods for cutting off outflows, afflictions, and sorrows. What are the seven? Outflows are cut off through seeing, outflows are cut off through guarding, outflows are cut off through distancing, outflows are cut off through using, outflows are cut off through enduring, outflows are cut off through eliminating, and outflows are cut off through contemplation.'

「云何有漏從見斷耶？凡夫愚人不得聞正法，不值真知識，不知聖法，不調御聖法，不知如真法，不正思惟故，便作是念：『我有過去世，我無過去世，我何因過去世，我云何過去世耶？我有未來世，我無未來世，我何因未來世，我云何未來世耶？自疑己身何謂是，云何是耶？今此眾生從何所來，當至何所？本何因有，當何因有？』彼作如是不正思惟，於六見中隨其見生而生真有神，此見生而生真無神，此見生而生神見神，此見生而生神見非神，此見生而生非神見神，此見生而生此是神，能語、能知、能作、教、作起、教起，生彼彼處，受善惡報，定無所從來，定不有、定不當有，是謂見之弊，為見所動，見結所繫。凡夫愚人以是之故，便受生、老、病、死苦也。

「多聞聖弟子得聞正法，值真知識，調御聖法，知如真法，知苦如真，知苦習、知苦滅、知苦滅道如真。如是知如真已，則三結盡，身見、戒取、疑三結盡已，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已，便得苦際；若不知見者，則生煩惱、憂戚，知見則不生煩惱、憂戚，是謂有漏從見斷也。

「云何有漏從護斷耶？比丘！眼見色護眼根者，以正思惟不凈觀也，不護眼根者，不正思惟以凈觀也

『如何通過見解斷除有漏呢？』凡夫愚人不能聽聞正法，不遇到真正的善知識，不瞭解聖法，不修習聖法，不瞭解如實之法，因為不正思惟，便會產生這樣的想法：『我是否有過去世？我是否沒有過去世？我因何有過去世？我如何經歷過去世？我是否有未來世？我是否沒有未來世？我因何有未來世？我如何經歷未來世？』他們會懷疑自己是什麼，如何存在？『現在的眾生從哪裡來，將要到哪裡去？最初因何而有，將來又將因何而有？』他們進行這樣不正的思惟，在六種邪見中，隨著某種邪見的產生而認為真有神，隨著某種邪見的產生而認為真無神，隨著某種邪見的產生而認為神能看見神，隨著某種邪見的產生而認為神能看見非神，隨著某種邪見的產生而認為非神能看見神，隨著某種邪見的產生而認為『這就是神，能說話、能知曉、能行動、能教導、能發起、能被髮起，在各個地方出生，承受善惡報應，必定無所從來，必定不存在，必定不會存在』，這就是見解的弊端，被見解所動搖，被見解的束縛所繫。凡夫愚人因為這些原因，便會遭受生、老、病、死的痛苦。 『多聞的聖弟子能夠聽聞正法，遇到真正的善知識，修習聖法，瞭解如實之法，如實地瞭解苦，瞭解苦的生起，瞭解苦的滅盡，瞭解通向苦滅的道路。』這樣如實地瞭解之後，就會斷除三種結縛，即身見、戒禁取見和疑。這三種結縛斷除后，便證得須陀洹果，不會墮入惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返七次之後，便能達到苦的盡頭；如果不能如實地瞭解，就會產生煩惱和憂愁，如果能夠如實地瞭解，就不會產生煩惱和憂愁，這就是通過見解斷除有漏。 『如何通過防護斷除有漏呢？』比丘！如果眼睛看到顏色時能夠防護眼根，就是以正思惟進行不凈觀；如果不能防護眼根，就是以不正思惟進行凈觀。

'How is defilement cut off by view?' The foolish ordinary person does not hear the true Dharma, does not encounter true wise teachers, does not understand the holy Dharma, does not practice the holy Dharma, does not understand the true nature of things, and because of incorrect thinking, they think: 'Did I have a past life? Did I not have a past life? What caused my past life? How did I experience my past life? Do I have a future life? Do I not have a future life? What caused my future life? How will I experience my future life?' They doubt what they are, and how they exist. 'Where do these beings come from, and where will they go? What was the original cause, and what will be the future cause?' They engage in such incorrect thinking, and among the six wrong views, with the arising of a certain view, they believe there is a real soul; with the arising of a certain view, they believe there is no real soul; with the arising of a certain view, they believe a soul can see a soul; with the arising of a certain view, they believe a soul can see a non-soul; with the arising of a certain view, they believe a non-soul can see a soul; with the arising of a certain view, they believe 'this is a soul, which can speak, know, act, teach, initiate, and be initiated, born in various places, receiving good and bad karmic results, definitely coming from nowhere, definitely not existing, and definitely not going to exist.' This is the fault of view, being shaken by view, and bound by the fetters of view. Because of these reasons, the foolish ordinary person suffers the pain of birth, old age, sickness, and death. 'The well-learned noble disciple is able to hear the true Dharma, encounter true wise teachers, practice the holy Dharma, understand the true nature of things, truly understand suffering, understand the arising of suffering, understand the cessation of suffering, and understand the path leading to the cessation of suffering.' Having understood this truly, they will have cut off the three fetters, namely, self-view, attachment to rites and rituals, and doubt. Having cut off these three fetters, they attain the stream-enterer stage, will not fall into evil realms, are definitely headed towards enlightenment, and after experiencing a maximum of seven lives, going back and forth between heaven and the human realm seven times, they will reach the end of suffering. If they do not understand truly, they will generate afflictions and sorrow; if they understand truly, they will not generate afflictions and sorrow. This is how defilement is cut off by view. 'How is defilement cut off by guarding?' Monks! If, when the eye sees a form, one guards the eye faculty, it is through correct thinking and contemplating the impure; if one does not guard the eye faculty, it is through incorrect thinking and contemplating the pure.

。若不護者，則生煩惱、憂戚，護則不生煩惱、憂戚。如是耳、鼻、舌、身、意知法，護意根者，以正思惟不凈觀也，不護意根者，不正思惟以凈觀也。若不護者，則生煩惱、憂戚，護則不生煩惱、憂戚，是謂有漏從護斷也。

「云何有漏從離斷耶？比丘！見惡象則當遠離，惡馬、惡牛、惡狗、毒蛇、惡道、溝坑、屏廁、江河、深泉、山巖。惡知識、惡朋友、惡異道、惡閭里、惡居止，若諸梵行與其同處，人無疑者而使有疑，比丘者應當離。惡知識、惡朋友、惡異道、惡閭里、惡居止，若諸梵行與其同處，人無疑者而使有疑，盡當遠離。若不離者，則生煩惱、憂戚，離則不生煩惱、憂戚，是謂有漏從離斷也。

「云何有漏從用斷耶？比丘！若用衣服，非為利故，非以貢高故，非為嚴飾故，但為蚊虻、風雨、寒熱故，以慚愧故也。若用飲食，非為利故，非以貢高故，非為肥悅故，但為令身久住，除煩惱、憂戚故，以行梵行故，欲令故病斷，新病不生故，久住安隱無病故也。若用居止房舍、床褥、臥具，非為利故，非以貢高故，非為嚴飾故，但為疲惓得止息故，得靜坐故也。若用湯藥，非為利故，非以貢高故，非為肥悅故，但為除病惱故，攝御命根故，安隱無病故

現代漢語譯本：如果不對其加以守護，就會產生煩惱和憂愁；如果守護它，就不會產生煩惱和憂愁。就像眼睛、耳朵、舌頭、身體、意識感知事物一樣，守護意根的人，會以正確的思考方式進行不凈觀；不守護意根的人，會以不正確的思考方式進行凈觀。如果不對其加以守護，就會產生煩惱和憂愁；如果守護它，就不會產生煩惱和憂愁，這就是所謂的通過守護來斷除煩惱的途徑。 現代漢語譯本：『如何通過遠離來斷除煩惱呢？』比丘們，看到兇猛的象就應當遠離，兇猛的馬、兇猛的牛、兇猛的狗、毒蛇、險惡的道路、溝渠、廁所、江河、深淵、山崖。惡劣的知識、惡劣的朋友、邪惡的異端、惡劣的鄰里、惡劣的住所，如果修行者與他們同處，會使原本沒有疑惑的人產生疑惑，比丘應當遠離。惡劣的知識、惡劣的朋友、邪惡的異端、惡劣的鄰里、惡劣的住所，如果修行者與他們同處，會使原本沒有疑惑的人產生疑惑，都應當遠離。如果不遠離，就會產生煩惱和憂愁；如果遠離，就不會產生煩惱和憂愁，這就是所謂的通過遠離來斷除煩惱的途徑。 現代漢語譯本：『如何通過正確使用來斷除煩惱呢？』比丘們，如果使用衣服，不是爲了利益，不是爲了驕傲自大，不是爲了裝飾，只是爲了遮擋蚊蟲、風雨、寒冷和炎熱，是爲了感到慚愧。如果使用食物，不是爲了利益，不是爲了驕傲自大，不是爲了使身體肥胖，只是爲了使身體能夠長久存在，爲了消除煩惱和憂愁，爲了修行梵行，爲了使舊病痊癒，新病不生，長久保持安穩無病。如果使用居住的房屋、床鋪、臥具，不是爲了利益，不是爲了驕傲自大，不是爲了裝飾，只是爲了使疲憊的身體得到休息，得到安寧。如果使用湯藥，不是爲了利益，不是爲了驕傲自大，不是爲了使身體肥胖，只是爲了消除疾病的困擾，爲了維持生命，保持安穩無病。

English version: If one does not guard it, then vexation and sorrow arise; if one guards it, then vexation and sorrow do not arise. Just as the eyes, ears, tongue, body, and mind perceive things, one who guards the root of mind, contemplates impurity with right thinking; one who does not guard the root of mind, contemplates purity with wrong thinking. If one does not guard it, then vexation and sorrow arise; if one guards it, then vexation and sorrow do not arise, this is called the way to cut off defilements through guarding. English version: 'How are defilements cut off through avoidance?' Monks, seeing a fierce elephant, one should avoid it, fierce horses, fierce cows, fierce dogs, poisonous snakes, dangerous paths, ditches, latrines, rivers, deep springs, and cliffs. Evil knowledge, evil friends, evil heretics, evil neighborhoods, evil dwellings, if those who practice the holy life dwell with them, they cause those who have no doubts to have doubts, monks should avoid them. Evil knowledge, evil friends, evil heretics, evil neighborhoods, evil dwellings, if those who practice the holy life dwell with them, they cause those who have no doubts to have doubts, all should be avoided. If one does not avoid them, then vexation and sorrow arise; if one avoids them, then vexation and sorrow do not arise, this is called the way to cut off defilements through avoidance. English version: 'How are defilements cut off through proper use?' Monks, if one uses clothing, it is not for profit, not for arrogance, not for adornment, but only to protect from mosquitoes, wind, rain, cold, and heat, and out of a sense of shame. If one uses food, it is not for profit, not for arrogance, not to make the body fat, but only to make the body last long, to eliminate vexation and sorrow, to practice the holy life, to heal old illnesses, to prevent new illnesses, and to remain long in peace and health. If one uses dwellings, beds, and bedding, it is not for profit, not for arrogance, not for adornment, but only to allow the weary body to rest and find peace. If one uses medicine, it is not for profit, not for arrogance, not to make the body fat, but only to eliminate the troubles of illness, to maintain the life force, and to remain in peace and health.

。若不用者，則生煩惱、憂戚，用則不生煩惱、憂戚，是謂有漏從用斷也。

「云何有漏從忍斷耶？比丘！精進斷惡不善，修善法故，常有起想，專心精勤，身體、皮肉、筋骨、血髓皆令干竭，不捨精進，要得所求，乃舍精進。比丘！復當堪忍飢渴、寒熱、蚊虻蠅蚤虱，風日所逼，惡聲捶杖，亦能忍之，身遇諸病，極為苦痛，至命欲絕，諸不可樂，皆能堪忍。若不忍者，則生煩惱、憂戚，忍則不生煩惱、憂戚，是謂有漏從忍斷也。

「云何有漏從除斷耶？比丘！生慾念不除斷舍離，生恚念、害念不除斷舍離，若不除者，則生煩惱、憂戚，除則不生煩惱、憂戚，是謂有漏從除斷也。

「云何有漏從思惟斷耶？比丘！思惟初念覺支，依離、依無慾、依于滅盡，起至出要，法精進喜息定，思惟第七舍覺支，依離、依無慾、依于滅盡，趣至出要。若不思惟者，則生煩惱、憂戚，思惟則不生煩惱、憂戚，是謂有漏從思惟斷也。

「若使比丘有漏從見斷則以見斷，有漏從護斷則以護斷，有漏從離斷則以離斷，有漏從用斷則以用斷，有漏從忍斷則以忍斷，有漏從除斷則以除斷，有漏從思惟斷則以思惟斷，是謂比丘一切漏盡諸結已解，能以正智而得苦際。」

佛說如是。彼諸比丘聞佛所說，歡喜奉行

現代漢語譯本：如果不用這些方法，就會產生煩惱和憂愁；如果使用這些方法，就不會產生煩惱和憂愁，這叫做通過運用（修行方法）來斷除有漏。 現代漢語譯本：『什麼叫做通過忍耐來斷除有漏呢？』比丘們，精進地斷除邪惡和不善，修習善法，心中常有目標，專心精勤，使身體、面板、肌肉、骨骼、骨髓都乾枯，也不放棄精進，一定要達到所求的目標，才停止精進。比丘們，還要能夠忍受飢渴、寒冷、炎熱、蚊子、蒼蠅、跳蚤、虱子，風吹日曬，惡語謾罵，甚至棍棒毆打，也都能忍受。身體遇到各種疾病，極其痛苦，甚至生命垂危，各種不愉快的事情，都能忍受。如果不能忍受，就會產生煩惱和憂愁；如果能夠忍受，就不會產生煩惱和憂愁，這叫做通過忍耐來斷除有漏。 現代漢語譯本：『什麼叫做通過去除來斷除有漏呢？』比丘們，如果生起慾望的念頭，不去除、斷絕、捨棄；生起嗔恨的念頭、傷害的念頭，不去除、斷絕、捨棄；如果不能去除，就會產生煩惱和憂愁；如果能夠去除，就不會產生煩惱和憂愁，這叫做通過去除來斷除有漏。 現代漢語譯本：『什麼叫做通過思考來斷除有漏呢？』比丘們，思考初唸的覺悟支，依靠遠離、依靠無慾、依靠滅盡，從而達到解脫；思考法、精進、喜、息、定，思考第七個舍覺支，依靠遠離、依靠無慾、依靠滅盡，從而達到解脫。如果不能思考，就會產生煩惱和憂愁；如果能夠思考，就不會產生煩惱和憂愁，這叫做通過思考來斷除有漏。 現代漢語譯本：『如果比丘的有漏是通過見解來斷除的，就用見解來斷除；有漏是通過防護來斷除的，就用防護來斷除；有漏是通過遠離來斷除的，就用遠離來斷除；有漏是通過運用（修行方法）來斷除的，就用運用（修行方法）來斷除；有漏是通過忍耐來斷除的，就用忍耐來斷除；有漏是通過去除來斷除的，就用去除來斷除；有漏是通過思考來斷除的，就用思考來斷除。』這就是說，比丘的一切煩惱都已斷盡，所有的束縛都已解脫，能夠以正確的智慧達到苦的盡頭。」 現代漢語譯本：佛陀這樣說完。那些比丘聽了佛陀所說，歡喜地奉行。

English version: If one does not use these methods, then vexation and sorrow arise; if one uses them, then vexation and sorrow do not arise. This is called severing the outflows through use. English version: 'What is severing the outflows through endurance?' Monks, diligently severing evil and unwholesome things, cultivating wholesome things, constantly having a goal in mind, focusing diligently, causing the body, skin, flesh, bones, and marrow to dry up, not abandoning diligence, only ceasing diligence upon achieving the desired goal. Monks, one must also be able to endure hunger, thirst, cold, heat, mosquitoes, flies, fleas, lice, the pressure of wind and sun, harsh words and beatings, and even endure various illnesses of the body, extreme pain, and even the threat of death, enduring all unpleasant things. If one cannot endure, then vexation and sorrow arise; if one can endure, then vexation and sorrow do not arise. This is called severing the outflows through endurance. English version: 'What is severing the outflows through elimination?' Monks, if a thought of desire arises, one does not eliminate, sever, or abandon it; if a thought of anger or harm arises, one does not eliminate, sever, or abandon it; if one cannot eliminate them, then vexation and sorrow arise; if one can eliminate them, then vexation and sorrow do not arise. This is called severing the outflows through elimination. English version: 'What is severing the outflows through reflection?' Monks, reflecting on the first factor of enlightenment, relying on detachment, relying on non-desire, relying on cessation, thereby reaching liberation; reflecting on the Dharma, diligence, joy, tranquility, and concentration; reflecting on the seventh factor of equanimity, relying on detachment, relying on non-desire, relying on cessation, thereby reaching liberation. If one cannot reflect, then vexation and sorrow arise; if one can reflect, then vexation and sorrow do not arise. This is called severing the outflows through reflection. English version: 'If a monk's outflows are severed through view, then they are severed through view; if the outflows are severed through protection, then they are severed through protection; if the outflows are severed through detachment, then they are severed through detachment; if the outflows are severed through use, then they are severed through use; if the outflows are severed through endurance, then they are severed through endurance; if the outflows are severed through elimination, then they are severed through elimination; if the outflows are severed through reflection, then they are severed through reflection.' This means that all of a monk's afflictions are exhausted, all bonds are released, and one can reach the end of suffering through correct wisdom. English version: The Buddha spoke thus. Those monks, having heard what the Buddha said, joyfully practiced it.

漏盡經第十竟(千六百二十一字)

中阿含經卷第二(七千九百三十四字)

中阿含七法品第一竟(一萬六千四十三字)(初一日誦)

中阿含經卷第三

業相應品第二(有十經)(初一日誦)

鹽喻、和破、度　　羅云、思、伽藍 伽彌尼、師子　　尼干、波羅牢

（一一）中阿含業相應品鹽喻經第一

爾時，世尊告諸比丘：「隨人所作業則受其報。如是，不行梵行不得盡苦，若作是說，隨人所作業則受其報。如是，修行梵行便得盡苦。所以者何？若使有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。猶如有人以一兩鹽投少水中，欲令水咸不可得飲。于意云何？此一兩鹽，能令少水咸叵飲耶？」

答曰：「如是。世尊！所以者何？鹽多水少，是故能令咸不可飲。」

「如是，有人作不善業，必受苦果地獄之報

漏盡經第十完（一千六百二十一字）。 《中阿含經》卷第二（七千九百三十四字）。 《中阿含七法品》第一完（一萬六千零四十三字）（初一日誦）。 《大正藏》第01冊 No. 0026 《中阿含經》 《中阿含經》卷第三 《業相應品》第二（有十經）（初一日誦） 鹽喻、和破、度，羅云、思、伽藍，伽彌尼、師子，尼干、波羅牢。 （一一）《中阿含業相應品鹽喻經》第一 當時，世尊告訴眾比丘：『隨人所造的業，就承受相應的果報。因此，不修行梵行就不能斷盡痛苦。如果有人說，隨人所造的業，就承受相應的果報。因此，修行梵行就能斷盡痛苦。這是為什麼呢？如果有人造作不善的業，必定會承受痛苦的果報，墮入地獄。怎樣的人造作不善的業，必定會承受痛苦的果報，墮入地獄呢？就是指有人不修身、不修戒、不修心、不修慧，壽命很短，這樣的人造作不善的業，必定會承受痛苦的果報，墮入地獄。就像有人把一兩鹽投入少量的水中，想要讓水變咸到不能飲用。你認為怎麼樣？這一兩鹽，能讓少量的水咸到不能飲用嗎？』 回答說：『是的，世尊！這是為什麼呢？因為鹽多水少，所以能讓水咸到不能飲用。』 『同樣，有人造作不善的業，必定會承受痛苦的果報，墮入地獄。』

The tenth Sūtra of Exhaustion is complete (1621 characters). The second scroll of the Madhyama Āgama Sūtra (7934 characters). The first chapter of the Madhyama Āgama Sūtra on the Seven Dharmas is complete (16043 characters) (recited on the first day). Taisho Tripitaka Volume 01 No. 0026 Madhyama Āgama Sūtra The third scroll of the Madhyama Āgama Sūtra Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin, Eastern Jin Dynasty The second chapter of the Karma-Related Section (containing ten sūtras) (recited on the first day) The Salt Analogy, Harmony and Destruction, Measure, Rāhula, Thought, Monastery, Gāminī, Lion, Nirgrantha, Parāvara. (11) The first Sūtra of the Salt Analogy in the Karma-Related Section of the Madhyama Āgama At one time, the Buddha was traveling in Śrāvastī, residing in the Jeta Grove, Anāthapiṇḍika's Park. At that time, the World-Honored One addressed the monks, saying: 'According to the karma one performs, one receives the corresponding retribution. Therefore, not practicing the Brahmacarya, one cannot exhaust suffering. If one says, according to the karma one performs, one receives the corresponding retribution. Therefore, practicing the Brahmacarya, one can exhaust suffering. Why is this so? If someone performs unwholesome karma, they will certainly receive the painful result of hell. How does someone perform unwholesome karma and certainly receive the painful result of hell? It refers to someone who does not cultivate the body, does not cultivate precepts, does not cultivate the mind, and does not cultivate wisdom, and whose lifespan is very short. Such a person performs unwholesome karma and will certainly receive the painful result of hell. It is like someone putting one ounce of salt into a small amount of water, wanting to make the water so salty that it cannot be drunk. What do you think? Can this one ounce of salt make the small amount of water so salty that it cannot be drunk?' They replied: 'Yes, World-Honored One! Why is this so? Because there is much salt and little water, it can make the water so salty that it cannot be drunk.' 'Likewise, someone who performs unwholesome karma will certainly receive the painful result of hell.'

。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧、壽命甚短，是謂有人作不善業，必受苦果地獄之報。」

「複次，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。猶如有人以一兩鹽投恒水中，欲令水咸不可得飲。于意云何？此一兩鹽，能令恒水咸叵飲耶？」

答曰：「不也。世尊！所以者何？恒水甚多，一兩鹽少，是故不能令咸叵飲。」

「如是，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧、壽命極長，是謂有人作不善業，必受苦果現法之報。

「複次，有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。猶如有人奪取他羊。云何有人奪取他羊？謂奪羊者，或王、王臣，極有威勢，彼羊主者，貧賤無力，彼以無力故便種種承望，叉手求索而作是說：『尊者！可見還羊，若見與直。』是謂有人奪取他羊。如是，有人作不善業，必受苦果地獄之報

現代漢語譯本：『為什麼有人做了不善的業，必定會遭受地獄的苦果報應呢？』這是指有個人不修養身心、不遵守戒律、不修習禪定、不修習智慧，壽命非常短暫，這就是所謂有人做了不善的業，必定會遭受地獄的苦果報應。 『再者，有人做了不善的業，必定會遭受現世的苦果報應。』為什麼有人做了不善的業，必定會遭受現世的苦果報應呢？這是指有個人修養身心、遵守戒律、修習禪定、修習智慧，壽命非常長久，這就是所謂有人做了不善的業，必定會遭受現世的苦果報應。就像有人把一兩鹽投入恒河水中，想要讓水變咸而不能飲用。你認為如何？這一兩鹽，能讓恒河水變咸而不能飲用嗎？』 回答說：『不能。世尊！為什麼呢？因為恒河水非常多，一兩鹽很少，所以不能讓它變咸而不能飲用。』 『就像這樣，有人做了不善的業，必定會遭受現世的苦果報應。』為什麼有人做了不善的業，必定會遭受現世的苦果報應呢？這是指有個人修養身心、遵守戒律、修習禪定、修習智慧，壽命非常長久，這就是所謂有人做了不善的業，必定會遭受現世的苦果報應。 『再者，有人做了不善的業，必定會遭受地獄的苦果報應。』為什麼有人做了不善的業，必定會遭受地獄的苦果報應呢？這是指有個人不修養身心、不遵守戒律、不修習禪定、不修習智慧，壽命非常短暫，這就是所謂有人做了不善的業，必定會遭受地獄的苦果報應。就像有人搶奪別人的羊。為什麼說有人搶奪別人的羊呢？這是指搶奪羊的人，或者是國王、或者是大臣，非常有權勢，而羊的主人，貧窮卑賤沒有力量，他因為沒有力量，就只能各種懇求，合掌請求說：『尊者！請您歸還羊，如果不能歸還，請您給錢。』這就是所謂有人搶奪別人的羊。就像這樣，有人做了不善的業，必定會遭受地獄的苦果報應。

English version: 'Why is it that someone who commits unwholesome actions is certain to receive the painful retribution of hell? It is because there is a person who does not cultivate their body, does not observe precepts, does not cultivate their mind, does not cultivate wisdom, and has a very short lifespan. This is what is meant by someone who commits unwholesome actions is certain to receive the painful retribution of hell.' 'Furthermore, someone who commits unwholesome actions is certain to receive the painful retribution in this very life. Why is it that someone who commits unwholesome actions is certain to receive the painful retribution in this very life? It is because there is a person who cultivates their body, observes precepts, cultivates their mind, cultivates wisdom, and has an extremely long lifespan. This is what is meant by someone who commits unwholesome actions is certain to receive the painful retribution in this very life. It is like someone throwing a tael of salt into the Ganges River, wanting to make the water salty and undrinkable. What do you think? Can this one tael of salt make the Ganges water salty and undrinkable?' The answer was: 'No, Venerable One! Why is that? Because the Ganges water is very vast, and one tael of salt is very little, therefore it cannot make it salty and undrinkable.' 'Just like that, someone who commits unwholesome actions is certain to receive the painful retribution in this very life. Why is it that someone who commits unwholesome actions is certain to receive the painful retribution in this very life? It is because there is a person who cultivates their body, observes precepts, cultivates their mind, cultivates wisdom, and has an extremely long lifespan. This is what is meant by someone who commits unwholesome actions is certain to receive the painful retribution in this very life.' 'Furthermore, someone who commits unwholesome actions is certain to receive the painful retribution of hell. Why is it that someone who commits unwholesome actions is certain to receive the painful retribution of hell? It is because there is a person who does not cultivate their body, does not observe precepts, does not cultivate their mind, does not cultivate wisdom, and has a very short lifespan. This is what is meant by someone who commits unwholesome actions is certain to receive the painful retribution of hell. It is like someone seizing another person's sheep. Why is it said that someone seizes another person's sheep? It is because the person who seizes the sheep, whether a king or a minister, is very powerful, while the owner of the sheep is poor and lowly and has no power. Because they have no power, they can only make various requests, clasping their hands and begging, saying: 'Venerable One! Please return the sheep, or if you cannot return it, please give me money.' This is what is meant by someone seizing another person's sheep. Just like that, someone who commits unwholesome actions is certain to receive the painful retribution of hell.'

。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。

「複次，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。猶如有人雖竊他羊，主還奪取。云何有人雖竊他羊，主還奪取？謂竊羊者貧賤無勢，彼羊主者或王、王臣，極有威力，以有力故收縛竊者，還奪取羊。是謂有人雖竊他羊，主還奪取。如是，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。

「複次，有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。猶如有人負他五錢，為主所縛，乃至一錢亦為主所縛。云何有人負他五錢，為主所縛，乃至一錢亦為主所縛？謂負債人貧無力勢，彼貧無力故，負他五錢，為主所縛，乃至一錢亦為主所縛。是謂有人負他五錢，為主所縛，乃至一錢亦為主所縛

現代漢語譯本：為什麼有人做了不善的業，必定會遭受地獄的苦果報應呢？這是指有的人不修養身心，不遵守戒律，不修習禪定，不修習智慧，壽命非常短促。這就是所說的有人做了不善的業，必定會遭受地獄的苦果報應。 還有，有人做了不善的業，必定會遭受現世的苦果報應。為什麼有人做了不善的業，必定會遭受現世的苦果報應呢？這是指有的人修養身心，遵守戒律，修習禪定，修習智慧，壽命非常長久。這就是所說的有人做了不善的業，必定會遭受現世的苦果報應。就像有的人偷了別人的羊，主人會把它奪回來。為什麼有人偷了別人的羊，主人會把它奪回來呢？這是指偷羊的人貧窮弱勢，而羊的主人可能是國王或大臣，非常有權勢，因為有權勢，所以會抓住偷羊的人，把羊奪回來。這就是所說的有人偷了別人的羊，主人會把它奪回來。同樣，有人做了不善的業，必定會遭受現世的苦果報應。為什麼有人做了不善的業，必定會遭受現世的苦果報應呢？這是指有的人修養身心，遵守戒律，修習禪定，修習智慧，壽命非常長久。這就是所說的有人做了不善的業，必定會遭受現世的苦果報應。 還有，有人做了不善的業，必定會遭受地獄的苦果報應。為什麼有人做了不善的業，必定會遭受地獄的苦果報應呢？這是指有的人不修養身心，不遵守戒律，不修習禪定，不修習智慧，壽命非常短促。這就是所說的有人做了不善的業，必定會遭受地獄的苦果報應。就像有的人欠了別人五塊錢，會被債主束縛，甚至欠一塊錢也會被債主束縛。為什麼有人欠了別人五塊錢，會被債主束縛，甚至欠一塊錢也會被債主束縛呢？這是指欠債的人貧窮無力，因為貧窮無力，所以欠了別人五塊錢，會被債主束縛，甚至欠一塊錢也會被債主束縛。這就是所說的有人欠了別人五塊錢，會被債主束縛，甚至欠一塊錢也會被債主束縛。

English version: Why is it that someone who commits unwholesome deeds is certain to suffer the painful consequences of hell? It is because there are those who do not cultivate their body, do not observe precepts, do not cultivate their mind, and do not cultivate wisdom, and their lifespan is very short. This is what is meant by someone who commits unwholesome deeds is certain to suffer the painful consequences of hell. Furthermore, there are those who commit unwholesome deeds and are certain to suffer the painful consequences in this very life. Why is it that someone who commits unwholesome deeds is certain to suffer the painful consequences in this very life? It is because there are those who cultivate their body, observe precepts, cultivate their mind, and cultivate wisdom, and their lifespan is very long. This is what is meant by someone who commits unwholesome deeds is certain to suffer the painful consequences in this very life. It is like someone who steals another's sheep, and the owner takes it back. Why is it that someone who steals another's sheep, and the owner takes it back? It is because the sheep thief is poor and powerless, while the sheep owner may be a king or a minister, who is very powerful. Because of their power, they will capture the thief and take back the sheep. This is what is meant by someone who steals another's sheep, and the owner takes it back. Likewise, someone who commits unwholesome deeds is certain to suffer the painful consequences in this very life. Why is it that someone who commits unwholesome deeds is certain to suffer the painful consequences in this very life? It is because there are those who cultivate their body, observe precepts, cultivate their mind, and cultivate wisdom, and their lifespan is very long. This is what is meant by someone who commits unwholesome deeds is certain to suffer the painful consequences in this very life. Furthermore, there are those who commit unwholesome deeds and are certain to suffer the painful consequences of hell. Why is it that someone who commits unwholesome deeds is certain to suffer the painful consequences of hell? It is because there are those who do not cultivate their body, do not observe precepts, do not cultivate their mind, and do not cultivate wisdom, and their lifespan is very short. This is what is meant by someone who commits unwholesome deeds is certain to suffer the painful consequences of hell. It is like someone who owes another five coins and is bound by the creditor, and even if they owe only one coin, they are still bound by the creditor. Why is it that someone who owes another five coins is bound by the creditor, and even if they owe only one coin, they are still bound by the creditor? It is because the debtor is poor and powerless, and because they are poor and powerless, they are bound by the creditor for owing five coins, and even for owing one coin. This is what is meant by someone who owes another five coins is bound by the creditor, and even if they owe only one coin, they are still bound by the creditor.

。如是有人作不善業，必受苦果地獄之報。云何有人作不善業，必受苦果地獄之報？謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。

「複次，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。猶如有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛。云何有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛？謂負債人產業無量，極有勢力，彼以是故，雖負百錢，不為主所縛，乃至千萬亦不為主所縛。是謂有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛。如是，有人作不善業，必受苦果現法之報。云何有人作不善業，必受苦果現法之報？謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報，彼于現法設受善惡業報而輕微也。」

鹽喻經第一竟(千三百五十一字)

（一二）中阿含業相應品和破經第二(和乎過反)(初一日誦)

一時，佛游釋羈瘦迦維羅衛，在尼拘類園

現代漢語譯本：如果有人做了不善的業，必定會遭受痛苦的果報，墮入地獄。為什麼有人做了不善的業，必定會遭受痛苦的果報，墮入地獄呢？這是指有的人不修養身心，不遵守戒律，不修習禪定，不增長智慧，而且壽命很短。這就是說有人做了不善的業，必定會遭受痛苦的果報，墮入地獄。 還有一種情況，有人做了不善的業，必定會遭受痛苦的果報，但會在今生就顯現出來。為什麼有人做了不善的業，必定會遭受痛苦的果報，但會在今生就顯現出來呢？這是指有的人修養身心，遵守戒律，修習禪定，增長智慧，而且壽命很長。這就是說有人做了不善的業，必定會遭受痛苦的果報，但會在今生就顯現出來。這就好比有的人雖然欠了一百錢，卻不會被債主束縛，甚至欠了千萬錢也不會被債主束縛。為什麼有人雖然欠了一百錢，卻不會被債主束縛，甚至欠了千萬錢也不會被債主束縛呢？這是指欠債的人擁有無量的產業，勢力非常強大，因此，即使欠了一百錢，也不會被債主束縛，甚至欠了千萬錢也不會被債主束縛。這就是說有人雖然欠了一百錢，卻不會被債主束縛，甚至欠了千萬錢也不會被債主束縛。同樣，有人做了不善的業，必定會遭受痛苦的果報，但會在今生就顯現出來。為什麼有人做了不善的業，必定會遭受痛苦的果報，但會在今生就顯現出來呢？這是指有的人修養身心，遵守戒律，修習禪定，增長智慧，而且壽命很長。這就是說有人做了不善的業，必定會遭受痛苦的果報，但會在今生就顯現出來，他們即使在今生承受善惡業報，也會顯得很輕微。 佛陀是這樣說的。那些比丘聽了佛陀所說，都歡喜地接受並奉行。 《鹽喻經》第一部分結束（共一千三百五十一字） （一二）《中阿含經·業相應品·和破經》第二（初一日誦） 一時，佛陀在釋迦族的羈瘦迦維羅衛城，住在尼拘類園。

English version: If someone commits unwholesome deeds, they will surely experience the painful consequences of hell. Why is it that someone who commits unwholesome deeds will surely experience the painful consequences of hell? It is because such a person does not cultivate their body, does not observe precepts, does not cultivate their mind, does not cultivate wisdom, and has a very short lifespan. This is why someone who commits unwholesome deeds will surely experience the painful consequences of hell. Furthermore, there is another case where someone commits unwholesome deeds and will surely experience the painful consequences, but these will manifest in their current life. Why is it that someone who commits unwholesome deeds will surely experience the painful consequences, but these will manifest in their current life? It is because such a person cultivates their body, observes precepts, cultivates their mind, cultivates wisdom, and has a very long lifespan. This is why someone who commits unwholesome deeds will surely experience the painful consequences, but these will manifest in their current life. It is like someone who owes a hundred coins is not bound by the creditor, and even if they owe a thousand coins, they are not bound by the creditor. Why is it that someone who owes a hundred coins is not bound by the creditor, and even if they owe a thousand coins, they are not bound by the creditor? It is because the debtor has immeasurable wealth and great power. Therefore, even if they owe a hundred coins, they are not bound by the creditor, and even if they owe a thousand coins, they are not bound by the creditor. This is why someone who owes a hundred coins is not bound by the creditor, and even if they owe a thousand coins, they are not bound by the creditor. Similarly, someone who commits unwholesome deeds will surely experience the painful consequences, but these will manifest in their current life. Why is it that someone who commits unwholesome deeds will surely experience the painful consequences, but these will manifest in their current life? It is because such a person cultivates their body, observes precepts, cultivates their mind, cultivates wisdom, and has a very long lifespan. This is why someone who commits unwholesome deeds will surely experience the painful consequences, but these will manifest in their current life, and even if they experience the karmic consequences of good or bad deeds in this life, they will be very light. Thus spoke the Buddha. Those monks, having heard what the Buddha said, joyfully accepted and practiced it. The first part of the Salt Simile Sutra ends (1351 words in total). (12) The second of the Middle Length Discourses, the Karma-Related Section, the Sutra of Breaking (to be recited on the first day). At one time, the Buddha was traveling in Kapilavastu of the Sakyas, staying in the Banyan Grove.

爾時，尊者大目乾連與比丘眾俱，于中食後有所為故，集坐講堂。是時，尼干有一弟子，釋種，名曰和破，中后彷徉至尊者大目乾連所，共相問訊，卻坐一面。

於是，尊者大目乾連問如此事：「于和破意云何？若有比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？」

和破答曰：「大目乾連！若有比丘身、口、意護，我見是處，因此生不善漏令至後世。大目乾連！若有前世行不善行，因此生不善漏令至後世。」

后時，世尊靜處宴坐，以凈天耳出過於人，聞尊者大目乾連與尼乾弟子釋和破共論如是。世尊聞已，則于晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。世尊坐已，問曰：「目乾連！向與尼乾弟子釋和破共論何事？復以何事集坐講堂？」

尊者大目乾連白曰：「世尊！我今日與比丘眾俱，于中食後有所為故，集坐講堂，此尼乾弟子釋和破中后彷徉來至我所，共相問訊，卻坐一面，我問如是：『于和破意云何？若有比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？』尼乾弟子釋和破即答我言：『若有比丘身、口、意護，我見是處，因此生不善漏令至後世。大目乾連！若有前世行不善行，因此生不善漏令至後世

當時，尊者大目犍連與眾比丘一起，在午飯後因為一些事情，聚集在講堂。這時，一個尼乾的弟子，是釋迦族人，名叫和破，在午後徘徊來到尊者大目犍連那裡，互相問候后，坐在一旁。 於是，尊者大目犍連問他：『和破，你認為怎麼樣？如果一個比丘身、口、意都守護清凈，你是否認為會有因為這個而產生不善的煩惱，導致來世受苦的情況？』 和破回答說：『大目犍連，如果一個比丘身、口、意都守護清凈，我認為會有因為這個而產生不善的煩惱，導致來世受苦的情況。大目犍連，如果前世做了不善的行為，也會因此產生不善的煩惱，導致來世受苦。』 後來，世尊在安靜的地方休息，用清凈的天耳聽到了超過常人的聲音，聽到了尊者大目犍連與尼乾弟子釋和破的對話。世尊聽到后，在傍晚時分從休息處起身，來到講堂的比丘眾前，鋪好座位坐下。世尊坐下後，問道：『目犍連，你剛才和尼乾弟子釋和破討論了什麼？又因為什麼事聚集在講堂？』 尊者大目犍連回答說：『世尊，我今天和眾比丘一起，在午飯後因為一些事情，聚集在講堂。這個尼乾弟子釋和破在午後徘徊來到我這裡，互相問候后，坐在一旁。我問他：『和破，你認為怎麼樣？如果一個比丘身、口、意都守護清凈，你是否認為會有因為這個而產生不善的煩惱，導致來世受苦的情況？』尼乾弟子釋和破回答我說：『如果一個比丘身、口、意都守護清凈，我認為會有因為這個而產生不善的煩惱，導致來世受苦的情況。大目犍連，如果前世做了不善的行為，也會因此產生不善的煩惱，導致來世受苦。』

At that time, the Venerable Mahāmaudgalyāyana, together with a group of monks, gathered in the lecture hall after their midday meal for some purpose. At that time, a disciple of the Nirgranthas, a Śākya by clan, named Vakra, wandered over to the Venerable Mahāmaudgalyāyana in the afternoon, exchanged greetings, and sat down to one side. Then, the Venerable Mahāmaudgalyāyana asked him, 'Vakra, what do you think? If a monk is guarded in body, speech, and mind, do you see any possibility that this could give rise to unwholesome defilements, leading to suffering in the next life?' Vakra replied, 'Mahāmaudgalyāyana, if a monk is guarded in body, speech, and mind, I see that there is a possibility that this could give rise to unwholesome defilements, leading to suffering in the next life. Mahāmaudgalyāyana, if one has performed unwholesome actions in a previous life, this can also give rise to unwholesome defilements, leading to suffering in the next life.' Later, the Blessed One, while resting in a quiet place, with his pure divine ear, which surpasses that of humans, heard the conversation between the Venerable Mahāmaudgalyāyana and the Nirgrantha disciple, Śākya Vakra. Having heard this, the Blessed One arose from his rest in the evening and went to the lecture hall where the monks were gathered, and sat down on the prepared seat. After sitting down, the Blessed One asked, 'Mahāmaudgalyāyana, what were you discussing with the Nirgrantha disciple, Śākya Vakra? And for what reason have you gathered in the lecture hall?' The Venerable Mahāmaudgalyāyana replied, 'Blessed One, today, I and the group of monks gathered in the lecture hall after our midday meal for some purpose. This Nirgrantha disciple, Śākya Vakra, wandered over to me in the afternoon, exchanged greetings, and sat down to one side. I asked him, 『Vakra, what do you think? If a monk is guarded in body, speech, and mind, do you see any possibility that this could give rise to unwholesome defilements, leading to suffering in the next life?』 The Nirgrantha disciple, Śākya Vakra, replied to me, 『If a monk is guarded in body, speech, and mind, I see that there is a possibility that this could give rise to unwholesome defilements, leading to suffering in the next life. Mahāmaudgalyāyana, if one has performed unwholesome actions in a previous life, this can also give rise to unwholesome defilements, leading to suffering in the next life.』

。』世尊！向與尼乾弟子釋和破共論如是，以此事故，集坐講堂。」

於是，世尊語尼乾弟子釋和破曰：「若我所說是者，汝當言是，若不是者，當言不是，汝有所疑，便可問我：『沙門瞿曇！此有何事，此有何義？』隨我所說，汝若能受者，我可與汝共論此事。」

和破答曰：「沙門瞿曇！若所說是，我當言是，若不是者，當言不是，我若有疑，當問瞿曇：『瞿曇！此有何事，此有何義？』隨沙門瞿曇所說，我則受持，沙門瞿曇但當與我共論此事。」

世尊問曰：「于和破意云何？若有比丘生不善身行、漏、煩熱、憂戚，彼於後時不善身行滅，不更造新業，棄捨故業，即于現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知也。身生不善、口行不善、意行不善無明行、漏、煩熱、憂戚，彼於後時不善無明行滅，不更造新業，棄捨故業，即于現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知。云何，和破！如是比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？」

和破答曰：「瞿曇！若有比丘如是身、口、意護，我不見是處，因此生不善漏令至後世

現代漢語譯本：『世尊！我和尼乾的弟子釋和破曾這樣辯論，因為這件事，我們聚集在講堂。』 於是，世尊對尼乾的弟子釋和破說：『如果我說的對，你們就說對；如果我說的不對，你們就說不對。你們如果有疑問，就可以問我：「沙門瞿曇！這是什麼意思？這有什麼含義？」如果我說的你們能接受，我就可以和你們討論這件事。』 和破回答說：『沙門瞿曇！如果說的是對的，我就說對；如果說的不對，我就說不對。如果我有疑問，就會問瞿曇：「瞿曇！這是什麼意思？這有什麼含義？」我會接受沙門瞿曇所說的，沙門瞿曇只管和我討論這件事。』 世尊問道：『和破，你認為如何？如果有個比丘產生了不善的身行，導致煩惱、熱惱、憂愁，他後來不善的身行消滅了，不再造新的惡業，捨棄了舊的惡業，那麼他當下就能達到究竟的解脫，沒有煩惱，常住不變，這是聖慧所見、聖慧所知的。身生不善、口行不善、意行不善、無明行，導致煩惱、熱惱、憂愁，他後來不善的無明行消滅了，不再造新的惡業，捨棄了舊的惡業，那麼他當下就能達到究竟的解脫，沒有煩惱，常住不變，這是聖慧所見、聖慧所知的。和破，你認為如何？如果這樣的比丘守護身、口、意，你是否看到有任何地方，會因此產生不善的煩惱，導致來世的苦果呢？』 和破回答說：『瞿曇！如果有比丘這樣守護身、口、意，我沒有看到任何地方，會因此產生不善的煩惱，導致來世的苦果。』

English version: 'Venerable Sir, I and Nigantha's disciple, Sakkara and Parapata, had a discussion like this, and because of this matter, we gathered in the lecture hall.' Then, the World Honored One said to Nigantha's disciples, Sakkara and Parapata: 'If what I say is correct, you should say it is correct; if what I say is incorrect, you should say it is incorrect. If you have any doubts, you can ask me: 「Shramana Gautama! What does this mean? What is the significance of this?」 If you can accept what I say, I can discuss this matter with you.' Parapata replied: 'Shramana Gautama! If what is said is correct, I will say it is correct; if what is said is incorrect, I will say it is incorrect. If I have any doubts, I will ask Gautama: 「Gautama! What does this mean? What is the significance of this?」 I will accept what Shramana Gautama says, Shramana Gautama should just discuss this matter with me.' The World Honored One asked: 'Parapata, what do you think? If a bhikkhu generates unwholesome bodily actions, which lead to defilements, heat, and sorrow, and later his unwholesome bodily actions cease, he no longer creates new bad karma, and abandons the old bad karma, then he can attain ultimate liberation in this very life, without defilements, remaining constant and unchanging, which is seen and known by holy wisdom. If unwholesome bodily actions, unwholesome verbal actions, unwholesome mental actions, and actions of ignorance lead to defilements, heat, and sorrow, and later his unwholesome actions of ignorance cease, he no longer creates new bad karma, and abandons the old bad karma, then he can attain ultimate liberation in this very life, without defilements, remaining constant and unchanging, which is seen and known by holy wisdom. What do you think, Parapata? If such a bhikkhu guards his body, speech, and mind, do you see any place where unwholesome defilements would arise, leading to suffering in the next life?' Parapata replied: 'Gautama! If a bhikkhu guards his body, speech, and mind in this way, I do not see any place where unwholesome defilements would arise, leading to suffering in the next life.'

世尊嘆曰：「善哉！和破！云何，和破！若有比丘無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即于現世一切所覺便盡止息，當知至竟冷。猶如和破，因樹有影，若使有人持利斧來斫彼樹根，段段斬截，破為十分，或為百分，火燒成灰，或大風吹，或著水中。于和破意云何？影因樹有，彼影從是已絕其因，滅不生耶？」

和破答曰：「如是。瞿曇！」

「和破！當知比丘亦復如是，無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即于現世一切所覺便盡止息，當知至竟冷。和破！比丘如是正心解脫，便得六善住處，云何為六？和破！比丘眼見色，不喜不憂，舍求無為，正念正智，和破！比丘如是正心解脫，是謂得第一善住處。如是，耳、鼻、舌、身、意知法，不喜不憂，舍求無為，正念正智，和破！比丘如是正心解脫，是謂得第六善住處，和破！比丘如是正心解脫，得此六善住處。」

和破白曰：「如是，瞿曇！多聞聖弟子如是正心解脫，得六善住處

世尊感嘆道：『太好了！和破！你說說，和破！如果有一位比丘，他的無明已經斷盡，智慧已經生起，他斷盡了無明，生起了智慧，當他感受到來世的身體時，便知道這是來世的身體的感受；當他感受到來世的生命時，便知道這是來世的生命的感受。當他身體壞滅，生命終結，壽命已盡時，他在現世所感受到的一切都將止息，最終歸於寂滅。就像和破，樹木有影子，如果有人拿著鋒利的斧頭來砍伐樹根，將樹木一段段地砍斷，分成十分，或者一百分，用火燒成灰燼，或者被大風吹散，或者被扔進水中。和破，你覺得怎麼樣？影子是因為樹木而存在的，當樹木的根源被徹底摧毀后，影子還會存在嗎？還會再生嗎？』 和破回答說：『是的，瞿曇！』 『和破！你要知道，比丘也是如此，當他的無明斷盡，智慧生起，他斷盡了無明，生起了智慧，當他感受到來世的身體時，便知道這是來世的身體的感受；當他感受到來世的生命時，便知道這是來世的生命的感受。當他身體壞滅，生命終結，壽命已盡時，他在現世所感受到的一切都將止息，最終歸於寂滅。和破！比丘如此以正念解脫，便能獲得六種善住之處。哪六種呢？和破！比丘用眼睛看到顏色，不喜不憂，捨棄一切造作，保持正念正智。和破！比丘如此以正念解脫，這被稱為獲得第一種善住之處。同樣，用耳朵、鼻子、舌頭、身體、意識感知事物，不喜不憂，捨棄一切造作，保持正念正智。和破！比丘如此以正念解脫，這被稱為獲得第六種善住之處。和破！比丘如此以正念解脫，便能獲得這六種善住之處。』 和破回答說：『是的，瞿曇！多聞的聖弟子如此以正念解脫，便能獲得六種善住之處。』

The World-Honored One exclaimed, 'Excellent! Vakkala! Tell me, Vakkala! If a bhikkhu has extinguished ignorance and generated wisdom, having extinguished ignorance and generated wisdom, when he experiences the sensation of a future body, he knows it is the sensation of a future body; when he experiences the sensation of a future life, he knows it is the sensation of a future life. When his body breaks down, his life ends, and his lifespan is exhausted, all sensations he experiences in this present life will cease and come to an end, ultimately becoming cool. Just like, Vakkala, a tree has a shadow. If someone comes with a sharp axe and cuts the tree at its roots, chopping it into pieces, dividing it into ten or a hundred parts, burning it to ashes, or scattering it with a strong wind, or throwing it into water. Vakkala, what do you think? The shadow exists because of the tree. Once the root of the tree is completely destroyed, will the shadow still exist? Will it be reborn?' Vakkala replied, 'Yes, Gautama!' 'Vakkala! You should know that a bhikkhu is also like this. When his ignorance is extinguished and wisdom is generated, having extinguished ignorance and generated wisdom, when he experiences the sensation of a future body, he knows it is the sensation of a future body; when he experiences the sensation of a future life, he knows it is the sensation of a future life. When his body breaks down, his life ends, and his lifespan is exhausted, all sensations he experiences in this present life will cease and come to an end, ultimately becoming cool. Vakkala! A bhikkhu who is thus liberated with right mindfulness attains six good dwelling places. What are the six? Vakkala! When a bhikkhu sees a color with his eyes, he is neither pleased nor displeased, he abandons all fabrication, and maintains right mindfulness and right wisdom. Vakkala! A bhikkhu who is thus liberated with right mindfulness is said to have attained the first good dwelling place. Similarly, when he perceives things with his ears, nose, tongue, body, and mind, he is neither pleased nor displeased, he abandons all fabrication, and maintains right mindfulness and right wisdom. Vakkala! A bhikkhu who is thus liberated with right mindfulness is said to have attained the sixth good dwelling place. Vakkala! A bhikkhu who is thus liberated with right mindfulness attains these six good dwelling places.' Vakkala replied, 'Yes, Gautama! A well-learned noble disciple who is thus liberated with right mindfulness attains six good dwelling places.'

。云何為六？瞿曇！多聞聖弟子眼見色，不喜不憂，舍求無為，正念正智，瞿曇！多聞聖弟子如是正心解脫，是謂得第一善住處。如是，耳、鼻、舌、身、意知法，不喜不憂，舍求無為，正念正智。如是，瞿曇！多聞聖弟子如是正心解脫，是謂得第六善住處。如是，瞿曇！多聞聖弟子如是正心解脫，得此六善住處。」

於是，和破白世尊曰：「瞿曇！我已知，善逝，我已解。瞿曇猶明目人，覆者仰之，覆者發之，迷者示道，暗中施明，若有眼者便見於色；沙門瞿曇亦復如是，為我無量方便說法現義，隨其諸道。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。

「世尊！猶如有人養不良馬，望得其利，徒自疲勞而不獲利。世尊！我亦如是，彼愚癡尼幹不善曉了，不能解知，不識良田而不自審，長夜奉敬供養禮事，望得其利，唐苦無益。世尊！我今再自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。

「世尊！我本無知，于愚癡尼干有信有敬，從今日斷。所以者何？欺誑我故。世尊！我今三自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是

現代漢語譯本：什麼是六種境界呢？ 瞿曇啊！多聞的聖弟子眼睛看到顏色時，不感到歡喜也不感到憂愁，放下對有為的追求，以正念和正智對待。瞿曇啊！多聞的聖弟子如此正確地解脫了心，這被稱為獲得了第一種善住處。同樣，耳朵、鼻子、舌頭、身體、意識感知到法時，也不感到歡喜也不感到憂愁，放下對有為的追求，以正念和正智對待。瞿曇啊！多聞的聖弟子如此正確地解脫了心，這被稱為獲得了第六種善住處。瞿曇啊！多聞的聖弟子如此正確地解脫了心，就獲得了這六種善住處。 於是，和破白對世尊說：『瞿曇啊！我已經知道了，善逝，我已經理解了。瞿曇就像一個視力良好的人，把覆蓋的東西翻開，把隱藏的東西揭示出來，給迷路的人指路，在黑暗中提供光明，讓有眼睛的人能夠看到顏色；沙門瞿曇也是這樣，用無數方便的方法為我闡述道理，展示意義，遵循各種途徑。世尊！我現在皈依佛、法和比丘僧團，希望世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 『世尊！就像有人飼養劣馬，希望從中獲利，結果只是徒勞疲憊而一無所獲。世尊！我也是這樣，那些愚癡的尼幹不善於理解，不能明白，不認識良田而不自我審視，長期恭敬供養禮拜，希望從中獲利，結果只是徒勞無益。世尊！我現在再次皈依佛、法和比丘僧團，希望世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 『世尊！我本來無知，對愚癡的尼干有信仰有尊敬，從今天起斷絕。為什麼呢？因為他們欺騙了我。世尊！我現在第三次皈依佛、法和比丘僧團，希望世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如是說。

English version: What are the six? Gautama! A well-learned noble disciple, upon seeing a form with the eye, neither rejoices nor sorrows, relinquishes the pursuit of the conditioned, and maintains right mindfulness and right wisdom. Gautama! Such a well-learned noble disciple, whose mind is thus rightly liberated, is said to have attained the first good dwelling place. Likewise, upon hearing with the ear, smelling with the nose, tasting with the tongue, touching with the body, and knowing a dharma with the mind, they neither rejoice nor sorrow, relinquish the pursuit of the conditioned, and maintain right mindfulness and right wisdom. Gautama! Such a well-learned noble disciple, whose mind is thus rightly liberated, is said to have attained the sixth good dwelling place. Gautama! Such a well-learned noble disciple, whose mind is thus rightly liberated, attains these six good dwelling places. Then, Hekepo Bai said to the World-Honored One: 'Gautama! I have understood, O Blessed One, I have comprehended. Gautama is like a person with good eyesight, who turns over what is covered, reveals what is hidden, shows the way to the lost, and provides light in the darkness, so that those with eyes can see forms; the Shramana Gautama is also like this, using countless skillful means to explain the truth to me, reveal the meaning, and follow various paths. World-Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha, and I beseech the World-Honored One to accept me as a lay disciple, from this day forward, taking refuge for the rest of my life, until the end of my days.' 'World-Honored One! It is like someone who raises a bad horse, hoping to gain profit from it, but only tires themselves out without any gain. World-Honored One! I am also like this, those foolish Nigantas are not good at understanding, cannot comprehend, do not recognize good fields and do not examine themselves, and for a long time, I have respectfully made offerings and paid homage, hoping to gain profit, but it has been in vain and without benefit. World-Honored One! I now again take refuge in the Buddha, the Dharma, and the Sangha, and I beseech the World-Honored One to accept me as a lay disciple, from this day forward, taking refuge for the rest of my life, until the end of my days.' 'World-Honored One! I was originally ignorant, and had faith and respect for the foolish Nigantas, but from today I will sever that. Why? Because they deceived me. World-Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha for the third time, and I beseech the World-Honored One to accept me as a lay disciple, from this day forward, taking refuge for the rest of my life, until the end of my days.' Thus spoke the Buddha.

。釋和破及諸比丘聞佛所說，歡喜奉行。

和破經第二竟(一千五百二字)

（一三）中阿含業相應品度經第三(初一日誦)

爾時，世尊告諸比丘：「有三度處，異姓、異名、異宗、異說，謂有慧者善受、極持而為他說，然不獲利。云何為三？或有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造；復有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造；復有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣。

「于中若有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆因宿命造耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆因宿命造故。如是，諸賢皆是不與取、邪淫、妄言，乃至邪見。所以者何？以其一切皆因宿命造故。諸賢！若一切皆因宿命造，見如真者，于內因內，作以不作，都無慾、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志

現代漢語譯本：釋迦牟尼佛和眾比丘聽聞佛陀所說，歡喜地奉行。 《和破經》第二部分結束（共一千五百零二字）。 （一三）《中阿含經·業相應品·度經》第三（初一日誦） 當時，世尊告訴眾比丘：『有三種觀點，不同姓氏、不同名稱、不同宗派、不同說法，有智慧的人能夠很好地接受、牢記併爲他人講述，然而卻不能從中獲利。哪三種呢？有些沙門、婆羅門這樣認為、這樣說，認為人所做的一切都是由宿命造成的；又有些沙門、婆羅門這樣認為、這樣說，認為人所做的一切都是由神靈保佑造成的；還有些沙門、婆羅門這樣認為、這樣說，認為人所做的一切都是無因無緣的。』 『在這些人中，如果有些沙門、婆羅門這樣認為、這樣說，認為人所做的一切都是由宿命造成的，我就會去拜訪他們，到了之後，就問他們：『諸位賢者！你們真的這樣認為、這樣說，認為人所做的一切都是由宿命造成的嗎？』他們會回答說：『是的。』我再對他們說：『如果這樣的話，諸位賢者都是殺生者。為什麼呢？因為他們所做的一切都是由宿命造成的。同樣，諸位賢者都是不與取、邪淫、妄語，乃至邪見者。為什麼呢？因為他們所做的一切都是由宿命造成的。諸位賢者！如果一切都是由宿命造成的，並且這種觀點是真實的，那麼對於做或不做，內心都不會有慾望、沒有方便。諸位賢者！如果對於做或不做，不能如實知曉，就會失去正念、沒有正智，那就沒有什麼可以教導的了，像沙門法這樣說的人，才可以用道理來駁倒那些沙門、婆羅門。』

English version: The Buddha and all the monks, having heard what the Buddha said, joyfully practiced it. The second part of the 'Breaking and Harmony Sutra' ends (a total of one thousand five hundred and two words). (13) The third 'Crossing Sutra' of the 'Karma Correspondence Chapter' in the 'Middle Length Discourses' (recited on the first day). At one time, the Buddha was traveling in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the World Honored One told the monks, 'There are three viewpoints, with different surnames, different names, different sects, and different sayings. Those with wisdom can accept them well, remember them well, and tell them to others, yet they do not gain any benefit from them. What are the three? Some ascetics and Brahmins hold this view and say that everything people do is caused by past lives; some ascetics and Brahmins hold this view and say that everything people do is caused by divine blessings; and some ascetics and Brahmins hold this view and say that everything people do is without cause or condition.' 'Among these people, if some ascetics and Brahmins hold this view and say that everything people do is caused by past lives, I will visit them. After arriving, I will ask them, 'Venerable ones! Do you truly hold this view and say that everything people do is caused by past lives?' They will answer, 'Yes.' I will then say to them, 'If that is the case, then all of you are killers. Why is that? Because everything they do is caused by past lives. Likewise, all of you are takers of what is not given, engage in sexual misconduct, speak falsely, and even hold wrong views. Why is that? Because everything they do is caused by past lives. Venerable ones! If everything is caused by past lives, and this view is true, then regarding doing or not doing, there will be no desire or means in the mind. Venerable ones! If one does not truly know about doing or not doing, one will lose right mindfulness and have no right wisdom, and then there is nothing to teach. Only those who speak like the Dharma of the ascetics can use reason to refute those ascetics and Brahmins.'

「于中若有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆因尊祐造耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆因尊祐造故。如是，諸賢皆是不與取、邪淫、妄言，乃至邪見。所以者何？以其一切皆因尊祐造故。諸賢！若一切皆因尊祐造，見如真者，于內因內，作以不作，都無慾、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』

「于中若有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣者，我便往彼，到已，即問：『諸賢！實如是見、如是說，謂人所為一切皆無因無緣耶？』彼答言：『爾。』我復語彼：『若如是者，諸賢等皆是殺生。所以者何？以其一切皆無因無緣故。如是，諸賢皆是不與取、邪淫、妄言，乃至邪見。所以者何？以其一切皆無因無緣故。諸賢！若一切皆無因無緣，見如真者，于內因內，作以不作，都無慾、無方便。諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志

『如果其中有沙門或婆羅門這樣認為、這樣說，認為人所做的一切都是由尊祐神所創造的，我就會去到他們那裡，到了之後，我會問：『諸位賢者！你們真的這樣認為、這樣說，認為人所做的一切都是由尊祐神所創造的嗎？』他們會回答說：『是的。』我再對他們說：『如果這樣的話，諸位賢者都是在殺生。為什麼呢？因為一切都是由尊祐神所創造的。這樣，諸位賢者都是在偷盜、邪淫、妄語，乃至邪見。為什麼呢？因為一切都是由尊祐神所創造的。諸位賢者！如果一切都是由尊祐神所創造的，並且如實地看到這一點，那麼在內心深處，對於做或不做，都不會有慾望，也不會有任何努力。諸位賢者！如果對於做或不做，不能如實地瞭解，就會失去正念、沒有正智，那就無法教導，像沙門法這樣說的人，才能用道理來折服那些沙門和婆羅門。』 『如果其中有沙門或婆羅門這樣認為、這樣說，認為人所做的一切都是無因無緣的，我就會去到他們那裡，到了之後，我會問：『諸位賢者！你們真的這樣認為、這樣說，認為人所做的一切都是無因無緣的嗎？』他們會回答說：『是的。』我再對他們說：『如果這樣的話，諸位賢者都是在殺生。為什麼呢？因為一切都是無因無緣的。這樣，諸位賢者都是在偷盜、邪淫、妄語，乃至邪見。為什麼呢？因為一切都是無因無緣的。諸位賢者！如果一切都是無因無緣的，並且如實地看到這一點，那麼在內心深處，對於做或不做，都不會有慾望，也不會有任何努力。諸位賢者！如果對於做或不做，不能如實地瞭解，就會失去正念、沒有正智，那就無法教導，像沙門法這樣說的人，才能用道理來折服那些沙門和婆羅門。』

『If among them there are ascetics or Brahmins who hold such a view and say that all actions of people are created by a supreme being, I would go to them. Having arrived, I would ask: 『Venerable ones! Is it true that you hold such a view and say that all actions of people are created by a supreme being?』 They would answer: 『Yes.』 I would then say to them: 『If that is the case, then you are all engaging in killing. Why is that? Because everything is created by a supreme being. Thus, you are all engaging in stealing, sexual misconduct, lying, and even wrong views. Why is that? Because everything is created by a supreme being. Venerable ones! If everything is created by a supreme being, and one sees this as it truly is, then within oneself, regarding doing or not doing, there would be no desire, no effort. Venerable ones! If one does not truly understand regarding doing or not doing, one would lose right mindfulness and right wisdom, and then there would be no way to teach. Only those who speak like the ascetics' teachings can use reason to subdue those ascetics and Brahmins.』 『If among them there are ascetics or Brahmins who hold such a view and say that all actions of people are without cause or condition, I would go to them. Having arrived, I would ask: 『Venerable ones! Is it true that you hold such a view and say that all actions of people are without cause or condition?』 They would answer: 『Yes.』 I would then say to them: 『If that is the case, then you are all engaging in killing. Why is that? Because everything is without cause or condition. Thus, you are all engaging in stealing, sexual misconduct, lying, and even wrong views. Why is that? Because everything is without cause or condition. Venerable ones! If everything is without cause or condition, and one sees this as it truly is, then within oneself, regarding doing or not doing, there would be no desire, no effort. Venerable ones! If one does not truly understand regarding doing or not doing, one would lose right mindfulness and right wisdom, and then there would be no way to teach. Only those who speak like the ascetics' teachings can use reason to subdue those ascetics and Brahmins.』

「我所自知、自覺法，為汝說者，若沙門、梵志，若天、魔、梵及余世間皆無能伏，皆無能穢，皆無能制。云何我所自知、自覺法為汝說，非為沙門、梵志，若天、魔、梵及余世間所能伏、所能穢、所能制？謂有六處法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及余世間所能伏、所能穢、所能制。復有六界法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及余世間所能伏、所能穢、所能制。

「云何六處法，我所自知、自覺為汝說？謂眼處，耳、鼻、舌、身、意處，是謂六處法，我所自知、自覺為汝說也。云何六界法，我所自知、自覺為汝說？謂地界，水、火、風、空、識界，是謂六界法，我所自知、自覺為汝說也。

「以六界合故，便生母胎，因六界便有六處，因六處便有更樂，因更樂便有覺。比丘！若有覺者便知苦如真，知苦習、知苦滅、知苦滅道如真。云何知苦如真？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦如真。云何知苦習如真？謂此愛受當來有，樂欲共俱，求彼彼有，是謂知苦習如真。云何知苦滅如真？謂此愛受當來有，樂欲共俱，求彼彼有斷無餘、舍、吐、盡、無慾、滅、止、沒，是謂知苦滅如真

『我所親自了解、親自覺悟的法，為你們所說的，無論是沙門、婆羅門，還是天神、魔王、梵天以及其他世間眾生，都無法征服，無法玷污，無法控制。我所親自了解、親自覺悟的法，為什麼說給你們聽，而不是被沙門、婆羅門，天神、魔王、梵天以及其他世間眾生所能征服、所能玷污、所能控制呢？因為有六處法，我所親自了解、親自覺悟，說給你們聽，不是被沙門、婆羅門，天神、魔王、梵天以及其他世間眾生所能征服、所能玷污、所能控制的。還有六界法，我所親自了解、親自覺悟，說給你們聽，不是被沙門、婆羅門，天神、魔王、梵天以及其他世間眾生所能征服、所能玷污、所能控制的。』 『什麼是六處法，我所親自了解、親自覺悟，說給你們聽的呢？就是眼處、耳處、鼻處、舌處、身處、意處，這就是六處法，我所親自了解、親自覺悟，說給你們聽的。什麼是六界法，我所親自了解、親自覺悟，說給你們聽的呢？就是地界、水界、火界、風界、空界、識界，這就是六界法，我所親自了解、親自覺悟，說給你們聽的。』 『因為六界結合，便產生了母胎，因為六界便有了六處，因為六處便有了接觸和感受，因為接觸和感受便有了覺。比丘們！如果有了覺，便能如實地知道苦，知道苦的產生，知道苦的滅亡，知道滅苦之道。如何如實地知道苦呢？就是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，簡而言之，就是五蘊熾盛的苦，這就是如實地知道苦。如何如實地知道苦的產生呢？就是這種愛慾，導致未來的存在，與快樂的慾望相伴，追求這一個又一個的存在，這就是如實地知道苦的產生。如何如實地知道苦的滅亡呢？就是這種愛慾，導致未來的存在，與快樂的慾望相伴，追求這一個又一個的存在，被徹底斷除、捨棄、吐出、消盡、無慾、滅盡、停止、消失，這就是如實地知道苦的滅亡。』

'The Dharma that I have personally known and realized, which I speak to you, cannot be subdued, defiled, or controlled by any ascetic, Brahmin, god, Mara, Brahma, or any other being in the world. Why do I speak to you about the Dharma that I have personally known and realized, and why is it not something that can be subdued, defiled, or controlled by ascetics, Brahmins, gods, Mara, Brahma, or any other being in the world? It is because there are the six sense bases, which I have personally known and realized, and which I speak to you, that cannot be subdued, defiled, or controlled by ascetics, Brahmins, gods, Mara, Brahma, or any other being in the world. There are also the six elements, which I have personally known and realized, and which I speak to you, that cannot be subdued, defiled, or controlled by ascetics, Brahmins, gods, Mara, Brahma, or any other being in the world.' 'What are the six sense bases that I have personally known and realized, and which I speak to you? They are the eye base, ear base, nose base, tongue base, body base, and mind base. These are the six sense bases that I have personally known and realized, and which I speak to you. What are the six elements that I have personally known and realized, and which I speak to you? They are the earth element, water element, fire element, air element, space element, and consciousness element. These are the six elements that I have personally known and realized, and which I speak to you.' 'Through the combination of the six elements, a womb is formed. Because of the six elements, there are the six sense bases. Because of the six sense bases, there is contact and feeling. Because of contact and feeling, there is sensation. Monks! If there is sensation, one truly knows suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering. How does one truly know suffering? It is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being with what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one wants, and in brief, the suffering of the five aggregates. This is truly knowing suffering. How does one truly know the arising of suffering? It is this craving that leads to future existence, accompanied by the desire for pleasure, seeking this and that existence. This is truly knowing the arising of suffering. How does one truly know the cessation of suffering? It is the complete cessation, abandonment, relinquishment, ending, non-desire, extinction, stopping, and disappearance of this craving that leads to future existence, accompanied by the desire for pleasure, seeking this and that existence. This is truly knowing the cessation of suffering.'

。云何知苦滅道如真？謂八支聖道，正見乃至正定，是為八，是謂知苦滅道如真。比丘！當知苦如真，當斷苦習，當苦滅作證，當修苦滅道。若比丘知苦如真，斷苦習，苦滅作證，修苦滅道者，是謂比丘一切漏盡，諸結已解，能以正智而得苦際。」

度經第三竟(千一百八十四字)

（一四）中阿含業相應品羅云經第四(初一日誦)

一時，佛游王舍城，在竹林迦蘭哆園。

爾時，尊者羅云亦游王舍城溫泉林中。於是，世尊過夜平旦，著衣持缽入王舍城而行乞食，乞食已竟，至溫泉林羅云住處。尊者羅云遙見佛來，即便往迎，取佛衣缽，為敷坐具，汲水洗足，佛洗足已，坐羅云座。

於是，世尊即取水器，瀉留少水已，問曰：「羅云！汝今見我取此水器，瀉留少水耶？」

羅云答曰：「見也。世尊！」

佛告羅云：「我說彼道少，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。」

世尊復取此少水器，盡瀉棄已，問曰：「羅云！汝復見我取少水器，盡瀉棄耶？」

羅云答曰：「見也

現代漢語譯本：如何如實地知曉苦、苦的止息以及通往苦止息的道路呢？那就是八支聖道，即正見乃至正定，這八者合起來，就叫做如實地知曉苦、苦的止息以及通往苦止息的道路。比丘們！應當如實地知曉苦，應當斷除苦的習性，應當證得苦的止息，應當修習通往苦止息的道路。如果比丘如實地知曉苦，斷除苦的習性，證得苦的止息，修習通往苦止息的道路，那麼這位比丘就能夠一切煩惱都已斷盡，所有束縛都已解脫，能夠以正確的智慧而達到苦的盡頭。」 佛陀這樣說道。那些比丘聽了佛陀所說，都歡喜地奉行。 《度經》第三部分結束（共一千一百八十四字） （一四）《中阿含經·業相應品·羅云經》第四（初一日誦） 一時，佛陀在王舍城游化，住在竹林迦蘭哆園。 當時，尊者羅云也在王舍城溫泉林中游化。於是，世尊在清晨穿好衣服，拿著缽進入王舍城乞食，乞食完畢后，來到溫泉林羅云的住處。尊者羅云遠遠地看見佛陀來了，就立刻前去迎接，接過佛陀的衣缽，為佛陀鋪好坐具，打水洗腳。佛陀洗完腳后，就坐在羅云的座位上。 於是，世尊拿起水器，倒掉一些水，留下少許，然後問道：『羅云！你現在看見我拿起這個水器，倒掉一些水，留下少許嗎？』 羅云回答說：『看見了，世尊！』 佛陀告訴羅云：『我說那些明知故犯，說了謊話，卻不感到羞愧和後悔，沒有慚愧之心的人，也是這樣。羅云！他們也是無惡不作的。所以，羅云！應當這樣學習，不能開玩笑說謊。』 世尊又拿起這個剩下少許水的水器，把剩下的水全部倒掉，然後問道：『羅云！你又看見我拿起這個剩下少許水的水器，把剩下的水全部倒掉嗎？』 羅云回答說：『看見了。』

English version: How does one truly know suffering, the cessation of suffering, and the path leading to the cessation of suffering? It is through the Noble Eightfold Path, namely right view, and so on up to right concentration. These eight together are what is called truly knowing suffering, the cessation of suffering, and the path leading to the cessation of suffering. Monks! One should truly know suffering, one should abandon the cause of suffering, one should realize the cessation of suffering, and one should cultivate the path leading to the cessation of suffering. If a monk truly knows suffering, abandons the cause of suffering, realizes the cessation of suffering, and cultivates the path leading to the cessation of suffering, then that monk has completely eradicated all defilements, all fetters have been broken, and he is able to reach the end of suffering through right wisdom.』 The third section of the 'Crossing Over' Discourse ends (1184 words). (14) The Fourth Discourse on Rahula from the 'Connected with Action' Section of the Middle Length Discourses (to be recited on the first day) At one time, the Buddha was wandering in Rajagaha, staying in the Bamboo Grove, the Kalandaka Garden. At that time, the venerable Rahula was also wandering in Rajagaha, in the Hot Springs Grove. Then, the Blessed One, having dressed in the morning, took his bowl and entered Rajagaha for alms. Having finished his alms round, he went to the Hot Springs Grove where Rahula was staying. The venerable Rahula, seeing the Buddha coming from afar, immediately went to greet him, took the Buddha's robe and bowl, prepared a seat, and fetched water to wash his feet. The Buddha, having washed his feet, sat on Rahula's seat. Then, the Blessed One took the water vessel, poured out some water, leaving a little, and asked: 'Rahula! Do you now see me taking this water vessel, pouring out some water, leaving a little?' Rahula replied: 'Yes, Blessed One!' The Buddha told Rahula: 'I say that those who knowingly speak falsely, without shame or remorse, without any sense of conscience, are like this. Rahula! They are capable of any evil. Therefore, Rahula! You should train yourself in this way: not to speak falsely, even in jest.' The Blessed One then took the water vessel with the little remaining water, poured it all out, and asked: 'Rahula! Do you again see me taking the water vessel with the little remaining water, and pouring it all out?' Rahula replied: 'Yes, I see it.'

佛告羅云：「我說彼道盡棄，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。」

世尊復取此空水器，覆著地已，問曰：「羅云！汝復見我取空水器，覆著地耶？」

佛告羅云：「我說彼道覆，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。是故羅云！當作是學，不得戲笑妄言。」

世尊復取此覆水器，發令仰已，問曰：「羅云！汝復見我取覆水器，發令仰耶？」

佛告羅云：「我說彼道仰，亦復如是，謂知已妄言，不羞不悔，不慚不愧，羅云！彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。

「羅云！猶如王有大象入陣斗時，用前腳、後腳、尾、髂、脊、脅、項、額、耳、牙，一切皆用，唯護于鼻，像師見已，便作是念：『此王大象猶故惜命。所以者何？此王大象入陣斗時，用前腳、後腳、尾、髂、脊、脅、項、額、耳、牙，一切皆用，唯護于鼻。』羅云！若王大象入陣斗時，用前腳、後腳、尾、髂、脊、脅、項、額、耳、牙、鼻，一切盡用，像師見已，便作是念：『此王大象不復惜命

佛陀告訴羅云：『我說那人徹底拋棄了道義，就像這樣，明知故犯說謊，不感到羞愧，不感到後悔，沒有慚愧之心，沒有羞恥之心。羅云！這樣的人什麼壞事都做得出來。因此，羅云！你應當這樣學習，不要開玩笑說謊。』 世尊又拿起這個空水器，把它倒扣在地上，問道：『羅云！你又看到我拿起空水器，把它倒扣在地上嗎？』 羅云回答說：『看到了，世尊！』 佛陀告訴羅云：『我說那人覆滅了道義，就像這樣，明知故犯說謊，不感到羞愧，不感到後悔，沒有慚愧之心，沒有羞恥之心。羅云！這樣的人什麼壞事都做得出來。因此，羅云！你應當這樣學習，不要開玩笑說謊。』 世尊又拿起這個倒扣的水器，把它翻過來，問道：『羅云！你又看到我拿起倒扣的水器，把它翻過來嗎？』 佛陀告訴羅云：『我說那人恢復了道義，就像這樣，明知故犯說謊，不感到羞愧，不感到後悔，沒有慚愧之心，沒有羞恥之心。羅云！這樣的人什麼壞事都做得出來。因此，羅云！你應當這樣學習，不要開玩笑說謊。』 『羅云！就像國王有一頭大象，在戰場上作戰時，會用前腳、後腳、尾巴、臀部、脊背、脅部、頸部、額頭、耳朵、牙齒，一切都用上，唯獨保護鼻子。馴象師看到后，就會這樣想：『這頭國王的大象還是愛惜生命的。為什麼呢？因為這頭國王的大象在戰場上作戰時，會用前腳、後腳、尾巴、臀部、脊背、脅部、頸部、額頭、耳朵、牙齒，一切都用上，唯獨保護鼻子。』羅云！如果國王的大象在戰場上作戰時，用前腳、後腳、尾巴、臀部、脊背、脅部、頸部、額頭、耳朵、牙齒、鼻子，一切都用上，馴象師看到后，就會這樣想：『這頭國王的大象不再愛惜生命了。』

'Venerable Sir!' The Buddha said to Rahula, 'I say that person has completely abandoned the path, just like this, knowingly telling lies, not feeling ashamed, not feeling remorseful, without a sense of shame, without a sense of disgrace. Rahula! Such a person is capable of any evil deed. Therefore, Rahula! You should learn this way, do not tell lies in jest.' The World Honored One then picked up the empty water vessel, turned it upside down on the ground, and asked, 'Rahula! Did you see me pick up the empty water vessel and turn it upside down on the ground?' Rahula replied, 'I did, Venerable Sir!' The Buddha said to Rahula, 'I say that person has overturned the path, just like this, knowingly telling lies, not feeling ashamed, not feeling remorseful, without a sense of shame, without a sense of disgrace. Rahula! Such a person is capable of any evil deed. Therefore, Rahula! You should learn this way, do not tell lies in jest.' The World Honored One then picked up the overturned water vessel, turned it upright, and asked, 'Rahula! Did you see me pick up the overturned water vessel and turn it upright?' The Buddha said to Rahula, 'I say that person has restored the path, just like this, knowingly telling lies, not feeling ashamed, not feeling remorseful, without a sense of shame, without a sense of disgrace. Rahula! Such a person is capable of any evil deed. Therefore, Rahula! You should learn this way, do not tell lies in jest.' 'Rahula! It is like a king has a great elephant that, when entering battle, uses its front feet, hind feet, tail, hips, back, flanks, neck, forehead, ears, and tusks, using everything, only protecting its nose. When the elephant trainer sees this, he thinks, 『This king』s elephant still cherishes its life. Why is that? Because this king』s elephant, when entering battle, uses its front feet, hind feet, tail, hips, back, flanks, neck, forehead, ears, and tusks, using everything, only protecting its nose.』 Rahula! If the king』s elephant, when entering battle, uses its front feet, hind feet, tail, hips, back, flanks, neck, forehead, ears, tusks, and nose, using everything, when the elephant trainer sees this, he thinks, 『This king』s elephant no longer cherishes its life.』

。所以者何？此王大象入陣斗時，用前腳、後腳、尾、髂、脊、脅、項、額、耳、牙、鼻，一切盡用。』羅云！若王大象入陣斗時，用前腳、後腳、尾、髂、脊、脅、項、額、耳、牙、鼻，一切盡用，羅云！我說此王大象入陣斗時，無惡不作。如是，羅云！謂知已妄言，不羞不悔，無慚無愧，羅云！我說彼亦無惡不作。是故，羅云！當作是學，不得戲笑妄言。」

於是，世尊即說頌曰：

「人犯一法，　　謂妄言是， 不畏後世，　　無惡不作。 寧啖鐵丸，　　其熱如火， 不以犯戒，　　受世信施。 若畏於苦，　　不愛念者， 于隱顯處，　　莫作惡業。 若不善業，　　已作今作， 終不得脫，　　亦無避處。」

佛說頌已，復問羅云：「于意云何？人用鏡為？」

尊者羅云答曰：「世尊！欲觀其面，見凈不凈。」

「如是。羅云！若汝將作身業，即觀彼身業：『我將作身業，彼身業為凈、為不凈，為自為、為他？』羅云！若觀時則知，我將作身業，彼身業凈，或自為，或為他，不善與苦果受于苦報。羅云！汝當舍彼將作身業。羅云！若觀時則知，我將作身業，彼身業不凈，或自為，或為他，善與樂果受於樂報。羅云！汝當受彼將作身業

這是為什麼呢？因為這頭國王的大象在入陣戰鬥時，會用前腳、後腳、尾巴、臀部、脊背、脅部、脖子、額頭、耳朵、牙齒、鼻子，一切都用上。羅云！如果國王的大象在入陣戰鬥時，用前腳、後腳、尾巴、臀部、脊背、脅部、脖子、額頭、耳朵、牙齒、鼻子，一切都用上，羅云！我說這頭國王的大象在入陣戰鬥時，無惡不作。同樣地，羅云！如果一個人明知故犯地說謊，不感到羞恥和後悔，沒有慚愧之心，羅云！我說這個人也是無惡不作。因此，羅云！你們應當這樣學習，不要戲謔地說謊。 於是，世尊就說了偈頌： 『人犯一種法，就是說謊，不畏懼來世，什麼壞事都做得出來。寧願吃燒得像火一樣熱的鐵丸，也不要因為犯戒而接受世人的供養。如果害怕痛苦，不喜歡痛苦，那麼在隱蔽或顯眼的地方，都不要做壞事。如果已經做了或正在做不好的事情，最終都無法逃脫，也沒有地方可以躲避。』 佛說完偈頌后，又問羅云：『你認為人們用鏡子是做什麼的？』 尊者羅云回答說：『世尊！是爲了觀察自己的面容，看是乾淨還是不乾淨。』 『是的。羅云！如果你將要做身業，就要觀察這個身業：『我將要做這個身業，這個身業是乾淨的還是不乾淨的，是為自己還是為他人？』羅云！如果觀察時知道，我將要做這個身業，這個身業是乾淨的，或者為自己，或者為他人，是不善的，會帶來痛苦的果報，承受痛苦的報應。羅云！你就應當捨棄這個將要做的身業。羅云！如果觀察時知道，我將要做這個身業，這個身業是不乾淨的，或者為自己，或者為他人，是善的，會帶來快樂的果報，承受快樂的報應。羅云！你就應當接受這個將要做的身業。

Why is that? It is because when this king's elephant enters battle, it uses its front feet, hind feet, tail, hips, back, flanks, neck, forehead, ears, teeth, and trunk—it uses everything. 'Rahula! If a king's elephant enters battle and uses its front feet, hind feet, tail, hips, back, flanks, neck, forehead, ears, teeth, and trunk—it uses everything, Rahula! I say that this king's elephant, when entering battle, will do no evil. Likewise, Rahula! If a person knowingly speaks falsely, without shame or remorse, without a sense of conscience, Rahula! I say that person will also do no evil. Therefore, Rahula! You should learn this way, do not jokingly speak falsely.' Then, the World Honored One spoke the following verse: 'A person who commits one offense, which is speaking falsely, does not fear the next life, and will do any evil. It is better to eat iron balls, which are as hot as fire, than to accept the offerings of the world by breaking precepts. If you fear suffering and do not like suffering, then in hidden or visible places, do not do evil deeds. If you have already done or are doing bad things, you will ultimately not escape, and there is no place to hide.' After the Buddha spoke the verse, he again asked Rahula, 'What do you think? What do people use mirrors for?' Venerable Rahula replied, 'World Honored One! It is to observe one's face, to see if it is clean or unclean.' 'That is so. Rahula! If you are about to do a bodily action, then observe that bodily action: 'I am about to do this bodily action, is this bodily action clean or unclean, is it for myself or for others?' Rahula! If upon observing, you know that I am about to do this bodily action, and this bodily action is clean, either for myself or for others, it is unwholesome, it will bring about a painful result, and you will suffer the consequences. Rahula! You should abandon that bodily action you are about to do. Rahula! If upon observing, you know that I am about to do this bodily action, and this bodily action is unclean, either for myself or for others, it is wholesome, it will bring about a joyful result, and you will experience the joyful consequences. Rahula! You should accept that bodily action you are about to do.'

「羅云！若汝現作身業，即觀此身業：『若我現作身業，此身業為凈、為不凈，為自為、為他？』羅云！若觀時則知，我現作身業，此身業凈，或自為，或為他，不善與苦果受于苦報。羅云！汝當舍此現作身業。羅云！若觀時則知，我現作身業，此身業不凈，或自為，或為他，善與樂果受於樂報。羅云！汝當受此現作身業。

「羅云！若汝已作身業，即觀彼身業：『若我已作身業，彼身業已過去、滅盡、變易，為凈、為不凈，為自、或為他？』羅云！若觀時則知，我已作身業，彼身業已過去、滅盡、變易，彼身業凈，或自為，或為他，不善與苦果受于苦報。羅云！汝當詣善知識、梵行人所，彼已作身業，至心發露，應悔過說，慎莫覆藏，更善持護。羅云！若觀時則知，我已作身業，彼身業已過去滅盡變易，彼身業不凈，或自為，或為他，善與樂果受於樂報。羅云！汝當晝夜歡喜，住正念正智，口業亦復如是。

「羅云！因過去行故，已生意業，即觀彼意業：『若因過去行故，已生意業，彼意業為凈、為不凈，為自為、為他？』羅云！若觀時則知，因過去行故，已生意業，彼意業已過去、滅盡、變易，彼意業凈，或自為，或為他，不善與苦果受于苦報

『羅睺羅！如果你現在正在進行身業，就觀察這個身業：『如果我現在進行身業，這個身業是清凈的還是不清凈的，是為自己還是為他人？』羅睺羅！如果觀察時知道，我現在進行的身業是清凈的，或者為自己，或者為他人，是不善的，會帶來痛苦的果報，那麼羅睺羅！你應該捨棄這個正在進行的身業。羅睺羅！如果觀察時知道，我現在進行的身業是不清凈的，或者為自己，或者為他人，是善的，會帶來快樂的果報，那麼羅睺羅！你應該接受這個正在進行的身業。 『羅睺羅！如果你已經進行了身業，就觀察那個身業：『如果我已經進行了身業，那個身業已經過去、滅盡、變化，是清凈的還是不清凈的，是為自己還是為他人？』羅睺羅！如果觀察時知道，我已經進行了身業，那個身業已經過去、滅盡、變化，那個身業是清凈的，或者為自己，或者為他人，是不善的，會帶來痛苦的果報，那麼羅睺羅！你應該去拜訪善知識、修行者，向他們至誠地坦白你所做的身業，應該懺悔過錯，不要隱瞞，並且更加謹慎地守護自己的行為。羅睺羅！如果觀察時知道，我已經進行了身業，那個身業已經過去、滅盡、變化，那個身業是不清凈的，或者為自己，或者為他人，是善的，會帶來快樂的果報，那麼羅睺羅！你應該日夜歡喜，保持正念和正知，口業也是如此。 『羅睺羅！因為過去的行，已經產生了意業，就觀察那個意業：『如果因為過去的行，已經產生了意業，那個意業是清凈的還是不清凈的，是為自己還是為他人？』羅睺羅！如果觀察時知道，因為過去的行，已經產生了意業，那個意業已經過去、滅盡、變化，那個意業是清凈的，或者為自己，或者為他人，是不善的，會帶來痛苦的果報

『Rahula! If you are now performing a bodily action, then observe this bodily action: 『If I am now performing a bodily action, is this bodily action pure or impure, for oneself or for others?』 Rahula! If upon observing, you know that the bodily action you are now performing is pure, whether for oneself or for others, it is unwholesome and will result in suffering, then Rahula! you should abandon this bodily action you are now performing. Rahula! If upon observing, you know that the bodily action you are now performing is impure, whether for oneself or for others, it is wholesome and will result in happiness, then Rahula! you should accept this bodily action you are now performing. 『Rahula! If you have already performed a bodily action, then observe that bodily action: 『If I have already performed a bodily action, that bodily action has passed, ceased, and changed, is it pure or impure, for oneself or for others?』 Rahula! If upon observing, you know that you have already performed a bodily action, that bodily action has passed, ceased, and changed, and that bodily action is pure, whether for oneself or for others, it is unwholesome and will result in suffering, then Rahula! you should go to a wise teacher, a fellow practitioner, and confess the bodily action you have done with sincerity, you should repent your mistakes, do not conceal them, and be more careful in guarding your actions. Rahula! If upon observing, you know that you have already performed a bodily action, that bodily action has passed, ceased, and changed, and that bodily action is impure, whether for oneself or for others, it is wholesome and will result in happiness, then Rahula! you should rejoice day and night, and abide in mindfulness and clear comprehension, and the same applies to verbal actions. 『Rahula! Because of past actions, a mental action has arisen, then observe that mental action: 『If because of past actions, a mental action has arisen, is that mental action pure or impure, for oneself or for others?』 Rahula! If upon observing, you know that because of past actions, a mental action has arisen, that mental action has passed, ceased, and changed, and that mental action is pure, whether for oneself or for others, it is unwholesome and will result in suffering

。羅云！汝當舍彼過去意業，羅云！若觀時則知，因過去行故，已生意業已過去、滅盡、變易，彼意業不凈，或自為，或為他，善與樂果受於樂報。羅云！汝當受彼過去意業。

「羅云！因未來行故，當生意業，即觀彼意業：『若因未來行故，當生意業，彼意業為凈、為不凈，為自為、為他？』羅云！若觀時則知，因未來行故，當生意業，彼意業凈，或自為，或為他，不善與苦果受于苦報。羅云！汝當舍彼未來意業。羅云！若觀時則知，因未來行故，當生意業，彼意業不凈，或自為，或為他，善與樂果受於樂報。羅云！汝當受彼未來意業。

「羅云！因現在行故，現生意業，即觀此意業：『若因現在行故，現生意業，此意業為凈、為不凈，為自為、為他？』羅云！若觀時則知，因現在行故，現生意業，此意業凈，或自為，或為他，不善與苦果受于苦報。羅云！汝當舍此現在意業。羅云！若觀時則知，因現在行故，現生意業，此意業不凈，或自為，或為他，善與樂果受於樂報。羅云！汝當受此現在意業。

「羅云！若有過去沙門、梵志，身、口、意業，已觀而觀，已凈而凈，彼一切即此身、口、意業，已觀而觀，已凈而凈

現代漢語譯本：羅云！你應該捨棄那些過去的意業。羅云！如果觀察時就能知道，因為過去的行動，已經產生的意業已經過去、滅盡、變化了。那些意業是不清凈的，無論是爲了自己還是爲了他人，不善的行為會帶來痛苦的果報。羅云！你應該接受那些過去的意業。 羅云！因為未來的行動，將要產生的意業，就觀察那些意業：『如果因為未來的行動，將要產生的意業，那些意業是清凈的還是不清凈的，是爲了自己還是爲了他人？』羅云！如果觀察時就能知道，因為未來的行動，將要產生的意業，那些意業是清凈的，無論是爲了自己還是爲了他人，不善的行為會帶來痛苦的果報。羅云！你應該捨棄那些未來的意業。羅云！如果觀察時就能知道，因為未來的行動，將要產生的意業，那些意業是不清凈的，無論是爲了自己還是爲了他人，善的行為會帶來快樂的果報。羅云！你應該接受那些未來的意業。 羅云！因為現在的行動，正在產生的意業，就觀察這些意業：『如果因為現在的行動，正在產生的意業，這些意業是清凈的還是不清凈的，是爲了自己還是爲了他人？』羅云！如果觀察時就能知道，因為現在的行動，正在產生的意業，這些意業是清凈的，無論是爲了自己還是爲了他人，不善的行為會帶來痛苦的果報。羅云！你應該捨棄這些現在的意業。羅云！如果觀察時就能知道，因為現在的行動，正在產生的意業，這些意業是不清凈的，無論是爲了自己還是爲了他人，善的行為會帶來快樂的果報。羅云！你應該接受這些現在的意業。 羅云！如果有過去的沙門、婆羅門，他們的身、口、意業，已經觀察過並認為清凈，他們的一切就是這些身、口、意業，已經觀察過並認為清凈。

English version: Rahula! You should abandon those past mental actions. Rahula! If you observe, you will know that because of past actions, the mental actions that have already arisen have passed, ceased, and changed. Those mental actions are impure, whether for oneself or for others, and unwholesome actions bring about painful consequences. Rahula! You should accept those past mental actions. Rahula! Because of future actions, the mental actions that will arise, observe those mental actions: 'If because of future actions, the mental actions that will arise, are those mental actions pure or impure, for oneself or for others?' Rahula! If you observe, you will know that because of future actions, the mental actions that will arise, those mental actions are pure, whether for oneself or for others, and unwholesome actions bring about painful consequences. Rahula! You should abandon those future mental actions. Rahula! If you observe, you will know that because of future actions, the mental actions that will arise, those mental actions are impure, whether for oneself or for others, and wholesome actions bring about happy consequences. Rahula! You should accept those future mental actions. Rahula! Because of present actions, the mental actions that are arising, observe these mental actions: 'If because of present actions, the mental actions that are arising, are these mental actions pure or impure, for oneself or for others?' Rahula! If you observe, you will know that because of present actions, the mental actions that are arising, these mental actions are pure, whether for oneself or for others, and unwholesome actions bring about painful consequences. Rahula! You should abandon these present mental actions. Rahula! If you observe, you will know that because of present actions, the mental actions that are arising, these mental actions are impure, whether for oneself or for others, and wholesome actions bring about happy consequences. Rahula! You should accept these present mental actions. Rahula! If there were past ascetics and Brahmins, their bodily, verbal, and mental actions, having been observed and deemed pure, all of them are these bodily, verbal, and mental actions, having been observed and deemed pure.

。羅云！若有未來沙門、梵志，身、口、意業，當觀而觀，當凈而凈，彼一切即此身、口、意業，當觀而觀，當凈而凈，羅云！若有現在沙門、梵志，身、口、意業，現觀而觀，現凈而凈，彼一切即此身、口、意業，現觀而觀，現凈而凈。羅云！汝當如是學，我亦即此身、口、意業，現觀而觀，現凈而凈。」

於是，世尊復說頌曰：

「身業、口業、　　意業，羅云！ 善不善法，　　汝應常觀。 知已妄言，　　羅云莫說， 禿從他活，　　何可妄言？ 覆沙門法，　　空無真實， 謂說妄言，　　不護其口。 故不妄言，　　正覺之子， 是沙門法，　　羅云當學。 方方豐樂，　　安隱無怖， 羅云至彼，　　莫為害他。」

佛說如是。尊者羅云及諸比丘，聞佛所說，歡喜奉行。

羅云經第四竟(一千八百三十二字)

（一五）中阿含業相應品思經第五(初一日誦)

爾時，世尊告諸比丘：「若有故作業，我說彼必受其報，或現世受，或後世受；若不故作業，我說此不必受報。于中，身故作三業，不善與苦果受于苦報；口有四業，意有三業，不善與苦果受于苦報

現代漢語譯本：羅云！如果有未來的沙門、婆羅門，他們的身、口、意行為，應當觀察並凈化，他們的一切行為都應如此，觀察並凈化。羅云！如果有現在的沙門、婆羅門，他們的身、口、意行為，正在觀察並凈化，他們的一切行為也應如此，正在觀察並凈化。羅云！你應當這樣學習，我也要這樣對待自己的身、口、意行為，正在觀察並凈化。 於是，世尊又說了偈語： 『羅云！身業、口業、意業，善與不善的法，你應當常常觀察。知道后不要說謊，羅云，不要說謊，你依靠他人生活，怎麼能說謊呢？如果掩蓋沙門之法，虛空而無真實，還說謊話，不守護自己的口。所以不要說謊，作為正覺之子，這是沙門之法，羅云應當學習。四方都富足安樂，安穩而無恐懼，羅云到達那裡，不要去傷害他人。』 佛陀這樣說。尊者羅雲和眾比丘聽了佛陀所說，歡喜地奉行。 《羅云經》第四完（一千八百三十二字） （一五）《中阿含經·業相應品·思經》第五（初一日誦） 我聽聞是這樣： 那時，世尊告訴眾比丘：『如果是有意造作的行為，我說必定會受到果報，或者在今生受報，或者在來世受報；如果不是有意造作的行為，我說不一定會受報。其中，身體有意造作三種行為，不善的行為會帶來痛苦的果報；口有四種行為，意有三種行為，不善的行為會帶來痛苦的果報。』

English version: 'Rahula! If there are future ascetics or Brahmins, their actions of body, speech, and mind should be observed and purified; all their actions should be like this, observed and purified. Rahula! If there are present ascetics or Brahmins, their actions of body, speech, and mind are being observed and purified; all their actions should also be like this, being observed and purified. Rahula! You should learn in this way, and I will also treat my own actions of body, speech, and mind in this way, being observed and purified.' Then, the World Honored One spoke a verse: 'Rahula! Actions of body, speech, and mind, good and bad dharmas, you should always observe. Knowing this, do not lie, Rahula, do not lie; you live by relying on others, how can you lie? If you cover up the ascetic's dharma, it is empty and without truth, and you still tell lies, not guarding your mouth. Therefore, do not lie, as a child of the fully enlightened one, this is the ascetic's dharma, Rahula should learn. All directions are prosperous and peaceful, secure and without fear, Rahula, when you reach there, do not harm others.' The Buddha spoke thus. Venerable Rahula and the monks, having heard what the Buddha said, joyfully practiced it. The fourth 'Rahula Sutra' is complete (1832 words) (15) The fifth 'Thinking Sutra' of the 'Karma-Related Chapter' of the 'Middle Length Discourses' (recited on the first day) At one time, the Buddha was in Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the World Honored One told the monks: 'If there are intentional actions, I say that they will certainly receive their retribution, either in this life or in the next life; if they are not intentional actions, I say that they may not receive retribution. Among them, the body intentionally creates three actions, unwholesome actions will bring painful retribution; the mouth has four actions, the mind has three actions, unwholesome actions will bring painful retribution.'

「云何身故作三業，不善與苦果受于苦報？一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲。二曰不與取，著他財物以偷意取。三曰邪淫，彼或有父所護，或母所護，或父母所護，或姊妹所護，或兄弟所護，或婦父母所護，或親親所護，或同姓所護，或為他婦女，有鞭罰恐怖，及有名假賃至華鬘，親犯如此女。是謂身故作三業，不善與苦果受于苦報。

「云何口故作四業，不善與苦果受于苦報？一曰妄言，彼或在眾，或在眷屬，或在王家，若呼彼問，汝知便說，彼不知言知，知言不知，不見言見，見言不見，為己為他，或為財物，知已妄言。二曰兩舌，欲離別他，聞此語彼，欲破壞此，聞彼語此，欲破壞彼，合者欲離，離者復離，而作群黨，樂於群黨，稱說群黨。三曰粗言，彼若有言，辭氣粗獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，說如是言。四曰綺語，彼非時說，不真實說，無義說，非法說，不止息說，又複稱嘆不止息事，違背於時而不善教，亦不善訶。是謂口故作四業，不善與苦果受于苦報。

「云何意故作三業，不善與苦果受于苦報？一曰貪伺，見他財物諸生活具，常伺求望，欲令我得

『什麼叫做身體造作三種惡業，導致不善的苦果並承受苦報呢？第一是殺生，極其兇惡地飲血，懷有傷害之心，對眾生不慈悲，乃至昆蟲。第二是不予而取，貪戀他人的財物，以偷盜的意圖獲取。第三是邪淫，對方或許有父親的保護，或許有母親的保護，或許有父母的保護，或許有姐妹的保護，或許有兄弟的保護，或許有丈夫父母的保護，或許有親戚的保護，或許有同姓的保護，或許是別人的妻子，有鞭打懲罰的恐懼，以及有名義上的租賃關係，甚至到花鬘，親身侵犯這樣的女子。這就是身體造作三種惡業，導致不善的苦果並承受苦報。 『什麼叫做口造作四種惡業，導致不善的苦果並承受苦報呢？第一是妄語，他或許在眾人之中，或許在親屬之中，或許在王家，如果有人問他，你知不知道，他知道卻說不知道，不知道卻說知道，沒看見卻說看見，看見卻說沒看見，爲了自己或者爲了他人，或者爲了財物，明知而說謊。第二是兩舌，想要離間他人，聽到這邊的話就去那邊說，想要破壞這邊，聽到那邊的話就來這邊說，想要破壞那邊，使和睦的人離散，使離散的人更加離散，從而結成黨羽，樂於黨羽，稱讚黨羽。第三是惡語，他如果說話，言辭粗暴，聲音刺耳，眾人不喜歡，眾人不愛聽，使他人痛苦煩惱，使他人不得安寧，說這樣的話。第四是綺語，他不在適當的時候說，不真實地說，沒有意義地說，不合法地說，不停地說，又稱讚不停息的事情，違背時宜而不善於教導，也不善於呵斥。這就是口造作四種惡業，導致不善的苦果並承受苦報。 『什麼叫做意念造作三種惡業，導致不善的苦果並承受苦報呢？第一是貪婪，看到他人的財物和生活用品，常常窺伺希望，想要據爲己有。

『What are the three evil deeds done by the body that lead to unwholesome bitter results and the suffering of bitter retribution? First is killing, extremely viciously drinking blood, harboring the desire to harm, being uncompassionate towards all beings, even insects. Second is taking what is not given, coveting the property of others, taking it with the intention of stealing. Third is sexual misconduct, where the other person may be protected by their father, or protected by their mother, or protected by their parents, or protected by their sisters, or protected by their brothers, or protected by their husband's parents, or protected by their relatives, or protected by those of the same surname, or is another's wife, with the fear of whipping and punishment, and even with a nominal rental relationship, even to the point of a garland, personally violating such a woman. This is what is meant by the body committing three evil deeds, leading to unwholesome bitter results and the suffering of bitter retribution.』 『What are the four evil deeds done by the mouth that lead to unwholesome bitter results and the suffering of bitter retribution? First is false speech, where one may be among the crowd, or among relatives, or in the royal court, if asked, 'Do you know?' they know but say they do not know, do not know but say they know, have not seen but say they have seen, have seen but say they have not seen, for themselves or for others, or for material gain, knowingly speaking falsely. Second is divisive speech, wanting to separate others, hearing words from here and going to say them there, wanting to destroy this side, hearing words from there and coming to say them here, wanting to destroy that side, causing those who are harmonious to be separated, causing those who are separated to be further separated, thus forming factions, delighting in factions, praising factions. Third is harsh speech, where one's words are rough, the sound is jarring, disliked by the crowd, not loved by the crowd, causing others pain and distress, causing others to be unable to find peace, speaking such words. Fourth is frivolous speech, where one speaks at inappropriate times, speaks untruthfully, speaks without meaning, speaks unlawfully, speaks without ceasing, and praises things that should not be praised, going against the proper time and not teaching well, nor scolding well. This is what is meant by the mouth committing four evil deeds, leading to unwholesome bitter results and the suffering of bitter retribution.』 『What are the three evil deeds done by the mind that lead to unwholesome bitter results and the suffering of bitter retribution? First is greed, seeing the property and possessions of others, constantly watching and hoping, wanting to possess them for oneself.』

。二曰嫉恚，意懷憎嫉而作是念：『彼眾生者，應殺、應縛、應收、應免、應逐擯出。』其欲令彼受無量苦。三曰邪見，所見顛倒，如是見、如是說：無施、無齋、無有咒說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處、善去、善向，此世彼世，自知、自覺、自作證成就游。是謂意故作三業，不善與苦果受于苦報。

「多聞聖弟子捨身不善業，修身善業，舍口、意不善業，修口、意善業。彼多聞聖弟子如是具足精進戒德，成就身凈業，成就口、意凈業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。彼作是念：『我本此心少不善修，我今此心無量善修。』多聞聖弟子其心如是無量善修，若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢污，不復相隨。若有幼少童男、童女，生便能行慈心解脫者，而於后時，彼身、口、意寧可復作不善業耶？」

比丘答曰：「不也

現代漢語譯本：第二種是嫉恨，心中懷著憎恨嫉妒，併產生這樣的念頭：『那些眾生，應該殺害、應該捆綁、應該拘禁、應該釋放、應該驅逐出去。』他們希望讓那些眾生承受無量的痛苦。第三種是邪見，所見到的都是顛倒的，像這樣見解、這樣說：沒有佈施、沒有齋戒、沒有咒語，沒有善惡業，沒有善惡業的報應，沒有今生來世，沒有父親母親，世上沒有真正修行的人能夠到達善處、善去、善向，今生來世，自己知道、自己覺悟、自己作證成就而遊歷。這就是意念所造的三種惡業，不善的行為會帶來痛苦的果報。 多聞的聖弟子捨棄身體的惡業，修習身體的善業，捨棄口和意念的惡業，修習口和意念的善業。這位多聞的聖弟子如此具足精進的戒律和德行，成就身體的清凈業，成就口和意念的清凈業，遠離嗔恨和爭鬥，去除睡眠，沒有驕慢和貢高，斷除疑惑，超越傲慢，正念正知，沒有愚癡。他的心與慈愛同在，遍滿一方而成就遊歷，像這樣遍及二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而成就遊歷。他這樣想：『我原本的心少有善修，我如今的心無量善修。』多聞的聖弟子他的心如此無量善修，如果原本因為惡知識，而放縱行為，造作不善業，那些惡業不能帶走他，不能玷污他，不再跟隨他。如果有年幼的童男童女，生來就能修行慈心解脫，那麼在之後的時間裡，他們的身、口、意難道還會再造作不善業嗎？」 比丘回答說：『不會的。』

English version: The second is jealousy and hatred, harboring resentment and jealousy, and having thoughts like: 『Those beings should be killed, should be bound, should be imprisoned, should be released, should be expelled.』 They desire to make those beings suffer immeasurable pain. The third is wrong view, where what is seen is inverted, with views and statements like: there is no giving, no fasting, no incantations, no good or bad karma, no retribution for good or bad karma, no this life or next life, no father or mother, and no truly virtuous people in the world who can reach good places, go to good places, or head towards good places. In this life and the next, one knows, awakens, and achieves self-realization and wanders. These are the three evil deeds created by intention, and unwholesome actions bring about painful consequences. A well-learned noble disciple abandons unwholesome bodily actions and cultivates wholesome bodily actions, abandons unwholesome verbal and mental actions, and cultivates wholesome verbal and mental actions. This well-learned noble disciple, thus fully equipped with diligent precepts and virtues, achieves purity of bodily actions, achieves purity of verbal and mental actions, is free from anger and strife, removes sleepiness, is without arrogance and conceit, cuts off doubt, transcends pride, has right mindfulness and right knowledge, and is without ignorance. His heart is filled with loving-kindness, pervading one direction and achieving wandering, and in this way, pervading two, three, four directions, the four intermediate directions, above and below, universally encompassing all, his heart is filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world and achieving wandering. He thinks: 『My original heart had little wholesome cultivation, but my current heart has immeasurable wholesome cultivation.』 The well-learned noble disciple, whose heart is so immeasurably well-cultivated, if originally due to bad teachers, he indulged in lax behavior and committed unwholesome actions, those actions cannot take him away, cannot defile him, and no longer follow him. If there are young boys and girls who are born with the ability to practice loving-kindness liberation, then in the future, would their body, speech, and mind still commit unwholesome actions? The monk replied: 『No, they would not.』

。世尊！所以者何？自不作惡業，惡業何由生？」

「是以男女在家、出家，常當勤修慈心解脫，若彼男女在家、出家修慈心解脫者，不持此身往至彼世，但隨心去此。比丘應作是念：『我本放逸，作不善業，是一切今可受報，終不後世。』若有如是行慈心解脫無量善修者，必得阿那含，或覆上得。如是，悲、喜、心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，彼作是念：『我本此心少不善修，我今此心無量善修。』多聞聖弟子其心如是無量善修，若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢污，不復相隨。若有幼少童男、童女，生便能行舍心解脫者，而於后時，彼身、口、意寧可復作不善業耶？」

比丘答曰：「不也。世尊！所以者何？自不作惡業，惡業何由生？」

「是以男女在家、出家，常當勤修舍心解脫。若彼男女在家、出家修舍心解脫者，不持此身往至彼世，但隨心去此。比丘應作是念：『我本放逸，作不善業，是一切今可受報，終不後世。』若有如是行舍心解脫無量善修者，必得阿那含，或覆上得。」

現代漢語譯本：世尊！這是什麼原因呢？自己不造作惡業，惡業又怎麼會產生呢？' 因此，無論是在家的男女還是出家的男女，都應當經常勤奮地修習慈心解脫。如果那些在家的男女或者出家的男女修習慈心解脫，他們不會帶著這個身體前往來世，而是隨著心念離開這裡。比丘應當這樣想：『我過去放逸，造作了不善的業，這些都可以在今生受報，不會延續到後世。』如果有人這樣修習慈心解脫，並且無量地善加修習，必定能夠證得阿那含果，或者更進一步。同樣，悲心、喜心和舍心也應當一起修習，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量地善加修習，遍滿一切世間，成就遊行。他們會這樣想：『我過去對這個心少有善修，現在我對這個心無量地善加修習。』多聞的聖弟子，他們的心如果這樣無量地善加修習，即使過去因為惡知識的引導，放逸而造作了不善的業，這些業也不能將他帶走，不能玷污他，不會再跟隨他。如果有年幼的童男童女，生來就能修習舍心解脫，那麼在以後，他們的身、口、意難道還會再造作不善的業嗎？' 比丘回答說：『不會的，世尊！這是什麼原因呢？自己不造作惡業，惡業又怎麼會產生呢？』 因此，無論是在家的男女還是出家的男女，都應當經常勤奮地修習舍心解脫。如果那些在家的男女或者出家的男女修習舍心解脫，他們不會帶著這個身體前往來世，而是隨著心念離開這裡。比丘應當這樣想：『我過去放逸，造作了不善的業，這些都可以在今生受報，不會延續到後世。』如果有人這樣修習舍心解脫，並且無量地善加修習，必定能夠證得阿那含果，或者更進一步。 佛陀這樣說道。那些比丘聽了佛陀所說，歡喜地奉行。

English version: 'World Honored One! What is the reason for this? If one does not create evil karma, how can evil karma arise?' 'Therefore, whether they are lay men and women or monks and nuns, they should always diligently cultivate the liberation of loving-kindness. If those lay men and women or monks and nuns cultivate the liberation of loving-kindness, they will not carry this body to the next life, but will leave this place with their minds. A monk should think: 『I was negligent in the past and created unwholesome karma. All of this can be repaid in this life and will not continue into the next life.』 If someone practices the liberation of loving-kindness in this way and cultivates it limitlessly, they will surely attain the state of Anagami, or even higher. Similarly, compassion, joy, and equanimity should also be cultivated together, without bonds, without resentment, without anger, without conflict, extremely vast, extremely profound, limitlessly cultivated, pervading all worlds, accomplishing the journey. They will think: 『In the past, I had little wholesome cultivation of this mind, but now I have limitlessly cultivated this mind.』 If a well-learned noble disciple cultivates their mind limitlessly in this way, even if they were led by evil teachers in the past, and were negligent and created unwholesome karma, this karma cannot take them away, cannot defile them, and will not follow them anymore. If there are young boys and girls who are born with the ability to practice the liberation of equanimity, then in the future, would their body, speech, and mind still create unwholesome karma?' The monks replied: 'No, World Honored One! What is the reason for this? If one does not create evil karma, how can evil karma arise?' 'Therefore, whether they are lay men and women or monks and nuns, they should always diligently cultivate the liberation of equanimity. If those lay men and women or monks and nuns cultivate the liberation of equanimity, they will not carry this body to the next life, but will leave this place with their minds. A monk should think: 『I was negligent in the past and created unwholesome karma. All of this can be repaid in this life and will not continue into the next life.』 If someone practices the liberation of equanimity in this way and cultivates it limitlessly, they will surely attain the state of Anagami, or even higher.' The Buddha spoke thus. The monks, having heard what the Buddha said, joyfully practiced it.

思經第五竟(千一百七十四字)

（一六）中阿含業相應品伽藍經第六(初一日誦)

一時，佛游伽藍園，與大比丘眾俱，至羈舍子，住羈舍子村北尸攝和林中。

爾時，羈舍子伽藍人聞沙門瞿曇釋種子舍釋宗族，出家學道，游伽藍園，與大比丘眾俱，來至此羈舍子，住羈舍子村北尸攝和林中。彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵，沙門、梵志，從人至天，自知自覺，自作證成就游。彼若說法，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行，若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。我等應共往見沙門瞿曇，禮事供養。

羈舍子伽藍人聞已，各與等類眷屬相隨從羈舍子出，北行至尸攝和林，欲見世尊禮事供養。往詣佛已，彼伽藍人或稽首佛足，卻坐一面；或問訊佛，卻坐一面；或叉手向佛，卻坐一面；或遙見佛已，默然而坐。彼時，伽藍人各坐已定，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住

思經第五竟(一千一百七十四字) (一六)中阿含業相應品伽藍經第六(初一日誦) 一時，佛陀在伽藍園游化，與眾多比丘一同，到達羈舍子，住在羈舍子村北的尸攝和林中。 當時，羈舍子的伽藍人聽說沙門瞿曇，釋迦族人，捨棄釋迦宗族，出家學道，在伽藍園游化，與眾多比丘一同，來到這羈舍子，住在羈舍子村北的尸攝和林中。那位沙門瞿曇有很大的名聲，傳遍十方，沙門瞿曇是如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他於此世，在天界、魔界、梵界，沙門、婆羅門，從人到天，都能自知自覺，親自證悟成就而游化。他所說的法，初善、中善、后亦善，有意義有文辭，具足清凈，顯現梵行，如果能見到如來、無所著、等正覺，尊重禮拜，供養承事，就能快速獲得善利。我們應該一同前去拜見沙門瞿曇，禮敬供養。 羈舍子的伽藍人聽聞后，各自與同類眷屬相隨，從羈舍子出發，向北走到尸攝和林，想要拜見世尊，禮敬供養。他們到達佛陀所在之處后，那些伽藍人有的稽首佛足，然後坐在一旁；有的問訊佛陀，然後坐在一旁；有的合掌向佛，然後坐在一旁；有的遠遠看見佛陀后，默默地坐下。當時，伽藍人各自坐定后，佛陀為他們說法，勸導他們生起渴仰之心，成就歡喜，用無量方便為他們說法，勸導他們生起渴仰之心，成就歡喜后，便默然不語。

End of the Fifth Section of the Sutra on Thinking (1174 characters) (16) The Sixth Sutra of the Monastery in the Karma-Related Chapter of the Middle Agama (Recited on the First Day) At one time, the Buddha was traveling in the Monastery Garden, together with a large assembly of monks, and arrived at Kesi, staying in the Shishava Forest north of Kesi village. At that time, the people of the Kesi Monastery heard that the Shramana Gautama, a descendant of the Shakya clan, had renounced his Shakya lineage, left home to pursue the path, was traveling in the Monastery Garden, together with a large assembly of monks, and had come to this Kesi, staying in the Shishava Forest north of Kesi village. That Shramana Gautama had a great reputation, known throughout the ten directions. Shramana Gautama is the Tathagata, the Arahant, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, called the Buddha, the Blessed One. In this world, among gods, demons, and Brahmas, among Shramanas and Brahmins, from humans to gods, he knows and understands for himself, having personally realized and attained enlightenment. His teachings are good in the beginning, good in the middle, and good in the end, with meaning and words, complete and pure, revealing the holy life. If one sees the Tathagata, the Arahant, the Perfectly Enlightened One, respects and bows to him, makes offerings and serves him, one will quickly obtain great benefit. We should go together to see Shramana Gautama, to pay our respects and make offerings. Having heard this, the people of the Kesi Monastery, each with their own families and relatives, followed each other out of Kesi, heading north to the Shishava Forest, wanting to see the World Honored One, to pay their respects and make offerings. Having arrived where the Buddha was, some of the monastery people bowed their heads at the Buddha's feet and sat to one side; some greeted the Buddha and sat to one side; some folded their hands towards the Buddha and sat to one side; some, having seen the Buddha from afar, sat down silently. At that time, after the monastery people had each taken their seats, the Buddha taught them the Dharma, encouraging them to develop a thirst for it, and to achieve joy. He taught them the Dharma with countless skillful means, encouraging them to develop a thirst for it, and to achieve joy, and then remained silent.

時，伽藍人，佛為說法，勸發渴仰，成就歡喜已，各從坐起，偏袒著衣，叉手向佛，白世尊曰：「瞿曇！有一沙門梵志來詣伽藍！但自稱歎己所知見，而呰毀他所知所見。瞿曇！復有一沙門梵志來詣伽藍，亦自稱歎己所知見，而呰毀他所知所見。瞿曇！我等聞已，便生疑惑：『此沙門梵志何者為實，何者為虛？』」

世尊告曰：「伽藍！汝等莫生疑惑。所以者何？因有疑惑，便生猶豫。伽藍！汝等自無凈智，為有後世，為無後世？伽藍！汝等亦無凈智，所作有罪，所作無罪？伽藍！當知諸業有三，因習本有。云何為三？伽藍！謂貪是諸業，因習本有。伽藍！恚及癡是諸業，因習本有。伽藍！貪者為貪所覆，心無厭足，或殺生，或不與取，或行邪淫，或知已妄言，或復飲酒。伽藍！恚者為恚所覆，心無厭足，或殺生，或不與取，或行邪淫，或知已妄言，或復飲酒。伽藍！癡者為癡所覆，心無厭足，或殺生，或不與取，或行邪淫，或知已妄言，或復飲酒。

「伽藍！多聞聖弟子離殺斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼于殺生凈除其心。伽藍！多聞聖弟子離不與取，斷不與取，與之乃取，樂於與取，常好佈施，歡喜無吝，不望其報，彼于不與取凈除其心

現代漢語譯本：當時，在伽藍的人們，佛陀為他們說法，勸導他們生起渴求和仰慕之心，使他們成就歡喜之後，各自從座位上站起來，袒露右肩，雙手合十向佛陀行禮，對世尊說：『瞿曇！有一位沙門或婆羅門來到伽藍，只是自誇自己所知所見，卻詆譭他人所知所見。瞿曇！又有一位沙門或婆羅門來到伽藍，也只是自誇自己所知所見，卻詆譭他人所知所見。瞿曇！我們聽了之後，便產生了疑惑：『這些沙門或婆羅門，誰說的是真，誰說的是假呢？』 世尊告訴他們說：『伽藍的人們！你們不要產生疑惑。為什麼呢？因為有了疑惑，就會產生猶豫。伽藍的人們！你們自己沒有清凈的智慧，不知道有沒有來世？伽藍的人們！你們也沒有清凈的智慧，不知道所作所為是有罪還是無罪？伽藍的人們！你們應當知道，諸業有三種，是由於習性而產生的。哪三種呢？伽藍的人們！所謂貪慾是諸業，是由於習性而產生的。伽藍的人們！嗔恚和愚癡也是諸業，是由於習性而產生的。伽藍的人們！貪慾的人被貪慾所矇蔽，內心沒有滿足，就會殺生，或者偷盜，或者邪淫，或者明知故犯說謊，或者飲酒。伽藍的人們！嗔恚的人被嗔恚所矇蔽，內心沒有滿足，就會殺生，或者偷盜，或者邪淫，或者明知故犯說謊，或者飲酒。伽藍的人們！愚癡的人被愚癡所矇蔽，內心沒有滿足，就會殺生，或者偷盜，或者邪淫，或者明知故犯說謊，或者飲酒。 『伽藍的人們！多聞的聖弟子遠離殺生，斷絕殺生，捨棄刀杖，有慚愧心，有慈悲心，饒益一切眾生，乃至昆蟲，他們對於殺生清凈了自己的心。伽藍的人們！多聞的聖弟子遠離偷盜，斷絕偷盜，別人給予才拿取，樂於給予，常常喜歡佈施，歡喜而不吝嗇，不求回報，他們對於偷盜清凈了自己的心。』

English version: At that time, the people in the monastery, the Buddha was teaching them, encouraging them to develop a desire and admiration, and after they had achieved joy, they each rose from their seats, bared their right shoulders, and with their palms together, bowed to the Buddha, saying to the World Honored One: 'Gautama! There is a Shramana or Brahmin who comes to the monastery, only boasting about what he knows and sees, but slandering what others know and see. Gautama! There is another Shramana or Brahmin who comes to the monastery, also only boasting about what he knows and sees, but slandering what others know and see. Gautama! After we heard this, we became doubtful: 'Which of these Shramanas or Brahmins is telling the truth, and which is telling a lie?' The World Honored One told them: 'People of the monastery! You should not have doubts. Why? Because with doubts, hesitation arises. People of the monastery! You yourselves do not have pure wisdom, do not know if there is a next life? People of the monastery! You also do not have pure wisdom, do not know if what you do is sinful or not sinful? People of the monastery! You should know that there are three kinds of karma, which arise from habits. What are the three? People of the monastery! So-called greed is karma, which arises from habits. People of the monastery! Anger and ignorance are also karma, which arise from habits. People of the monastery! A greedy person is blinded by greed, and their heart is not satisfied, so they will kill, or steal, or commit sexual misconduct, or knowingly lie, or drink alcohol. People of the monastery! An angry person is blinded by anger, and their heart is not satisfied, so they will kill, or steal, or commit sexual misconduct, or knowingly lie, or drink alcohol. People of the monastery! An ignorant person is blinded by ignorance, and their heart is not satisfied, so they will kill, or steal, or commit sexual misconduct, or knowingly lie, or drink alcohol.' 'People of the monastery! A well-learned holy disciple refrains from killing, stops killing, abandons weapons, has a sense of shame, has compassion, benefits all beings, even insects, and they purify their minds from killing. People of the monastery! A well-learned holy disciple refrains from stealing, stops stealing, takes only what is given, enjoys giving, always likes to give, is happy and not stingy, does not seek reward, and they purify their minds from stealing.'

。伽藍！多聞聖弟子離非梵行，斷非梵行，勤修梵行，精勤妙行，清凈無穢，離欲斷淫，彼于非梵行凈除其心。伽藍！多聞聖弟子離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼于妄言凈除其心。

「伽藍！多聞聖弟子離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼于兩舌凈除其心。伽藍！多聞聖弟子離粗言，斷粗言，若有所言，辭氣粗獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼于粗言凈除其心。伽藍！多聞聖弟子離綺語，斷綺語，時說、真說、法說、義說、止息說，樂止息說，事順時得宜，善教善訶，彼于綺語凈除其心。伽藍！多聞聖弟子離貪伺，斷貪伺，心不懷諍，見他財物諸生活具，不起貪伺，欲令我得，彼于貪伺凈除其心。

「伽藍！多聞聖弟子離恚，斷恚，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼于嫉恚凈除其心

現代漢語譯本：『伽藍！多聞的聖弟子遠離非梵行，斷絕非梵行，勤勉修行梵行，精進于微妙的修行，清凈無染，離欲斷淫，他對於非梵行凈化了自己的心。伽藍！多聞的聖弟子遠離妄語，斷絕妄語，說真實的話，樂於真實，安住于真實而不動搖，一切都可信賴，不欺騙世間，他對於妄語凈化了自己的心。 『伽藍！多聞的聖弟子遠離兩舌，斷絕兩舌，行為不兩舌，不破壞他人，不把這裡的話傳到那裡，想要破壞這裡，不把那裡的話傳到這裡，想要破壞那裡，使離散的人和合，使和合的人歡喜，不結黨，不樂於結黨，不稱讚結黨，他對於兩舌凈化了自己的心。伽藍！多聞的聖弟子遠離粗惡的言語，斷絕粗惡的言語，如果有所說，言辭粗獷，聲音惡劣刺耳，眾人不喜歡，眾人不愛聽，使他人苦惱，使人不得安定，斷絕這樣的言語。如果有所說，清和柔潤，順耳入心，令人喜悅可愛，使他人安樂，言語清晰明瞭，不使人畏懼，使人安定，說這樣的話，他對於粗惡的言語凈化了自己的心。伽藍！多聞的聖弟子遠離綺語，斷絕綺語，適時地說，真實地說，符合法地說，符合義理地說，說止息的話，樂於說止息的話，事情順應時宜，善於教導，善於呵責，他對於綺語凈化了自己的心。伽藍！多聞的聖弟子遠離貪婪的伺求，斷絕貪婪的伺求，心中不懷爭鬥，看到他人的財物和生活用具，不起貪婪的伺求，想要據爲己有，他對於貪婪的伺求凈化了自己的心。 『伽藍！多聞的聖弟子遠離嗔恚，斷絕嗔恚，有慚愧之心，有慈悲之心，饒益一切眾生，乃至昆蟲，他對於嫉妒和嗔恚凈化了自己的心。

English version: 'Kalandaka, a well-instructed noble disciple abandons unchaste conduct, abstains from unchaste conduct, diligently practices chaste conduct, is diligent in excellent conduct, is pure and undefiled, free from desire and abstaining from lust, he purifies his mind of unchaste conduct. Kalandaka, a well-instructed noble disciple abandons false speech, abstains from false speech, speaks the truth, delights in the truth, abides in the truth without wavering, is entirely trustworthy, does not deceive the world, he purifies his mind of false speech. 'Kalandaka, a well-instructed noble disciple abandons divisive speech, abstains from divisive speech, practices non-divisive speech, does not break others apart, does not repeat what was said here to there in order to break this one, does not repeat what was said there to here in order to break that one, he unites those who are divided, rejoices in those who are united, does not form factions, does not delight in factions, does not praise factions, he purifies his mind of divisive speech. Kalandaka, a well-instructed noble disciple abandons harsh speech, abstains from harsh speech, if he speaks, his words are coarse, his voice is unpleasant and jarring, disliked by the many, unloved by the many, causing others distress, preventing them from being at peace, he abandons such speech. If he speaks, his words are gentle and soothing, pleasing to the ear and heart, delightful and lovable, bringing others peace, his voice is clear and distinct, not causing fear, bringing them peace, he speaks such words, he purifies his mind of harsh speech. Kalandaka, a well-instructed noble disciple abandons idle chatter, abstains from idle chatter, speaks at the right time, speaks truthfully, speaks in accordance with the Dharma, speaks in accordance with the meaning, speaks of cessation, delights in speaking of cessation, his actions are timely and appropriate, he is good at teaching, good at reproving, he purifies his mind of idle chatter. Kalandaka, a well-instructed noble disciple abandons covetousness, abstains from covetousness, his mind is not filled with strife, seeing the wealth and possessions of others, he does not give rise to covetousness, desiring to have them for himself, he purifies his mind of covetousness. 'Kalandaka, a well-instructed noble disciple abandons anger, abstains from anger, has a sense of shame and remorse, has a compassionate heart, benefits all beings, even insects, he purifies his mind of jealousy and anger.'

。伽藍！多聞聖弟子離邪見，斷邪見，行於正見而不顛倒，如是見，如是說，有施有齋，亦有咒說，有善惡業報，有此世彼世，有父有母；世有真人往至善處、善去、善向，此世彼世，自知、自覺、自作證成就游，彼于邪見凈除其心。

「如是，伽藍！多聞聖弟子成就身凈業，成就口、意凈業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就游。如是，二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是，悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，便得四安隱住處。云何為四？有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃生天上。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第一安隱住處。複次，伽藍！無此世彼世，無善惡業報，如是我于現法中，非以此故為他所毀，但為正智所稱譽，精進人、正見人說其有。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第二安隱住處。複次，伽藍！若有所作，必不作惡，我不念惡

現代漢語譯本：伽藍啊！多聞的聖弟子遠離邪見，斷除邪見，奉行正見而不顛倒。他這樣看待，這樣宣說：有佈施，有齋戒，也有咒語，有善惡業報，有今生來世，有父親母親；世間有修行真人，他們前往善處，善去，善向，在今生來世，自知、自覺、自我證悟而成就遊歷。他清除了心中的邪見。 伽藍啊！多聞的聖弟子成就清凈的身業，成就清凈的口業和意業。他遠離嗔恚和爭鬥，去除昏睡，沒有驕慢，斷除疑惑，超越傲慢，正念正知，沒有愚癡。他的心與慈愛同在，遍滿一方而成就遊歷。同樣，他將慈愛之心遍佈二方、三方、四方、四維上下，普週一切，心中沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而成就遊歷。同樣，他的悲心、喜心和舍心也與此相同，心中沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而成就遊歷。 伽藍啊！多聞的聖弟子心中沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，便獲得四種安穩的住處。哪四種呢？有今生來世，有善惡業報，我獲得與此正見相應的業，受持具足，身壞命終，必定前往善處，乃至生到天上。伽藍啊！多聞的聖弟子心中沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，這就是獲得第一種安穩的住處。其次，伽藍啊！沒有今生來世，沒有善惡業報，我因此在現世中，不會因此而被他人詆譭，只會受到正智的稱讚，精進的人、正見的人會說這是有的。伽藍啊！多聞的聖弟子心中沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，這就是獲得第二種安穩的住處。其次，伽藍啊！如果有所作為，必定不會作惡，我不念惡。

English version: O Kalamas! A well-instructed noble disciple abandons wrong view, eliminates wrong view, and practices right view without perversion. He sees thus, he speaks thus: there is giving, there is offering, there are also incantations, there are good and bad karmic results, there is this world and the next, there are father and mother; in the world there are true ascetics who go to good places, go well, and head well, in this world and the next, knowing for themselves, realizing for themselves, and attaining self-realization, they travel. He purifies his mind of wrong view. O Kalamas! A well-instructed noble disciple achieves pure bodily action, achieves pure verbal and mental action. He is free from anger and strife, removes drowsiness, is without arrogance, eliminates doubt, transcends conceit, is mindful and wise, without ignorance. His mind is accompanied by loving-kindness, pervading one direction, he travels. Likewise, he extends his loving-kindness to two, three, four directions, the four intermediate directions, above and below, encompassing all, his mind is accompanied by loving-kindness, without fetters, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, he travels. Likewise, his compassion, joy, and equanimity are the same, without fetters, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, he travels. O Kalamas! A well-instructed noble disciple, whose mind is without fetters, without resentment, without anger, without strife, obtains four secure abodes. What are the four? There is this world and the next, there are good and bad karmic results, I have obtained the karma corresponding to this right view, I uphold it completely, when my body breaks and life ends, I will surely go to a good place, even to be born in heaven. O Kalamas! A well-instructed noble disciple, whose mind is without fetters, without resentment, without anger, without strife, this is said to be the first secure abode. Furthermore, O Kalamas! There is no this world and the next, there are no good and bad karmic results, thus, in the present life, I will not be criticized by others because of this, but will be praised by right wisdom, diligent people, and people with right view will say that it exists. O Kalamas! A well-instructed noble disciple, whose mind is without fetters, without resentment, without anger, without strife, this is said to be the second secure abode. Furthermore, O Kalamas! If there is something to be done, I will certainly not do evil, I do not think of evil.

。所以者何？自不作惡，苦何由生？如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第三安隱住處。複次，伽藍！若有所作，必不作惡，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第四安隱住處。如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得四安隱住處。」

伽藍白世尊曰：「如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，得四安隱住處。云何為四？有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃至天上。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第一安隱住處。複次，瞿曇！若無此世彼世，無善惡業報，我于現法中，非以此故為他所毀，但為正智所稱譽，精進人、正見人說其有。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第二安隱住處。複次，瞿曇！若有所作，必不作惡，我不念惡。所以者何？自不作惡，苦何由生？如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第三安隱住處。複次，瞿曇！若有所作，必不作惡，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅

現代漢語譯本：這是為什麼呢？因為自己不作惡，苦難又從何而來呢？就像這樣，伽藍！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這就是所謂的獲得第三個安穩的住處。再者，伽藍！如果有所作為，必定不會作惡，我不受世間的恐懼與不恐懼所影響，常常慈悲憐憫一切世間，我的心不與眾生爭鬥，沒有污濁的歡喜。就像這樣，伽藍！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這就是所謂的獲得第四個安穩的住處。就像這樣，伽藍！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這就是所謂的獲得四個安穩的住處。 伽藍對世尊說：『是的，瞿曇！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，獲得了四個安穩的住處。哪四個呢？有此世和彼世，有善惡業報，我得到與此正見相應的業，受持具足，身壞命終，必定會去善處，乃至天上。就像這樣，瞿曇！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這就是所謂的獲得第一個安穩的住處。再者，瞿曇！如果沒有此世和彼世，沒有善惡業報，我在現世中，不會因此而被他人詆譭，只會受到正智的稱讚，精進的人、有正見的人會說這是有的。就像這樣，瞿曇！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這就是所謂的獲得第二個安穩的住處。再者，瞿曇！如果有所作為，必定不會作惡，我不念惡。這是為什麼呢？因為自己不作惡，苦難又從何而來呢？就像這樣，瞿曇！博學多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這就是所謂的獲得第三個安穩的住處。再者，瞿曇！如果有所作為，必定不會作惡，我不受世間的恐懼與不恐懼所影響，常常慈悲憐憫一切世間，我的心不與眾生爭鬥，沒有污濁的歡喜。

English version: Why is that? Because if one does not commit evil, how can suffering arise? Thus, Kalamas! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, this is said to have attained the third secure dwelling. Furthermore, Kalamas! If there is any action, it will certainly not be evil. I am not affected by worldly fear or fearlessness. I will always be compassionate to all the world. My heart does not contend with sentient beings, and there is pure joy. Thus, Kalamas! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, this is said to have attained the fourth secure dwelling. Thus, Kalamas! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, this is said to have attained four secure dwellings. Kalamas said to the World Honored One: 'Yes, Gautama! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, attains four secure dwellings. What are the four? There is this world and the next world, there is the retribution of good and evil deeds. I have obtained the karma corresponding to this right view, and I uphold it completely. When my body breaks and my life ends, I will surely go to a good place, even to heaven. Thus, Gautama! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, this is said to have attained the first secure dwelling. Furthermore, Gautama! If there is no this world and the next world, no retribution of good and evil deeds, in this present life, I will not be slandered by others because of this, but will only be praised by right wisdom. Diligent people and people with right views will say that it exists. Thus, Gautama! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, this is said to have attained the second secure dwelling. Furthermore, Gautama! If there is any action, it will certainly not be evil. I do not think of evil. Why is that? Because if one does not commit evil, how can suffering arise? Thus, Gautama! A well-learned noble disciple, with no fetters, no resentment, no anger, and no strife in their heart, this is said to have attained the third secure dwelling. Furthermore, Gautama! If there is any action, it will certainly not be evil. I am not affected by worldly fear or fearlessness. I will always be compassionate to all the world. My heart does not contend with sentient beings, and there is pure joy.'

。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第四安隱住處。如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得四安隱住處。瞿曇！我已知，善逝，我已解。世尊！我等儘自歸佛、法及比丘眾，唯愿世尊受我等為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。一切伽藍人及諸比丘，聞佛所說，歡喜奉行。

伽藍經第六竟(一千九百八十七字)

（一七）中阿含業相應品伽彌尼經第七(伽音巨羅反)(初一日誦)

一時，佛游那難陀園，在墻村捺林。

爾時，阿私羅天有子名伽彌尼，色像巍巍，光耀煒曄，夜將向旦，往詣佛所，稽首佛足，卻住一面。

阿私羅天子伽彌尼白曰：「世尊！梵志自高，事若干天，若眾生命終者，彼能令自在往來善處，生於天上，世尊為法主，唯愿世尊使眾生命終得至善處，生於天中。」

世尊告曰：「伽彌尼！我今問汝，隨所解答

現代漢語譯本：『是的，瞿曇！』多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這被稱為獲得了第四個安穩的住處。『是的，瞿曇！』多聞的聖弟子心中沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，這被稱為獲得了四個安穩的住處。『瞿曇！我已經知道了，善逝，我已經理解了。世尊！我們都歸依佛、法和比丘僧團，唯愿世尊接納我們為優婆塞，從今天開始，終身歸依，直到生命結束。』 佛陀如是說。所有伽藍的人和比丘們，聽聞佛陀所說，都歡喜奉行。 《伽藍經》第六完（一千九百八十七字） （一七）《中阿含經·業相應品·伽彌尼經》第七（伽音讀作巨羅反）（初一日誦） 一時，佛陀在那難陀園的墻村捺林中游化。 當時，阿私羅天有一個兒子名叫伽彌尼，他的容貌威嚴，光芒閃耀，在夜晚將要結束時，前往佛陀所在之處，向佛陀的足部頂禮，然後退到一旁站立。 阿私羅天子伽彌尼說道：『世尊！婆羅門自視甚高，侍奉各種天神，如果眾生壽命終結，他們能使眾生自在地往來善處，生於天上。世尊是法主，唯愿世尊能使眾生壽命終結後到達善處，生於天界。』 世尊告訴他說：『伽彌尼！我現在問你，你隨自己的理解回答。』

English version: 'Yes, Gotama!' A well-taught noble disciple has no fetters, no resentment, no anger, no strife in his heart; this is called having attained the fourth secure dwelling. 'Yes, Gotama!' A well-taught noble disciple has no fetters, no resentment, no anger, no strife in his heart; this is called having attained four secure dwellings. 'Gotama! I have understood, Well-gone One, I have comprehended. World-honored One! We all take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept us as lay disciples, from this day forward, taking refuge for life, until the end of our lives.' The Buddha spoke thus. All the people of the monastery and the monks, hearing what the Buddha had said, rejoiced and practiced accordingly. The sixth chapter of the 'Gharama Sutra' is complete (1987 words). (17) The seventh 'Gamini Sutra' of the 'Karma-Related Chapter' of the 'Madhyama Agama' (Gamini is pronounced as 'Ju-Luo-Fan') (Recited on the first day of the month). At one time, the Buddha was wandering in the Nandana Garden, in the village of Nata. At that time, there was a son of the Asura god named Gamini, whose appearance was majestic and whose light was radiant. As the night was drawing to a close, he went to where the Buddha was, bowed down at the Buddha's feet, and stood to one side. The Asura god's son, Gamini, said: 'World-honored One! The Brahmins are arrogant, serving various gods. If beings die, they can enable them to freely go to good places and be born in heaven. World-honored One is the master of the Dharma, may the World-honored One enable beings to reach good places after death and be born in the heavens.' The World-honored One said: 'Gamini! I will now ask you, answer as you understand.'

。伽彌尼！于意云何？若村邑中或有男女，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪淫、妄言，乃至邪見，彼命終時，若眾人來，各叉手向稱歎求索，作如是語：『汝等男女，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪淫、妄言，乃至邪見，汝等因此緣此，身壞命終，必至善處，乃生天上。』如是，伽彌尼！彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪淫、妄言，乃至邪見，寧為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，生天上耶？」

伽彌尼答曰：「不也。世尊！」

世尊嘆曰：「善哉！伽彌尼！所以者何？彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪淫、妄言，乃至邪見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，乃生天上者，是處不然。伽彌尼！猶去村不遠有深水淵，于彼有人以大重石擲著水中，若眾人來，各叉手向稱歎求索，作如是語：『愿石浮出。』伽彌尼！于意云何？此大重石寧為眾人各叉手向稱歎求索，因此緣此，而當出耶？」

「如是

{ "translations": [ "現代漢語譯本：伽彌尼啊！你認為如何？如果村落中有男女，懈怠不精進，反而行惡法，造作十種不善業道，即殺生、偷盜、邪淫、妄語，乃至邪見。他們臨終時，如果眾人前來，各自合掌向他們稱讚祈求，說：『你們這些男女，懈怠不精進，反而行惡法，造作十種不善業道，即殺生、偷盜、邪淫、妄語，乃至邪見。你們因此緣故，身壞命終后，必定會到善處，甚至能生到天上。』伽彌尼啊！像這樣，那些懈怠不精進，反而行惡法，造作十種不善業道的男女，即殺生、偷盜、邪淫、妄語，乃至邪見，難道會因為眾人各自合掌向他們稱讚祈求，就因此緣故，身壞命終后，就能到達善處，生到天上嗎？」 , "伽彌尼回答說：『不會的，世尊！』", "世尊讚歎說：『說得好啊，伽彌尼！為什麼呢？那些懈怠不精進，反而行惡法，造作十種不善業道的男女，即殺生、偷盜、邪淫、妄語，乃至邪見，如果因為眾人各自合掌向他們稱讚祈求，就因此緣故，身壞命終后，就能到達善處，甚至能生到天上，這是不可能的。伽彌尼啊！就像離村子不遠的地方有一個深水潭，有人把一塊大石頭扔進水裡，如果眾人前來，各自合掌向它稱讚祈求，說：『希望石頭浮上來。』伽彌尼啊！你認為如何？這塊大石頭難道會因為眾人各自合掌向它稱讚祈求，就因此緣故，而浮上來嗎？』", "『就像這樣』" ], "english_translations": [ "English version: Gamini, what do you think? If in a village there are men and women who are lazy and not diligent, but instead practice evil deeds, committing the ten unwholesome paths of action—killing, stealing, sexual misconduct, lying, and so on, up to wrong view—when they die, if many people come, each with their palms together, praising and imploring them, saying: 『You men and women, lazy and not diligent, but instead practicing evil deeds, committing the ten unwholesome paths of action—killing, stealing, sexual misconduct, lying, and so on, up to wrong view—because of this, when your bodies break up and you die, you will surely go to a good place, even be reborn in heaven.』 Gamini, like this, would those men and women who are lazy and not diligent, but instead practice evil deeds, committing the ten unwholesome paths of action—killing, stealing, sexual misconduct, lying, and so on, up to wrong view—be able to, because of the people each with their palms together praising and imploring them, when their bodies break up and they die, reach a good place and be reborn in heaven?", "Gamini replied: 『No, Venerable Sir!』", "The Blessed One exclaimed: 『Well said, Gamini! Why is that? Those men and women who are lazy and not diligent, but instead practice evil deeds, committing the ten unwholesome paths of action—killing, stealing, sexual misconduct, lying, and so on, up to wrong view—if because of the people each with their palms together praising and imploring them, when their bodies break up and they die, they could reach a good place and even be reborn in heaven, that is not possible. Gamini, it is like there is a deep pool of water not far from the village, and someone throws a large heavy stone into the water. If many people come, each with their palms together, praising and imploring it, saying: 『May the stone float up.』 Gamini, what do you think? Would this large heavy stone, because of the people each with their palms together praising and imploring it, float up?』", "『Just so』" ] }

。伽彌尼！彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪淫、妄言，乃至邪見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，生天上者，是處不然。所以者何？謂此十種不善業道，黑有黑報，自然趣下，必至惡處。

「伽彌尼！于意云何？若村邑中或有男女，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪淫、妄言，乃至離邪見，斷邪見，得正見，彼命終時，若眾人來，各叉手向稱歎求索，作如是語：『汝男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪淫、妄言，乃至離邪見，斷邪見，得正見，汝等因此緣此，身壞命終，當至惡處，生地獄中。』伽彌尼！于意云何？彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪淫、妄言，乃至離邪見，斷邪見，得正見，寧為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至惡處，生地獄中耶？」

伽彌尼答曰：「不也

現代漢語譯本：伽彌尼啊！那些男女，如果懈怠不精進，反而去做惡事，造作十種不善的業道，包括殺生、偷盜、邪淫、妄語，乃至邪見。如果眾人合掌向他們稱讚祈求，說他們會因此緣故，身死之後，能夠到達善處，生到天上，這是不可能的。為什麼呢？因為這十種不善的業道，是黑業有黑報，自然會趨向墮落，必定會到惡處。 伽彌尼啊！你認為如何？如果村落中有男女，精進勤勉地修行，反而去做美好的事情，成就十種善的業道，包括遠離殺生、斷除殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見，斷除邪見，得到正見。他們臨終時，如果眾人前來，合掌向他們稱讚祈求，說：『你們這些男女，精進勤勉地修行，反而去做美好的事情，成就十種善的業道，包括遠離殺生、斷除殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見，斷除邪見，得到正見。你們會因此緣故，身死之後，應當到惡處，生到地獄中。』伽彌尼啊！你認為如何？那些男女，精進勤勉地修行，反而去做美好的事情，成就十種善的業道，包括遠離殺生、斷除殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見，斷除邪見，得到正見，難道會因為眾人合掌向他們稱讚祈求，就因此緣故，身死之後，反而到惡處，生到地獄中嗎？」 伽彌尼回答說：『不會的。』

English version: Gamini! If those men and women are lazy and not diligent, but instead do evil deeds, creating the ten unwholesome paths of action, including killing, stealing, sexual misconduct, lying, and even wrong views. If people put their palms together, praising and begging them, saying that because of this, after their death, they will be able to reach a good place and be born in heaven, this is impossible. Why? Because these ten unwholesome paths of action are black karma with black retribution, naturally tending to fall, and will certainly go to evil places. Gamini! What do you think? If there are men and women in a village who diligently cultivate and practice, and instead do good things, achieving the ten wholesome paths of action, including abstaining from killing, ceasing killing, not stealing, not engaging in sexual misconduct, not lying, and even abstaining from wrong views, ceasing wrong views, and attaining right views. When they are about to die, if people come, put their palms together, praising and begging them, saying: 'You men and women, diligently cultivate and practice, and instead do good things, achieving the ten wholesome paths of action, including abstaining from killing, ceasing killing, not stealing, not engaging in sexual misconduct, not lying, and even abstaining from wrong views, ceasing wrong views, and attaining right views. Because of this, after your death, you should go to evil places and be born in hell.' Gamini! What do you think? Those men and women, diligently cultivate and practice, and instead do good things, achieving the ten wholesome paths of action, including abstaining from killing, ceasing killing, not stealing, not engaging in sexual misconduct, not lying, and even abstaining from wrong views, ceasing wrong views, and attaining right views, would they, because people put their palms together, praising and begging them, after their death, instead go to evil places and be born in hell? Gamini replied: 'No, they would not.'

世尊嘆曰：「善哉！伽彌尼！所以者何？伽彌尼！彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪淫、妄言，乃至離邪見，斷邪見，得正見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得生惡處，生地獄中者，是處不然。所以者何？伽彌尼！謂此十善業道，白有白報，自然升上，必至善處。伽彌尼！猶去村不遠有深水淵，于彼有人以酥油瓶投水而破，滓瓦沉下，酥油浮上。如是，伽彌尼！彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取，邪淫、妾言乃至離邪見，斷邪見，得正見。彼命終時，謂身粗色四大之種從父母生，衣食長養，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法；彼命終后，或烏鳥啄，或虎狼食，或燒或埋，盡為粉塵，彼心、意、識常為信所熏，為精進、多聞、佈施、智慧所熏，彼因此緣此，自然升上，生於善處。伽彌尼！彼殺生者，離殺、斷殺，園觀之道、升進之道、善處之道。伽彌尼！不與取、邪淫、妄言，乃至邪見者，離邪見，得正見，園觀之道、升進之道、善處之道。伽彌尼！復有園觀之道、升進之道、善處之道。伽彌尼！云何復有園觀之道、升進之道、善處之道？謂八支聖道，正見乃至正定，是為八

『世尊！』 世尊嘆息道：『好啊！伽彌尼！這是為什麼呢？伽彌尼！那些男女，精進勤勉地修行，奉行妙法，成就十善業道，遠離殺生、斷絕殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見、斷絕邪見、獲得正見，如果有人合掌向他們稱讚求索，因此緣故，身壞命終，卻墮入惡道，生於地獄之中，這種情況是不可能的。這是為什麼呢？伽彌尼！因為這十善業道，白業有白報，自然上升，必定到達善處。伽彌尼！就像離村不遠的地方有一個深水潭，有人把酥油瓶投入水中打破，瓦片沉下，酥油浮上。同樣，伽彌尼！那些男女，精進勤勉地修行，奉行妙法，成就十善業道，遠離殺生、斷絕殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見、斷絕邪見、獲得正見。他們命終時，身體的粗色四大之種，從父母而生，衣食養育，坐臥行走，洗浴忍受，是破壞之法，是滅盡之法，是離散之法；他們命終之後，或者被烏鴉啄食，或者被虎狼吞噬，或者被焚燒，或者被埋葬，最終化為塵土，但他們的心、意、識，常被信仰所薰陶，被精進、多聞、佈施、智慧所薰陶，他們因此緣故，自然上升，生於善處。伽彌尼！那些殺生的人，如果能遠離殺生、斷絕殺生，這就是園觀之道、升進之道、善處之道。伽彌尼！那些偷盜、邪淫、妄語，乃至邪見的人，如果能遠離邪見、獲得正見，這就是園觀之道、升進之道、善處之道。伽彌尼！還有園觀之道、升進之道、善處之道。伽彌尼！什麼是還有園觀之道、升進之道、善處之道呢？那就是八支聖道，正見乃至正定，這就是八

The World Honored One sighed and said, 'Excellent! Gamini! Why is that? Gamini! Those men and women who diligently cultivate and practice the wonderful Dharma, accomplishing the ten wholesome paths of action, abstaining from killing, ceasing killing, not taking what is not given, not engaging in sexual misconduct, not lying, and even abstaining from wrong views, ceasing wrong views, and attaining right views, if people were to praise and seek from them with palms together, and because of this, after their bodies break and their lives end, they would fall into evil realms and be born in hell, that is not possible. Why is that? Gamini! Because these ten wholesome paths of action, white actions have white results, naturally ascend, and will certainly reach good realms. Gamini! It is like how not far from a village there is a deep pool of water, and someone throws a bottle of ghee into the water and it breaks, the shards sink, and the ghee floats to the top. Likewise, Gamini! Those men and women who diligently cultivate and practice the wonderful Dharma, accomplishing the ten wholesome paths of action, abstaining from killing, ceasing killing, not taking what is not given, not engaging in sexual misconduct, not lying, and even abstaining from wrong views, ceasing wrong views, and attaining right views. When they die, their bodies, the coarse material elements of the four great elements, born from their parents, nourished by food and clothing, sitting, lying, walking, bathing, and enduring, are subject to destruction, extinction, and dispersion; after they die, they may be pecked by crows, eaten by tigers and wolves, burned, or buried, eventually turning to dust, but their minds, intentions, and consciousness are constantly influenced by faith, diligence, learning, generosity, and wisdom. Because of this, they naturally ascend and are born in good realms. Gamini! Those who kill, if they abstain from killing and cease killing, this is the path of the garden, the path of advancement, and the path of good realms. Gamini! Those who steal, engage in sexual misconduct, lie, and even hold wrong views, if they abstain from wrong views and attain right views, this is the path of the garden, the path of advancement, and the path of good realms. Gamini! There are also the path of the garden, the path of advancement, and the path of good realms. Gamini! What are the path of the garden, the path of advancement, and the path of good realms? They are the eightfold noble path, right view to right concentration, these are the eight

。伽彌尼！是謂復有園觀之道、升進之道、善處之道。」

佛說如是。伽彌尼及諸比丘，聞佛所說，歡喜奉行。

伽彌尼經第七竟(千二百一十三字)

中阿含經卷第三(一萬二百四十七字)

中阿含經卷第四

（一八）業相應品師子經第八(初一日誦)

一時，佛游鞞舍離，在獼猴水邊高樓臺觀。

爾時，眾多鞞舍離麗掣集在聽堂，數稱歎佛，數稱歎法及比丘眾。彼時，尼乾弟子師子大臣亦在眾中。

是時，師子大臣欲往見佛，供養禮事，師子大臣則先往詣諸尼干所，白尼乾曰：「諸尊！我欲往見沙門瞿曇。」

彼時，尼干訶師子曰：「汝莫欲見沙門瞿曇。所以者何？沙門瞿曇宗本不可作，亦為人說不可作法。師子！若見宗本不可作則不吉利，供養禮事亦不吉利。」

彼眾多鞞舍離麗掣再三集在聽堂，數稱歎佛，數稱歎法及比丘眾。彼時，尼乾弟子師子大臣亦再三在彼眾中。時，師子大臣亦復再三欲往見佛，供養禮事

現代漢語譯本：『伽彌尼！這就是所謂的有園林觀賞之道、提升進步之道、妥善安處之道。』 佛陀如是說。伽彌尼以及眾比丘，聽聞佛陀所說，歡喜奉行。 《伽彌尼經》第七完（一千二百一十三字） 《中阿含經》卷第三（一萬二百四十七字） 大正藏第01冊 No. 0026 《中阿含經》 《中阿含經》卷第四 （一八）業相應品《師子經》第八（初一日誦） 一時，佛陀在鞞舍離游化，住在獼猴水邊的高樓臺觀。 當時，許多鞞舍離的貴族聚集在聽堂，多次稱讚佛陀，多次稱讚佛法以及比丘僧團。那時，尼乾的弟子師子大臣也在人群中。 這時，師子大臣想要去拜見佛陀，供養禮敬，師子大臣就先去拜訪各位尼乾，對尼乾說：『諸位尊者！我想要去拜見沙門瞿曇。』 那時，尼乾呵斥師子說：『你不要想去見沙門瞿曇。為什麼呢？沙門瞿曇的宗義根本是不可為的，也為人宣說不可為的法。師子！如果見到宗義根本不可為，那是不吉利的，供養禮敬也是不吉利的。』 那些鞞舍離的貴族再次聚集在聽堂，多次稱讚佛陀，多次稱讚佛法以及比丘僧團。那時，尼乾的弟子師子大臣也再次在人群中。當時，師子大臣也再次想要去拜見佛陀，供養禮敬。

English version: 『Gamini! This is what is called the path of enjoying gardens, the path of advancement, and the path of proper dwelling.』 The Buddha spoke thus. Gamini and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The seventh Gamini Sutra is complete (1213 characters). The third volume of the Madhyama Agama Sutra (10,247 characters). The fourth volume of the Madhyama Agama Sutra. Translated by the Tripiṭaka master Gautama Saṅghadeva of Kipin during the Eastern Jin Dynasty. (18) The Lion Sutra, the eighth of the Karma-Related Section (recited on the first day). At one time, the Buddha was traveling in Vaishali, staying at the high pavilion by the Monkey Water. At that time, many nobles of Vaishali gathered in the assembly hall, repeatedly praising the Buddha, repeatedly praising the Dharma, and the Sangha of monks. At that time, the minister Lion, a disciple of the Niganthas, was also in the crowd. At this time, the minister Lion wanted to go see the Buddha, to make offerings and pay respects. The minister Lion first went to visit the Niganthas, and said to the Niganthas: 『Venerable ones! I wish to go see the Shramana Gautama.』 At that time, the Niganthas rebuked Lion, saying: 『You should not want to see the Shramana Gautama. Why is that? The doctrine of the Shramana Gautama is fundamentally not to be done, and he also teaches a doctrine of what is not to be done. Lion! If you see what is fundamentally not to be done, it is inauspicious, and making offerings and paying respects is also inauspicious.』 Those nobles of Vaishali gathered again in the assembly hall, repeatedly praising the Buddha, repeatedly praising the Dharma, and the Sangha of monks. At that time, the minister Lion, a disciple of the Niganthas, was also again in the crowd. At that time, the minister Lion also again wanted to go see the Buddha, to make offerings and pay respects.

師子大臣便不辭尼干，即往詣佛，共相問訊，卻坐一面，而作是語：「我聞沙門瞿曇宗本不可作，亦為人說不可作法。瞿曇！若如是說，沙門瞿曇宗本不可作，亦為人說不可作法，彼不謗毀沙門瞿曇耶？彼說真實耶？彼說是法耶？彼說法如法耶？于如法無過、無難詰耶？」

世尊答曰：「師子！若如是說，沙門瞿曇宗本不可作，亦為人說不可作法，彼不謗毀沙門瞿曇！彼說真實，彼說是法，彼說如法，於法無過，亦無難詰。所以者何？師子！有事因此事故，于如實法不能謗毀，沙門瞿曇宗本不可作，亦為人說不可作法。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本可作，亦為人說可作之法。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本斷滅，亦為人說斷滅之法。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本可惡，亦為人說可憎惡法。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本法、律，亦為人說法、律之法。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本苦行，亦為人說苦行之法。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本不入于胎，亦為人說不入胎法

獅子大臣沒有推辭尼乾的邀請，立即前往佛陀那裡，互相問候之後，坐在一旁，說道：『我聽說沙門瞿曇的宗義根本是不可行的，也為他人宣說不可行之法。瞿曇啊！如果像這樣說，沙門瞿曇的宗義根本是不可行的，也為他人宣說不可行之法，那麼他們不是在誹謗沙門瞿曇嗎？他們說的是真實的嗎？他們說的是正法嗎？他們說法如法嗎？對於如法之說，沒有過失、沒有詰難嗎？』 世尊回答說：『獅子啊！如果像這樣說，沙門瞿曇的宗義根本是不可行的，也為他人宣說不可行之法，那麼他們不是在誹謗沙門瞿曇！他們說的是真實的，他們說的是正法，他們說法如法，對於法沒有過失，也沒有詰難。為什麼呢？獅子啊！有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是不可行的，也為他人宣說不可行之法。獅子啊！還有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是可行的，也為他人宣說可行之法。獅子啊！還有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是斷滅的，也為他人宣說斷滅之法。獅子啊！還有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是可憎惡的，也為他人宣說可憎惡之法。獅子啊！還有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是法和律，也為他人宣說法和律之法。獅子啊！還有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是苦行，也為他人宣說苦行之法。獅子啊！還有些事情，因為這些事情，對於如實之法不能誹謗，沙門瞿曇的宗義根本是不入胎的，也為他人宣說不入胎之法。』

The minister Lion did not refuse the invitation of the Nigantha, and immediately went to the Buddha. After exchanging greetings, he sat to one side and said, 'I have heard that the doctrine of the Śramaṇa Gautama is fundamentally impracticable, and he also teaches others the impracticable dharma. Gautama! If it is said like this, that the doctrine of the Śramaṇa Gautama is fundamentally impracticable, and he also teaches others the impracticable dharma, then are they not slandering the Śramaṇa Gautama? Are they speaking the truth? Are they speaking the true dharma? Are they teaching the dharma according to the dharma? Is there no fault or challenge in their teaching of the dharma?' The World Honored One replied, 'Lion! If it is said like this, that the doctrine of the Śramaṇa Gautama is fundamentally impracticable, and he also teaches others the impracticable dharma, then they are not slandering the Śramaṇa Gautama! They are speaking the truth, they are speaking the true dharma, they are teaching the dharma according to the dharma, and there is no fault or challenge in their teaching of the dharma. Why is that? Lion! There are some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally impracticable, and he also teaches others the impracticable dharma. Lion! There are also some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally practicable, and he also teaches others the practicable dharma. Lion! There are also some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally annihilation, and he also teaches others the dharma of annihilation. Lion! There are also some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally detestable, and he also teaches others the detestable dharma. Lion! There are also some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally the dharma and the vinaya, and he also teaches others the dharma and the vinaya. Lion! There are also some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally asceticism, and he also teaches others the dharma of asceticism. Lion! There are also some things, because of these things, one cannot slander the true dharma, that the doctrine of the Śramaṇa Gautama is fundamentally not entering the womb, and he also teaches others the dharma of not entering the womb.'

。師子！復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本安隱，亦為人說安隱之法。

「師子！云何有事因此事故，于如實法不能謗毀，沙門瞿曇宗本不可作，亦為人說不可作法？師子！我說身惡行不可作，口、意惡行亦不可作。師子！若如是比無量不善穢污之法，為當來有本、煩熱苦報、生老病死因。師子！我說此法盡不可作。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本不可作，亦為人說不可作法。

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本可作，亦為人說可作之法？師子！我說身妙行可作，口、意妙行亦可作。師子！若如是比無量善法與樂果，受於樂報，生於善處而得長壽。師子！我說此法盡應可作。師子！是謂有事因此事故，不能謗毀，沙門瞿曇宗本可作，亦為人說可作之法。

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本斷滅，亦為人說斷滅之法？師子！我說身惡行應斷滅，口、意惡行亦應斷滅。師子！若如是比無量不善穢污之法，為當來有本、煩熱苦報、生老病死因。師子！我說此法盡應斷滅。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本斷滅，亦為人說斷滅之法

獅子！還有一種情況，因此緣故，對於如實之法不能誹謗毀壞，沙門瞿曇的宗義根本是安穩的，也為他人宣說安穩之法。 『獅子！』什麼情況因此緣故，對於如實之法不能誹謗毀壞，沙門瞿曇的宗義根本是不可做的，也為他人宣說不可做之法？『獅子！』我說身體的惡行不可做，口、意的惡行也不可做。『獅子！』如果像這樣無量不善污穢之法，是未來產生根本、煩惱熱惱苦報、生老病死的原因。『獅子！』我說這些法都不可做。『獅子！』這就是所謂的情況，因此緣故，對於如實之法不能誹謗毀壞，沙門瞿曇的宗義根本是不可做的，也為他人宣說不可做之法。 『獅子！』什麼情況又因此緣故，對於如實之法不能誹謗毀壞，沙門瞿曇的宗義根本是可做的，也為他人宣說可做之法？『獅子！』我說身體的妙行可做，口、意的妙行也可做。『獅子！』如果像這樣無量善法帶來快樂的果報，享受快樂的報應，出生在善處而得到長壽。『獅子！』我說這些法都應該做。『獅子！』這就是所謂的情況，因此緣故，不能誹謗毀壞，沙門瞿曇的宗義根本是可做的，也為他人宣說可做之法。 『獅子！』什麼情況又因此緣故，對於如實之法不能誹謗毀壞，沙門瞿曇的宗義根本是斷滅的，也為他人宣說斷滅之法？『獅子！』我說身體的惡行應該斷滅，口、意的惡行也應該斷滅。『獅子！』如果像這樣無量不善污穢之法，是未來產生根本、煩惱熱惱苦報、生老病死的原因。『獅子！』我說這些法都應該斷滅。『獅子！』這就是所謂的情況，因此緣故，對於如實之法不能誹謗毀壞，沙門瞿曇的宗義根本是斷滅的，也為他人宣說斷滅之法。

'Lion! Furthermore, there is a matter because of which, one cannot slander or destroy the true Dharma. The doctrine of the Śramaṇa Gautama is fundamentally peaceful, and he also teaches others the peaceful Dharma.' 'Lion! What is the matter because of which, one cannot slander or destroy the true Dharma, the doctrine of the Śramaṇa Gautama is fundamentally not to be done, and he also teaches others the Dharma of not to be done? 'Lion!' I say that bodily evil actions are not to be done, and evil actions of speech and mind are also not to be done. 'Lion!' If there are such immeasurable unwholesome and defiled dharmas, they are the cause of future roots, vexation, painful retribution, birth, old age, sickness, and death. 'Lion!' I say that all these dharmas are not to be done. 'Lion!' This is what is called the matter because of which, one cannot slander or destroy the true Dharma, the doctrine of the Śramaṇa Gautama is fundamentally not to be done, and he also teaches others the Dharma of not to be done.' 'Lion! What is the matter because of which, one cannot slander or destroy the true Dharma, the doctrine of the Śramaṇa Gautama is fundamentally to be done, and he also teaches others the Dharma of to be done? 'Lion!' I say that bodily virtuous actions are to be done, and virtuous actions of speech and mind are also to be done. 'Lion!' If there are such immeasurable wholesome dharmas that bring about joyful results, experiencing joyful retribution, being born in good realms and attaining longevity. 'Lion!' I say that all these dharmas should be done. 'Lion!' This is what is called the matter because of which, one cannot slander or destroy the true Dharma, the doctrine of the Śramaṇa Gautama is fundamentally to be done, and he also teaches others the Dharma of to be done.' 'Lion! What is the matter because of which, one cannot slander or destroy the true Dharma, the doctrine of the Śramaṇa Gautama is fundamentally to be eradicated, and he also teaches others the Dharma of eradication? 'Lion!' I say that bodily evil actions should be eradicated, and evil actions of speech and mind should also be eradicated. 'Lion!' If there are such immeasurable unwholesome and defiled dharmas, they are the cause of future roots, vexation, painful retribution, birth, old age, sickness, and death. 'Lion!' I say that all these dharmas should be eradicated. 'Lion!' This is what is called the matter because of which, one cannot slander or destroy the true Dharma, the doctrine of the Śramaṇa Gautama is fundamentally to be eradicated, and he also teaches others the Dharma of eradication.'

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本可惡，亦為人說可憎惡法？師子！我說身惡行可憎惡，口、意惡行亦可憎惡。師子！若如是比無量不善穢污之法，為當來有本、煩熱苦報、生老病死因。師子！我說此法儘可憎惡。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本可惡，亦為人說可憎惡法。

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本法、律，亦為人說法、律之法？師子！我為斷貪淫故而說法、律，斷瞋恚、愚癡故而說法、律。師子！若如是比無量不善穢污之法，為當來有本、煩熱苦報、生老病死因。師子！我為斷彼故而說法、律。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本法、律，亦為人說法、律之法。

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本苦行，亦為人說苦行之法？師子！或有沙門、梵志裸形無衣，或以手為衣，或以葉為衣，或以珠為衣，或不以瓶取水，或不以魁取水，不食刀杖劫抄之食，不食欺妄食，不自往，不遣信，不來尊、不善尊、不住尊。若有二人食，不在中食，不懷妊家食，不畜狗家食，設使家有糞蠅飛來，便不食也

『師子！』『又有什麼原因，使得人們不能誹謗如實之法，說沙門瞿曇的宗義根本可惡，並向他人宣說可憎惡的法呢？』『師子！』我說身惡行是可憎惡的，口、意惡行也是可憎惡的。『師子！』如果像這樣無數不善、污穢的法，是未來產生根本、煩惱、苦報、生老病死的原因。『師子！』我說這些法都可憎惡。『師子！』這就是因為這個原因，人們不能誹謗如實之法，說沙門瞿曇的宗義根本可惡，並向他人宣說可憎惡的法。 『師子！』『又有什麼原因，使得人們不能誹謗如實之法，說沙門瞿曇的宗義根本的法和律，並向他人宣說法和律呢？』『師子！』我爲了斷除貪慾而宣說法和律，爲了斷除嗔恚和愚癡而宣說法和律。『師子！』如果像這樣無數不善、污穢的法，是未來產生根本、煩惱、苦報、生老病死的原因。『師子！』我爲了斷除這些法而宣說法和律。『師子！』這就是因為這個原因，人們不能誹謗如實之法，說沙門瞿曇的宗義根本的法和律，並向他人宣說法和律。 『師子！』『又有什麼原因，使得人們不能誹謗如實之法，說沙門瞿曇的宗義根本的苦行，並向他人宣說苦行之法呢？』『師子！』有些沙門、婆羅門裸身無衣，或者用手遮蔽身體，或者用樹葉遮蔽身體，或者用珠子遮蔽身體，或者不用瓶子取水，或者不用容器取水，不吃刀杖搶奪來的食物，不吃欺騙得來的食物，不自己去乞食，不派人去乞食，不接受尊者、不善尊者、不住尊者的供養。如果有兩個人吃飯，他們不在中間吃，不在懷孕的婦女家吃飯，不在養狗的人家吃飯，即使家裡有糞蠅飛來，他們也不吃。

『Lion! Why is it that there are reasons because of which one cannot slander the true Dharma, saying that the doctrine of the Śramaṇa Gautama is fundamentally detestable, and also speak to others about detestable teachings? Lion! I say that evil bodily conduct is detestable, and evil verbal and mental conduct are also detestable. Lion! If such countless unwholesome and defiled dharmas are the cause of future roots, vexation, suffering, and the cycle of birth, old age, sickness, and death. Lion! I say that these dharmas are all detestable. Lion! This is why there are reasons because of which one cannot slander the true Dharma, saying that the doctrine of the Śramaṇa Gautama is fundamentally detestable, and also speak to others about detestable teachings.』 『Lion! Why is it that there are reasons because of which one cannot slander the true Dharma, saying that the fundamental Dharma and Discipline of the Śramaṇa Gautama, and also speak to others about the Dharma and Discipline? Lion! I teach the Dharma and Discipline in order to eliminate greed, and I teach the Dharma and Discipline in order to eliminate hatred and delusion. Lion! If such countless unwholesome and defiled dharmas are the cause of future roots, vexation, suffering, and the cycle of birth, old age, sickness, and death. Lion! I teach the Dharma and Discipline in order to eliminate these dharmas. Lion! This is why there are reasons because of which one cannot slander the true Dharma, saying that the fundamental Dharma and Discipline of the Śramaṇa Gautama, and also speak to others about the Dharma and Discipline.』 『Lion! Why is it that there are reasons because of which one cannot slander the true Dharma, saying that the fundamental ascetic practices of the Śramaṇa Gautama, and also speak to others about ascetic practices? Lion! Some Śramaṇas and Brahmins go naked without clothes, or use their hands as clothing, or use leaves as clothing, or use beads as clothing, or do not take water with a bottle, or do not take water with a container, do not eat food obtained by robbery with swords and sticks, do not eat food obtained by deception, do not go themselves to beg for food, do not send someone to beg for food, do not accept offerings from venerable ones, non-venerable ones, or those who do not dwell in venerability. If two people are eating, they do not eat in the middle, they do not eat in the house of a pregnant woman, they do not eat in the house of someone who keeps dogs, and if even a dung fly flies into the house, they do not eat.』

。不啖魚，不食肉，不飲酒，不飲惡水，或都無所飲，學無飲行；或啖一口，以一口為足，或二口、三、四，乃至七口，以七口為足；或食一得，以一得為足，或二、三、四，乃至七得，以七得為足；或日一食，以一食為足，或二、三、四、五、六、七日、半月、一月一食，以一食為足；或食菜茹，或食稗子，或食穄米，或食雜𪍿，或食頭頭邏食，或食粗食；或至無事處，依于無事，或食根，或食果，或食自落果，或持連合衣，或持毛衣，或持頭舍衣，或持毛頭舍衣，或持全皮，或持穿皮，或持全穿皮；或持散發，或持編髮，或持散編髮，或有剃髮，或有剃鬚，或剃鬚發，或有拔髮，或有拔鬚，或拔鬚發；或住立斷坐，或修蹲行，或有臥刺，以刺為床，或有臥果，以果為床，或有事水，晝夜手抒，或有事火，竟昔然之，或事日、月、尊祐大德，叉手向彼，如此之比受無量苦，學煩熱行。師子！有此苦行我不說無。師子！然此苦行為下賤業，至苦至困，凡人所行，非是聖道。師子！若有沙門、梵志，彼苦行法知斷滅盡，拔絕其根，至竟不生者，我說彼苦行。師子！如來、無所著、等正覺，彼苦行法知斷滅盡，拔絕其根，至竟不生，是故我苦行

現代漢語譯本：不吃魚，不吃肉，不喝酒，不喝髒水，或者什麼都不喝，學習不飲的修行；或者吃一口，以一口為滿足，或者兩口、三口、四口，乃至七口，以七口為滿足；或者吃一份食物，以一份為滿足，或者兩份、三份、四份，乃至七份，以七份為滿足；或者一天吃一頓飯，以一頓飯為滿足，或者兩天、三天、四天、五天、六天、七天、半個月、一個月吃一頓飯，以一頓飯為滿足；或者吃蔬菜，或者吃稗子，或者吃稷米，或者吃雜糧，或者吃乞討來的食物，或者吃粗糙的食物；或者到無人的地方，依靠無事，或者吃根，或者吃果，或者吃自然掉落的果實，或者穿著縫合的衣服，或者穿著毛衣，或者穿著粗布衣服，或者穿著毛毛的粗布衣服，或者穿著完整的獸皮，或者穿著破損的獸皮，或者穿著破損的獸皮；或者披散著頭髮，或者編著頭髮，或者披散又編著頭髮，或者有剃頭髮的，或者有剃鬍須的，或者剃鬍須和頭髮的，或者有拔頭髮的，或者有拔鬍鬚的，或者拔鬍鬚和頭髮的；或者站立不坐，或者修習蹲著行走，或者有睡在尖刺上的，以尖刺為床，或者有睡在果實上的，以果實為床，或者有事奉水的，晝夜用手舀水，或者有事奉火的，整天燒火，或者事奉太陽、月亮、尊敬的大德，合掌向他們，像這樣承受無量的痛苦，學習煩熱的修行。獅子！有這些苦行，我不是說沒有。獅子！然而這些苦行是『業』，達到痛苦和困境，凡人所行，不是聖道。獅子！如果有沙門、婆羅門，他們對苦行的方法知道斷滅殆盡，連根拔起，最終不再產生，我說他們的苦行。獅子！如來、無所著、等正覺，他們對苦行的方法知道斷滅殆盡，連根拔起，最終不再產生，所以我說苦行。

English version: Not eating fish, not eating meat, not drinking alcohol, not drinking dirty water, or not drinking anything at all, practicing the discipline of not drinking; or eating one mouthful, being satisfied with one mouthful, or two, three, four, up to seven mouthfuls, being satisfied with seven mouthfuls; or eating one portion of food, being satisfied with one portion, or two, three, four, up to seven portions, being satisfied with seven portions; or eating one meal a day, being satisfied with one meal, or one meal every two, three, four, five, six, seven days, half a month, or a month, being satisfied with one meal; or eating vegetables, or eating barnyard millet, or eating foxtail millet, or eating mixed grains, or eating begged food, or eating coarse food; or going to a deserted place, relying on nothing, or eating roots, or eating fruits, or eating naturally fallen fruits, or wearing stitched clothes, or wearing woolen clothes, or wearing coarse cloth clothes, or wearing coarse woolen clothes, or wearing whole animal skins, or wearing torn animal skins, or wearing torn animal skins; or having loose hair, or having braided hair, or having loose and braided hair, or having shaved hair, or having shaved beards, or having shaved beards and hair, or having plucked hair, or having plucked beards, or having plucked beards and hair; or standing without sitting, or practicing squatting and walking, or sleeping on thorns, using thorns as a bed, or sleeping on fruits, using fruits as a bed, or serving water, scooping water with hands day and night, or serving fire, burning fire all day, or serving the sun, moon, and respected great virtues, folding hands towards them, enduring immeasurable suffering like this, practicing the discipline of heat and torment. Lion! These ascetic practices exist, I do not say they do not. Lion! However, these ascetic practices are 'karma', reaching suffering and hardship, what ordinary people do, not the holy path. Lion! If there are ascetics or Brahmins, who know the methods of asceticism are completely extinguished, uprooted, and will never arise again, I speak of their asceticism. Lion! The Tathagata, the Unattached One, the Perfectly Enlightened One, knows the methods of asceticism are completely extinguished, uprooted, and will never arise again, therefore I speak of asceticism.

。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本苦行，亦為人說苦行之法。

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本不入于胎，亦為人說不入胎法？師子！若有沙門、梵志當來胎生，知斷滅盡，拔絕其根，至竟不生者，我說彼不入于胎。師子！如來、無所著、等正覺，當來有胎生知斷滅盡，拔絕其根，至竟不生，是故我不入于胎。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本不入于胎，亦為人說不入胎法。

「師子！云何復有事因此事故，于如實法不能謗毀，沙門瞿曇宗本安隱，亦為人說安隱之法？師子！族姓子所有剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，我于現法自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真，我自安隱，亦安隱他比丘、比丘尼、優婆塞、優婆夷。我已安彼，便為生法，眾生於生法解脫，老法、病法、死法、憂戚染污法，眾生於憂戚染污法解脫。師子！是謂有事因此事故，于如實法不能謗毀，沙門瞿曇宗本安隱，亦為人說安隱之法。」

師子大臣白世尊曰：「瞿曇！我已知。善逝！我已解

現代漢語譯本：獅子！這就是因為這個緣故，對於如實的佛法不能誹謗詆譭，沙門瞿曇的宗旨在根本上是苦行，也為他人宣說苦行的方法。 獅子！又是什麼緣故，對於如實的佛法不能誹謗詆譭，沙門瞿曇的宗旨在根本上是不入胎，也為他人宣說不入胎的方法？獅子！如果有沙門、婆羅門將來會投胎出生，知道斷滅殆盡，根源被拔除，最終不再出生，我說他們不入胎。獅子！如來、無所著、等正覺，將來有投胎出生，知道斷滅殆盡，根源被拔除，最終不再出生，因此我不入胎。獅子！這就是因為這個緣故，對於如實的佛法不能誹謗詆譭，沙門瞿曇的宗旨在根本上是不入胎，也為他人宣說不入胎的方法。 獅子！又是什麼緣故，對於如實的佛法不能誹謗詆譭，沙門瞿曇的宗旨在根本上是安穩，也為他人宣說安穩的方法？獅子！凡是那些剃除鬚髮，穿著袈裟，以至誠的信心捨棄家庭，出家學道的人，唯有無上的梵行圓滿，我于現世自己知道、自己覺悟，自己作證成就而遊歷，生死已經終結，梵行已經建立，該做的已經完成，不再受後有，如實地知道真理，我自身安穩，也使其他比丘、比丘尼、優婆塞、優婆夷安穩。我已經使他們安穩，就等於使他們脫離了生法，眾生從生法中解脫，老法、病法、死法、憂愁悲傷的染污法，眾生從憂愁悲傷的染污法中解脫。獅子！這就是因為這個緣故，對於如實的佛法不能誹謗詆譭，沙門瞿曇的宗旨在根本上是安穩，也為他人宣說安穩的方法。 獅子大臣對世尊說：『瞿曇！我已經知道了。善逝！我已經理解了。』

English version: Lion! It is because of this reason that one cannot slander or defame the true Dharma. The fundamental principle of the ascetic Gautama is ascetic practice, and he also teaches the method of ascetic practice to others. Lion! What is the reason that one cannot slander or defame the true Dharma? The fundamental principle of the ascetic Gautama is not entering the womb, and he also teaches the method of not entering the womb to others. Lion! If there are ascetics or Brahmins who will be born in the future, knowing that their rebirth is completely extinguished, their roots are eradicated, and they will ultimately not be born again, I say that they do not enter the womb. Lion! The Tathagata, the Unattached One, the Perfectly Enlightened One, will have future births, knowing that their rebirth is completely extinguished, their roots are eradicated, and they will ultimately not be born again, therefore I do not enter the womb. Lion! It is because of this reason that one cannot slander or defame the true Dharma. The fundamental principle of the ascetic Gautama is not entering the womb, and he also teaches the method of not entering the womb to others. Lion! What is the reason that one cannot slander or defame the true Dharma? The fundamental principle of the ascetic Gautama is peace and tranquility, and he also teaches the method of peace and tranquility to others. Lion! All those who shave their heads and beards, wear the monastic robes, and with sincere faith leave their homes to practice the Way, only when the supreme pure conduct is completed, I know and realize it myself in this present life, I have personally witnessed and achieved it, and I travel, birth is exhausted, pure conduct is established, what needs to be done is done, no more future existence, knowing the truth as it is, I am at peace, and I also bring peace to other monks, nuns, laymen, and laywomen. I have brought them peace, which is equivalent to liberating them from the law of birth. Sentient beings are liberated from the law of birth, the law of old age, the law of sickness, the law of death, and the defilement of sorrow and grief. Sentient beings are liberated from the defilement of sorrow and grief. Lion! It is because of this reason that one cannot slander or defame the true Dharma. The fundamental principle of the ascetic Gautama is peace and tranquility, and he also teaches the method of peace and tranquility to others. Minister Lion said to the World Honored One, 'Gautama! I have understood. Well-gone One! I have comprehended.'

。瞿曇！猶明目人，覆者仰之，覆者發之，迷者示道，闇中施明，若有眼者，便見於色。沙門瞿曇亦復如是，為我無量方便說法、現義，隨其諸道。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。世尊！猶如有人養不良馬，望得其利，徒自疲勞而不獲利。世尊！我亦如是，彼愚癡尼幹不善曉了，不能自知，不識良田而不自審，長夜奉敬，供養禮事，望得其利，唐苦無益。世尊！我今再自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。世尊！我本無知，于愚癡尼干有信有敬，從今日斷。所以者何？欺誑我故。世尊！我今三自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。師子大臣及諸比，丘聞佛所說，歡喜奉行。

師子經第八竟(二千四百一十三字)

（一九）中阿含業相應品尼干經第九(初一日誦)

一時，佛游釋羈瘦，在天邑中。

爾時，世尊告諸比丘：「諸尼乾等如是見、如是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊

現代漢語譯本：瞿曇啊！就像眼睛明亮的人，把覆蓋的東西翻開，把隱藏的東西揭示出來，給迷路的人指明道路，在黑暗中點亮光明，讓有眼睛的人能夠看見色彩。沙門瞿曇也是這樣，用無數方便法門為我說法、闡釋真義，引導我走向正道。世尊！我現在皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。世尊！就像有人飼養劣馬，希望從中獲利，結果只是徒勞疲憊而一無所獲。世尊！我也是這樣，那些愚癡的尼幹不善於明辨，不能自知，不識良田而不自我審視，長久以來奉敬、供養、禮拜他們，希望從中獲利，結果只是白白受苦而毫無益處。世尊！我現在再次皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。世尊！我原本無知，對愚癡的尼干有信仰和尊敬，從今天起斷絕。為什麼呢？因為他們欺騙了我。世尊！我現在第三次皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。」 佛陀這樣說道。師子大臣和眾比丘聽了佛陀所說，歡喜奉行。 《師子經》第八完（二千四百一十三字） （一九）《中阿含經·業相應品·尼干經》第九（初一日誦） 一時，佛陀在釋迦族的羈瘦地方的天邑中游化。 當時，世尊告訴眾比丘：『那些尼乾等人是這樣認為、這樣說的，他們認為人所承受的一切都是因為過去的業力所致，如果過去的業力通過苦行而消滅，並且不再造新的業，那麼所有的業力就會消盡，業力消盡之後，就能得到苦的止息，得到苦的止息之後，就能達到苦的邊際。』

English version: 'O Gotama! Just as a person with clear eyes would turn over what is covered, reveal what is hidden, show the way to one who is lost, and bring light into the darkness, so that those with eyes may see forms. Even so, O Samana Gotama, you have in many ways explained the Dharma to me, revealed its meaning, and guided me along the path. O Lord, I now take refuge in the Buddha, the Dharma, and the Sangha. May the Lord accept me as a lay follower, from this day forth, for as long as life shall last. O Lord, it is like someone who raises a bad horse, hoping to gain profit, but only tires himself out without any gain. O Lord, it is the same with me. Those foolish Niganthas are not good at understanding, they cannot know themselves, they do not recognize good fields and do not examine themselves. For a long time, I have revered, offered to, and worshipped them, hoping to gain profit, but it has been in vain and without benefit. O Lord, I now again take refuge in the Buddha, the Dharma, and the Sangha. May the Lord accept me as a lay follower, from this day forth, for as long as life shall last. O Lord, I was originally ignorant, and had faith and respect for the foolish Niganthas. From this day, I renounce them. Why? Because they have deceived me. O Lord, I now take refuge for the third time in the Buddha, the Dharma, and the Sangha. May the Lord accept me as a lay follower, from this day forth, for as long as life shall last.' Thus spoke the Buddha. Minister Siha and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The Lion Sutta, the eighth, is complete (2413 words). (19) The Nigantha Sutta, the ninth, of the Karma-Related Section of the Middle Length Discourses (recited on the first day). At one time, the Buddha was traveling in the land of the Sakyans, in the town of Kapilavatthu. Then, the Lord addressed the monks, saying: 'The Niganthas hold such views and say such things, that whatever a person experiences is due to past actions. If past actions are extinguished through ascetic practices, and no new actions are created, then all actions will be exhausted. When all actions are exhausted, suffering will cease. When suffering ceases, the end of suffering will be reached.'

。我便往彼，到已，即問：『尼干！汝等實如是見、如是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊耶？』彼答我言：『如是。瞿曇！』我復問彼尼干：『汝等自有凈智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即于現世斷諸不善，得眾善法，修習作證耶？』彼答我言：『不也。瞿曇！』

「我復語彼尼干：『汝等自無凈智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即于現世斷諸不善，得眾善法，修習作證，而作是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。尼干！若汝等自有凈智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即于現世斷諸不善，得眾善法，修習作證。尼干！汝等可得作是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。』

「尼干！猶如有人身被毒箭，因被毒箭則生極苦，彼為親屬憐念愍傷，欲饒益安隱故，即呼拔箭金醫

現代漢語譯本：我便前往他們那裡，到了之後，就問：『尼乾子們！你們真的像這樣認為、這樣說嗎？認為人所承受的一切都是因為過去的作為，如果過去的業因苦行而消滅，不再造新的業，那麼所有的業就會結束，所有的業結束之後，就能得到痛苦的止息，得到痛苦的止息之後，就能達到痛苦的邊際嗎？』他們回答我說：『是的，瞿曇！』我又問那些尼乾子：『你們自己有清凈的智慧嗎？知道我過去存在，還是過去不存在？知道我過去做了惡，還是沒有做惡？知道我的痛苦已經結束，還是我的痛苦沒有結束？如果結束了，就能得到止息，就能在現世斷除一切不善，得到各種善法，修習並證悟嗎？』他們回答我說：『不是的，瞿曇！』 我又對那些尼乾子說：『你們自己沒有清凈的智慧，不知道我過去存在，還是過去不存在，不知道我過去做了惡，還是沒有做惡，不知道我的痛苦已經結束，還是我的痛苦沒有結束，如果結束了，就能得到止息，就能在現世斷除一切不善，得到各種善法，修習並證悟，卻這樣說，認為人所承受的一切都是因為過去的作為，如果過去的業因苦行而消滅，不再造新的業，那麼所有的業就會結束，所有的業結束之後，就能得到痛苦的止息，得到痛苦的止息之後，就能達到痛苦的邊際。尼乾子們！如果你們自己有清凈的智慧，知道我過去存在，還是過去不存在，知道我過去做了惡，還是沒有做惡，知道我的痛苦已經結束，還是我的痛苦沒有結束，如果結束了，就能得到止息，就能在現世斷除一切不善，得到各種善法，修習並證悟。尼乾子們！你們才可以這樣說，認為人所承受的一切都是因為過去的作為，如果過去的業因苦行而消滅，不再造新的業，那麼所有的業就會結束，所有的業結束之後，就能得到痛苦的止息，得到痛苦的止息之後，就能達到痛苦的邊際。』 尼乾子們！就像有人身上被毒箭射中，因為被毒箭射中而感到極度痛苦，他的親屬因為憐憫和悲傷，想要幫助他得到安穩，就叫來拔箭的醫生。

English version: I then went to them, and having arrived, I asked: 『Niganthas! Do you really hold such a view and say that whatever a person experiences is all due to past actions; that if past karma is extinguished through ascetic practices, and no new karma is created, then all karma will cease; when all karma ceases, then suffering will cease; and when suffering ceases, then the end of suffering will be attained?』 They answered me: 『Yes, Gotama!』 I further asked those Niganthas: 『Do you yourselves have clear wisdom, knowing whether I existed in the past or not, whether I committed evil in the past or not, whether my suffering has ended or not, and that if it has ended, then cessation is attained, and that in this very life, one can abandon all unwholesome things, attain all wholesome things, and practice and realize them?』 They answered me: 『No, Gotama!』 I then said to those Niganthas: 『You yourselves do not have clear wisdom, not knowing whether I existed in the past or not, whether I committed evil in the past or not, whether my suffering has ended or not, and that if it has ended, then cessation is attained, and that in this very life, one can abandon all unwholesome things, attain all wholesome things, and practice and realize them, yet you say that whatever a person experiences is all due to past actions; that if past karma is extinguished through ascetic practices, and no new karma is created, then all karma will cease; when all karma ceases, then suffering will cease; and when suffering ceases, then the end of suffering will be attained. Niganthas! If you yourselves had clear wisdom, knowing whether I existed in the past or not, whether I committed evil in the past or not, whether my suffering has ended or not, and that if it has ended, then cessation is attained, and that in this very life, one can abandon all unwholesome things, attain all wholesome things, and practice and realize them. Niganthas! Then you could say that whatever a person experiences is all due to past actions; that if past karma is extinguished through ascetic practices, and no new karma is created, then all karma will cease; when all karma ceases, then suffering will cease; and when suffering ceases, then the end of suffering will be attained.』 Niganthas! It is like a person who has been struck by a poisoned arrow, and because of being struck by the poisoned arrow, experiences extreme pain. His relatives, out of compassion and pity, wishing to help him find peace, call for a physician skilled in removing arrows.

。箭金醫來，便以利刀而為開瘡，因開瘡時，復生極苦，既開瘡已，而求箭金，求箭金時，復生極苦，求得金已，即便拔出，因拔出時，復生極苦，拔金出已，薄瘡纏裹，因裹瘡時，復生極苦，彼于拔箭金后，得力無患，不壞諸根，平復如故。尼干！彼人自有凈智，便作是念：『我本被毒箭，因被毒箭，則生極苦，我諸親屬見憐念愍傷，欲饒益安隱我故，即呼拔箭金醫，箭金醫來，便以利刀為我開瘡，因開瘡時，復生極苦，既開瘡已，而求箭金，求箭金時，復生極苦，求得金已，即便拔出，因拔出時，復生極苦，拔金出已，薄瘡纏裹，因裹瘡時，復生極苦，我于拔箭金后，得力無患，不壞諸根，平復如故。』

「如是，尼干！若汝等自有凈智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即于現世斷諸不善，得眾善法，修習作證。尼干！汝等可得作是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊，我問如是，不見諸尼干能答我言：『瞿曇！如是，不如是。』

「複次，我問諸尼乾曰：『若諸尼干有上斷、上苦行，爾時諸尼干生上苦耶？』彼答我言：『如是

『當箭尖刺入身體時，醫生會用鋒利的刀切開傷口，切開時會感到劇烈的痛苦。切開后，他們會尋找箭尖，尋找時又會感到劇烈的痛苦。找到箭尖后，他們會將其拔出，拔出時又會感到劇烈的痛苦。拔出箭尖后，他們會用薄布包扎傷口，包紮時又會感到劇烈的痛苦。然而，在拔出箭尖后，這個人會恢復力量，不再有痛苦，身體機能完好無損，恢復如初。尼干！這個人有清晰的智慧，他會這樣想：『我被毒箭射中，因此感到劇烈的痛苦。我的親屬憐憫我，想要幫助我，讓我安穩，所以請來了拔箭的醫生。醫生來了，用鋒利的刀切開我的傷口，切開時我感到劇烈的痛苦。切開后，他們尋找箭尖，尋找時我又感到劇烈的痛苦。找到箭尖后，他們將其拔出，拔出時我又感到劇烈的痛苦。拔出箭尖后，他們用薄布包扎傷口，包紮時我又感到劇烈的痛苦。然而，在拔出箭尖后，我恢復了力量，不再有痛苦，身體機能完好無損，恢復如初。』 『同樣，尼干！如果你們有清晰的智慧，你們會明白，我是否本來存在，我是否本來不存在，我是否本來作惡，是否不作惡，我是否能使你們的痛苦結束，是否不能使你們的痛苦結束。如果痛苦結束了，就能真正結束，那麼在今生就能斷除一切不善，獲得一切善法，修行並證悟。尼干！你們可以說，人所受的苦都是因為過去的業力。如果過去的業力通過苦行而消除，並且不再造新的業，那麼所有的業力都會結束。業力結束后，痛苦就會結束，痛苦結束后，就能達到痛苦的盡頭。我這樣問你們，卻不見任何尼干能回答我說：『瞿曇！是這樣，或者不是這樣。』 『此外，我問尼干們：『如果尼干們有最高的斷除和最高的苦行，那麼尼干們那時會產生最高的痛苦嗎？』他們回答我說：『是的。』

『When the arrow tip enters the body, the doctor will cut open the wound with a sharp knife, and when cutting, there will be intense pain. After cutting, they will look for the arrow tip, and when looking, there will be intense pain again. After finding the arrow tip, they will pull it out, and when pulling it out, there will be intense pain again. After pulling out the arrow tip, they will wrap the wound with a thin cloth, and when wrapping, there will be intense pain again. However, after pulling out the arrow tip, this person will regain strength, no longer have pain, the body functions will be intact, and they will recover as before. Nigan! This person has clear wisdom, and they will think: 『I was shot by a poisoned arrow, and therefore felt intense pain. My relatives pitied me and wanted to help me, to make me secure, so they called a doctor to remove the arrow. The doctor came and cut open my wound with a sharp knife, and when cutting, I felt intense pain. After cutting, they looked for the arrow tip, and when looking, I felt intense pain again. After finding the arrow tip, they pulled it out, and when pulling it out, I felt intense pain again. After pulling out the arrow tip, they wrapped the wound with a thin cloth, and when wrapping, I felt intense pain again. However, after pulling out the arrow tip, I regained strength, no longer had pain, the body functions were intact, and I recovered as before.』 『Likewise, Nigan! If you have clear wisdom, you will understand whether I originally existed, whether I originally did not exist, whether I originally did evil, whether I did not do evil, whether I can end your suffering, or whether I cannot end your suffering. If suffering ends, it can truly end, then in this life, one can cut off all unwholesome things, obtain all wholesome things, practice and realize enlightenment. Nigan! You can say that the suffering people endure is because of past karma. If past karma is eliminated through ascetic practices, and no new karma is created, then all karma will end. When karma ends, suffering will end, and when suffering ends, one can reach the end of suffering. I ask you this, but I do not see any Nigan who can answer me: 『Gautama! It is so, or it is not so.』 『Furthermore, I ask the Nigans: 『If the Nigans have the highest cessation and the highest ascetic practices, then will the Nigans experience the highest suffering at that time?』 They answered me: 『Yes.』

。瞿曇！』『若有中斷、中苦行，爾時諸尼干生中苦耶？』彼答我言：『如是，瞿曇！』『若有下斷、下苦行，爾時諸尼干生下苦耶？』彼答我言：『如是，瞿曇！』是為諸尼干有上斷、上苦行，爾時諸尼干則生上苦；有中斷、中苦行，爾時諸尼干則生中苦；有下斷、下苦行，爾時諸尼干則生下苦。若使諸尼干有上斷、上苦行，爾時諸尼干止息上苦；有中斷、中苦行，爾時諸尼干止息中苦；有下斷、下苦行，爾時諸尼干止息下苦。若如是作、不如是作，止息極苦甚重苦者，當知諸尼干即于現世作苦。但諸尼干為癡所覆，為癡所纏，而作是說：『謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。』我問如是，不見諸尼干能答我言：『瞿曇！如是，不如是。』

「複次，我問諸尼乾曰：『諸尼干！若有樂報業，彼業寧可因斷、因苦行，轉作苦報耶？』彼答我言：『不也。瞿曇！』『諸尼干！若有苦報業，彼業寧可因斷、因苦行，轉作樂報耶？』彼答我言：『不也。瞿曇！』『諸尼干！若有現法報業，彼業寧可因斷、因苦行，轉作後生報耶？』彼答我言：『不也

現代漢語譯本：『瞿曇！』我問，『如果存在上等的斷食和苦行，那麼那些尼干陀會遭受上等的痛苦嗎？』他們回答我說：『是的，瞿曇！』『如果存在中等的斷食和苦行，那麼那些尼干陀會遭受中等的痛苦嗎？』他們回答我說：『是的，瞿曇！』『如果存在下等的斷食和苦行，那麼那些尼干陀會遭受下等的痛苦嗎？』他們回答我說：『是的，瞿曇！』這就是說，如果尼干陀有上等的斷食和苦行，他們就會遭受上等的痛苦；如果他們有中等的斷食和苦行，他們就會遭受中等的痛苦；如果他們有下等的斷食和苦行，他們就會遭受下等的痛苦。如果尼干陀有上等的斷食和苦行，他們就會停止上等的痛苦；如果他們有中等的斷食和苦行，他們就會停止中等的痛苦；如果他們有下等的斷食和苦行，他們就會停止下等的痛苦。如果他們這樣做或不這樣做，停止了極大的痛苦和沉重的痛苦，那麼應當知道，尼干陀實際上是在今生製造痛苦。但是，尼干陀被愚癡所矇蔽，被愚癡所纏繞，所以他們這樣說：『人們所遭受的一切都是因為過去的業力，如果過去的業力通過苦行而消滅，並且不再造新的業力，那麼所有的業力都會結束，業力結束之後，痛苦就會結束，痛苦結束之後，就會達到痛苦的盡頭。』我這樣問他們，卻不見尼干陀能夠回答我說：『瞿曇！是這樣，不是這樣。』 『此外，』我問尼干陀們，『尼干陀們！如果存在樂報的業力，這種業力可以通過斷食和苦行轉變為苦報嗎？』他們回答我說：『不能，瞿曇！』『尼干陀們！如果存在苦報的業力，這種業力可以通過斷食和苦行轉變為樂報嗎？』他們回答我說：『不能，瞿曇！』『尼干陀們！如果存在現世報的業力，這種業力可以通過斷食和苦行轉變為來世報嗎？』他們回答我說：『不能，瞿曇！』

English version: 'Gotama!' I asked, 'If there is superior fasting and asceticism, do the Niganthas experience superior suffering at that time?' They answered me, 'Yes, Gotama!' 'If there is intermediate fasting and asceticism, do the Niganthas experience intermediate suffering at that time?' They answered me, 'Yes, Gotama!' 'If there is inferior fasting and asceticism, do the Niganthas experience inferior suffering at that time?' They answered me, 'Yes, Gotama!' This means that if the Niganthas have superior fasting and asceticism, they experience superior suffering; if they have intermediate fasting and asceticism, they experience intermediate suffering; if they have inferior fasting and asceticism, they experience inferior suffering. If the Niganthas have superior fasting and asceticism, they cease superior suffering; if they have intermediate fasting and asceticism, they cease intermediate suffering; if they have inferior fasting and asceticism, they cease inferior suffering. If they do this or do not do this, and cease extreme suffering and heavy suffering, then it should be known that the Niganthas are actually creating suffering in this life. However, the Niganthas are blinded by ignorance and entangled by ignorance, so they say this: 'All that people experience is because of past karma. If past karma is extinguished through asceticism, and no new karma is created, then all karma will end. After karma ends, suffering will end. After suffering ends, the end of suffering will be reached.' I asked them this, but I did not see the Niganthas able to answer me, 'Gotama! It is so, it is not so.' 'Furthermore,' I asked the Niganthas, 'Niganthas! If there is karma that results in pleasure, can that karma be transformed into suffering through fasting and asceticism?' They answered me, 'No, Gotama!' 'Niganthas! If there is karma that results in suffering, can that karma be transformed into pleasure through fasting and asceticism?' They answered me, 'No, Gotama!' 'Niganthas! If there is karma that results in immediate retribution, can that karma be transformed into future retribution through fasting and asceticism?' They answered me, 'No, Gotama!'

。瞿曇！』『諸尼干！若有後生報業，彼業寧可因斷、因苦行，轉作現法報耶？』彼答我言：『不也。瞿曇！』『諸尼干！若有不熟報業，彼業寧可因斷、因苦行，轉作熟報耶？』彼答我言：『不也。瞿曇！』『諸尼干！若有熟報業，彼業寧可因斷、因苦行，轉作異耶？』彼答我言：『不也。瞿曇！』『諸尼干！是為樂報業，彼業不可因斷、因苦行，轉作苦報。諸尼干！苦報業，彼業不可因斷、因苦行，轉作樂報。諸尼干！現法報業，彼業不可因斷、因苦行，轉作後生報。諸尼干！後生報業，彼業不可因斷、因苦行，轉作現法報。諸尼干！不熟業，彼業不可因斷、因苦行，轉作熟報。諸尼干！熟報業，彼業不可因斷、因苦行，轉作異者。以是故，諸尼干！虛妄方便，空斷無獲。』

「彼諸尼干便報我言：『瞿曇！我有尊師，名親子尼干，作如是說：「諸尼干！汝等若本作惡業，彼業皆可因此苦行而得滅盡，若今護身、口、意，因此不復更作惡業也。」』我復問彼諸尼乾曰：『汝等信尊師親子尼干，不疑惑耶？』彼答我言：『瞿曇！我信尊師親子尼干，無有疑惑

現代漢語譯本：『瞿曇！』『諸尼干！如果存在來世才受報的業，那麼這種業可以通過斷食和苦行，轉變為現世受報嗎？』他們回答我說：『不能，瞿曇！』『諸尼干！如果存在尚未成熟的業，那麼這種業可以通過斷食和苦行，轉變為成熟的業嗎？』他們回答我說：『不能，瞿曇！』『諸尼干！如果存在已經成熟的業，那麼這種業可以通過斷食和苦行，轉變為其他性質的業嗎？』他們回答我說：『不能，瞿曇！』『諸尼干！如果是樂報的業，那麼這種業不可能通過斷食和苦行，轉變為苦報。諸尼干！如果是苦報的業，那麼這種業不可能通過斷食和苦行，轉變為樂報。諸尼干！如果是現世受報的業，那麼這種業不可能通過斷食和苦行，轉變為來世受報。諸尼干！如果是來世受報的業，那麼這種業不可能通過斷食和苦行，轉變為現世受報。諸尼干！如果是不成熟的業，那麼這種業不可能通過斷食和苦行，轉變為成熟的業。諸尼干！如果是成熟的業，那麼這種業不可能通過斷食和苦行，轉變為其他性質的業。因此，諸尼干！這種方法是虛妄的，斷食和苦行是徒勞無功的。』 『那些尼干們回答我說：『瞿曇！我們有一位尊敬的老師，名叫親子尼干，他這樣說：「諸尼干！你們如果過去造作了惡業，那些業都可以通過這種苦行而得以滅盡，如果現在守護身、口、意，因此就不會再造作惡業了。」』我又問那些尼干們說：『你們相信你們的老師親子尼干，沒有疑惑嗎？』他們回答我說：『瞿曇！我們相信我們的老師親子尼干，沒有疑惑。』

English version: 'Gotama!' 'Niganthas! If there is karma that ripens in a future life, can that karma be transformed into karma that ripens in this very life through fasting and ascetic practices?' They answered me, 'No, Gotama!' 'Niganthas! If there is karma that has not yet ripened, can that karma be transformed into ripened karma through fasting and ascetic practices?' They answered me, 'No, Gotama!' 'Niganthas! If there is karma that has already ripened, can that karma be transformed into a different kind of karma through fasting and ascetic practices?' They answered me, 'No, Gotama!' 'Niganthas! If it is karma that leads to pleasant results, that karma cannot be transformed into karma that leads to unpleasant results through fasting and ascetic practices. Niganthas! If it is karma that leads to unpleasant results, that karma cannot be transformed into karma that leads to pleasant results through fasting and ascetic practices. Niganthas! If it is karma that ripens in this very life, that karma cannot be transformed into karma that ripens in a future life through fasting and ascetic practices. Niganthas! If it is karma that ripens in a future life, that karma cannot be transformed into karma that ripens in this very life through fasting and ascetic practices. Niganthas! If it is unripened karma, that karma cannot be transformed into ripened karma through fasting and ascetic practices. Niganthas! If it is ripened karma, that karma cannot be transformed into a different kind of karma through fasting and ascetic practices. Therefore, Niganthas! This method is false, and fasting and ascetic practices are futile.' 'Those Niganthas then replied to me, 'Gotama! We have a respected teacher named Nigantha Nataputta, who says this: 「Niganthas! If you have done evil deeds in the past, those deeds can all be extinguished through these ascetic practices, and if you now guard your body, speech, and mind, you will therefore not do any more evil deeds.」' I then asked those Niganthas, 'Do you believe your teacher Nigantha Nataputta, without any doubt?' They answered me, 'Gotama! We believe our teacher Nigantha Nataputta, without any doubt.'

。』我復語彼諸尼乾曰：『有五種法現世二報，信、樂、聞、念、見善觀，諸尼干！人自有虛妄言，是可信、可樂、可聞、可念、可見善觀耶？』彼答我言：『如是。瞿曇！』我復語彼諸尼乾曰：『是虛妄言，何可信，何可樂，何可聞，何可念，何可善觀？謂人自有虛妄言，有信、有樂、有聞、有念、有善觀。』

「若諸尼干作是說者，于如法中得五詰責，為可憎惡。云何為五？今此眾生所受苦樂皆因本作，若爾者，諸尼乾等本作惡業。所以者何？因彼故，諸尼干於今受極重苦，是謂尼干第一可憎惡。複次，眾生所受苦樂皆因合會，若爾者，諸尼乾等本惡合會。所以者何？因彼故，諸尼干於今受極重苦，是謂尼干第二可憎惡。複次，眾生所受苦樂皆因為命，若爾者，諸尼揵等本惡為命。所以者何？因彼故，諸尼干於今受極重苦，是謂尼干第三可憎惡。複次，眾生所受苦樂皆因見也。若爾者，諸尼乾等本有惡見。所以者何？因彼故，諸尼干於今受極重苦，是謂尼干第四可憎惡。複次，眾生所受苦樂皆因尊祐造，若爾者，諸尼乾等本惡尊祐。所以者何？因彼故，諸尼干於今受極重苦，是謂尼干第五可憎惡

現代漢語譯本：我反問那些尼乾子說：『有五種法在現世能帶來兩種果報，即信仰、喜好、聽聞、憶念和善見。尼乾子們！如果一個人自己說的是虛妄之言，這能被認為是可信的、可喜好的、可聽聞的、可憶念的、可善見的嗎？』他們回答我說：『是的，喬達摩！』我再次對那些尼乾子說：『既然是虛妄之言，又怎麼能被認為是可信的、可喜好的、可聽聞的、可憶念的、可善見的呢？如果一個人自己說的是虛妄之言，卻說自己有信仰、有喜好、有聽聞、有憶念、有善見。』 『如果那些尼乾子這樣說，在如法中會受到五種詰責，令人憎惡。哪五種呢？現在這些眾生所受的苦樂都是因為過去的作為，如果這樣，那麼尼乾子們過去就造了惡業。為什麼呢？因為那個原因，尼乾子們現在才遭受極大的痛苦，這是尼乾子第一種令人憎惡之處。其次，眾生所受的苦樂都是因為因緣和合，如果這樣，那麼尼乾子們過去就和合了惡因。為什麼呢？因為那個原因，尼乾子們現在才遭受極大的痛苦，這是尼乾子第二種令人憎惡之處。再次，眾生所受的苦樂都是因為生命，如果這樣，那麼尼乾子們過去就爲了生命而作惡。為什麼呢？因為那個原因，尼乾子們現在才遭受極大的痛苦，這是尼乾子第三種令人憎惡之處。再次，眾生所受的苦樂都是因為見解，如果這樣，那麼尼乾子們過去就有惡見。為什麼呢？因為那個原因，尼乾子們現在才遭受極大的痛苦，這是尼乾子第四種令人憎惡之處。再次，眾生所受的苦樂都是因為尊祐所造，如果這樣，那麼尼乾子們過去就尊祐了惡。為什麼呢？因為那個原因，尼乾子們現在才遭受極大的痛苦，這是尼乾子第五種令人憎惡之處。

English version: I then asked those Niganthas, 『There are five things that bring two kinds of results in this life: faith, delight, hearing, mindfulness, and seeing with good understanding. Niganthas! If a person speaks falsely, can that be considered believable, delightful, hearable, mindful, or seen with good understanding?』 They answered me, 『Yes, Gotama!』 I then said to those Niganthas, 『Since it is false speech, how can it be considered believable, delightful, hearable, mindful, or seen with good understanding? If a person speaks falsely, yet claims to have faith, delight, hearing, mindfulness, and good understanding.』 『If those Niganthas say this, they will receive five reproaches in accordance with the Dharma, which are detestable. What are the five? The suffering and happiness that beings experience now are all due to past actions. If that is the case, then the Niganthas committed evil deeds in the past. Why? Because of that, the Niganthas are now experiencing extreme suffering. This is the first detestable thing about the Niganthas. Secondly, the suffering and happiness that beings experience are all due to the coming together of conditions. If that is the case, then the Niganthas had evil combinations in the past. Why? Because of that, the Niganthas are now experiencing extreme suffering. This is the second detestable thing about the Niganthas. Again, the suffering and happiness that beings experience are all due to life. If that is the case, then the Niganthas did evil for the sake of life in the past. Why? Because of that, the Niganthas are now experiencing extreme suffering. This is the third detestable thing about the Niganthas. Again, the suffering and happiness that beings experience are all due to views. If that is the case, then the Niganthas had evil views in the past. Why? Because of that, the Niganthas are now experiencing extreme suffering. This is the fourth detestable thing about the Niganthas. Again, the suffering and happiness that beings experience are all due to the creation of the honored one. If that is the case, then the Niganthas honored evil in the past. Why? Because of that, the Niganthas are now experiencing extreme suffering. This is the fifth detestable thing about the Niganthas.』

。若諸尼干因本所作惡業、惡合會、惡為命、惡見、惡尊祐，為惡尊祐所造，因彼故，諸尼干於今受極重苦，是謂因彼事故，諸尼乾等為可憎惡。

「我所自知、自覺法為汝說者，若沙門、梵志，若天、魔、梵及余世間皆無能伏，皆無能穢，皆無能制。云何我所自知、自覺法為汝說者，非為沙門、梵志，若天、魔、梵及余世間所能伏、所能穢、所能制？若有比丘捨身不善業，修身善業，舍口、意不善業，修口、意善業，彼于未來苦，便自知我無未來苦，如法得樂而不棄捨。彼或欲斷苦因，行欲，或欲斷苦因，行舍欲，彼若欲斷苦因，行欲者，即修其行欲，已斷者，苦便得盡。彼若欲斷苦因，行舍欲者，即修其行舍欲，已斷者，苦便得盡。若彼比丘便作是念：『隨所為、隨所行，不善法生而善法滅，若自斷苦，不善法滅而善法生，我今寧可自斷其苦。』便自斷苦。自斷苦已，不善法滅而善法生，不復斷苦。所以者何？比丘！本所為者，其義已成，若復斷苦，是處不然。

「比丘！猶如箭工用檢撓箭，其箭已直，不復用檢。所以者何？彼人本所為者，其事已成，若複用檢，是處不然。如是，比丘便作是念：『隨所為、隨所行，不善法生而善法滅，若自斷苦，不善法滅而善法生，我今寧可自斷其苦

現代漢語譯本：如果那些尼乾子因為他們過去所作的惡業、惡的結合、惡的謀生方式、惡見、以及所尊奉的邪惡導師，並因邪惡導師的教導而造作惡業，因此，這些尼乾子現在遭受極大的痛苦，這就是因為這些原因，尼乾子們是可憎惡的。 我所親自了解和覺悟的法，我為你們宣說，無論是沙門、婆羅門，還是天神、魔王、梵天以及其他世間眾生，都無法征服、玷污或控制它。我所親自了解和覺悟的法，我為你們宣說，怎麼會不能被沙門、婆羅門，天神、魔王、梵天以及其他世間眾生所征服、玷污或控制呢？如果有一位比丘捨棄身的不善業，修習身的善業；捨棄口和意的不善業，修習口和意的善業，那麼他對於未來的痛苦，就會自己知道自己沒有未來的痛苦，他會如法獲得快樂而不捨棄。他或者想要斷除痛苦的原因，而行於慾望；或者想要斷除痛苦的原因，而行於捨棄慾望。如果他想要斷除痛苦的原因，而行於慾望，那麼他就修習行於慾望，當他已經斷除痛苦的原因時，痛苦就會止息。如果他想要斷除痛苦的原因，而行於捨棄慾望，那麼他就修習行於捨棄慾望，當他已經斷除痛苦的原因時，痛苦就會止息。如果這位比丘這樣想：『隨著所作所為、所行所為，不善法生起而善法滅亡，如果我自我斷除痛苦，不善法就會滅亡而善法就會生起，我寧可自我斷除痛苦。』於是他就自我斷除痛苦。自我斷除痛苦之後，不善法滅亡而善法生起，他就不再斷除痛苦了。為什麼呢？比丘！因為他最初所要做的，其意義已經達成，如果再斷除痛苦，那就沒有道理了。 比丘！就像箭匠用工具矯正箭，當箭已經筆直時，就不再使用工具了。為什麼呢？因為他最初所要做的，其事情已經完成，如果再使用工具，那就沒有道理了。同樣，比丘這樣想：『隨著所作所為、所行所為，不善法生起而善法滅亡，如果我自我斷除痛苦，不善法就會滅亡而善法就會生起，我寧可自我斷除痛苦。』

English version: If those Niganthas, due to their past evil deeds, evil associations, evil livelihoods, evil views, and the evil teachers they venerate, and because of the teachings of those evil teachers, commit evil actions, therefore, these Niganthas now suffer extreme pain. It is because of these reasons that the Niganthas are detestable. The Dharma that I have personally understood and awakened to, I proclaim to you. Neither ascetics, Brahmins, gods, Mara, Brahma, nor any other beings in the world can conquer, defile, or control it. How can the Dharma that I have personally understood and awakened to, which I proclaim to you, not be conquered, defiled, or controlled by ascetics, Brahmins, gods, Mara, Brahma, or any other beings in the world? If a bhikkhu abandons unwholesome bodily actions and cultivates wholesome bodily actions; abandons unwholesome verbal and mental actions and cultivates wholesome verbal and mental actions, then regarding future suffering, he will know for himself that he has no future suffering. He will attain happiness in accordance with the Dharma and not abandon it. He may either wish to eliminate the cause of suffering by engaging in desire, or wish to eliminate the cause of suffering by engaging in the abandonment of desire. If he wishes to eliminate the cause of suffering by engaging in desire, then he cultivates engaging in desire, and when he has eliminated the cause of suffering, suffering will cease. If he wishes to eliminate the cause of suffering by engaging in the abandonment of desire, then he cultivates engaging in the abandonment of desire, and when he has eliminated the cause of suffering, suffering will cease. If this bhikkhu thinks: 'With whatever I do and whatever I engage in, unwholesome states arise and wholesome states perish. If I self-inflict suffering, unwholesome states will perish and wholesome states will arise. I would rather self-inflict suffering.' Then he self-inflicts suffering. After self-inflicting suffering, unwholesome states perish and wholesome states arise, and he no longer inflicts suffering. Why is that? Bhikkhu, because what he initially set out to do has achieved its purpose. If he were to inflict suffering again, it would be unreasonable. Bhikkhu, just as an arrow maker uses a tool to straighten an arrow, and when the arrow is straight, he no longer uses the tool. Why is that? Because what he initially set out to do has been accomplished. If he were to use the tool again, it would be unreasonable. Similarly, a bhikkhu thinks: 'With whatever I do and whatever I engage in, unwholesome states arise and wholesome states perish. If I self-inflict suffering, unwholesome states will perish and wholesome states will arise. I would rather self-inflict suffering.'

。』便自斷苦。自斷苦已，不善法滅而善法生，不復斷苦。所以者何？本所為者，其義已成，若復斷苦，是處不然。比丘！猶如有人愛念、染著、敬待彼女，然彼女人更與他語，共相問訊，往來止宿，其人因是身心生苦惱，極憂戚耶？」

比丘答曰：「如是。世尊！所以者何？其人于女愛念、染著，極相敬待，而彼女人更與他語，共相問訊，往來止宿，其人身心何得不生苦惱憂戚？」

「比丘！若使其人而作是念：『我唐愛念、敬待彼女，然彼女人更與他語，共相問訊，往來止宿，我今寧可因自苦自憂故，斷為彼女愛念、染著耶？』其人於後因自苦自憂故，便斷為彼女愛念、染著。若彼女人故與他語，共相問訊，往來止宿，其人於後，身心寧當復生苦惱，極憂戚耶？」

比丘答曰：「不也。世尊！所以者何？其人于女無復愛念、染著之情，若彼女人故與他語，共相問訊，往來止宿，若使其人因此身心復生苦惱極憂戚者，是處不然。」

「如是，比丘便作是念：『隨所為、隨所行，不善法生而善法滅，若自斷其苦，不善法滅而善法生，我今寧可自斷其苦。』便自斷苦。自斷苦已，不善法滅而善法生，不復斷苦。所以者何？本所為者，其義已成，若復斷苦，是處不然

現代漢語譯本：'於是便自行斷除苦惱。自行斷除苦惱后，不善之法滅除而善法生起，便不再斷除苦惱。這是為什麼呢？因為原本想要達成的目的已經實現，如果再斷除苦惱，這是不合理的。比丘們！就像有個人愛戀、執著、恭敬地對待一個女子，然而那個女子卻和其他人交談，互相問候，來往住宿，那個人因此身心產生苦惱，極其憂愁嗎？' 比丘回答說：'是的，世尊！這是為什麼呢？因為那個人對那個女子愛戀、執著，極其恭敬地對待她，而那個女子卻和其他人交談，互相問候，來往住宿，那個人身心怎麼可能不產生苦惱憂愁呢？' '比丘們！如果那個人這樣想：『我白白地愛戀、恭敬地對待那個女子，然而那個女子卻和其他人交談，互相問候，來往住宿，我現在難道可以因為自己痛苦憂愁，就斷除對那個女子的愛戀、執著嗎？』那個人之後因為自己痛苦憂愁，便斷除了對那個女子的愛戀、執著。如果那個女子仍然和其他人交談，互相問候，來往住宿，那個人之後，身心還會再次產生苦惱，極其憂愁嗎？' 比丘回答說：'不會的，世尊！這是為什麼呢？因為那個人對那個女子已經沒有愛戀、執著的情感了，如果那個女子仍然和其他人交談，互相問候，來往住宿，如果那個人因此身心再次產生苦惱極其憂愁，這是不合理的。' '同樣地，比丘應當這樣想：『隨著所作所為，隨著所行所為，不善之法生起而善之法滅除，如果自行斷除苦惱，不善之法滅除而善之法生起，我現在應當自行斷除苦惱。』於是便自行斷除苦惱。自行斷除苦惱后，不善之法滅除而善之法生起，便不再斷除苦惱。這是為什麼呢？因為原本想要達成的目的已經實現，如果再斷除苦惱，這是不合理的。'

English version: 'Then he himself cuts off suffering. Having cut off suffering, unwholesome states cease and wholesome states arise, and he no longer cuts off suffering. Why is that? Because what was originally intended has been accomplished; if he were to cut off suffering again, that would not be appropriate. Monks! It is like a man who loves, is attached to, and respects a certain woman. But that woman speaks with another man, exchanges greetings, and stays with him. Does that man, because of this, experience suffering in body and mind, and extreme sorrow?' The monks replied: 'Yes, Venerable Sir. Why is that? Because that man loves, is attached to, and greatly respects that woman, and yet that woman speaks with another man, exchanges greetings, and stays with him. How could that man not experience suffering and sorrow in body and mind?' 'Monks! If that man were to think: 『I have vainly loved and respected that woman, and yet that woman speaks with another man, exchanges greetings, and stays with him. Should I now, because of my own suffering and sorrow, cut off my love and attachment for that woman?』 Then, because of his own suffering and sorrow, he would cut off his love and attachment for that woman. If that woman were still to speak with another man, exchange greetings, and stay with him, would that man then experience suffering and extreme sorrow in body and mind?' The monks replied: 'No, Venerable Sir. Why is that? Because that man no longer has love or attachment for that woman. If that woman were still to speak with another man, exchange greetings, and stay with him, if that man were to experience suffering and extreme sorrow in body and mind because of this, that would not be appropriate.' 'Likewise, monks, one should think: 『According to what is done, according to what is practiced, unwholesome states arise and wholesome states cease. If by cutting off suffering, unwholesome states cease and wholesome states arise, I should now cut off suffering.』 Then he himself cuts off suffering. Having cut off suffering, unwholesome states cease and wholesome states arise, and he no longer cuts off suffering. Why is that? Because what was originally intended has been accomplished; if he were to cut off suffering again, that would not be appropriate.'

「彼復作是念：『若有所因，斷其苦者，我便已斷，然我于欲猶故未斷，我今寧可求斷于欲。』便求斷欲。彼為斷欲故，獨住遠離，在無事處，或至樹下空安靜處，山巖石室、露地穰積，或至林中，或在冢間，彼已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正愿，反念不向，斷除貪伺，心無有諍，見他財物諸生活具不起貪伺，欲令我得，彼于貪伺凈除其心。如是，瞋恚、睡眠、掉悔，斷疑、度惑，于諸善法無有猶豫，彼于疑惑凈除其心。

「彼已斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。彼得如是定，心清凈，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證，彼便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，亦知此漏如真，知此漏習、知此漏滅、知此漏滅道如真，彼如是知、如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。

「如來如是正心解脫，得五稱譽，如法無諍，可愛可敬。云何為五？彼眾生者，所受苦樂皆因本作，若爾者，如來本有妙業，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第一稱譽

現代漢語譯本：他再次這樣想：『如果有什麼原因可以斷除痛苦，我就已經斷除了，然而我對慾望仍然沒有斷除，我現在寧可尋求斷除慾望。』於是便尋求斷除慾望。他爲了斷除慾望，獨自居住在遠離塵囂的地方，在無事之處，或者到樹下空曠安靜的地方，山巖石室、露天草堆，或者到樹林中，或者在墳墓之間。他已經在無事之處，或者到樹下空曠安靜的地方，鋪上尼師檀，結跏趺坐，端正身體，立定志向，反省內心而不向外馳求，斷除貪慾的伺察，心中沒有爭鬥，看到他人的財物和生活用品不起貪慾的伺察，想要據爲己有，他將貪慾的伺察從心中清除。像這樣，嗔恚、睡眠、掉舉後悔，斷除疑惑、度脫迷惑，對於各種善法沒有猶豫，他將疑惑從心中清除。 他已經斷除了這五蓋、心的污穢、智慧的衰弱，遠離慾望、遠離不善的法，直至獲得第四禪的成就而安住。他獲得這樣的禪定，心清凈，沒有污穢沒有煩惱，柔軟安住，獲得不動的心，趨向于漏盡智通的作證。他便如實地知道這是苦，知道這是苦的生起，知道這是苦的滅盡，知道這是導致苦滅盡的道路，也如實地知道這是煩惱，知道這是煩惱的生起，知道這是煩惱的滅盡，知道這是導致煩惱滅盡的道路。他這樣知道、這樣看見之後，就從慾望的煩惱中解脫，從存在的煩惱和無明的煩惱中解脫。解脫之後，便知道自己已經解脫，生死已經終結，清凈的修行已經建立，該做的已經完成，不再受後有，如實地知道。 如來這樣正確地解脫了心，獲得五種稱讚，如法而沒有爭論，可愛可敬。哪五種呢？那些眾生所承受的苦樂都是因為過去的行為所致，如果是這樣，如來過去有美好的業，因為那個原因，如來現在獲得聖潔無漏的快樂，寂靜止息而得到快樂的感覺，這就是如來獲得的第一種稱讚。

English version: 'He then thought: 『If there were a cause for the cessation of suffering, I would have already ceased it. However, I have not yet ceased my desire. I would rather seek to cease desire now.』 So he sought to cease desire. For the sake of ceasing desire, he lived alone in seclusion, in a place of quiet, or under a tree in a quiet place, in a mountain cave, a rock chamber, an open-air heap of straw, or in a forest, or among tombs. Having found a quiet place, or under a tree in a quiet place, he spread out a mat, sat cross-legged, straightened his body, and set his intention, turning his mind inward and not outward. He abandoned the craving of greed, his mind was without strife, and seeing the possessions and necessities of others, he did not give rise to the craving of greed, desiring to possess them. He purified his mind of the craving of greed. Likewise, he purified his mind of anger, drowsiness, restlessness, and regret, and he abandoned doubt and overcame confusion. He had no hesitation regarding good things, and he purified his mind of doubt. Having abandoned these five hindrances, the defilements of the mind, and the weakness of wisdom, he was detached from desire and from unwholesome things, until he attained and abided in the fourth jhana. Having attained such concentration, his mind was pure, without defilement or agitation, pliable, well-established, and he attained an unshakeable mind, directed towards the realization of the knowledge of the destruction of the outflows. He then truly knew this is suffering, knew this is the arising of suffering, knew this is the cessation of suffering, and knew this is the path leading to the cessation of suffering. He also truly knew these are the outflows, knew this is the arising of the outflows, knew this is the cessation of the outflows, and knew this is the path leading to the cessation of the outflows. Having known and seen thus, his mind was liberated from the outflow of desire, from the outflow of existence, and from the outflow of ignorance. Having been liberated, he knew he was liberated. Birth was exhausted, the holy life was lived, what had to be done was done, there was no more coming into existence, he knew this truly. The Tathagata, having thus rightly liberated his mind, obtains five praises, in accordance with the Dharma and without dispute, lovable and venerable. What are the five? The suffering and happiness that beings experience are all due to their past actions. If that is so, the Tathagata had excellent past actions, and because of that, the Tathagata now experiences holy, undefiled happiness, a peaceful cessation, and a feeling of happiness. This is the first praise that the Tathagata obtains.

。複次，眾生所受苦樂皆因合會，若爾者，如來本妙合會，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第二稱譽。複次，眾生所受苦樂皆因為命，若爾者，如來本妙為命，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第三稱譽。複次，眾生所受苦樂皆因見也，若爾者，如來本妙見，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第四稱譽。複次，眾生所受苦樂皆因尊祐造，若爾者，如來本妙尊祐，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第五稱譽。是為如來本妙業、妙合會、妙為命、妙見、妙尊祐，為妙尊祐所造，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，以此事故，如來於今得五稱譽。

「有五因緣，心生憂苦。云何為五？淫慾纏者，因淫慾纏故，心生憂苦。如是，瞋恚、睡眠、掉悔、疑惑纏者，因疑惑纏故，心生憂苦。是謂五因緣，心生憂苦。有五因緣，心滅憂苦。云何為五？若淫慾纏者，因淫慾纏故，心生憂苦，除淫慾纏已，憂苦便滅，因淫慾纏，心生憂苦，于現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見

現代漢語譯本：再者，眾生所感受的苦樂都因聚合而生，如果這樣，如來本有的微妙聚合，因為這個緣故，如來如今獲得聖潔無漏的快樂，寂靜止息而感受到快樂，這就是如來獲得的第二種稱譽。再者，眾生所感受的苦樂都因為生命，如果這樣，如來本有的微妙生命，因為這個緣故，如來如今獲得聖潔無漏的快樂，寂靜止息而感受到快樂，這就是如來獲得的第三種稱譽。再者，眾生所感受的苦樂都因為見解，如果這樣，如來本有的微妙見解，因為這個緣故，如來如今獲得聖潔無漏的快樂，寂靜止息而感受到快樂，這就是如來獲得的第四種稱譽。再者，眾生所感受的苦樂都因為尊貴的庇佑所造，如果這樣，如來本有的微妙尊貴庇佑，因為這個緣故，如來如今獲得聖潔無漏的快樂，寂靜止息而感受到快樂，這就是如來獲得的第五種稱譽。這就是如來本有的微妙業、微妙聚合、微妙生命、微妙見解、微妙尊貴庇佑，以及由微妙尊貴庇佑所造，因為這些緣故，如來如今獲得聖潔無漏的快樂，寂靜止息而感受到快樂，因此，如來如今獲得五種稱譽。 有五種因緣，心會產生憂愁和痛苦。哪五種呢？被淫慾纏縛的人，因為淫慾的纏縛，心中產生憂愁和痛苦。同樣，被嗔恚、睡眠、掉悔、疑惑纏縛的人，因為疑惑的纏縛，心中產生憂愁和痛苦。這五種因緣，使心中產生憂愁和痛苦。有五種因緣，心能滅除憂愁和痛苦。哪五種呢？如果被淫慾纏縛的人，因為淫慾的纏縛，心中產生憂愁和痛苦，當他去除淫慾的纏縛后，憂愁和痛苦便會滅除，因為淫慾的纏縛，心中產生憂愁和痛苦，在現世中就能達到究竟，沒有煩惱和熱惱，常住不變，這是聖者所知、聖者所見的。

English version: Furthermore, the suffering and joy experienced by sentient beings all arise from aggregation. If this is so, the Buddha's original subtle aggregation, because of that, the Buddha now attains the holy, undefiled joy, and by being tranquil and still, experiences joy. This is called the second praise the Buddha receives. Furthermore, the suffering and joy experienced by sentient beings all arise from life. If this is so, the Buddha's original subtle life, because of that, the Buddha now attains the holy, undefiled joy, and by being tranquil and still, experiences joy. This is called the third praise the Buddha receives. Furthermore, the suffering and joy experienced by sentient beings all arise from views. If this is so, the Buddha's original subtle view, because of that, the Buddha now attains the holy, undefiled joy, and by being tranquil and still, experiences joy. This is called the fourth praise the Buddha receives. Furthermore, the suffering and joy experienced by sentient beings all arise from the creation of noble blessings. If this is so, the Buddha's original subtle noble blessings, because of that, the Buddha now attains the holy, undefiled joy, and by being tranquil and still, experiences joy. This is called the fifth praise the Buddha receives. These are the Buddha's original subtle actions, subtle aggregation, subtle life, subtle view, subtle noble blessings, and what is created by subtle noble blessings. Because of these, the Buddha now attains the holy, undefiled joy, and by being tranquil and still, experiences joy. For this reason, the Buddha now receives five praises. There are five causes for the mind to generate sorrow and suffering. What are the five? One who is bound by lustful desires, because of the binding of lustful desires, the mind generates sorrow and suffering. Likewise, one who is bound by anger, sleepiness, restlessness and regret, and doubt, because of the binding of doubt, the mind generates sorrow and suffering. These are the five causes for the mind to generate sorrow and suffering. There are five causes for the mind to extinguish sorrow and suffering. What are the five? If one is bound by lustful desires, because of the binding of lustful desires, the mind generates sorrow and suffering, when one removes the binding of lustful desires, sorrow and suffering will be extinguished. Because of the binding of lustful desires, the mind generates sorrow and suffering, in this very life one can attain ultimate peace, without affliction or agitation, remaining constant and unchanging. This is what the sages know and see.

。如是，瞋恚、睡眠、掉悔，若疑惑纏者，因疑惑纏故，心生憂苦，除疑惑纏已，憂苦便滅，因疑惑纏，心生憂苦，于現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見。是謂五因緣，心滅憂苦。

「複次，更有現法而得究竟，無煩無熱，常住不變，是聖所知、聖所見。云何更有現法而得究竟，無煩無熱，常住不變，是聖所知、聖所見？謂八支聖道，正見乃至正定，是為八。是謂更有現法而得究竟，無煩無熱，常住不變，是聖所知、聖所見。」

尼干經第九竟(三千六百)

（二〇）中阿含業相應品波羅牢經第十(初一日誦)

一時，佛游拘麗瘦，與大比丘眾俱，往至北村，住北村北尸攝和林中。

爾時，波羅牢伽彌尼聞沙門瞿曇釋種子，舍釋宗族，出家學道，游拘麗瘦，與大比丘眾俱，至此北村，住北村北尸攝和林中。彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，彼若說法，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行

現代漢語譯本：如此，當被嗔恚、睡眠、掉悔或疑惑纏繞時，因疑惑的纏縛，心中會產生憂愁和痛苦。當去除疑惑的纏縛后，憂愁和痛苦便會消失。因疑惑的纏縛，心中產生憂愁和痛苦，在當下就能達到究竟的解脫，沒有煩惱和熱惱，常住不變，這是聖者所知、聖者所見的境界。這就是導致心滅憂苦的五種因緣。 現代漢語譯本：『此外，還有一種在當下就能達到究竟解脫的方法，沒有煩惱和熱惱，常住不變，這是聖者所知、聖者所見的境界。』如何才能在當下達到究竟解脫，沒有煩惱和熱惱，常住不變，這是聖者所知、聖者所見的境界呢？那就是八支聖道，即正見乃至正定，這八項。這就是在當下就能達到究竟解脫，沒有煩惱和熱惱，常住不變，這是聖者所知、聖者所見的境界。』 現代漢語譯本：佛陀如是說。那些比丘聽聞佛陀所說，歡喜奉行。 現代漢語譯本：尼干經第九結束（三千六百字） 現代漢語譯本：（二〇）中阿含業相應品波羅牢經第十（初一日誦） 現代漢語譯本：一時，佛陀在拘麗瘦游化，與眾多比丘一同前往北村，住在北村北邊的尸攝和林中。 現代漢語譯本：當時，波羅牢伽彌尼聽說沙門瞿曇，釋迦族的後裔，捨棄釋迦宗族，出家修道，在拘麗瘦游化，與眾多比丘一同來到北村，住在北村北邊的尸攝和林中。那位沙門瞿曇有很大的名聲，傳遍十方。沙門瞿曇是如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他於此世間，包括天、魔、梵、沙門、婆羅門，從人到天，都能自知自覺，親自證悟併成就，他所說的法，初善、中善、后善，有意義有文理，具足清凈，顯現梵行。

English version: Thus, when one is entangled by anger, sleepiness, restlessness and remorse, or doubt, because of the entanglement of doubt, the mind will generate sorrow and suffering. When the entanglement of doubt is removed, sorrow and suffering will cease. Because of the entanglement of doubt, the mind generates sorrow and suffering, and in the present life, one can attain ultimate liberation, without affliction or heat, remaining constant and unchanging. This is what the sages know and see. These are the five causes and conditions for the cessation of sorrow and suffering in the mind. English version: 'Furthermore, there is another way to attain ultimate liberation in the present life, without affliction or heat, remaining constant and unchanging. This is what the sages know and see.' How can one attain ultimate liberation in the present life, without affliction or heat, remaining constant and unchanging, which is what the sages know and see? It is through the Noble Eightfold Path, namely, right view to right concentration, these eight. This is how one can attain ultimate liberation in the present life, without affliction or heat, remaining constant and unchanging, which is what the sages know and see.' English version: The Ninth Nigantha Sutra ends (3600 words). English version: (20) The Tenth Parala Sutra of the Karma-Related Section of the Middle Agama (recited on the first day). English version: At one time, the Buddha was traveling in Koliya, and together with a large assembly of monks, went to the northern village, and stayed in the Shishapa forest north of the northern village. English version: At that time, Parala Gamini heard that the ascetic Gotama, a descendant of the Shakya clan, having abandoned his Shakya lineage, had left home to practice the Way, was traveling in Koliya, and together with a large assembly of monks, had come to this northern village, and was staying in the Shishapa forest north of the northern village. That ascetic Gotama had great renown, spreading throughout the ten directions. The ascetic Gotama is the Tathagata, the Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men, the Teacher of Gods and Humans, known as the Buddha, the Blessed One. In this world, including gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, he knows and understands for himself, having personally realized and attained enlightenment. His teachings are good in the beginning, good in the middle, and good in the end, with meaning and words, complete and pure, revealing the holy life.

。若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。彼作是念：「我應往見沙門瞿曇！禮事供養。」

波羅牢伽彌尼聞已，從北村出，北行至尸攝和林，欲見世尊禮事供養。波羅牢伽彌尼遙見世尊在林樹間，端正姝好，猶星中月，光曜暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。波羅牢伽彌尼遙見佛已，前至佛所，共相問訊，卻坐一面，白世尊曰：「我聞沙門瞿曇知幻是幻，瞿曇！若如是說，沙門瞿曇知幻是幻，彼不謗毀沙門瞿曇耶？彼說真實耶？彼說是法耶？彼說法如法耶？于如法無過、無難詰耶？」

世尊答曰：「伽彌尼！若如是說，沙門瞿曇知幻是幻，彼不謗毀沙門瞿曇！彼說真實，彼說是法，彼說法如法，於法無過，亦無難詰。所以者何？伽彌尼！我知彼幻，我自非幻。」

波羅牢說曰：「彼沙門、梵志所說真實，而我不信彼說沙門瞿曇知幻是幻。」

世尊告曰：「伽彌尼！若知幻者，即是幻耶？」

波羅牢白曰：「如是。世尊！如是。善逝！」

世尊告曰：「伽彌尼！汝莫自誤，謗毀於我，若謗毀我者，則便自損。有諍有犯，聖賢所惡，而得大罪。所以者何？此實不如汝之所說

現代漢語譯本：如果見到如來、無所執著、正等覺者，尊重禮拜，供養侍奉，會很快得到善利。他這樣想：『我應該去拜見沙門瞿曇！禮敬供養。』 波羅牢伽彌尼聽到后，從北村出發，向北走到尸攝和林，想要拜見世尊，禮敬供養。波羅牢伽彌尼遠遠地看見世尊在樹林間，端正美好，如同星辰中的月亮，光芒閃耀，如同金山一般，相貌美好，威嚴神聖，諸根寂靜，沒有遮蔽障礙，成就調御，內心平靜沉默。波羅牢伽彌尼遠遠地看見佛后，走到佛的面前，互相問候，然後坐在一旁，對世尊說：『我聽說沙門瞿曇知道幻象是幻象。瞿曇！如果這樣說，沙門瞿曇知道幻象是幻象，那麼他不是在誹謗沙門瞿曇嗎？他說的真實嗎？他說的符合法嗎？他說法如法嗎？在如法上沒有過失、沒有難詰嗎？』 世尊回答說：『伽彌尼！如果這樣說，沙門瞿曇知道幻象是幻象，那麼他不是在誹謗沙門瞿曇！他說的真實，他說的符合法，他說法如法，在法上沒有過失，也沒有難詰。為什麼呢？伽彌尼！我知道那個幻象，我自己不是幻象。』 波羅牢說：『那些沙門、婆羅門所說的真實，但是我不相信他們說沙門瞿曇知道幻象是幻象。』 世尊告訴他：『伽彌尼！如果知道幻象的人，就是幻象嗎？』 波羅牢回答說：『是的。世尊！是的。善逝！』 世尊告訴他：『伽彌尼！你不要自己誤解，誹謗我，如果誹謗我，就會自己受損。會有爭論和過錯，這是聖賢所厭惡的，會得到大罪。為什麼呢？這實際上不像你所說的那樣。』

English version: If one sees the Tathagata, the unattached, the perfectly enlightened one, and respects, bows, offers, and serves him, one will quickly gain good benefits. He thought, 'I should go to see the Shramana Gautama! Pay respects and make offerings.' Having heard this, Pararogaminī departed from the north village and traveled north to the Shishapa forest, desiring to see the World Honored One, pay respects, and make offerings. Pararogaminī saw the World Honored One from afar, in the midst of the trees, upright and beautiful, like the moon among the stars, his radiance shining brightly, like a golden mountain, with perfect features, majestic and divine, his senses tranquil, without obstruction, accomplished in self-control, his mind peaceful and silent. Having seen the Buddha from afar, Pararogaminī approached the Buddha, exchanged greetings, and sat to one side, saying to the World Honored One, 'I have heard that the Shramana Gautama knows that illusion is illusion. Gautama! If it is said that the Shramana Gautama knows that illusion is illusion, is he not slandering the Shramana Gautama? Is he speaking the truth? Is he speaking in accordance with the Dharma? Is his teaching in accordance with the Dharma? Is there no fault or difficulty in his teaching of the Dharma?' The World Honored One replied, 'Gaminī! If it is said that the Shramana Gautama knows that illusion is illusion, then he is not slandering the Shramana Gautama! He is speaking the truth, he is speaking in accordance with the Dharma, his teaching is in accordance with the Dharma, there is no fault in the Dharma, nor is there any difficulty. Why is that? Gaminī! I know that illusion, I myself am not illusion.' Pararogaminī said, 'What those Shramanas and Brahmins say is true, but I do not believe that they say the Shramana Gautama knows that illusion is illusion.' The World Honored One said, 'Gaminī! If one knows illusion, is one illusion?' Pararogaminī replied, 'Yes, World Honored One! Yes, Well-Gone One!' The World Honored One said, 'Gaminī! Do not misunderstand yourself and slander me, for if you slander me, you will harm yourself. There will be disputes and offenses, which are detested by the wise and will lead to great sin. Why is that? This is not actually as you say.'

。伽彌尼！汝聞拘麗瘦有卒耶？」

答曰：「聞有。」

「伽彌尼！于意云何？拘麗瘦用是卒為？」

答曰：「瞿曇！通使殺賊，為此事故，拘麗瘦畜是卒也。」

「伽彌尼！于意云何？拘麗瘦卒為有戒，為無戒耶？」

答曰：「瞿曇！若世間有無戒德者，無過拘麗瘦卒。所以者何？拘麗瘦卒極犯禁戒，唯行惡法。」

復問：「伽彌尼！汝如是見、如是知，我不問汝，若他問汝：『波羅牢伽彌尼知拘麗瘦卒極犯禁戒，唯行惡法，因此事故，波羅牢伽彌尼極犯禁戒，唯行惡法。』若如是說，為真說耶？」

答曰：「非也。瞿曇。所以者何？拘麗瘦卒見異、欲異，所愿亦異，拘麗瘦卒極犯禁戒，唯行惡法；我極持戒，不行惡法。」

復問：「伽彌尼！汝知拘麗瘦卒極犯禁戒，唯行惡法，然不以此為犯禁戒，唯行惡法；如來何以不得知幻而自非幻？所以者何？我知幻，知幻人，知幻報，知斷幻。伽彌尼！我亦知殺生，知殺生人，知殺生報，知斷殺生。伽彌尼！我知不與取，知不與取人，知不與取報，知斷不與取。伽彌尼！我知妄言，知妄言人，知妄言報，知斷妄言。伽彌尼！我如是知、如是見

現代漢語譯本：『伽彌尼！你聽說拘麗瘦的士兵死了嗎？』 回答說：『聽說了。』 『伽彌尼！你認為如何？拘麗瘦用這些士兵做什麼？』 回答說：『瞿曇！用來傳遞訊息、殺敵，因此，拘麗瘦才養這些士兵。』 『伽彌尼！你認為如何？拘麗瘦的士兵是有戒律的，還是沒有戒律的？』 回答說：『瞿曇！如果世間有無戒德的人，沒有比拘麗瘦的士兵更甚的了。為什麼呢？拘麗瘦的士兵極度違反禁戒，只做惡事。』 又問：『伽彌尼！你這樣看、這樣知道，我不問你，如果別人問你：『波羅牢伽彌尼知道拘麗瘦的士兵極度違反禁戒，只做惡事，因此，波羅牢伽彌尼也極度違反禁戒，只做惡事。』如果這樣說，說的是真的嗎？』 回答說：『不是的，瞿曇。為什麼呢？拘麗瘦的士兵有不同的見解、不同的慾望，所希望的也不同，拘麗瘦的士兵極度違反禁戒，只做惡事；我極度持戒，不做惡事。』 又問：『伽彌尼！你知道拘麗瘦的士兵極度違反禁戒，只做惡事，但你不會因此也違反禁戒，只做惡事；如來為什麼不能知道幻象而自己不是幻象呢？為什麼呢？我知道幻象，知道製造幻象的人，知道幻象的報應，知道斷除幻象。伽彌尼！我也知道殺生，知道殺生的人，知道殺生的報應，知道斷除殺生。伽彌尼！我知道不予取，知道不予取的人，知道不予取的報應，知道斷除不予取。伽彌尼！我知道妄語，知道妄語的人，知道妄語的報應，知道斷除妄語。伽彌尼！我這樣知道、這樣看見』

English version: 'Gamini! Have you heard that the soldiers of Koliya are dead?' He replied, 'I have heard.' 'Gamini! What do you think? What does Koliya use these soldiers for?' He replied, 'Gautama! To send messages and kill enemies, that is why Koliya keeps these soldiers.' 'Gamini! What do you think? Are Koliya's soldiers disciplined or undisciplined?' He replied, 'Gautama! If there are undisciplined people in the world, none are worse than Koliya's soldiers. Why? Koliya's soldiers extremely violate precepts and only do evil deeds.' He asked again, 'Gamini! You see and know this, I am not asking you, but if others ask you: 'Paraloka Gamini knows that Koliya's soldiers extremely violate precepts and only do evil deeds, therefore, Paraloka Gamini also extremely violates precepts and only does evil deeds.' If they say this, is it true?' He replied, 'No, Gautama. Why? Koliya's soldiers have different views, different desires, and different wishes. Koliya's soldiers extremely violate precepts and only do evil deeds; I am extremely disciplined and do not do evil deeds.' He asked again, 'Gamini! You know that Koliya's soldiers extremely violate precepts and only do evil deeds, but you do not therefore violate precepts and only do evil deeds; why can't the Tathagata know illusion and not be illusion himself? Why? I know illusion, I know the person who creates illusion, I know the retribution of illusion, and I know the cessation of illusion. Gamini! I also know killing, I know the person who kills, I know the retribution of killing, and I know the cessation of killing. Gamini! I know taking what is not given, I know the person who takes what is not given, I know the retribution of taking what is not given, and I know the cessation of taking what is not given. Gamini! I know false speech, I know the person who speaks falsely, I know the retribution of false speech, and I know the cessation of false speech. Gamini! I know and see in this way.'

。若有作是說，沙門瞿曇知幻即是幻者，彼未斷此語，聞彼心、彼欲、彼愿、彼聞、彼念、彼觀，如屈伸臂頃，命終生地獄中。」

波羅牢伽彌尼聞已，怖懼戰慄，身毛皆豎，即從坐起，頭面禮足，長跪叉手，白世尊曰：「悔過，瞿曇！自昔，善逝！如愚、如癡、如不定、如不善。所以者何？我以妄說沙門瞿曇是幻，唯愿瞿曇受我悔過，見罪發露，我悔過已，護不更作。」

世尊告曰：「如是，伽彌尼！汝實如愚、如癡、如不定、如不善。所以者何？謂汝于如來、無所著、等正覺妄說是幻。然汝能悔過，見罪發露，護不更作。如是，伽彌尼！若有悔過，見罪發露，護不更作者，則長養聖法而無有失。」

於是，波羅牢伽彌尼叉手向佛，白世尊曰：「瞿曇！有一沙門梵志如是見、如是說：『若有殺生者，彼一切即于現法受報，因彼生憂苦；若有不與取、妄言，彼一切即于現法受報，因彼生憂苦。』沙門瞿曇！于意云何？」

世尊告曰：「伽彌尼！我今問汝，隨所解答。伽彌尼！于意云何？若村邑中，或有一人，頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王

現代漢語譯本：如果有人這樣說，沙門瞿曇認為幻象就是幻象，他沒有斷絕這種說法，瞭解他的心、他的慾望、他的願望、他的聽聞、他的念頭、他的觀察，就像屈伸手臂的瞬間，命終後會墮入地獄。 波羅牢伽彌尼聽了之後，感到恐懼戰慄，渾身汗毛都豎了起來，立刻從座位上站起來，頭面觸地禮拜佛足，長跪合掌，對世尊說：『我懺悔，瞿曇！從前，善逝！我像愚人、像癡人、像不定的人、像不善的人。為什麼呢？因為我妄說沙門瞿曇是幻象，只願瞿曇接受我的懺悔，看到我的罪過並公開承認，我懺悔之後，會守護不再犯。』 世尊告訴他說：『是的，伽彌尼！你確實像愚人、像癡人、像不定的人、像不善的人。為什麼呢？因為你對如來、無所執著、等正覺的佛妄說是幻象。然而你能懺悔，看到自己的罪過並公開承認，守護不再犯。這樣，伽彌尼！如果有人懺悔，看到自己的罪過並公開承認，守護不再犯，那麼就會增長聖法而沒有過失。』 於是，波羅牢伽彌尼合掌向佛，對世尊說：『瞿曇！有一位沙門婆羅門這樣認為、這樣說：『如果有人殺生，他的一切都會在現世受到報應，因此產生憂愁痛苦；如果有人偷盜、妄語，他的一切都會在現世受到報應，因此產生憂愁痛苦。』沙門瞿曇！您認為如何？』 世尊告訴他說：『伽彌尼！我現在問你，你隨自己的理解回答。伽彌尼！你認為如何？如果村莊里，有一個人，頭戴花環，身上塗著各種香料，表演歌舞，自娛自樂，只做女妓，像國王一樣快樂』

English version: If someone were to say, 『The ascetic Gotama knows that illusion is illusion,』 and he has not abandoned this view, knowing his mind, his desires, his wishes, his hearing, his thoughts, his observations, as quickly as one bends and stretches an arm, upon death he will be reborn in hell. Upon hearing this, Pararogaminī was terrified and trembled, the hairs on her body stood on end. She immediately rose from her seat, bowed her head to the Buddha』s feet, knelt with palms together, and said to the Blessed One, 『I repent, Gotama! In the past, O Blessed One! I was like a fool, like an idiot, like an unstable person, like an unwholesome person. Why is that? Because I falsely said that the ascetic Gotama was an illusion. I only wish that Gotama would accept my repentance, see my fault and acknowledge it publicly. After repenting, I will guard against doing it again.』 The Blessed One said, 『Indeed, Gāminī! You are truly like a fool, like an idiot, like an unstable person, like an unwholesome person. Why is that? Because you falsely said that the Tathagata, the unattached, the fully enlightened one, was an illusion. However, you are able to repent, see your fault and acknowledge it publicly, and guard against doing it again. Thus, Gāminī! If someone repents, sees their fault and acknowledges it publicly, and guards against doing it again, then they will cultivate the holy Dharma without loss.』 Then, Pararogaminī, with palms together, faced the Buddha and said, 『Gotama! There is an ascetic or Brahmin who holds this view and says this: 『If someone kills, all of it will be immediately requited in this life, causing sorrow and suffering; if someone steals or lies, all of it will be immediately requited in this life, causing sorrow and suffering.』 What do you think about this, ascetic Gotama?』 The Blessed One said, 『Gāminī! I will now ask you, answer as you understand. Gāminī! What do you think? If in a village, there is a person who wears garlands, anoints themselves with various perfumes, performs music and dances, entertains themselves, only acts as a courtesan, and is as happy as a king』

。若有問者：『此人本作何等，今頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王？』或有答者：『此人為王殺害怨家，王歡喜已，即與賞賜，是以此人頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。』伽彌尼！汝如是見、如是聞不？」

答曰：「見也。瞿曇！已聞、當聞。」

「伽彌尼！又復見王收捕罪人，反縛兩手，打鼓唱令，出南城門，坐高標下而梟其首。若有問者：『此人何罪，為王所戮？』或有答者：『此人枉殺王家無過之人，是以王教如是行刑。』伽彌尼！汝如是見、如是聞不？」

「伽彌尼！若有沙門、梵志如是見、如是說：『若有殺生，彼一切即于現法受報，因彼生憂苦。』彼為真說，為虛妄言？」

答曰：「妄言。瞿曇！」

「若彼說妄言，汝意信不？」

答曰：「不信也。瞿曇！」

世尊嘆曰：「善哉！善哉！伽彌尼！」復問：「伽彌尼！于意云何？若村邑中，或有一人，頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王

現代漢語譯本：如果有人問：『這個人原本是什麼身份，現在卻頭戴華麗的冠冕，身涂各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王？』或許有人回答：『這個人是因為替國王殺死了仇敵，國王很高興，就賞賜了他，所以他才頭戴華麗的冠冕，身涂各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王。』伽彌尼！你是否見過、聽過這樣的事？」 回答說：『我見過。瞿曇！我聽過，也將會聽到。』 『伽彌尼！你又看到國王抓捕罪犯，反綁雙手，敲鼓示眾，從南門押出去，在高高的刑臺上斬首。如果有人問：『這個人犯了什麼罪，被國王處死？』或許有人回答：『這個人枉殺國王家無辜的人，所以國王下令對他執行這樣的刑罰。』伽彌尼！你是否見過、聽過這樣的事？』 『伽彌尼！如果有沙門、婆羅門這樣認為、這樣說：『如果有人殺生，他就會在今生受到報應，因此產生憂愁痛苦。』他們說的是真話，還是假話？』 回答說：『是假話。瞿曇！』 『如果他們說的是假話，你相信嗎？』 回答說：『我不相信。瞿曇！』 世尊讚歎說：『好啊！好啊！伽彌尼！』又問：『伽彌尼！你認為如何？如果村子裡，有個人頭戴華麗的冠冕，身涂各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王

English version: If someone were to ask: 『What was this person originally, that now they wear a splendid crown and garlands, anoint themselves with various fragrances, perform music and dance, entertain themselves, acting like a female entertainer, as happy as a king?』 Perhaps someone might answer: 『This person killed an enemy for the king, and the king was so pleased that he rewarded them, which is why they now wear a splendid crown and garlands, anoint themselves with various fragrances, perform music and dance, entertain themselves, acting like a female entertainer, as happy as a king.』 Gamini! Have you seen or heard of such things?』 The answer was: 『I have seen it, Gautama! I have heard it, and I will hear it.』 『Gamini! Furthermore, you have seen the king capture criminals, bind their hands behind their backs, parade them with drums, take them out of the south gate, and behead them on a high platform. If someone were to ask: 『What crime did this person commit, that they were executed by the king?』 Perhaps someone might answer: 『This person unjustly killed an innocent member of the king's household, so the king ordered this punishment.』 Gamini! Have you seen or heard of such things?』 『Gamini! If there are ascetics or Brahmins who believe and say: 『If someone kills, they will receive retribution in this very life, and therefore experience sorrow and suffering.』 Are they speaking the truth, or are they speaking falsely?』 The answer was: 『They are speaking falsely, Gautama!』 『If they are speaking falsely, do you believe them?』 The answer was: 『I do not believe them, Gautama!』 The World-Honored One praised, saying: 『Well done! Well done, Gamini!』 He then asked: 『Gamini! What do you think? If in a village, there is a person who wears a splendid crown and garlands, anoints themselves with various fragrances, performs music and dance, entertains themselves, acting like a female entertainer, as happy as a king

。若有問者：『此人本作何等，今頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王？』或有答者：『此人於他國中而不與取，是以此人頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。』伽彌尼！汝如是見、如是聞不？」

「伽彌尼！又復見王收捕罪人，反縛兩手，打鼓唱令，出南城門，坐高標下而梟其首。若有問者：『此人何罪，為王所戮？』或有答者：『此人于王國而不與取，是以王教如是行刑。』伽彌尼！汝如是見、如是聞不？」

「伽彌尼！若有沙門、梵志如是見、如是說：『若有不與取，彼一切即于現法受報，因彼生憂苦。』彼為真說，為虛妄言？」

現代漢語譯本：如果有人問：『這個人原本是什麼身份，現在卻頭戴華麗的冠冕，身涂各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王？』或許有人回答：『這個人在其他國家不偷不搶，所以他才能頭戴華麗的冠冕，身涂各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王。』伽彌尼！你是否這樣見過、這樣聽過？』 回答說：『我見過，瞿曇！我聽過，也將會聽到。』 『伽彌尼！你又看到國王抓捕罪犯，反綁雙手，敲鼓示眾，從南門押出去，在高高的刑臺上斬首。如果有人問：『這個人犯了什麼罪，被國王處死？』或許有人回答：『這個人在這個國家偷竊，所以國王下令對他處刑。』伽彌尼！你是否這樣見過、這樣聽過？』 『伽彌尼！如果有沙門或婆羅門這樣認為、這樣說：『如果有人偷盜，他的一切都會在今生受到報應，因此而產生憂愁痛苦。』他們說的是真話，還是妄語？』 回答說：『是妄語，瞿曇！』 『如果他們說的是妄語，你相信嗎？』 回答說：『我不相信，瞿曇！』 世尊讚歎說：『好啊！好啊！伽彌尼！』又問：『伽彌尼！你認為如何？如果在一個村莊里，有個人頭戴華麗的冠冕，身涂各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王

English version: If someone were to ask: 『What was this person originally, that now they wear a crown and garlands, anoint themselves with various fragrances, perform music and dance, entertain themselves, acting like a female entertainer, enjoying themselves like a king?』 Perhaps someone would answer: 『This person did not steal or take what was not given in other countries, therefore they can wear a crown and garlands, anoint themselves with various fragrances, perform music and dance, entertain themselves, acting like a female entertainer, enjoying themselves like a king.』 Gamini! Have you seen or heard this?』 『Gamini! You also see the king arresting criminals, binding their hands behind their backs, parading them with drums, taking them out of the south gate, and beheading them on a high platform. If someone were to ask: 『What crime did this person commit that the king executed them?』 Perhaps someone would answer: 『This person stole in this kingdom, so the king ordered their execution.』 Gamini! Have you seen or heard this?』 『Gamini! If there are ascetics or Brahmins who think and say: 『If someone steals, they will receive retribution in this very life, and therefore experience sorrow and suffering.』 Are they speaking the truth, or are they speaking falsely?』 The World-Honored One praised: 『Well done! Well done! Gamini!』 He then asked: 『Gamini! What do you think? If in a village, there is a person who wears a crown and garlands, anoints themselves with various fragrances, performs music and dance, entertains themselves, acting like a female entertainer, enjoying themselves like a king

。若有問者：『此人本作何等，今頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王？』或有答者：『此人作妓，能戲調笑，彼以妄言令王歡喜，王歡喜已，即與賞賜，是以此人頭冠華鬘，雜香涂身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。』伽彌尼！汝如是見、如是聞不？」

「伽彌尼！又復見王收捕罪人，用棒打殺，盛以木檻，露車載之，出北城門，棄著塹中。若有問者：『此人何罪，為王所殺？』或有答者：『此人在王前妄有所證，彼以妄言欺誑于王，是以王教取作如是。』伽彌尼！汝如是見、如是聞不？」

「伽彌尼！于意云何？若有沙門、梵志如是見、如是說：『若有妄言，彼一切即于現法受報，因彼生憂苦。』彼為真說，為虛妄言？」

世尊嘆曰：「善哉！善哉！伽彌尼！」

於是，波羅牢伽彌尼即從坐起，偏袒著衣，叉手向佛，白世尊曰：「甚奇！瞿曇所說極妙，善喻善證

現代漢語譯本：如果有人問：『這個人原本是做什麼的，現在卻頭戴華麗的頭飾，身上塗著各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王？』或許有人回答：『這個人是做妓女的，擅長戲謔調笑，他用虛妄的言辭讓國王高興，國王高興了，就給予賞賜，所以這個人才能頭戴華麗的頭飾，身上塗著各種香料，表演歌舞，自娛自樂，像個女藝人一樣，快樂得如同國王。』伽彌尼！你是否見過、聽過這樣的事？」 『伽彌尼！你又看到國王抓捕罪犯，用棍棒打死，裝在木籠里，用敞篷車拉著，從北門運出去，扔到溝里。如果有人問：『這個人犯了什麼罪，被國王殺死了？』或許有人回答：『這個人曾在國王面前說了謊，他用虛妄的言辭欺騙了國王，所以國王才下令這樣處置他。』伽彌尼！你是否見過、聽過這樣的事？』 『伽彌尼！你認為如何？如果有沙門、婆羅門這樣認為、這樣說：『如果有人說謊，他的一切都會在今生受到報應，因此而產生憂愁痛苦。』他們說的是真話，還是假話？』 回答說：『假話。瞿曇！』 世尊讚歎道：『好啊！好啊！伽彌尼！』 於是，波羅牢伽彌尼立刻從座位上站起來，袒露右肩，雙手合十向佛，對世尊說：『太神奇了！瞿曇所說的真是太精妙了，善於比喻，善於論證！』

English version: If someone were to ask: 'What was this person originally, that now they wear ornate headdresses, smear themselves with various fragrances, perform songs and dances, entertain themselves, and are as joyful as a king, like a female entertainer?' Perhaps someone would answer: 'This person is a prostitute, skilled in jesting and teasing. They use false words to please the king, and when the king is pleased, he gives them rewards. That is why this person can wear ornate headdresses, smear themselves with various fragrances, perform songs and dances, entertain themselves, and be as joyful as a king, like a female entertainer.' Gamini! Have you seen or heard of such things?' The answer was: 'I have seen it. Gautama! I have heard it, and I will hear it.' 'Gamini! You also see the king arresting criminals, beating them to death with sticks, putting them in wooden cages, carrying them in open carts, taking them out of the north gate, and throwing them into ditches. If someone were to ask: 'What crime did this person commit that the king killed them?' Perhaps someone would answer: 'This person lied before the king. They deceived the king with false words, so the king ordered them to be treated this way.' Gamini! Have you seen or heard of such things?' 'Gamini! What do you think? If there are ascetics or Brahmins who think and say: 'If someone lies, they will receive retribution in this very life, and therefore experience sorrow and suffering.' Are they speaking the truth, or are they speaking falsely?' The answer was: 'Falsely. Gautama!' 'If they are speaking falsely, do you believe them?' The answer was: 'I do not believe them. Gautama!' The World-Honored One praised: 'Well done! Well done! Gamini!' Then, Pararoga Gamini immediately rose from his seat, bared his right shoulder, clasped his hands together towards the Buddha, and said to the World-Honored One: 'It is truly amazing! What Gautama has said is extremely profound, skillful in analogies, and skillful in argumentation!'

。瞿曇！我于北村中造作高堂，敷設床褥，安立水器，然大明燈，若有精進沙門、梵志來宿高堂，我隨其力，供給所須。有四論士，所見各異，更相違反，來集高堂。于中論士如是見、如是說，無施無齋，無有咒說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處，善去善向，此世彼世，自知自覺，自作證成就游。

「第二論士而有正見，反第一論士所見、所知，如是見、如是說，有施有齋，亦有咒說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處，善去善向，此世彼世，自知自覺，自作證成就游。

「第三論士如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂戚，捶胸懊惱，啼哭愚癡，殺生、不與取、邪淫、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國；作如是者，為不作惡。又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是無惡業，因是無惡業報。恒水南岸殺、斷、煮去，恒水北岸施與、作齋、咒說而來，因是無罪無福，因是無罪福報。施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是無福，因是無福報

現代漢語譯本：瞿曇啊！我在北村建造高大的房屋，鋪設床褥，安置水器，點亮明燈。如果有精進的沙門或婆羅門來我的高堂住宿，我會盡力供給他們所需。有四位論士，他們的見解各不相同，互相矛盾，來到我的高堂。其中一位論士這樣認為、這樣說：沒有佈施，沒有齋戒，沒有咒語，沒有善惡業，沒有善惡業報，沒有今生來世，沒有父親母親，世上沒有真正的人能夠到達善處，行善去往善處，今生來世，自己知道，自己覺悟，自己作證而成就遊歷。 第二位論士持有正確的見解，與第一位論士的見解和認知相反，他這樣認為、這樣說：有佈施，有齋戒，也有咒語，有善惡業，有善惡業報，有今生來世，有父親母親，世上有真正的人能夠到達善處，行善去往善處，今生來世，自己知道，自己覺悟，自己作證而成就遊歷。 第三位論士這樣認為、這樣說：自己做，教別人做；自己斷，教別人斷；自己煮，教別人煮；愁煩憂慮，捶胸懊惱，啼哭愚癡；殺生、偷盜、邪淫、妄語、飲酒；穿墻破洞，到別人家搶劫，危害村莊，破壞城鎮，攻破城池，滅亡國家；做這些事，不算作惡。又用像剃刀一樣鋒利的鐵輪，在一天之內把這地方的所有眾生砍殺、斬斷、剝皮、割裂，做成一塊塊肉，一份份堆積，因此沒有惡業，因此沒有惡業報。恒河南岸殺戮、斬斷、烹煮，恒河北岸佈施、齋戒、唸咒，因此沒有罪過，沒有福報。佈施、調御、守護、攝持、稱讚、饒益、惠施、愛語、利益和同等利益，因此沒有福報，因此沒有福報報應。

English version: O Gotama! In the northern village, I have constructed a high hall, laid out bedding, set up water vessels, and lit bright lamps. If any diligent ascetics or Brahmins come to stay in my high hall, I will provide them with whatever they need to the best of my ability. There are four debaters, each with different views, contradicting each other, who have come to my high hall. Among them, one debater holds this view and says this: there is no giving, no fasting, no incantations, no good or bad deeds, no consequences of good or bad deeds, no this life or the next, no father or mother, and no real person in the world who can reach a good place, go to a good place by doing good, in this life or the next, knowing for oneself, awakening for oneself, and achieving and wandering by self-realization. The second debater holds the correct view, contrary to the views and knowledge of the first debater, and holds this view and says this: there is giving, there is fasting, there are also incantations, there are good and bad deeds, there are consequences of good and bad deeds, there is this life and the next, there are fathers and mothers, and there are real people in the world who can reach a good place, go to a good place by doing good, in this life or the next, knowing for oneself, awakening for oneself, and achieving and wandering by self-realization. The third debater holds this view and says this: doing oneself, teaching others to do; cutting oneself, teaching others to cut; cooking oneself, teaching others to cook; being sorrowful and worried, beating one's chest in distress, crying foolishly; killing, stealing, committing adultery, lying, drinking alcohol; breaking through walls and opening hidden places, robbing in other people's alleys, harming villages, destroying towns, attacking cities, and destroying countries; doing these things is not considered evil. Also, with an iron wheel as sharp as a razor, he cuts, chops, peels, and tears all living beings in this place in one day, making pieces of meat, piling them up, and therefore there is no evil deed, and therefore there is no consequence of evil deeds. Killing, cutting, and cooking on the south bank of the Ganges, and giving, fasting, and chanting on the north bank of the Ganges, therefore there is no sin, and no merit. Giving, controlling, protecting, holding, praising, benefiting, bestowing, speaking lovingly, and providing equal benefits, therefore there is no merit, and therefore there is no consequence of merit.

「第四論士而有正見，反第三論士所知、所見，如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂戚，捶胸懊惱，啼哭愚癡，殺生、不與取、邪淫、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國；作如是者，實為作惡。又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是有惡業，因是有惡業報。恒水南岸殺、斷、煮去，恒水北岸施與、作齋、咒說而來，因是有罪有福，因是有罪福報。施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是有福，因是有福報。瞿曇！我聞是已，便生疑惑：此沙門、梵志，誰說真實，誰說虛妄？」

世尊告曰：「伽彌尼！汝莫生疑惑。所以者何？因有疑惑便生猶豫。伽彌尼！汝自無凈智，為有後世，為無後世？伽彌尼！汝又無凈智，所作為惡，所作為善？伽彌尼！有法之定，名曰遠離，汝因此定，可得正念，可得一心。如是，汝于現法便斷疑惑，而得升進

『第四種論者持有正確的見解，與第三種論者所知、所見相反，他們這樣見、這樣說，自己做、教別人做，自己斷除、教別人斷除，自己烹煮、教別人烹煮，導致愁煩憂戚，捶胸懊惱，啼哭愚癡，殺生、偷盜、邪淫、妄語、飲酒，穿墻開鎖，到其他巷子搶劫，危害村莊、破壞城鎮、攻破城池、滅亡國家；做這些事的人，實際上是在作惡。又比如用像剃刀一樣鋒利的鐵輪，在一天之內將此地一切眾生砍斫斬斷，剝皮割肉，做成一塊塊肉段，一份份堆積，這樣做會有惡業，會有惡業的報應。在恒河南岸殺戮、斷肢、烹煮，在恒河北岸施捨、做齋、誦咒，這樣做會有罪有福，會有罪福的報應。施捨、調御、守護、攝持、稱讚、饒益，給予、愛語、利益和同等利益，這樣做會有福，會有福報。瞿曇！我聽了這些，就產生了疑惑：這些沙門、婆羅門，誰說的是真話，誰說的是假話？』 世尊告訴他說：『伽彌尼！你不要產生疑惑。為什麼呢？因為有了疑惑就會產生猶豫。伽彌尼！你沒有清凈的智慧，不知道有沒有來世？伽彌尼！你也沒有清凈的智慧，不知道什麼是作惡，什麼是行善？伽彌尼！有一種法是確定的，叫做遠離，你通過這種禪定，可以獲得正念，可以獲得一心。這樣，你就能在現世斷除疑惑，並且得到提升。』

'The fourth kind of debater holds a correct view, contrary to what the third kind of debater knows and sees. They see and say thus, doing it themselves and teaching others to do it, cutting off themselves and teaching others to cut off, cooking themselves and teaching others to cook, leading to sorrow, grief, lamentation, beating the breast, foolish weeping, killing, stealing, sexual misconduct, lying, drinking alcohol, breaking through walls to open hidden places, robbing in other alleys, harming villages, destroying towns, breaking cities, and destroying countries. Those who do such things are actually doing evil. Furthermore, imagine using an iron wheel as sharp as a razor, and in one day, chopping, cutting, and slicing all living beings in this place, peeling their skin, cutting their flesh, making pieces of meat, and piling them up. Doing this would create bad karma, and there would be retribution for bad karma. Killing, dismembering, and cooking on the south bank of the Ganges River, while giving alms, performing rituals, and chanting mantras on the north bank of the Ganges River, would result in both sin and merit, and there would be retribution for both sin and merit. Giving, controlling, protecting, holding, praising, benefiting, bestowing, speaking kindly, providing benefits and equal benefits, would result in merit, and there would be retribution for merit. Gautama! Having heard these things, I have become doubtful: which of these ascetics and Brahmins speaks the truth, and which speaks falsehood?' The World-Honored One said, 'Gamini! Do not be doubtful. Why? Because doubt leads to hesitation. Gamini! You do not have pure wisdom to know whether there is a next life or not. Gamini! You also do not have pure wisdom to know what is evil and what is good. Gamini! There is a certain law called detachment. Through this meditation, you can attain right mindfulness and one-pointedness of mind. Thus, you can dispel doubt in this present life and achieve progress.'

於是，波羅牢伽彌尼復從坐起，偏袒著衣，叉手向佛，白世尊曰：「瞿曇！云何法定，名曰遠離，令我因此可得正念，可得一心，如是我于現法便斷疑惑，而得升進？」

世尊告曰：「伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見，彼于晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念：『我離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見。』彼便自見，我斷十惡業道，念十善業道。彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。伽彌尼！多聞聖弟子得一心已，則心與慈俱，遍滿一方成就游。如是，二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。彼作是念：『若有沙門、梵志如是見、如是說，無施無齋，無有咒說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處，善去善向，此世彼世，自知自覺，自作證成就游。若彼沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。我今得無上人上之法，升進得安樂居，謂遠離法定

於是，波羅牢伽彌尼再次從座位上起身，袒露右肩，雙手合十向佛陀行禮，稟告世尊說：『瞿曇！什麼樣的法被稱作遠離，能使我因此獲得正念，獲得一心，從而使我能在當下就斷除疑惑，並得到提升呢？』 世尊開示說：『伽彌尼！博學多聞的聖弟子遠離殺生並斷除殺生，斷除不予而取、邪淫、妄語，直至斷除邪見，獲得正見。他們在白天教導人們耕種田地，直到傍晚休息，進入房間靜坐，在夜晚過去黎明到來時，他們會這樣思考：『我遠離殺生並斷除殺生，斷除不予而取、邪淫、妄語，直至斷除邪見，獲得正見。』他們便會自我察覺，我已斷除十種惡業之道，憶念十種善業之道。他們自我察覺已斷除十種惡業之道，憶念十種善業之道后，便會心生歡喜，心生歡喜后，便會產生喜悅，產生喜悅后，便會使身體平靜下來，身體平靜下來后，便會感受到身體的快樂，感受到身體的快樂后，便會獲得一心。伽彌尼！博學多聞的聖弟子獲得一心后，便會心懷慈愛，充滿一方併成就遊行。如此，二三四方、四維上下，普遍周遍一切，心懷慈愛，沒有結縛，沒有怨恨，沒有嗔怒，沒有爭鬥，極其廣大，無量善修，充滿一切世間併成就遊行。他們會這樣思考：『如果有沙門、婆羅門這樣見解、這樣宣說，認為沒有佈施，沒有齋戒，沒有咒語，沒有善惡業，沒有善惡業報，沒有此世彼世，沒有父親母親，世上沒有真人前往善處，善去善向，此世彼世，自己知道自己覺悟，自己作證併成就遊行。』如果那些沙門、婆羅門所說的是真實的，我不會犯世間的恐懼與不恐懼，我應當常常慈悲憐憫一切世間，我的心不與眾生爭鬥，沒有污濁的歡喜。我現在獲得了無上之人所擁有的至高之法，提升並獲得安樂的居所，這就是所謂的遠離之法。』

Then, Pola-roka-gamini rose again from his seat, bared his right shoulder, and with his hands clasped together, bowed to the Buddha, and said to the Blessed One: 'Gautama! What is the Dharma that is called detachment, which enables me to attain right mindfulness and one-pointedness, so that I can dispel doubts in the present moment and make progress?' The Blessed One replied: 'Gamini! A well-learned noble disciple abstains from killing and has abandoned killing, has abandoned taking what is not given, sexual misconduct, false speech, and even abandoned wrong views, and has attained right views. During the day, they teach people to cultivate the fields, and in the evening, they rest, enter their room, and sit in meditation. When the night has passed and dawn arrives, they think: 『I have abstained from killing and have abandoned killing, have abandoned taking what is not given, sexual misconduct, false speech, and even abandoned wrong views, and have attained right views.』 They then realize, 『I have abandoned the ten paths of evil deeds and remember the ten paths of good deeds.』 Having realized that they have abandoned the ten paths of evil deeds and remember the ten paths of good deeds, they feel joy, and having felt joy, they experience delight, and having experienced delight, they calm their body, and having calmed their body, they feel bodily pleasure, and having felt bodily pleasure, they attain one-pointedness. Gamini! When a well-learned noble disciple attains one-pointedness, their mind is filled with loving-kindness, pervading one direction and achieving liberation. Likewise, in the second, third, and fourth directions, above and below, they pervade all, their mind filled with loving-kindness, without fetters, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world and achieving liberation. They think: 『If there are ascetics or Brahmins who hold such views and say that there is no giving, no fasting, no incantations, no good or evil deeds, no rewards for good or evil deeds, no this world or the next, no father or mother, that there are no real people in the world who go to good places, who go well and head well, in this world and the next, who know for themselves, are aware for themselves, and achieve liberation through their own realization.』 If what those ascetics or Brahmins say is true, I will not commit worldly fears or non-fears, I should always have compassion for all the world, my mind will not contend with sentient beings, and there will be no impure joy. I have now attained the supreme Dharma of the supreme person, have progressed and attained a peaceful abode, which is called the Dharma of detachment.'

。彼沙門、梵志所說，不是不非。』不是不非已，得內心止。伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是汝于現法便斷疑惑，而得升進。

「複次，伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見，彼于晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念：『我離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見。』彼便自見，我斷十惡業道，念十善業道。彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。伽彌尼！多聞聖弟子得一心已，則心與悲俱，遍滿一方成就游。如是，二三四方、四維上下，普週一切，心與悲俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。彼作是念：『若沙門、梵志如是見、如是說，有施有齋，亦有咒說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處，善去善向，此世彼世，自知自覺，自作證成就游。若彼沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。我得無上人上之法，升進得安樂居，謂遠離法定。彼沙門、梵志所說不是不非

現代漢語譯本：『那些沙門和婆羅門所說的，既不是肯定也不是否定。』當『既不是肯定也不是否定』的想法產生后，內心便會平靜下來。伽彌尼！這就是所謂的法理，名為遠離。你因此而入定，便能獲得正念，達到一心不亂。這樣，你就能在當下消除疑惑，並獲得提升。 現代漢語譯本：『再者，伽彌尼！博學的聖弟子遠離殺生，斷絕殺生；斷絕不予而取、邪淫、妄語，直至斷絕邪見，獲得正見。他們在白天教導人們耕種，直到傍晚才休息。他們進入房間，坐下來入定，在夜晚過去，黎明到來時，他們會這樣想：『我遠離殺生，斷絕殺生；斷絕不予而取、邪淫、妄語，直至斷絕邪見，獲得正見。』他們會自我反省，發現自己斷絕了十種惡業，並憶念十種善業。當他們看到自己斷絕了十種惡業，並憶念十種善業時，便會感到歡喜。感到歡喜后，便會產生喜悅。產生喜悅后，身體便會平靜下來。身體平靜下來后，便會感受到身體的快樂。感受到身體的快樂后，便會達到一心不亂。伽彌尼！博學的聖弟子達到一心不亂后，心便會與慈悲同在，充滿一方，成就遊行。同樣，二方、三方、四方、四維上下，普遍周遍一切，心與慈悲同在，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，充滿一切世間，成就遊行。他們會這樣想：『如果沙門和婆羅門這樣認為、這樣說，認為有佈施，有齋戒，也有咒語，有善惡業，有善惡業報，有此世彼世，有父親有母親，世間有真人前往善處，善去善向，此世彼世，自己知道，自己覺悟，自己作證，成就遊行。如果那些沙門和婆羅門所說的是真實的，那麼我就不會犯世間的恐懼和不恐懼，我將永遠慈悲憐憫一切世間，我的心不會與眾生爭鬥，沒有污濁，充滿歡悅。我獲得了無上的人上之法，提升並獲得安樂的居所，這就是所謂的遠離法理。』那些沙門和婆羅門所說的，既不是肯定也不是否定。

English version: 'What those ascetics and Brahmins say is neither affirmation nor negation.' When the thought of 'neither affirmation nor negation' arises, the mind becomes still. Gamini! This is what is called the Dharma, named detachment. Because of this meditation, you can attain right mindfulness and achieve one-pointedness of mind. In this way, you can eliminate doubts in the present moment and achieve advancement. English version: 'Furthermore, Gamini! A learned noble disciple abandons killing, refrains from killing; abandons taking what is not given, sexual misconduct, false speech, and even abandons wrong views, attaining right views. During the day, they teach people to cultivate the fields, and they rest in the evening. They enter their room, sit down in meditation, and as the night passes and dawn arrives, they think: 『I have abandoned killing, refrained from killing; abandoned taking what is not given, sexual misconduct, false speech, and even abandoned wrong views, attaining right views.』 They reflect on themselves and find that they have abandoned the ten evil deeds and remember the ten good deeds. When they see that they have abandoned the ten evil deeds and remember the ten good deeds, they feel joy. After feeling joy, they experience delight. After experiencing delight, the body becomes calm. After the body becomes calm, they feel physical pleasure. After feeling physical pleasure, they achieve one-pointedness of mind. Gamini! When a learned noble disciple achieves one-pointedness of mind, their mind is filled with compassion, pervading one direction, and they walk in accomplishment. Similarly, in two, three, four directions, above, below, and all around, their mind is filled with compassion, without bonds, without hatred, without anger, without conflict, extremely vast, extremely profound, immeasurable good practice, pervading all the world, and they walk in accomplishment. They think: 『If the ascetics and Brahmins think and say this, that there is giving, there is fasting, there are also mantras, there are good and bad deeds, there are good and bad karmic results, there is this world and the next, there are fathers and mothers, there are real people in the world who go to good places, go well and head well, in this world and the next, knowing for themselves, realizing for themselves, witnessing for themselves, and walking in accomplishment. If what those ascetics and Brahmins say is true, then I will not commit worldly fear or non-fear, I will always be compassionate to all the world, my mind will not contend with beings, without impurity, full of joy. I have attained the supreme Dharma of the highest person, advanced and obtained a peaceful dwelling, which is called the Dharma of detachment.』 What those ascetics and Brahmins say is neither affirmation nor negation.

。』不是不非已，得內心止。伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是于現法便斷疑惑，而得升進。

「複次，伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見，彼于晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念：『我離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見。』彼便自見，我斷十惡業道，念十善業道。彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。伽彌尼！多聞聖弟子得一心已，則心與喜俱，遍滿一方成就游。如是，二三四方、四維上下，普週一切，心與喜俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。彼作是念：『若有沙門、梵志如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂戚，捶胸懊惱，啼哭愚癡，殺生、不與取、邪淫、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國；作如是者，實為不作惡。又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是無惡業，因是無惡業報

現代漢語譯本：『不是』，『不』，『非』，『已』，這些概念都應在內心止息。伽彌尼！這被稱為法定的狀態，名為遠離。你因此而入定，便能獲得正念，獲得一心。如此，在當下就能斷除疑惑，並得以提升進步。 再者，伽彌尼！博聞的聖弟子遠離殺生，斷絕殺生；斷絕不予而取、邪淫、妄語，直至斷絕邪見，獲得正見。他們在白天教導人們耕田勞作，直到傍晚休息，進入房間坐禪入定。在過夜到黎明時，他們會這樣想：『我遠離殺生，斷絕殺生；斷絕不予而取、邪淫、妄語，直至斷絕邪見，獲得正見。』他們便會自我察覺，我已斷絕十種惡業之道，憶念十種善業之道。他們自我察覺已斷絕十種惡業之道，憶念十種善業之道后，便會心生歡悅。心生歡悅后，便會生起喜悅。生起喜悅后，便會止息身體的躁動。止息身體的躁動后，便會感受到身體的快樂。感受到身體的快樂后，便會獲得一心。伽彌尼！博聞的聖弟子獲得一心后，心便與喜悅同在，充滿一方，成就遊樂。如此，二方、三方、四方、四維上下，普遍周遍一切，心與喜悅同在，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣闊，極其宏大，無量善修，充滿一切世間，成就遊樂。他們會這樣想：『如果有沙門、婆羅門這樣見解、這樣說法，自己做、教別人做，自己斷絕、教別人斷絕，自己烹煮、教別人烹煮，愁煩憂慮，捶胸懊惱，啼哭愚癡，殺生、不予而取、邪淫、妄語、飲酒，穿墻開盜，到別人巷子里搶劫，危害村莊，破壞城鎮，摧毀國家；做這些事的人，實際上不是在作惡。又用像剃刀一樣鋒利的鐵輪，將這片土地上的一切眾生，在一天之內砍殺斬剁，剝皮割肉，做成一塊塊肉段，一份份堆積，因此沒有惡業，因此沒有惡業的報應。』

English version: 『Not,』 『no,』 『non,』 『already,』 these concepts should cease within the mind. Gamini! This is called the established state, named detachment. Because of this, you enter samadhi, then you can obtain right mindfulness, obtain one-pointedness of mind. Thus, in the present moment, you can cut off doubts and be able to advance and progress. Furthermore, Gamini! The well-learned noble disciple abstains from killing, cuts off killing; cuts off taking what is not given, sexual misconduct, false speech, until cutting off wrong views, obtaining right views. During the day, they teach people to cultivate the fields, until evening when they rest, entering their room to sit in meditation. From night until dawn, they will think: 『I abstain from killing, cut off killing; cut off taking what is not given, sexual misconduct, false speech, until cutting off wrong views, obtaining right views.』 They will then perceive themselves, 『I have cut off the ten paths of evil deeds, and I remember the ten paths of good deeds.』 After they perceive that they have cut off the ten paths of evil deeds and remember the ten paths of good deeds, they will feel joy. After feeling joy, they will arise with delight. After arising with delight, they will cease the restlessness of the body. After ceasing the restlessness of the body, they will feel bodily pleasure. After feeling bodily pleasure, they will obtain one-pointedness of mind. Gamini! After the well-learned noble disciple obtains one-pointedness of mind, the mind will be with joy, filling one direction, achieving playfulness. Thus, two, three, four directions, the four intermediate directions, above and below, universally pervading everything, the mind is with joy, without fetters, without resentment, without anger, without strife, extremely vast, extremely great, immeasurable good cultivation, filling all the world, achieving playfulness. They will think: 『If there are ascetics or Brahmins who have such views, who speak in this way, doing it themselves, teaching others to do it, cutting it off themselves, teaching others to cut it off, cooking it themselves, teaching others to cook it, with sorrow and worry, beating their chests in distress, crying in foolishness, killing, taking what is not given, sexual misconduct, false speech, drinking alcohol, breaking through walls to steal, robbing in other people』s alleys, harming villages, destroying towns, destroying countries; those who do these things are actually not doing evil. Also, with an iron wheel as sharp as a razor, they cut, chop, slice, peel, and carve all living beings on this land in one day, making pieces of meat, piling them up, and therefore there is no evil karma, therefore there is no retribution for evil karma.』

。恒水南岸殺、斷、煮去，恒水北岸施與、作齋、咒說而來，因是無罪無福，因是無罪福報。施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是無福，因是無福報。若沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。我今得無上人上之法，升進得安樂居，謂遠離法定。』彼于沙門、梵志所說不是不非，不是不非已，內得心止。伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是汝于現法便斷疑惑，而得升進。

「複次，伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見，彼于晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念：『我離殺斷殺，斷不與取、邪淫、妄言，至斷邪見，得正見。』彼便自見，我斷十惡業道，念十善業道。彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。伽彌尼！多聞聖弟子得一心已，則心與舍俱，遍滿一方成就游。如是，二三四方、四維上下，普週一切，心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游

現代漢語譯本：恒河南岸的殺戮、斷絕、烹煮行為，與恒河北岸的佈施、齋戒、咒語等行為，都不能導致無罪無福，也不能導致無罪福報。佈施、調御、守護、攝持、稱讚、饒益，以及惠施、愛語、利益等行為，也不能導致無福，也不能導致無福報。如果沙門、婆羅門所說的是真實的，那麼我既不犯世間的恐懼，也不犯不恐懼，我將永遠慈悲憐憫一切世間，我的心不與眾生爭鬥，沒有污濁的歡悅。我現在獲得了無上的人上之法，提升並獲得安樂的居所，這就是所謂的遠離法。』他對於沙門、婆羅門所說的既不肯定也不否定，既不肯定也不否定之後，內心獲得了平靜。伽彌尼！這就是所謂的法定，名為遠離，你因此禪定，可以獲得正念，可以獲得一心，這樣你就能在現世斷除疑惑，並獲得提升。 其次，伽彌尼！多聞的聖弟子遠離殺生並斷絕殺生，斷絕不與取、邪淫、妄語，直到斷絕邪見，獲得正見。他們在白天教導人們耕種，直到傍晚休息，進入房間坐禪，在過夜后的清晨會這樣想：『我遠離殺生並斷絕殺生，斷絕不與取、邪淫、妄語，直到斷絕邪見，獲得正見。』他們會自我觀察，我斷絕了十種惡業道，憶念十種善業道。他們自我觀察到斷絕了十種惡業道，憶念十種善業道后，便會產生歡悅，產生歡悅后，便會產生喜悅，產生喜悅后，便會使身體平靜，身體平靜后，便會感受到身體的快樂，感受到身體的快樂后，便會獲得一心。伽彌尼！多聞的聖弟子獲得一心后，心便與舍俱，遍滿一方成就游。如此，二三四方、四維上下，普遍周遍一切，心與舍俱，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，無量善修，遍滿一切世間成就游。

English version: The killing, cutting off, and cooking on the south bank of the Ganges, and the giving, fasting, and chanting on the north bank of the Ganges, do not lead to being without sin or merit, nor do they lead to the reward of being without sin or merit. Giving, taming, guarding, holding, praising, benefiting, and acts of generosity, loving speech, and advantageous actions do not lead to being without merit, nor do they lead to the reward of being without merit. If what the ascetics and Brahmins say is true, then I will neither commit worldly fear nor non-fear, I will always be compassionate to all the world, my heart will not contend with beings, and there will be no impure joy. I have now attained the supreme law of the highest person, advanced and attained a peaceful dwelling, which is called the law of detachment.』 He neither affirms nor denies what the ascetics and Brahmins say, and after neither affirming nor denying, he attains inner peace. Gamini! This is called the established law, named detachment, and through this meditation, you can attain right mindfulness, you can attain one-pointedness of mind, and thus you can in this present life cut off doubts and attain advancement. Furthermore, Gamini! The well-learned noble disciple abandons killing and refrains from killing, abandons taking what is not given, sexual misconduct, false speech, and up to abandoning wrong views, and attains right views. During the day, they teach people to cultivate the fields, and in the evening they rest, enter their room and sit in meditation, and in the morning after the night has passed, they think: 『I have abandoned killing and refrained from killing, abandoned taking what is not given, sexual misconduct, false speech, and up to abandoning wrong views, and attained right views.』 They observe themselves, 『I have abandoned the ten evil paths of action, and I remember the ten good paths of action.』 After observing that they have abandoned the ten evil paths of action and remembering the ten good paths of action, they generate joy, and after generating joy, they generate happiness, and after generating happiness, they calm their body, and after calming their body, they feel bodily pleasure, and after feeling bodily pleasure, they attain one-pointedness of mind. Gamini! After the well-learned noble disciple attains one-pointedness of mind, their mind is accompanied by equanimity, and they pervade one direction and dwell in it. Likewise, in the second, third, and fourth directions, above and below, they pervade all, their mind is accompanied by equanimity, without fetters, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world and dwelling in it.

。彼作是念：『若有沙門、梵志如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂戚，捶胸懊惱，啼哭愚癡，殺生、不與取、邪淫、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國；作如是者，實為作惡。又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是有惡業，因是有惡業報，恒水南岸殺、斷、煮去，恒水北岸施與、作齋、咒說而求，因是有罪有福，因是有罪福報。施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是有福，因是有福報。若沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅，我得無上人上之法，升進得樂居，謂遠離法定。』彼于沙門、梵志所說不是不非，不是不非已，得內心止。伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是于現法便斷疑惑，而得升進。」

說此法時，波羅牢伽彌尼遠塵離垢，諸法凈眼生。於是，波羅牢伽彌尼見法、得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏

現代漢語譯本：他這樣想：『如果有沙門或婆羅門這樣見解、這樣說法，自己做、教唆別人做，自己殺、教唆別人殺，自己煮、教唆別人煮，因此而愁苦憂慮，捶胸頓足，啼哭愚癡，殺生、偷盜、邪淫、妄語、飲酒，穿墻破洞，到別人家搶劫，危害村莊，破壞城鎮，攻破城池，毀滅國家；做這些事的人，確實是在作惡。又或者用像剃刀一樣鋒利的鐵輪，在一天之內把這片土地上所有的眾生，砍、截、斬、剁，剝皮、割肉，做成一塊塊肉段，一份份堆積，因此而有惡業，因此而有惡業的報應，恒河南岸殺戮、斷肢、烹煮，恒河北岸施捨、做齋、唸咒祈求，因此而有罪有福，因此而有罪福的報應。施捨、調伏、守護、攝持、稱讚、饒益，佈施、愛語、利行、同事，因此而有福，因此而有福報。如果沙門或婆羅門所說的是真實的，我就不會犯世間的恐懼與不恐懼，我應當永遠慈悲憐憫一切世間，我的心不與眾生爭鬥，沒有污濁，充滿歡喜，我將獲得無上的人上之法，提升到安樂的境界，這就是所謂的遠離法。』他對沙門或婆羅門所說的既不肯定也不否定，既不肯定也不否定之後，內心獲得了平靜。伽彌尼啊！這就是所謂的法，名為遠離，你因此而入定，可以獲得正念，可以獲得一心，這樣在現世就能斷除疑惑，從而得到提升。」 在說這個法的時候，波羅牢伽彌尼遠離了塵垢，生起了對諸法清凈的法眼。於是，波羅牢伽彌尼見到了法，得到了法，覺悟了清凈的法，斷除了疑惑，度過了迷惑，不再有其他的尊者，不再依賴他人，沒有了猶豫，已經安住在果位，對於世尊的教法獲得了無所畏懼。

English version: He thought thus: 『If there are ascetics or brahmins who hold such views and speak thus, doing it themselves, and instructing others to do it, killing themselves, and instructing others to kill, cooking themselves, and instructing others to cook, thereby causing sorrow, grief, lamentation, beating of the breast, weeping, and foolishness, killing living beings, taking what is not given, engaging in sexual misconduct, speaking falsely, drinking intoxicants, breaking into walls, robbing in other people's alleys, harming villages, destroying towns, demolishing cities, and annihilating countries; those who do such things are truly doing evil. Or, with an iron wheel as sharp as a razor, they might chop, cut, slice, and mince all living beings on this earth in one day, flaying, tearing, and making them into pieces of flesh, one portion at a time, and thereby there is evil karma, and thereby there is the result of evil karma; on the south bank of the Ganges, they kill, dismember, and cook, while on the north bank of the Ganges, they give, make offerings, and chant prayers, seeking thereby, there is sin and merit, and thereby there is the result of sin and merit. Giving, taming, protecting, restraining, praising, benefiting, bestowing, speaking kindly, acting beneficially, and being in harmony, thereby there is merit, and thereby there is the result of merit. If what the ascetics or brahmins say is true, I will not commit worldly fear or non-fear, I should always be compassionate and merciful to all the world, my mind will not contend with living beings, without defilement, full of joy, I will obtain the supreme law of the highest person, ascend to a state of happiness, which is called the law of detachment.』 He neither affirmed nor denied what the ascetics or brahmins said, and after neither affirming nor denying, his mind attained peace. Gamini! This is called the law, named detachment, through this concentration, you can obtain right mindfulness, you can obtain one-pointedness of mind, and thus in this very life, you can cut off doubt, and thereby attain advancement.」 While this Dharma was being spoken, Pararoga Gamini was freed from dust and defilement, and the pure eye of the Dharma arose for him. Then, Pararoga Gamini saw the Dharma, attained the Dharma, awakened to the pure Dharma, cut off doubt, passed beyond confusion, had no other master, no longer relied on others, had no hesitation, had already abided in the fruit of attainment, and in the Dharma of the Blessed One, he obtained fearlessness.

。即從坐起，稽首佛足，白曰：「世尊！我今自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。波羅牢伽彌尼及諸比丘，聞佛所說，歡喜奉行。

波羅牢經第十竟(四千八百)

中阿含經卷第四(一萬八百十三字)

中阿含業相應品第二竟(二萬一千六十字)(初一日誦)

中阿含經卷第五

舍梨子相應品第三(有十一經)(初一日誦)

等心、得戒、智、師子　　水喻、瞿尼、陀然梵 教病、拘絺、象跡喻　　分別四諦最在後

（二一）舍梨子相應品等心經第一

爾時，尊者舍梨子與比丘眾夜集講堂，因內結、外結，為諸比丘分別其義：「諸賢！世實有二種人。云何為二？有內結人阿那含，不還此間，有外結人非阿那含，還來此間。諸賢！云何內結人阿那含，不還此間？若有一人修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。彼因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學厭欲、無慾、斷欲

現代漢語譯本：他立即從座位上起身，向佛陀的腳行禮，說道：『世尊！我現在皈依佛、法以及比丘僧團，只願世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如是說。波羅牢伽彌尼以及眾比丘，聽聞佛陀所說，歡喜奉行。 《波羅牢經》第十完（四千八百字） 《中阿含經》卷第四（一萬八百一十三字） 《中阿含經·業相應品》第二完（二萬一千零六十字）（初一日誦） 《中阿含經》卷第五 《舍梨子相應品》第三（有十一經）（初一日誦） 等心、得戒、智、師子，水喻、瞿尼、陀然梵，教病、拘絺、象跡喻，分別四諦最在後。 （二一）《舍梨子相應品·等心經》第一 當時，尊者舍梨子與比丘眾在夜晚聚集於講堂，因為內在的結縛和外在的結縛，為眾比丘分別解釋其含義：『諸位賢者！世上確實有兩種人。哪兩種呢？有內在結縛的人，是阿那含，不再返回此世；有外在結縛的人，不是阿那含，還會返回此世。諸位賢者！什麼是內在結縛的人，是阿那含，不再返回此世呢？如果有人修習戒律，沒有破損，沒有缺失，沒有污穢，沒有混濁，極其圓滿，沒有困難，為聖者所稱讚，善於修習，善於具足。他因為修習戒律，沒有破損，沒有缺失，沒有污穢，沒有混濁，極其圓滿，沒有困難，為聖者所稱讚，善於修習，善於具足的緣故，又學習厭離慾望、沒有慾望、斷除慾望。』

English version: Then, he rose from his seat, bowed his head to the Buddha's feet, and said: 'Venerable Sir! I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the Venerable Sir accept me as a lay disciple, from this day forward, for the rest of my life, until my life ends.' The Buddha spoke thus. Pararogaminī and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The Pararoga Sutta, the tenth, is complete (4,800 words). The Madhyama Agama Sutra, Volume Four (10,813 words). The Madhyama Agama Sutra, the second chapter of the Karma Samyukta section, is complete (21,060 words) (recited on the first day). The Taisho Tripitaka, Volume 01, No. 0026, Madhyama Agama Sutra. The Madhyama Agama Sutra, Volume Five. Translated by the Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty. The Sariputra Samyukta Section, the third (containing eleven sutras) (recited on the first day). Equal Mind, Attainment of Precepts, Wisdom, Lion, Water Simile, Guni, Dharana Brahma, Teaching the Sick, Kucchi, Elephant Footprint Simile, Discriminating the Four Noble Truths is last. (21) The Sariputra Samyukta Section, the first sutra on Equal Mind. At that time, the Venerable Sariputra and the monks gathered in the lecture hall at night. Because of the inner fetters and the outer fetters, he explained their meanings to the monks: 'Virtuous ones! There are indeed two kinds of people in the world. What are the two? There are those with inner fetters, who are Anagamis, not returning to this world; and there are those with outer fetters, who are not Anagamis, and will return to this world. Virtuous ones! What are those with inner fetters, who are Anagamis, not returning to this world? If there is someone who practices the precepts, without any breaks, without any flaws, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced, well-endowed. Because of practicing the precepts, without any breaks, without any flaws, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced, well-endowed, he further learns to be weary of desire, without desire, and to abandon desire.'

。因學厭欲、無慾、斷欲故，得息、心解脫。得已樂中，愛惜不離，于現法中不得究竟智，身壞命終，過摶食天，生余意生天中。既生彼已，便作是念：『我本為人時，修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學厭欲、無慾、斷欲。因學厭欲、無慾、斷欲故，得息、心解脫。得已樂中，愛惜不離，于現法中不得究竟智，身壞命終，過摶食天，生余意生天在於此中。』

「諸賢！復有一人修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。彼因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學色有斷、貪斷業，學欲舍離。因學色有斷、貪斷業，學欲舍離故，得息、心解脫。得已樂中，愛惜不離，于現法中不得究竟智，身壞命終，過摶食天，生余意生天中。既生彼已，便作是念：『我本為人時，修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學色有斷、貪斷業，學欲舍離。因學色有斷、貪斷業，學欲舍離故，得息、心解脫

現代漢語譯本：因為厭惡慾望、沒有慾望、斷絕慾望的緣故，獲得平靜、心靈解脫。獲得解脫后，沉溺於其中的快樂，愛惜而不願離開，在現世中無法獲得究竟的智慧，身壞命終后，超越了以食物為生的天界，轉生到其他意生天中。當他轉生到那裡后，便會這樣想：『我原本做人的時候，修行戒律，沒有破損、沒有缺失、沒有污穢、沒有混濁，極其圓滿、沒有困難，受到聖人稱讚，善於修行、善於具足。因為修行戒律，沒有破損、沒有缺失、沒有污穢、沒有混濁，極其圓滿、沒有困難，受到聖人稱讚，善於修行、善於具足的緣故，又學習厭惡慾望、沒有慾望、斷絕慾望。因為學習厭惡慾望、沒有慾望、斷絕慾望的緣故，獲得平靜、心靈解脫。獲得解脫后，沉溺於其中的快樂，愛惜而不願離開，在現世中無法獲得究竟的智慧，身壞命終后，超越了以食物為生的天界，轉生到其他意生天中。』 諸位賢者！還有一個人修行戒律，沒有破損、沒有缺失、沒有污穢、沒有混濁，極其圓滿、沒有困難，受到聖人稱讚，善於修行、善於具足。他因為修行戒律，沒有破損、沒有缺失、沒有污穢、沒有混濁，極其圓滿、沒有困難，受到聖人稱讚，善於修行、善於具足的緣故，又學習斷除色界的執著、斷除貪慾的業，學習舍離慾望。因為學習斷除色界的執著、斷除貪慾的業，學習舍離慾望的緣故，獲得平靜、心靈解脫。獲得解脫后，沉溺於其中的快樂，愛惜而不願離開，在現世中無法獲得究竟的智慧，身壞命終后，超越了以食物為生的天界，轉生到其他意生天中。當他轉生到那裡后，便會這樣想：『我原本做人的時候，修行戒律，沒有破損、沒有缺失、沒有污穢、沒有混濁，極其圓滿、沒有困難，受到聖人稱讚，善於修行、善於具足。因為修行戒律，沒有破損、沒有缺失、沒有污穢、沒有混濁，極其圓滿、沒有困難，受到聖人稱讚，善於修行、善於具足的緣故，又學習斷除色界的執著、斷除貪慾的業，學習舍離慾望。因為學習斷除色界的執著、斷除貪慾的業，學習舍離慾望的緣故，獲得平靜、心靈解脫。

English version: Because of the aversion to desire, the absence of desire, and the cessation of desire, one attains tranquility and liberation of mind. Having attained this, one delights in the pleasure, cherishing it and not wanting to leave it. In this present life, one does not attain ultimate wisdom. When the body breaks and life ends, one transcends the realm of beings who live on physical food and is reborn in other mind-made heavens. Having been reborn there, one thinks: 'When I was a human, I practiced precepts, without any breach, without any flaw, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced and well-equipped. Because of practicing precepts, without any breach, without any flaw, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced and well-equipped, I again learned aversion to desire, the absence of desire, and the cessation of desire. Because of learning aversion to desire, the absence of desire, and the cessation of desire, one attains tranquility and liberation of mind. Having attained this, one delights in the pleasure, cherishing it and not wanting to leave it. In this present life, one does not attain ultimate wisdom. When the body breaks and life ends, one transcends the realm of beings who live on physical food and is reborn in other mind-made heavens.' Noble ones! There is another person who practices precepts, without any breach, without any flaw, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced and well-equipped. Because of practicing precepts, without any breach, without any flaw, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced and well-equipped, one again learns the cessation of attachment to form, the cessation of the karma of greed, and learns to abandon desire. Because of learning the cessation of attachment to form, the cessation of the karma of greed, and learning to abandon desire, one attains tranquility and liberation of mind. Having attained this, one delights in the pleasure, cherishing it and not wanting to leave it. In this present life, one does not attain ultimate wisdom. When the body breaks and life ends, one transcends the realm of beings who live on physical food and is reborn in other mind-made heavens. Having been reborn there, one thinks: 'When I was a human, I practiced precepts, without any breach, without any flaw, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced and well-equipped. Because of practicing precepts, without any breach, without any flaw, without any defilement, without any turbidity, extremely complete, without any difficulty, praised by the noble ones, well-practiced and well-equipped, I again learned the cessation of attachment to form, the cessation of the karma of greed, and learned to abandon desire. Because of learning the cessation of attachment to form, the cessation of the karma of greed, and learning to abandon desire, one attains tranquility and liberation of mind.'

。得已樂中，愛惜不離，于現法中不得究竟智，身壞命終，過摶食天，生余意生天在於此中。』諸賢！是謂內結人阿那含，不還此間。

「諸賢！云何外結人非阿那含，來還此間？若有一人修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。諸賢！是謂外結人非阿那含，還來此間。」

於是，眾多等心天色像巍巍，光輝暐曄，夜將向旦，來詣佛所，稽首作禮，卻住一面，白曰：「世尊！尊者舍梨子昨夜與比丘眾集在講堂，因內結、外結，為諸比丘分別其義：『諸賢！世實有二種人，內結人、外結人。』世尊！眾已歡喜，唯愿世尊慈哀愍念，往至講堂。」彼時，世尊為諸等心天默然而許。諸等心天知世尊默然許可，稽首佛足，繞三匝已，即彼處沒。

諸等心天去後不久，於是世尊往至講堂比丘眾前，敷座而坐。世尊坐已，嘆曰：「善哉！善哉！舍梨子！汝極甚善。所以者何？汝于昨夜與比丘眾集在講堂，因內結、外結，為諸比丘分別其義。諸賢！世實有二種人，內結人、外結人。舍梨子！昨夜向旦，諸等心天來詣我所，稽首禮已，卻住一面，白我言：『世尊！尊者舍梨子昨夜與比丘眾集在講堂，因內結、外結，為諸比丘分別其義：「諸賢！世實有二種人，內結人、外結人

現代漢語譯本：『他們沉溺於快樂之中，愛戀不捨，在現世的修行中無法獲得究竟的智慧，身死命終后，會超越摶食天，轉生到其餘的意生天之中。』諸位賢者！這就是所謂的內結阿那含，他們不會再回到這個世界。 『諸位賢者！什麼叫做外結的非阿那含，還會回到這個世界呢？如果有人修習戒律，守護解脫之道，又善於約束自己的威儀禮節，見到微小的罪過，也常懷畏懼之心，受持學習戒律。』諸位賢者！這就是所謂的外結非阿那含，他們還會回到這個世界。 這時，許多等心天的色身巍峨，光輝燦爛，在黎明將至時，來到佛陀所在之處，頂禮佛足，退到一旁，稟告說：『世尊！尊者舍利弗昨夜在講堂與比丘們集會，就內結、外結的含義，為比丘們分別解釋說：「諸位賢者！世上確實有兩種人，內結的人和外結的人。」』世尊！大家聽了都很歡喜，唯愿世尊慈悲憐憫，前往講堂。』當時，世尊默許了等心天的請求。等心天知道世尊默許后，頂禮佛足，繞佛三圈，就從那裡消失了。 等心天離開后不久，世尊就來到講堂比丘眾前，鋪好座位坐下。世尊坐下後，讚歎道：『善哉！善哉！舍利弗！你做得非常好。為什麼呢？因為你昨夜在講堂與比丘們集會，就內結、外結的含義，為比丘們分別解釋說：「諸位賢者！世上確實有兩種人，內結的人和外結的人。」舍利弗！昨夜黎明時分，許多等心天來到我這裡，頂禮之後，退到一旁，告訴我：「世尊！尊者舍利弗昨夜在講堂與比丘們集會，就內結、外結的含義，為比丘們分別解釋說：『諸位賢者！世上確實有兩種人，內結的人和外結的人。』」

English version: 'They are immersed in pleasure, cherish it and cannot leave it, and in the present practice, they cannot attain ultimate wisdom. When their bodies break and their lives end, they will surpass the Tuan Shi Heavens and be reborn in the remaining Yi Sheng Heavens.' Venerable ones! This is what is called an internally bound Anagami, who will not return to this world. 'Venerable ones! What is an externally bound non-Anagami who will return to this world? If there is someone who practices precepts, guards against liberation, and is also good at restraining their dignified manners and etiquette, seeing even the slightest fault, they are always filled with fear, and uphold and learn the precepts.' Venerable ones! This is what is called an externally bound non-Anagami, who will return to this world. At that time, many De Xin Heavens, with majestic forms and brilliant radiance, came to the Buddha's place as dawn was approaching. They bowed their heads in reverence, stepped aside, and reported: 'World Honored One! Venerable Shariputra gathered with the monks in the lecture hall last night, and regarding the meanings of internal and external bonds, explained to the monks: 「Venerable ones! There are indeed two kinds of people in the world, those with internal bonds and those with external bonds.」' World Honored One! Everyone was delighted to hear this. We beseech the World Honored One to have compassion and go to the lecture hall.' At that time, the World Honored One silently agreed to the request of the De Xin Heavens. Knowing that the World Honored One had silently agreed, the De Xin Heavens bowed at the Buddha's feet, circled him three times, and then disappeared from that place. Not long after the De Xin Heavens left, the World Honored One went to the lecture hall in front of the assembly of monks, spread out a seat, and sat down. After the World Honored One sat down, he praised: 'Excellent! Excellent! Shariputra! You have done very well. Why is that? Because last night you gathered with the monks in the lecture hall, and regarding the meanings of internal and external bonds, explained to the monks: 「Venerable ones! There are indeed two kinds of people in the world, those with internal bonds and those with external bonds.」 Shariputra! Last night, as dawn was approaching, many De Xin Heavens came to my place, bowed in reverence, stepped aside, and told me: 「World Honored One! Venerable Shariputra gathered with the monks in the lecture hall last night, and regarding the meanings of internal and external bonds, explained to the monks: 『Venerable ones! There are indeed two kinds of people in the world, those with internal bonds and those with external bonds.』」'

。」世尊！眾已歡喜，唯愿世尊慈哀愍念，往至講堂。』舍梨子！我便為彼諸等心天默然而許。諸等心天知我默然許可，稽首我足，繞三匝已，即彼處沒。

「舍梨子！諸等心天或十、二十，或三十、四十，或五十、六十，共住錐頭處，各不相妨。舍梨子！諸等心天非生彼中，甫修善心，極廣甚大，令諸等心天或十、二十，或三十、四十，或五十、六十，共住錐頭處，各不相妨。舍梨子！諸等心天本為人時，已修善心，極廣甚大，因是故，令諸等心天或十、二十，或三十、四十，或五十、六十，共住錐頭處，各不相妨。是故，舍梨子！當學寂靜，諸根寂靜，心意寂靜，身、口、意業寂靜，向於世尊及諸智梵行。舍梨子！虛偽異學，長衰永失。所以者何？謂不得聞如此妙法。」

等心經第一竟(千一百八十一字)

（二二）舍梨子相應品成就戒經第二(初一日誦)

爾時，尊者舍梨子告諸比丘：「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處；若於現法不得究竟智，身壞命終，過摶食天，生余意生天中，于彼出入想知滅定，必有此處

現代漢語譯本：『世尊！大眾已經歡喜，只希望世尊慈悲憐憫，前往講堂。』舍利子！我便對那些等心天默許了。那些等心天知道我默許后，向我頂禮，繞行三圈后，就從那裡消失了。 『舍利子！那些等心天，有的十個、二十個，有的三十個、四十個，有的五十個、六十個，共同住在針尖大小的地方，彼此互不妨礙。舍利子！那些等心天不是生在那裡才修習善心，而是因為他們修習的善心極其廣大，才使得那些等心天，有的十個、二十個，有的三十個、四十個，有的五十個、六十個，共同住在針尖大小的地方，彼此互不妨礙。舍利子！那些等心天在做人時，就已經修習了極其廣大的善心，因此，才使得那些等心天，有的十個、二十個，有的三十個、四十個，有的五十個、六十個，共同住在針尖大小的地方，彼此互不妨礙。所以，舍利子！應當學習寂靜，諸根寂靜，心意寂靜，身、口、意業寂靜，向於世尊以及有智慧的修行者。舍利子！虛偽的異端學說，只會長久衰敗，永遠失去。為什麼呢？因為他們不能聽到如此微妙的佛法。』 《等心經》第一部分結束（一千一百八十一字） （二二）《舍利子相應品·成就戒經》第二（初一日誦） 當時，尊者舍利子告訴眾比丘：『如果比丘成就戒律，成就禪定，成就智慧，那麼他就能在現世中出入于想知滅定，必定有這樣的境界；如果他不能在現世中獲得究竟的智慧，身壞命終后，就會超越摶食天，生到其他的意生天中，在那裡也能出入于想知滅定，必定有這樣的境界。』

English version: 'Venerable Sir! The assembly is delighted. We beseech the Venerable One to have compassion and mercy, and go to the lecture hall.' Shariputra! I then silently consented to those equal-minded devas. Those equal-minded devas, knowing that I had silently consented, bowed at my feet, circumambulated me three times, and then vanished from that place. 'Shariputra! Those equal-minded devas, some ten, twenty, thirty, forty, fifty, or sixty, dwell together in the space of a needlepoint, without hindering each other. Shariputra! Those equal-minded devas did not cultivate good minds only after being born there. It is because they cultivated extremely vast and great good minds that those equal-minded devas, some ten, twenty, thirty, forty, fifty, or sixty, dwell together in the space of a needlepoint, without hindering each other. Shariputra! Those equal-minded devas, when they were humans, had already cultivated extremely vast and great good minds. Therefore, those equal-minded devas, some ten, twenty, thirty, forty, fifty, or sixty, dwell together in the space of a needlepoint, without hindering each other. Therefore, Shariputra! One should learn to be tranquil, the senses tranquil, the mind tranquil, the actions of body, speech, and mind tranquil, towards the Venerable One and the wise practitioners of the holy life. Shariputra! False and heretical teachings will long decline and be forever lost. Why is that? Because they cannot hear such wonderful Dharma.' The first part of the 'Equal-Minded Sutra' ends (1181 words). (22) The Second 'Accomplishment of Precepts Sutra' of the 'Shariputra Samyukta' (Recited on the first day) At one time, the Buddha was dwelling in Shravasti, in the Jeta Grove, Anathapindika's Park. At that time, the Venerable Shariputra addressed the monks: 'If a monk has accomplished precepts, accomplished concentration, and accomplished wisdom, then he will be able to enter and emerge from the cessation of perception and feeling in this very life; there is certainly such a state. If he does not attain ultimate wisdom in this very life, upon the breaking up of the body at death, he will transcend the devas who feed on solid food and be born among the other mind-made devas, and there he will also be able to enter and emerge from the cessation of perception and feeling; there is certainly such a state.'

是時，尊者烏陀夷共在眾中，尊者烏陀夷白曰：「尊者舍梨子！若比丘生余意生天中，出入想知滅定者，終無此處。」

尊者舍梨子再三告諸比丘：「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處；若於現法不得究竟智，身壞命終，過摶食天，生余意生天中，于彼出入想知滅定，必有此處。」

尊者烏陀夷亦復再三白曰：「尊者舍梨子！若比丘生余意生天中，出入想知滅定者，終無此處。」

於是，尊者舍梨子便作是念：「此比丘乃至再三非我所說，無一比丘嘆我所說，我寧可往至世尊所。」於是，尊者舍梨子往詣佛所，稽首作禮，卻坐一面。

尊者舍梨子去後不久，尊者烏陀夷及諸比丘亦往詣佛所，稽首作禮，卻坐一面。于中，尊者舍梨子復告諸比丘：「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處；若於現法不得究竟智，身壞命終，過摶食天，生余意生天中，于彼出入想知滅定，必有此處。」

尊者烏陀夷復白曰：「尊者舍梨子！若比丘生余意生天中，出入想知滅定者，終無此處

當時，尊者烏陀夷也在僧眾之中，尊者烏陀夷說道：『尊者舍利子！如果比丘轉生到其他意生天，能夠出入想知滅定，那是不可能的。』 尊者舍利子再三告誡眾比丘：『如果比丘成就戒律、成就禪定、成就智慧，那麼他就能在現世出入想知滅定，這是必然的；如果他在現世未能獲得究竟的智慧，身壞命終后，超越了摶食天，轉生到其他意生天，在那裡也能出入想知滅定，這也是必然的。』 尊者烏陀夷也再三說道：『尊者舍利子！如果比丘轉生到其他意生天，能夠出入想知滅定，那是不可能的。』 於是，尊者舍利子心想：『這位比丘再三不接受我的說法，也沒有一位比丘贊同我的說法，我不如去請教世尊。』於是，尊者舍利子前往佛陀所在之處，頂禮佛陀后，退坐在一旁。 尊者舍利子離開后不久，尊者烏陀夷和眾比丘也前往佛陀所在之處，頂禮佛陀后，退坐在一旁。這時，尊者舍利子再次告訴眾比丘：『如果比丘成就戒律、成就禪定、成就智慧，那麼他就能在現世出入想知滅定，這是必然的；如果他在現世未能獲得究竟的智慧，身壞命終后，超越了摶食天，轉生到其他意生天，在那裡也能出入想知滅定，這也是必然的。』 尊者烏陀夷又說道：『尊者舍利子！如果比丘轉生到其他意生天，能夠出入想知滅定，那是不可能的。』

At that time, the venerable Udayin was also among the assembly. The venerable Udayin said, 'Venerable Sariputta! If a bhikkhu is reborn in another mind-made heaven and can enter and emerge from the cessation of perception and feeling, that is impossible.' The venerable Sariputta repeatedly told the bhikkhus, 'If a bhikkhu is accomplished in virtue, accomplished in concentration, and accomplished in wisdom, then he can enter and emerge from the cessation of perception and feeling in this very life; this is certain. If he does not attain ultimate wisdom in this very life, and after the breaking up of the body, after passing beyond the devas who feed on solid food, is reborn in another mind-made heaven, he can also enter and emerge from the cessation of perception and feeling there; this is also certain.' The venerable Udayin also repeatedly said, 'Venerable Sariputta! If a bhikkhu is reborn in another mind-made heaven and can enter and emerge from the cessation of perception and feeling, that is impossible.' Then, the venerable Sariputta thought, 'This bhikkhu repeatedly does not accept my words, and not a single bhikkhu agrees with my words. I should go to the Blessed One.' Then, the venerable Sariputta went to where the Buddha was, paid homage to the Buddha, and sat down to one side. Not long after the venerable Sariputta left, the venerable Udayin and the bhikkhus also went to where the Buddha was, paid homage to the Buddha, and sat down to one side. Then, the venerable Sariputta again told the bhikkhus, 'If a bhikkhu is accomplished in virtue, accomplished in concentration, and accomplished in wisdom, then he can enter and emerge from the cessation of perception and feeling in this very life; this is certain. If he does not attain ultimate wisdom in this very life, and after the breaking up of the body, after passing beyond the devas who feed on solid food, is reborn in another mind-made heaven, he can also enter and emerge from the cessation of perception and feeling there; this is also certain.' The venerable Udayin again said, 'Venerable Sariputta! If a bhikkhu is reborn in another mind-made heaven and can enter and emerge from the cessation of perception and feeling, that is impossible.'

尊者舍梨子復再三告諸比丘：「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處；若於現法不得究竟智，身壞命終，過摶食天，生余意生天中，于彼出入想知滅定，必有此處。」

尊者舍梨子復作是念：「此比丘於世尊前再三非我所說，亦無一比丘嘆我所說，我宜默然。」

於是，世尊問曰：「烏陀夷！汝說意生天為是色耶？」

尊者烏陀夷白世尊曰：「是也。世尊！」

世尊面訶烏陀夷曰：「汝愚癡人！盲無有目，以何等故，論甚深阿毗曇？」於是，尊者烏陀夷為佛面訶已，內懷憂戚，低頭默然，失辯無言，如有所思。

世尊面訶尊者烏陀夷已，語尊者阿難曰：「上尊名德長老比丘為他所詰，汝何以故，縱而不撿？汝愚癡人！無有慈心，舍背上尊名德長老。」

於是，世尊面訶尊者烏陀夷及尊者阿難已，告諸比丘：「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處；若於現法不得究竟智，身壞命終，過摶食天，生余意生天中，于彼出入想知滅定，必有此處。」佛說如是，即入禪室，宴坐默然

舍利弗尊者又再三告誡眾比丘：『如果比丘成就戒行、成就禪定、成就智慧，那麼他就能在現世中體驗出入想知滅定，這是必然的；如果他在現世中沒有獲得究竟的智慧，身壞命終后，超越了摶食天，轉生到其他的意生天中，在那裡也能體驗出入想知滅定，這也是必然的。』 烏陀夷尊者也再三反駁說：『舍利弗尊者！如果比丘轉生到其他的意生天中，還能體驗出入想知滅定，這是不可能的。』 舍利弗尊者又想：『這個比丘在世尊面前再三否定我的說法，也沒有一個比丘贊同我的說法，我還是保持沉默吧。』 這時，世尊問道：『烏陀夷！你說意生天是有色相的嗎？』 烏陀夷尊者回答世尊說：『是的，世尊！』 世尊當面呵斥烏陀夷說：『你這個愚癡的人！真是盲目無知，竟然還敢談論如此深奧的阿毗曇？』於是，烏陀夷尊者被佛陀當面呵斥后，內心憂愁，低頭不語，啞口無言，若有所思。 世尊呵斥完烏陀夷尊者后，對阿難尊者說：『上座有德行的長老比丘被他人詰難，你為什麼放任不管？你真是愚癡！沒有慈悲心，竟然捨棄上座有德行的長老。』 於是，世尊呵斥完烏陀夷尊者和阿難尊者后，告訴眾比丘：『如果比丘成就戒行、成就禪定、成就智慧，那麼他就能在現世中體驗出入想知滅定，這是必然的；如果他在現世中沒有獲得究竟的智慧，身壞命終后，超越了摶食天，轉生到其他的意生天中，在那裡也能體驗出入想知滅定，這也是必然的。』佛陀說完這些話，就進入禪室，靜坐默然。

Venerable Sariputra repeatedly told the monks, 'If a monk is accomplished in morality, accomplished in concentration, and accomplished in wisdom, then he will surely experience the cessation of perception and feeling in this very life. If he does not attain ultimate wisdom in this very life, and after his body breaks up, he passes beyond the realm of the devas who feed on solid food, and is reborn in other mind-made heavens, he will surely experience the cessation of perception and feeling there as well.' Venerable Udāyi also repeatedly replied, 'Venerable Sariputra, if a monk is reborn in other mind-made heavens, there is no possibility that he will experience the cessation of perception and feeling there.' Venerable Sariputra then thought, 'This monk has repeatedly contradicted my words in the presence of the Blessed One, and not a single monk has praised my words. I should remain silent.' Then, the Blessed One asked, 'Udāyi, do you say that the mind-made heavens are material?' Venerable Udāyi replied to the Blessed One, 'Yes, Blessed One.' The Blessed One rebuked Udāyi to his face, saying, 'You foolish man! You are blind and without eyes! Why do you discuss such profound Abhidhamma?' Then, Venerable Udāyi, having been rebuked by the Buddha to his face, became inwardly distressed, lowered his head, remained silent, lost his eloquence, and was speechless, as if lost in thought. After rebuking Venerable Udāyi, the Blessed One said to Venerable Ananda, 'Why did you allow the elder monk of high virtue and reputation to be questioned by others without intervening? You foolish man! You have no compassion, abandoning the elder monk of high virtue and reputation.' Then, after rebuking Venerable Udāyi and Venerable Ananda, the Blessed One told the monks, 'If a monk is accomplished in morality, accomplished in concentration, and accomplished in wisdom, then he will surely experience the cessation of perception and feeling in this very life. If he does not attain ultimate wisdom in this very life, and after his body breaks up, he passes beyond the realm of the devas who feed on solid food, and is reborn in other mind-made heavens, he will surely experience the cessation of perception and feeling there as well.' Having spoken thus, the Buddha entered his meditation chamber and sat in silence.

爾時，尊者白凈比丘在於眾中，尊者阿難白尊者白凈：「是他所作，而我得責。尊者白凈！世尊晡時必從禪室出，至比丘眾前，敷座而坐，共論此義。尊者白凈應答此事，我極慚愧於世尊所及諸梵行。」

於是，世尊則于晡時從禪室出，至比丘眾前，敷座而坐，告曰：「白凈！長老比丘為有幾法，為諸梵行者愛敬尊重？」

尊者白凈白曰：「世尊！長老比丘若有五法，為諸梵行者愛敬尊重。云何為五？世尊！長老比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。世尊！禁戒長老上尊比丘，為諸梵行者愛敬尊重。複次，世尊！長老比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行，如是諸法廣學多聞，玩習至千，意所惟觀，明見深達。世尊！多聞長老上尊比丘，為諸梵行者愛敬尊重。複次，世尊！長老比丘得四增上心，現法樂居，易不難得。世尊！禪伺長老上尊比丘，為諸梵行者愛敬尊重。複次，世尊！長老比丘修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。世尊！智慧長老上尊比丘，為諸梵行者愛敬尊重

當時，尊者白凈比丘在僧眾之中，尊者阿難對尊者白凈說：『這是他做的，卻要我來承擔責任。尊者白凈！世尊傍晚一定會從禪房出來，到比丘僧眾面前，鋪設座位坐下，共同討論這個道理。尊者白凈應該回答這件事，我在世尊和各位同修面前感到非常慚愧。』 於是，世尊在傍晚從禪房出來，到比丘僧眾面前，鋪設座位坐下，告訴白凈說：『白凈！年長的比丘有幾種品德，會被各位同修愛戴、尊敬和重視呢？』 尊者白凈回答說：『世尊！年長的比丘如果有五種品德，就會被各位同修愛戴、尊敬和重視。是哪五種呢？世尊！年長的比丘修習戒律，守護從解脫，又能夠很好地約束自己的威儀禮節，看到細微的罪過，常常心懷畏懼，受持學習戒律。世尊！持戒的年長上座比丘，會被各位同修愛戴、尊敬和重視。其次，世尊！年長的比丘廣泛學習，博聞強記，積累廣博的知識，所說的法，開頭是善的，中間是善的，結尾也是善的，有意義有文采，具足清凈，能夠彰顯梵行，像這樣的法，廣泛學習，反覆練習直到精通，用心思考觀察，明瞭通達。世尊！博學的年長上座比丘，會被各位同修愛戴、尊敬和重視。其次，世尊！年長的比丘獲得四種增上心，在現世安樂居住，容易獲得而不困難。世尊！禪定的年長上座比丘，會被各位同修愛戴、尊敬和重視。其次，世尊！年長的比丘修行智慧，觀察興衰的規律，獲得這樣的智慧，聖潔的智慧明達，能夠分辨清楚，用正道來徹底消除痛苦。世尊！有智慧的年長上座比丘，會被各位同修愛戴、尊敬和重視。』

At that time, the venerable Bhikkhu Baijing was among the assembly. The venerable Ananda said to the venerable Baijing, 'It was his doing, yet I am to be blamed. Venerable Baijing! The Blessed One will surely come out of his meditation chamber in the evening, go before the assembly of bhikkhus, lay out a seat and sit down, and discuss this matter. Venerable Baijing should answer this matter, I am extremely ashamed before the Blessed One and all the Brahmacaris.' Then, the Blessed One came out of his meditation chamber in the evening, went before the assembly of bhikkhus, laid out a seat and sat down, and said, 'Baijing! How many qualities does an elder bhikkhu possess that make him loved, respected, and honored by the Brahmacaris?' The venerable Baijing replied, 'Blessed One! If an elder bhikkhu possesses five qualities, he will be loved, respected, and honored by the Brahmacaris. What are the five? Blessed One! An elder bhikkhu practices the precepts, guards against defilements, and also well controls his deportment and manners, seeing even the slightest fault, always feeling fear, and upholding the precepts. Blessed One! An elder bhikkhu who is senior in precepts is loved, respected, and honored by the Brahmacaris. Furthermore, Blessed One! An elder bhikkhu is widely learned, retains what he has heard, accumulates vast knowledge, and the Dharma he speaks is good in the beginning, good in the middle, and good in the end, with meaning and eloquence, complete and pure, revealing the Brahmacarya. Such Dharma he learns widely, practices until proficient, contemplates with his mind, and clearly understands. Blessed One! An elder bhikkhu who is learned is loved, respected, and honored by the Brahmacaris. Furthermore, Blessed One! An elder bhikkhu attains the four higher minds, dwells in present happiness, easily and without difficulty. Blessed One! An elder bhikkhu who is skilled in meditation is loved, respected, and honored by the Brahmacaris. Furthermore, Blessed One! An elder bhikkhu practices wisdom, observes the laws of rise and fall, attains such wisdom, holy wisdom that is clear and discerning, able to distinguish and understand, and uses the right path to completely eliminate suffering. Blessed One! An elder bhikkhu who is wise is loved, respected, and honored by the Brahmacaris.'

。複次，世尊！長老比丘諸漏已盡，無復有結，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。世尊！漏盡長老上尊比丘，為諸梵行者愛敬尊重。世尊！長老比丘若成就此五法，為諸梵行者愛敬尊重。」

世尊問曰：「白凈！若長老比丘無此五法，當以何義使諸梵行者愛敬尊重？」尊者白凈白曰：「世尊！若長老比丘無此五法者，更無餘事使諸梵行愛敬尊重，唯以老耄、頭白、齒落，盛壯日衰，身曲腳戾，體重氣上，柱杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，彼因此故，使諸梵行愛敬尊重。」

世尊告曰：「如是如是。若長老比丘無此五法，更無餘事使諸梵行愛敬尊重，唯以老耄、頭白、齒落，盛壯日衰，身曲腳戾，體重氣上，柱杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，彼因此故，使諸梵行愛敬尊重。白凈！舍梨子比丘有此五法，汝等應當愛敬尊重。所以者何？白凈！舍梨子比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒

現代漢語譯本：再者，世尊！那些漏盡煩惱、不再有任何束縛的長老比丘，他們的心已解脫，智慧也已解脫，在現世中能自我了知、自我覺悟，親身證得並安住於此境界。他們已斷絕生死輪迴，清凈的修行已經完成，該做的都已做完，不再受後有，如實知曉真諦。世尊！這樣的漏盡煩惱的長老上尊比丘，會受到所有修行者的愛戴、尊敬和重視。世尊！如果長老比丘成就了這五種品質，就會受到所有修行者的愛戴、尊敬和重視。 世尊問道：『白凈，如果長老比丘沒有這五種品質，又憑什麼讓修行者愛戴、尊敬和重視呢？』尊者白凈回答說：『世尊！如果長老比丘沒有這五種品質，就沒有其他原因能讓修行者愛戴、尊敬和重視了，只能因為他年老體衰、頭髮變白、牙齒脫落、壯年不再、身體彎曲、腿腳不便、身體沉重、氣喘吁吁、拄著枴杖行走、肌肉萎縮、面板鬆弛、皺紋像麻子一樣、各種器官衰退、容顏醜陋，修行者因此而愛戴、尊敬和重視他。』 世尊說道：『是這樣的，是這樣的。如果長老比丘沒有這五種品質，就沒有其他原因能讓修行者愛戴、尊敬和重視了，只能因為他年老體衰、頭髮變白、牙齒脫落、壯年不再、身體彎曲、腿腳不便、身體沉重、氣喘吁吁、拄著枴杖行走、肌肉萎縮、面板鬆弛、皺紋像麻子一樣、各種器官衰退、容顏醜陋，修行者因此而愛戴、尊敬和重視他。白凈！舍利弗比丘具有這五種品質，你們應當愛戴、尊敬和重視他。為什麼呢？白凈！舍利弗比丘修習戒律，守護解脫之道，又善於攝持威儀禮節，見到微小的罪過，也常懷畏懼之心，受持學習戒律。』

English version: Furthermore, O Lord, those elder monks who have eradicated all defilements, have no more fetters, whose minds are liberated, whose wisdom is liberated, who in this very life know for themselves, realize for themselves, and having attained it, abide in it, whose birth is exhausted, whose holy life is established, whose task is done, who will not be reborn, and who know the truth as it is. O Lord, such elder monks who have eradicated defilements are revered and respected by all those who practice the holy life. O Lord, if an elder monk possesses these five qualities, he is revered and respected by all those who practice the holy life. The Lord asked: 'White Pure, if an elder monk does not possess these five qualities, by what means should he be revered and respected by those who practice the holy life?' Venerable White Pure replied: 'O Lord, if an elder monk does not possess these five qualities, there is no other reason for those who practice the holy life to revere and respect him, except for his old age, white hair, fallen teeth, the decline of his prime, his bent body, his crippled legs, his heavy body, his labored breathing, his walking with a staff, his shrunken muscles, his loose skin, his wrinkles like pockmarks, his deteriorated faculties, and his ugly appearance. It is because of these things that those who practice the holy life revere and respect him.' The Lord said: 'So it is, so it is. If an elder monk does not possess these five qualities, there is no other reason for those who practice the holy life to revere and respect him, except for his old age, white hair, fallen teeth, the decline of his prime, his bent body, his crippled legs, his heavy body, his labored breathing, his walking with a staff, his shrunken muscles, his loose skin, his wrinkles like pockmarks, his deteriorated faculties, and his ugly appearance. It is because of these things that those who practice the holy life revere and respect him. White Pure, the monk Sariputta possesses these five qualities, and you should revere and respect him. Why is that? White Pure, the monk Sariputta practices the precepts, guards the path to liberation, is also skilled in maintaining proper conduct and etiquette, sees even the smallest fault with fear, and upholds and learns the precepts.'

。複次，白凈！舍梨子比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行，如是諸法，廣學多聞，玩習至千，意所惟觀，明見深達。複次，白凈！舍梨子比丘得四增上心，現法樂居，易不難得。複次，白凈！舍梨子比丘修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。複次，白凈！舍梨子比丘諸漏已盡，無復有結，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。白凈！舍梨子比丘成就此五法，汝等應共愛敬尊重。」

佛說如是。尊者白凈及諸比丘，聞佛所說，歡喜奉行。

成就戒經第二竟(一千七百四十六字)

（二三）舍梨子相應品智經第三(初一日誦)

爾時，牟利破群㝹比丘舍戒罷道，黑齒比丘聞牟利破群㝹比丘舍戒罷道，即詣尊者舍梨子所，稽首禮足，卻坐一面，坐已，白曰：「尊者舍梨子！當知牟利破群㝹比丘舍戒罷道

現代漢語譯本：再者，白凈！舍利子比丘廣博學習，多方聽聞，持守不忘，積累廣博的知識，所說的法，開頭是善的，中間是善的，結尾也是善的，有意義，有文辭，具足清凈，顯現清凈的修行，像這樣的法，廣博學習，多方聽聞，反覆練習直至純熟，用心思考觀察，明晰地理解，深刻地通達。再者，白凈！舍利子比丘獲得四種增上心，在現世中安樂居住，容易獲得而不困難。再者，白凈！舍利子比丘修行智慧，觀察事物興盛和衰敗的規律，獲得這樣的智慧，聖潔的智慧明亮通達，分別清楚地瞭解，從而正確地斷除痛苦。再者，白凈！舍利子比丘的各種煩惱已經斷盡，不再有束縛，心解脫，智慧解脫，在現世中自己知道，自己覺悟，自己作證而成就，生命已經終結，清凈的修行已經建立，該做的已經完成，不再承受輪迴，如實地知道真理。白凈！舍利子比丘成就這五種功德，你們應當共同愛戴、尊敬、重視他。' 佛陀這樣說。尊者白凈以及各位比丘，聽聞佛陀所說，歡喜地奉行。 《成就戒經》第二部分結束（一千七百四十六字） （二三）舍利子相應品《智經》第三（初一日誦） 當時，牟利破群㝹比丘捨棄戒律，不再修行，黑齒比丘聽聞牟利破群㝹比丘捨棄戒律，不再修行，就去拜訪尊者舍利子，頂禮他的雙足，退坐在一旁，坐下後，說道：『尊者舍利子！您應當知道牟利破群㝹比丘捨棄戒律，不再修行。』

English version: Furthermore, White-Pure! The monk Sariputta is extensively learned, has heard much, retains what he has learned, accumulates vast knowledge. The teachings he speaks of are good in the beginning, good in the middle, and good in the end, with meaning and phrasing, complete and pure, revealing the holy life. Such teachings he learns extensively, hears much, practices until proficient, contemplates with his mind, clearly understands, and deeply penetrates. Furthermore, White-Pure! The monk Sariputta attains the four higher minds, dwells in present happiness, easily and without difficulty. Furthermore, White-Pure! The monk Sariputta practices wisdom, observes the laws of rise and fall, attains such wisdom, holy wisdom that is bright and clear, distinguishing and understanding, thereby correctly ending suffering. Furthermore, White-Pure! The monk Sariputta has exhausted all defilements, has no more bonds, his mind is liberated, his wisdom is liberated, in the present life he knows for himself, awakens for himself, realizes and achieves, his life is finished, the holy life is established, what needed to be done is done, he will not be reborn, he knows the truth. White-Pure! The monk Sariputta has achieved these five qualities, you should all love, respect, and honor him.' The Buddha spoke thus. The venerable White-Pure and all the monks, having heard what the Buddha said, joyfully practiced it. The second section of the 'Accomplishment of Precepts Sutra' ends (1746 words). (23) The 'Wisdom Sutra' of the Sariputta Samyukta, the third (recited on the first day). At one time, the Buddha was traveling in the country of Savatthi, staying in the Jeta Grove, Anathapindika's Park. At that time, the monk Mulipagguna had abandoned the precepts and left the path. The monk Black-Tooth, having heard that the monk Mulipagguna had abandoned the precepts and left the path, went to visit the venerable Sariputta, bowed at his feet, sat down to one side, and having sat down, said: 'Venerable Sariputta! You should know that the monk Mulipagguna has abandoned the precepts and left the path.'

尊者舍梨子曰：「牟利破群㝹比丘於此法中而愛樂耶？」

黑齒比丘問曰：「尊者舍梨子！於此法中而愛樂耶？」

尊者舍梨子答曰：「黑齒！我於此法無有疑惑。」

黑齒比丘即復問曰：「尊者舍梨子！于當來事復云何耶？」

尊者舍梨子答曰：「黑齒！我于來事亦無猶預。」

黑齒比丘聞如是已，即從坐起，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！尊者舍梨子今自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真。」

世尊聞已，告一比丘：「汝往舍梨子所，語：『舍梨子！世尊呼汝。』」

一比丘受教已，即從坐起，禮佛而去，往詣尊者舍梨子所，白曰：「世尊呼尊者舍梨子。」尊者舍梨子聞已，即往詣佛，稽首作禮，卻坐一面。

世尊問曰：「舍梨子！汝今實自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？」

尊者舍梨子白曰：「世尊！不以此文，不以此句，我但說義。」

世尊告曰：「舍梨子！族姓子隨其方便稱說，得智者即說得智。」

尊者舍梨子白曰：「世尊！我向已說，不以此文，不以此句，我但說義

尊者舍利子說：『牟利破群比丘會喜歡這種教法嗎？』 黑齒比丘問道：『尊者舍利子！你喜歡這種教法嗎？』 尊者舍利子回答說：『黑齒！我對這種教法沒有任何疑惑。』 黑齒比丘又問道：『尊者舍利子！你對未來的事情又怎麼看呢？』 尊者舍利子回答說：『黑齒！我對未來的事情也沒有猶豫。』 黑齒比丘聽了這些話后，就從座位上站起來，前往佛陀那裡，行禮後退坐在一旁，稟告說：『世尊！尊者舍利子現在自稱已經獲得了智慧，生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道真理。』 世尊聽了之後，告訴一位比丘：『你到舍利子那裡，告訴他：『舍利子！世尊叫你。』』 一位比丘接受教誨后，就從座位上站起來，向佛陀行禮后離開，前往尊者舍利子那裡，稟告說：『世尊叫尊者舍利子。』尊者舍利子聽了之後，就前往佛陀那裡，行禮後退坐在一旁。 世尊問道：『舍利子！你現在真的自稱已經獲得了智慧，生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道真理嗎？』 尊者舍利子稟告說：『世尊！我不是按照這些文字，也不是按照這些語句，我只是表達這個意思。』 世尊說：『舍利子！善男子可以根據自己的方便來表達，獲得智慧的人就說獲得了智慧。』 尊者舍利子稟告說：『世尊！我剛才已經說了，不是按照這些文字，也不是按照這些語句，我只是表達這個意思。』

Venerable Sariputta said: 'Would the bhikkhu Moliya Phagguna delight in this teaching?' The bhikkhu Black Tooth asked: 'Venerable Sariputta! Do you delight in this teaching?' Venerable Sariputta replied: 'Black Tooth! I have no doubt about this teaching.' The bhikkhu Black Tooth then asked: 'Venerable Sariputta! What about future matters?' Venerable Sariputta replied: 'Black Tooth! I have no hesitation about future matters either.' Having heard this, the bhikkhu Black Tooth rose from his seat, went to the Buddha, bowed his head, sat down to one side, and reported: 'Venerable Sir! Venerable Sariputta now claims to have attained wisdom, that birth is ended, the holy life is established, what had to be done is done, there is no more rebirth, and he knows the truth as it is.' Having heard this, the Blessed One told a bhikkhu: 'Go to Sariputta and say: 'Sariputta! The Blessed One calls for you.' Having received the instruction, the bhikkhu rose from his seat, bowed to the Buddha, and left, going to Venerable Sariputta, and reported: 'The Blessed One calls for Venerable Sariputta.' Having heard this, Venerable Sariputta went to the Buddha, bowed his head, and sat down to one side. The Blessed One asked: 'Sariputta! Do you now truly claim to have attained wisdom, that birth is ended, the holy life is established, what had to be done is done, there is no more rebirth, and you know the truth as it is?' Venerable Sariputta reported: 'Venerable Sir! Not in these words, not in these sentences, but I am speaking of the meaning.' The Blessed One said: 'Sariputta! A man of good family may express himself as he finds convenient, and one who has attained wisdom speaks of having attained wisdom.' Venerable Sariputta reported: 'Venerable Sir! I have already said, not in these words, not in these sentences, but I am speaking of the meaning.'

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！云何知、云何見，自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？』舍梨子！汝聞此已當云何答？」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！云何知、云何見，自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真？』世尊！我聞此已，當如是答：『諸賢！生者有因，此生因盡，知生因盡已，我自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真。』世尊！若諸梵行來問如此，我當如是答。」

世尊嘆曰：「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。所以者何？如此說者，當知是義。」

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！生者何因何緣，為從何生，以何為本？』汝聞此已，當云何答？」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！生者何因何緣，為從何生，以何為本？』世尊！我聞此已，當如是答：『諸賢！生者因有緣有，從有而生，以有為本。』世尊！若諸梵行來問如此，我當如是答。」

世尊嘆曰：「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答

世尊問道：『舍利子！如果其他修行者來問你：『尊者舍利子！如何知曉、如何見到，才能自稱已得智慧，生死已盡，清凈的修行已經完成，該做的都已做完，不再有來世，如實知曉真理？』舍利子！你聽到這些后，應當如何回答？』 尊者舍利子回答說：『世尊！如果其他修行者來問我：『尊者舍利子！如何知曉、如何見到，才能自稱已得智慧，生死已盡，清凈的修行已經完成，該做的都已做完，不再有來世，如實知曉真理？』世尊！我聽到這些后，應當這樣回答：『諸位賢者！生是有原因的，當這生的原因滅盡時，知道生的原因已經滅盡，我便自稱已得智慧，生死已盡，清凈的修行已經完成，該做的都已做完，不再有來世，如實知曉真理。』世尊！如果其他修行者這樣問我，我應當這樣回答。』 世尊讚歎道：『好啊！好啊！舍利子！如果其他修行者這樣問，你應當這樣回答。為什麼呢？這樣說，就應當知道其中的道理。』 世尊問道：『舍利子！如果其他修行者來問你：『尊者舍利子！生是什麼原因、什麼緣由，從何而生，以什麼為根本？』你聽到這些后，應當如何回答？』 尊者舍利子回答說：『世尊！如果其他修行者來問我：『尊者舍利子！生是什麼原因、什麼緣由，從何而生，以什麼為根本？』世尊！我聽到這些后，應當這樣回答：『諸位賢者！生是因為『有』而有緣由，從『有』而生，以『有』為根本。』世尊！如果其他修行者這樣問我，我應當這樣回答。』 世尊讚歎道：『好啊！好啊！舍利子！如果其他修行者這樣問，你應當這樣回答。

The World-Honored One asked: 'Shariputra, if other Brahmacharis come and ask you: 'Venerable Shariputra, how does one know and see, to claim to have attained wisdom, that birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, and to know the truth as it is?' Shariputra, having heard this, how should you answer?' Venerable Shariputra replied: 'World-Honored One, if other Brahmacharis come and ask me: 'Venerable Shariputra, how does one know and see, to claim to have attained wisdom, that birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, and to know the truth as it is?' World-Honored One, having heard this, I should answer thus: 'Venerable ones, birth has a cause, when this cause of birth is exhausted, knowing that the cause of birth is exhausted, I claim to have attained wisdom, that birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, and to know the truth as it is.' World-Honored One, if other Brahmacharis ask me thus, I should answer thus.' The World-Honored One praised: 'Well said! Well said, Shariputra! If other Brahmacharis ask thus, you should answer thus. Why is that? Saying so, one should understand the meaning.' The World-Honored One asked: 'Shariputra, if other Brahmacharis come and ask you: 'Venerable Shariputra, what is the cause and condition of birth, from what does it arise, and what is its basis?' Having heard this, how should you answer?' Venerable Shariputra replied: 'World-Honored One, if other Brahmacharis come and ask me: 'Venerable Shariputra, what is the cause and condition of birth, from what does it arise, and what is its basis?' World-Honored One, having heard this, I should answer thus: 'Venerable ones, birth arises because of 'being' and its conditions, it arises from 'being', and 'being' is its basis.' World-Honored One, if other Brahmacharis ask me thus, I should answer thus.' The World-Honored One praised: 'Well said! Well said, Shariputra! If other Brahmacharis ask thus, you should answer thus.'

。所以者何？如此說者，當知是義。」

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！有者何因何緣，為從何生，以何為本？』汝聞此已，當云何答？」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！有者何因何緣，為從何生，以何為本？』世尊！我聞此已，當如是答：『諸賢！有者因受、緣受，從受而生，以受為本。』世尊！若諸梵行來問如此，我當如是答。」

世尊嘆曰：「善哉！善哉！舍梨子！若諸梵行來問如此，應如是答。所以者何？如此說者，當知是義。」

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！受者何因何緣，為從何生，以何為本？』汝聞此已，當云何答？」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！受者何因何緣，為從何生，以何為本？』世尊！我聞此已，當如是答：『諸賢！受者因愛、緣愛，從愛而生，以愛為本。』世尊！若諸梵行來問如此，我當如是答。」

世尊嘆曰：「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。所以者何？如此說者，當知是義

現代漢語譯本：這是什麼原因呢？如果這樣說，應當明白這個道理。 世尊問道：『舍利子！如果各位修行者來問你：『尊者舍利子！「有」是因何而起，緣何而生，以何為根本？』你聽到這些后，應當如何回答？』 尊者舍利子回答說：『世尊！如果各位修行者來問我：『尊者舍利子！「有」是因何而起，緣何而生，以何為根本？』世尊！我聽到這些后，應當這樣回答：『各位賢者！「有」是因「受」而起，緣「受」而生，以「受」為根本。』世尊！如果各位修行者這樣問，我應當這樣回答。』 世尊讚歎道：『好啊！好啊！舍利子！如果各位修行者這樣問，應當這樣回答。這是什麼原因呢？如果這樣說，應當明白這個道理。』 世尊問道：『舍利子！如果各位修行者來問你：『尊者舍利子！「受」是因何而起，緣何而生，以何為根本？』你聽到這些后，應當如何回答？』 尊者舍利子回答說：『世尊！如果各位修行者來問我：『尊者舍利子！「受」是因何而起，緣何而生，以何為根本？』世尊！我聽到這些后，應當這樣回答：『各位賢者！「受」是因「愛」而起，緣「愛」而生，以「愛」為根本。』世尊！如果各位修行者這樣問，我應當這樣回答。』 世尊讚歎道：『好啊！好啊！舍利子！如果各位修行者這樣問，你應該這樣回答。這是什麼原因呢？如果這樣說，應當明白這個道理。』

English version: What is the reason for this? If one speaks thus, one should understand this meaning. The World Honored One asked: 'Shariputra! If various practitioners come and ask you: 'Venerable Shariputra! What is the cause and condition for 'existence', from what does it arise, and what is its root?' Having heard this, how should you answer?' Venerable Shariputra replied: 'World Honored One! If various practitioners come and ask me: 'Venerable Shariputra! What is the cause and condition for 'existence', from what does it arise, and what is its root?' World Honored One! Having heard this, I should answer thus: 'Good sirs! 'Existence' arises from 'feeling', is conditioned by 'feeling', and has 'feeling' as its root.' World Honored One! If various practitioners ask thus, I should answer thus.' The World Honored One praised: 'Excellent! Excellent! Shariputra! If various practitioners ask thus, one should answer thus. What is the reason for this? If one speaks thus, one should understand this meaning.' The World Honored One asked: 'Shariputra! If various practitioners come and ask you: 'Venerable Shariputra! What is the cause and condition for 'feeling', from what does it arise, and what is its root?' Having heard this, how should you answer?' Venerable Shariputra replied: 'World Honored One! If various practitioners come and ask me: 'Venerable Shariputra! What is the cause and condition for 'feeling', from what does it arise, and what is its root?' World Honored One! Having heard this, I should answer thus: 'Good sirs! 'Feeling' arises from 'craving', is conditioned by 'craving', and has 'craving' as its root.' World Honored One! If various practitioners ask thus, I should answer thus.' The World Honored One praised: 'Excellent! Excellent! Shariputra! If various practitioners ask thus, you should answer thus. What is the reason for this? If one speaks thus, one should understand this meaning.'

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！云何為愛？』汝聞此已，當云何答？」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！云何為愛？』世尊！我聞此已，當如是答：『諸賢！謂有三覺，樂覺、苦覺、不苦不樂覺，于中樂欲著者，是謂為愛。』世尊！若諸梵行來問如此，我當如是答。」

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！云何知、云何見，於三覺中無樂欲著？』汝聞此已，當云何答？」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！云何知、云何見，於三覺中無樂欲著？』世尊！我聞此已，當如是答：『諸賢！謂此三覺無常法、苦法、滅法，無常法即是苦，見苦已，便於三覺無樂欲著。』世尊！若諸梵行來問如此，我當如是答。」

爾時，世尊告曰：「舍梨子！此說復有義，可得略答。舍梨子！復有何義，此說可得略答？所覺所為，即皆是苦

世尊問道：『舍利子！如果其他修行者來問你：『尊者舍利子！什麼是愛？』你聽到這個問題后，會如何回答？』 尊者舍利子回答說：『世尊！如果其他修行者來問我：『尊者舍利子！什麼是愛？』世尊！我聽到這個問題后，會這樣回答：『各位賢者！所謂有三種感受，樂受、苦受、不苦不樂受，其中對於樂受產生慾望和執著的，這就是所謂的愛。』世尊！如果其他修行者這樣問我，我就會這樣回答。』 世尊讚歎道：『好啊！好啊！舍利子！如果其他修行者這樣問你，你應該這樣回答。為什麼呢？因為這樣說，就符合真義。』 世尊問道：『舍利子！如果其他修行者來問你：『尊者舍利子！如何知、如何見，才能在三種感受中沒有慾望和執著？』你聽到這個問題后，會如何回答？』 尊者舍利子回答說：『世尊！如果其他修行者來問我：『尊者舍利子！如何知、如何見，才能在三種感受中沒有慾望和執著？』世尊！我聽到這個問題后，會這樣回答：『各位賢者！這三種感受都是無常的、是苦的、是會滅的，無常的感受就是苦，看到苦之後，就會對這三種感受沒有慾望和執著。』世尊！如果其他修行者這樣問我，我就會這樣回答。』 這時，世尊說道：『舍利子！這個說法還有另一種含義，可以簡略地回答。舍利子！還有什麼含義，這個說法可以簡略地回答呢？所有感受和行為，都是苦。』

The World-Honored One asked: 'Sariputra! If other practitioners come and ask you: 'Venerable Sariputra! What is love?' Having heard this, how would you answer?' Venerable Sariputra replied: 'World-Honored One! If other practitioners come and ask me: 'Venerable Sariputra! What is love?' World-Honored One! Having heard this, I would answer thus: 'Good sirs! There are three kinds of feelings, pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Among these, the desire and attachment to pleasant feeling, this is what is called love.' World-Honored One! If other practitioners ask me this, I would answer thus.' The World-Honored One praised: 'Well said! Well said! Sariputra! If other practitioners ask you this, you should answer thus. Why? Because saying it this way, it aligns with the true meaning.' The World-Honored One asked: 'Sariputra! If other practitioners come and ask you: 'Venerable Sariputra! How does one know and see, so that there is no desire or attachment to the three feelings?' Having heard this, how would you answer?' Venerable Sariputra replied: 'World-Honored One! If other practitioners come and ask me: 'Venerable Sariputra! How does one know and see, so that there is no desire or attachment to the three feelings?' World-Honored One! Having heard this, I would answer thus: 'Good sirs! These three feelings are impermanent, are suffering, and are subject to cessation. Impermanent feelings are suffering, and having seen suffering, one will have no desire or attachment to these three feelings.' World-Honored One! If other practitioners ask me this, I would answer thus.' At that time, the World-Honored One said: 'Sariputra! There is another meaning to this statement, which can be answered briefly. Sariputra! What other meaning is there, that this statement can be answered briefly? All feelings and actions are suffering.'

。舍梨子！是謂復有義，此說可得略答。」

世尊問曰：「舍梨子！若諸梵行來問汝言：『尊者舍梨子！云何背不向自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真？』」

尊者舍梨子白曰：「世尊！若諸梵行來問我言：『尊者舍梨子！云何背不向自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真？』世尊！我聞此已，當如是答：『諸賢！我自於內背而不向則諸愛盡，無驚無怖，無疑無惑，行如是守護，如其守護已，不生不善漏。』世尊！若諸梵行來問如此，我當如是答。」

世尊告曰：「舍梨子！複次有義，此說可得略答。若諸結沙門所說，彼結非我有，行如是守護，如其守護已，不生不善漏。舍梨子！是謂復有義，此說可得略答。」世尊說如是已，即從坐起，入室燕坐。

世尊入室不久，尊者舍梨子告諸比丘：「諸賢！我始未作意，而世尊卒問此義，我作是念：『恐不能答

現代漢語譯本：『舍利子！還有一種意義，這個說法可以簡略地回答。』 世尊問道：『舍利子！如果其他修行者來問你：『尊者舍利子！如何才能背離而不執著于自稱已獲得智慧，即生死已盡，梵行已立，該做的已做完，不再受輪迴，如實知曉真理？』 尊者舍利子回答說：『世尊！如果其他修行者來問我：『尊者舍利子！如何才能背離而不執著于自稱已獲得智慧，即生死已盡，梵行已立，該做的已做完，不再受輪迴，如實知曉真理？』世尊！我聽到這個問題后，會這樣回答：『諸位賢者！我內心背離而不執著，那麼所有的愛慾都已斷盡，沒有驚恐，沒有畏懼，沒有疑惑，沒有迷惑，如此守護自己的心，如此守護之後，就不會產生不善的煩惱。』世尊！如果其他修行者這樣問我，我就會這樣回答。』 世尊讚歎道：『好啊！好啊！舍利子！如果其他修行者這樣問你，你應該這樣回答。為什麼呢？因為這樣說，就應該知道這個道理。』 世尊告訴舍利子：『舍利子！還有一種意義，這個說法可以簡略地回答。如果那些沙門所說的煩惱，那些煩惱不是我所擁有的，如此守護自己的心，如此守護之後，就不會產生不善的煩惱。舍利子！這就是另一種意義，這個說法可以簡略地回答。』世尊說完這些話，就從座位上起身，進入房間靜坐。 世尊進入房間不久，尊者舍利子告訴眾比丘：『諸位賢者！我開始沒有思考這個問題，而世尊突然問我這個道理，我當時想：『恐怕我不能回答。』

English version: 'Sariputta! There is another meaning, this saying can be answered briefly.' The Blessed One asked: 'Sariputta! If other ascetics come and ask you: 『Venerable Sariputta! How does one turn away from and not cling to claiming to have attained wisdom, that is, birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more rebirth, knowing the truth as it is?』' Venerable Sariputta replied: 'Lord! If other ascetics come and ask me: 『Venerable Sariputta! How does one turn away from and not cling to claiming to have attained wisdom, that is, birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more rebirth, knowing the truth as it is?』 Lord! Having heard this question, I would answer thus: 『Friends! When I turn away from and do not cling within, then all desires are extinguished, there is no fear, no dread, no doubt, no confusion, thus guarding one's mind, and having guarded it thus, no unwholesome defilements arise.』 Lord! If other ascetics ask me this, I would answer thus.』 The Blessed One praised: 'Well done! Well done! Sariputta! If other ascetics ask you this, you should answer thus. Why is that? Because by saying this, one should understand this meaning.' The Blessed One said to Sariputta: 'Sariputta! There is another meaning, this saying can be answered briefly. If those defilements that the ascetics speak of, those defilements are not mine, thus guarding one's mind, and having guarded it thus, no unwholesome defilements arise. Sariputta! This is another meaning, this saying can be answered briefly.' Having said this, the Blessed One rose from his seat and entered his chamber to meditate. Not long after the Blessed One entered his chamber, Venerable Sariputta said to the monks: 'Friends! I had not initially considered this question, and the Blessed One suddenly asked me about this meaning, and I thought: 『I am afraid I cannot answer.』'

。』諸賢！我初說一義，便為世尊之所贊可，我復作是念：『若世尊一日一夜，以異文異句問我此義者，我能為世尊一日一夜，以異文異句而答此義；若世尊二、三、四，至七日七夜，以異文異句問我此義者，我亦能為世尊二、三、四，至七日七夜，以異文異句而答此義。』」

黑齒比丘聞尊者舍梨子說如是已，即從坐起，疾詣佛所，白世尊曰：「世尊入室不久，尊者舍梨子所說至高，一向師子吼：『諸賢！我始未作意，而世尊卒問此義，我作是念：「恐不能答。」諸賢！我初說一義，便為世尊之所贊可，我復作是念：「若世尊一日一夜，以異文異句問我此義者，我能為世尊一日一夜，以異文異句而答此義。諸賢！若世尊二、三、四，至七日七夜，以異文異句問我此義者，我亦能為世尊二、三、四，至七日七夜，以異文異句而答此義。」』」

世尊告曰：「黑齒！如是，如是。若我一日一夜，以異文異句問舍梨子比丘此義者，舍梨子比丘必能為我一日一夜，以異文異句而答此義。黑齒！若我二、三、四，至七日七夜，以異文異句問舍梨子比丘此義者，舍梨子比丘亦能為我二、三、四，至七日七夜，以異文異句而答此義。所以者何？黑齒！舍梨子比丘深達法界故。」

現代漢語譯本：『諸位賢者！我最初說出一個道理，便得到世尊的讚許。我當時又想：『如果世尊用不同的文字和語句，一天一夜地問我這個道理，我能用不同的文字和語句，一天一夜地回答世尊；如果世尊用不同的文字和語句，二、三、四，乃至七天七夜地問我這個道理，我也能用不同的文字和語句，二、三、四，乃至七天七夜地回答世尊。』 黑齒比丘聽聞尊者舍利弗這樣說后，立即從座位上起身，快速來到佛陀那裡，對世尊說：『世尊剛進入房間不久，尊者舍利弗所說的話非常高深，簡直是獅子吼一般：『諸位賢者！我開始沒有在意，而世尊突然問我這個道理，我當時想：「恐怕不能回答。」諸位賢者！我最初說出一個道理，便得到世尊的讚許。我當時又想：「如果世尊用不同的文字和語句，一天一夜地問我這個道理，我能用不同的文字和語句，一天一夜地回答世尊。諸位賢者！如果世尊用不同的文字和語句，二、三、四，乃至七天七夜地問我這個道理，我也能用不同的文字和語句，二、三、四，乃至七天七夜地回答世尊。」』 世尊告訴黑齒比丘說：『是的，是的。如果我用不同的文字和語句，一天一夜地問舍利弗比丘這個道理，舍利弗比丘必定能用不同的文字和語句，一天一夜地回答我。黑齒！如果我用不同的文字和語句，二、三、四，乃至七天七夜地問舍利弗比丘這個道理，舍利弗比丘也能用不同的文字和語句，二、三、四，乃至七天七夜地回答我。這是為什麼呢？黑齒！因為舍利弗比丘對法界的理解非常深刻。』

English version: 'Friends! When I first spoke on a certain principle, it was immediately approved by the World-Honored One. I then thought: 『If the World-Honored One were to question me on this principle for one day and one night, using different words and phrases, I would be able to answer the World-Honored One for one day and one night, using different words and phrases. If the World-Honored One were to question me on this principle for two, three, four, up to seven days and seven nights, using different words and phrases, I would also be able to answer the World-Honored One for two, three, four, up to seven days and seven nights, using different words and phrases.』 Upon hearing Venerable Sariputra speak thus, the monk Black Tooth immediately rose from his seat and quickly went to the Buddha, saying to the World-Honored One: 『World-Honored One, not long after you entered your chamber, Venerable Sariputra spoke with great profundity, like a lion』s roar: 『Friends! I had not initially paid attention, and the World-Honored One suddenly asked me about this principle. I thought, 「I might not be able to answer.」 Friends! When I first spoke on a certain principle, it was immediately approved by the World-Honored One. I then thought: 「If the World-Honored One were to question me on this principle for one day and one night, using different words and phrases, I would be able to answer the World-Honored One for one day and one night, using different words and phrases. Friends! If the World-Honored One were to question me on this principle for two, three, four, up to seven days and seven nights, using different words and phrases, I would also be able to answer the World-Honored One for two, three, four, up to seven days and seven nights, using different words and phrases.」』 The World-Honored One said to Black Tooth: 『Indeed, indeed. If I were to question the monk Sariputra on this principle for one day and one night, using different words and phrases, the monk Sariputra would certainly be able to answer me for one day and one night, using different words and phrases. Black Tooth! If I were to question the monk Sariputra on this principle for two, three, four, up to seven days and seven nights, using different words and phrases, the monk Sariputra would also be able to answer me for two, three, four, up to seven days and seven nights, using different words and phrases. Why is this so? Black Tooth! Because the monk Sariputra has a deep understanding of the realm of Dharma.』

。尊者舍梨子及諸比丘，聞佛所說，歡喜奉行。

智經第三竟(一千一百六十九字)

（二四）舍梨子相應品師子吼經第四(初一日誦)

爾時，世尊與大比丘眾俱，于舍衛國而受夏坐，尊者舍梨子亦游舍衛國而受夏坐。於是，尊者舍梨子舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持缽，往詣佛所，稽首禮足，卻坐一面，白曰：「世尊！我于舍衛國受夏坐訖。世尊！我欲遊行人間。」

世尊告曰：「舍梨子！汝去，隨所欲，諸未度者當令得度，諸未脫者當令得脫，諸未般涅槃者令得般涅槃。舍梨子！汝去，隨所欲。」

於是，尊者舍梨子聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去，還至己房，收舉床座，攝衣持缽，即便出去遊行人間。

尊者舍梨子去後不久，有一梵行在於佛前犯相違法，白世尊曰：「今日尊者舍梨子輕慢我已，遊行人間。」

世尊聞已，告一比丘：「汝往舍梨子所，語舍梨子：『世尊呼汝。汝去不久，有一梵行在於我前犯相違法，而作是語：「世尊！今日尊者舍梨子輕慢我已，遊行人間。」』」

一比丘受教已，即從坐起，禮佛而去

尊者舍利子和眾比丘聽聞佛陀所說，歡喜地奉行。 《智經》第三完（共一千一百六十九字） （二四）《舍利子相應品·師子吼經》第四（初一日誦） 當時，世尊與眾多大比丘一起，在舍衛國安居過夏，尊者舍利子也在舍衛國安居過夏。於是，尊者舍利子在舍衛國安居過夏完畢，過了三個月后，修補好衣服，整理好衣缽，前往佛陀所在之處，頂禮佛足，退坐在一旁，稟告說：『世尊！我在舍衛國安居過夏完畢。世尊！我想要游化人間。』 世尊告訴他說：『舍利子！你去吧，隨你的意願，讓那些尚未得度的眾生得以得度，讓那些尚未解脫的眾生得以解脫，讓那些尚未般涅槃的眾生得以般涅槃。舍利子！你去吧，隨你的意願。』 於是，尊者舍利子聽聞佛陀所說，善加領受和奉持，隨即從座位起身，頂禮佛足，繞佛三圈后離去，回到自己的住處，收拾好床鋪，整理好衣缽，就出發游化人間。 尊者舍利子離開后不久，有一位修行者在佛陀面前犯了戒律，稟告世尊說：『今天尊者舍利子輕慢了我，游化人間去了。』 世尊聽聞后，告訴一位比丘：『你前往舍利子所在之處，告訴舍利子：「世尊呼喚你。你離開不久，有一位修行者在我面前犯了戒律，並且這樣說：『世尊！今天尊者舍利子輕慢了我，游化人間去了。』」』 一位比丘接受教誨后，隨即從座位起身，向佛陀頂禮后離去。

Venerable Sariputta and the other monks, having heard what the Buddha said, joyfully practiced it. The third chapter of the 'Wisdom Sutra' concludes (1169 words). (24) The fourth 'Lion's Roar Sutra' of the 'Sariputta Samyutta' (recited on the first day). At one time, the Buddha was dwelling in Savatthi, at the Jeta Grove, Anathapindika's Park. At that time, the World-Honored One was dwelling in Savatthi for the summer retreat with a large assembly of monks, and Venerable Sariputta was also dwelling in Savatthi for the summer retreat. Then, Venerable Sariputta, having completed his summer retreat in Savatthi, after three months, having mended his robes, and having gathered his robes and bowl, went to where the Buddha was, bowed his head at his feet, sat down to one side, and said: 'World-Honored One! I have completed my summer retreat in Savatthi. World-Honored One! I wish to travel among humans.' The World-Honored One said: 'Sariputta! Go, as you wish, those who have not been liberated, cause them to be liberated, those who have not been released, cause them to be released, those who have not attained Nirvana, cause them to attain Nirvana. Sariputta! Go, as you wish.' Then, Venerable Sariputta, having heard what the Buddha said, well received and upheld it, immediately rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and departed, returning to his own dwelling, packed up his bed and seat, gathered his robes and bowl, and then went out to travel among humans. Not long after Venerable Sariputta had left, a certain practitioner, having violated the precepts in the presence of the Buddha, reported to the World-Honored One, saying: 'Today Venerable Sariputta has slighted me and has gone to travel among humans.' Having heard this, the World-Honored One said to a certain monk: 'Go to where Sariputta is, and tell Sariputta: 「The World-Honored One calls for you. Not long after you left, a certain practitioner violated the precepts in my presence, and said: 『World-Honored One! Today Venerable Sariputta has slighted me and has gone to travel among humans.』」' Having received the instruction, the monk immediately rose from his seat, bowed to the Buddha, and departed.

。於是，尊者阿難住世尊后執拂侍佛。

一比丘去後不久，尊者阿難即持戶鑰，遍至諸房，見諸比丘便作是語：「善哉！諸尊！速詣講堂，今尊者舍梨子當在佛前而師子吼，若尊者舍梨子所說甚深，息中之息，妙中之妙，如是說者，諸尊及我得聞此已，當善誦習，當善受持。」彼時，諸比丘聞尊者阿難語已，悉詣講堂。

爾時，一比丘往詣尊者舍梨子所，白曰：「世尊呼汝。汝去不久，有一梵行在於我前犯相違法，而作是語：『世尊！今日尊者舍梨子輕慢我已，遊行人間。』」

於是，尊者舍梨子聞已，即從坐起，便還詣佛，稽首禮足，卻坐一面。佛便告曰：「舍梨子！汝去不久，有一梵行在於我前犯相違法，而作是語：『世尊！今日尊者舍梨子輕慢我已，遊行人間。』舍梨子！汝實輕慢一梵行已而遊人間耶？」

尊者舍梨子白曰：「世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？世尊！猶截角牛，至忍溫良，善調善御，從村至村，從巷至巷，所遊行處，無所侵犯。世尊！我亦如是，心如截角牛，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間

現代漢語譯本：於是，阿難尊者站在世尊身後，手持拂塵侍奉佛陀。 一位比丘離開后不久，阿難尊者就拿著房門的鑰匙，挨個走到各個房間，見到比丘們就說：『各位尊者，請快到講堂去，今天舍利子尊者將在佛陀面前作獅子吼。如果舍利子尊者所說的內容非常深奧，是止息中的止息，微妙中的微妙，如果這樣說，各位尊者和我聽了之後，應當好好誦讀學習，好好接受並記住。』當時，比丘們聽了阿難尊者的話后，都前往講堂。 這時，一位比丘去到舍利子尊者那裡，稟告說：『世尊叫你。你離開不久，有一位修行者在我面前犯了不合規矩的行為，並且說：『世尊！今天舍利子尊者輕慢了我，人間。』 於是，舍利子尊者聽了這話，就從座位上站起來，回到佛陀那裡，向佛陀頂禮，然後退坐在一旁。佛陀就對他說：『舍利子，你離開不久，有一位修行者在我面前犯了不合規矩的行為，並且說：『世尊！今天舍利子尊者輕慢了我，人間。』舍利子，你真的輕慢了一位修行者而遊走人間嗎？』 舍利子尊者回答說：『世尊！如果沒有對身體的覺知，那他就會輕慢一位修行者而遊走人間。世尊！我很好地保持著對身體的覺知，我怎麼會輕慢一位修行者而遊走人間呢？世尊！就像被截去角的牛，溫順善良，善於調教和駕馭，從村莊到村莊，從巷子到巷子，所到之處，都不會侵犯任何東西。世尊！我也是這樣，心就像被截去角的牛，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣闊，非常廣大，無量地修習善法，遍滿一切世間而成就遊行。世尊！如果沒有對身體的覺知，那他就會輕慢一位修行者而遊走人間。

English version: Then, the Venerable Ananda stood behind the World Honored One, holding a fan to attend to the Buddha. Not long after a certain bhikkhu had left, the Venerable Ananda, holding the key to the doors, went to each of the rooms, and seeing the bhikkhus, he spoke thus: 'Good sirs! Quickly go to the lecture hall, for today the Venerable Sariputta will roar the lion's roar before the Buddha. If what the Venerable Sariputta says is very profound, the cessation of cessation, the subtle of the subtle, if he speaks thus, then you and I, having heard this, should learn it well, should receive and hold it well.' At that time, the bhikkhus, having heard the words of the Venerable Ananda, all went to the lecture hall. Then, a certain bhikkhu went to the Venerable Sariputta and reported: 'The World Honored One is calling for you. Not long after you left, a certain brahmacari committed an offense against the rules in front of me, and said: 'World Honored One! Today the Venerable Sariputta has slighted me, among men.' Then, the Venerable Sariputta, having heard this, immediately rose from his seat, and returned to the Buddha, bowed his head to his feet, and sat down to one side. The Buddha then said: 'Sariputta! Not long after you left, a certain brahmacari committed an offense against the rules in front of me, and said: 'World Honored One! Today the Venerable Sariputta has slighted me, among men.' Sariputta! Have you truly slighted a brahmacari and wandered among men?' The Venerable Sariputta replied: 'World Honored One! If there is no mindfulness of the body, then one would slight a brahmacari and wander among men. World Honored One! I have good mindfulness of the body, how could I slight a brahmacari and wander among men? World Honored One! It is like a bull with its horns cut off, gentle and kind, well-trained and well-controlled, going from village to village, from lane to lane, wherever it goes, it does not harm anything. World Honored One! I am also like that, my mind is like a bull with its horns cut off, without fetters, without resentment, without anger, without strife, extremely vast, very great, immeasurably practicing good, pervading all the world and accomplishing wandering. World Honored One! If there is no mindfulness of the body, then one would slight a brahmacari and wander among men.'

。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶旃陀羅子而截兩手，其意至下，從村至村，從邑至邑，所遊行處，無所侵犯。世尊！我亦如是，心如截手旃陀羅子，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶若如地，凈與不凈，大便、小便、涕、唾悉受，地不以此而有憎愛，不羞不慚，亦不愧恥。世尊！我亦如是，心如彼地，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶若如水，凈與不凈，大便、小便、涕、唾悉洗，水不以此而有憎愛，不羞不慚，亦不愧恥。世尊！我亦如是，心如彼水，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶若如火，凈與不凈，大便、小便、涕、唾悉燒，火不以此而有憎愛，不羞不慚，亦不愧恥

現代漢語譯本：世尊！我善於保持對身體的覺知，我怎麼會輕慢任何一位修行者而遊走於人間呢？ 世尊！就像旃陀羅的兒子被砍斷雙手，他的心意低微，從一個村莊到另一個村莊，從一個城鎮到另一個城鎮，所到之處，都不會侵犯他人。世尊！我也像這樣，心如被砍斷雙手的旃陀羅之子，沒有結怨，沒有怨恨，沒有憤怒，沒有爭執，極其廣闊，極其偉大，無量地修習善行，遍滿一切世間而成就遊歷。世尊！如果沒有對身體的覺知，那就會輕慢任何一位修行者而遊走於人間。世尊！我善於保持對身體的覺知，我怎麼會輕慢任何一位修行者而遊走於人間呢？ 世尊！就像大地一樣，無論乾淨還是不乾淨，大小便、鼻涕、唾液都接受，大地不會因此而產生憎恨或喜愛，不會感到羞恥或慚愧。世尊！我也像這樣，心如大地，沒有結怨，沒有怨恨，沒有憤怒，沒有爭執，極其廣闊，極其偉大，無量地修習善行，遍滿一切世間而成就遊歷。世尊！如果沒有對身體的覺知，那就會輕慢任何一位修行者而遊走於人間。世尊！我善於保持對身體的覺知，我怎麼會輕慢任何一位修行者而遊走於人間呢？ 世尊！就像水一樣，無論乾淨還是不乾淨，大小便、鼻涕、唾液都洗滌，水不會因此而產生憎恨或喜愛，不會感到羞恥或慚愧。世尊！我也像這樣，心如水，沒有結怨，沒有怨恨，沒有憤怒，沒有爭執，極其廣闊，極其偉大，無量地修習善行，遍滿一切世間而成就遊歷。世尊！如果沒有對身體的覺知，那就會輕慢任何一位修行者而遊走於人間。世尊！我善於保持對身體的覺知，我怎麼會輕慢任何一位修行者而遊走於人間呢？ 世尊！就像火一樣，無論乾淨還是不乾淨，大小便、鼻涕、唾液都焚燒，火不會因此而產生憎恨或喜愛，不會感到羞恥或慚愧。

English version: Venerable Sir, I am well-established in mindfulness of the body. How could I possibly disrespect any practitioner while wandering among people? Venerable Sir, it is like a son of a Candala whose hands have been cut off. His mind is humbled, and from village to village, from town to town, wherever he goes, he does not infringe upon others. Venerable Sir, I am also like that, my mind is like that of a Candala son with his hands cut off, without enmity, without resentment, without anger, without strife, extremely vast, extremely great, immeasurably cultivating good deeds, pervading all the world and accomplishing my wanderings. Venerable Sir, if one does not have mindfulness of the body, then one would disrespect any practitioner while wandering among people. Venerable Sir, I am well-established in mindfulness of the body. How could I possibly disrespect any practitioner while wandering among people? Venerable Sir, it is like the earth, whether clean or unclean, it accepts feces, urine, mucus, and saliva. The earth does not have hatred or love for these, nor does it feel shame or embarrassment. Venerable Sir, I am also like that, my mind is like the earth, without enmity, without resentment, without anger, without strife, extremely vast, extremely great, immeasurably cultivating good deeds, pervading all the world and accomplishing my wanderings. Venerable Sir, if one does not have mindfulness of the body, then one would disrespect any practitioner while wandering among people. Venerable Sir, I am well-established in mindfulness of the body. How could I possibly disrespect any practitioner while wandering among people? Venerable Sir, it is like water, whether clean or unclean, it washes away feces, urine, mucus, and saliva. Water does not have hatred or love for these, nor does it feel shame or embarrassment. Venerable Sir, I am also like that, my mind is like water, without enmity, without resentment, without anger, without strife, extremely vast, extremely great, immeasurably cultivating good deeds, pervading all the world and accomplishing my wanderings. Venerable Sir, if one does not have mindfulness of the body, then one would disrespect any practitioner while wandering among people. Venerable Sir, I am well-established in mindfulness of the body. How could I possibly disrespect any practitioner while wandering among people? Venerable Sir, it is like fire, whether clean or unclean, it burns feces, urine, mucus, and saliva. Fire does not have hatred or love for these, nor does it feel shame or embarrassment.

。世尊！我亦如是，心如彼火，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶若如風，凈與不凈，大便、小便、涕、唾悉吹，風不以此而有憎愛，不羞不慚，亦不愧恥。世尊！我亦如是，心如彼風，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶如掃帚，凈與不凈，大便、小便、涕、唾悉掃，帚不以此而有憎愛，不羞不慚，亦不愧恥。世尊！我亦如是，心如掃帚，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶晡旃尼，凈與不凈，大便、小便、涕、唾悉拭，晡旃尼不以此故而有憎愛，不羞不慚，亦不愧恥。世尊！我亦如是，心如晡旃尼，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！若無身身念者，彼便輕慢於一梵行而遊人間

現代漢語譯本：世尊！我也是這樣，我的心就像那火焰，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣闊，極其宏大，經過無量的善修，遍滿一切世間而成就遊行。世尊！如果沒有對身體的覺知，那就會輕慢一個梵行者而在人間遊蕩。世尊！我善於覺知自己的身體，我怎麼會輕慢一個梵行者而在人間遊蕩呢？ 世尊！就像風一樣，乾淨的或不乾淨的，大便、小便、鼻涕、唾液都吹拂，風不會因此而產生憎恨或喜愛，不會感到羞愧或慚愧，也不會感到羞恥。世尊！我也是這樣，我的心就像那風，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣闊，極其宏大，經過無量的善修，遍滿一切世間而成就遊行。世尊！如果沒有對身體的覺知，那就會輕慢一個梵行者而在人間遊蕩。世尊！我善於覺知自己的身體，我怎麼會輕慢一個梵行者而在人間遊蕩呢？ 世尊！就像掃帚一樣，乾淨的或不乾淨的，大便、小便、鼻涕、唾液都掃除，掃帚不會因此而產生憎恨或喜愛，不會感到羞愧或慚愧，也不會感到羞恥。世尊！我也是這樣，我的心就像那掃帚，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣闊，極其宏大，經過無量的善修，遍滿一切世間而成就遊行。世尊！如果沒有對身體的覺知，那就會輕慢一個梵行者而在人間遊蕩。世尊！我善於覺知自己的身體，我怎麼會輕慢一個梵行者而在人間遊蕩呢？ 世尊！就像抹布一樣，乾淨的或不乾淨的，大便、小便、鼻涕、唾液都擦拭，抹布不會因此而產生憎恨或喜愛，不會感到羞愧或慚愧，也不會感到羞恥。世尊！我也是這樣，我的心就像那抹布，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣闊，極其宏大，經過無量的善修，遍滿一切世間而成就遊行。世尊！如果沒有對身體的覺知，那就會輕慢一個梵行者而在人間遊蕩。

English version: 'Venerable Sir, I am also like that. My mind is like that fire, without knots, without resentment, without anger, without strife, extremely vast, extremely great, having been well-cultivated immeasurably, pervading and accomplishing wandering throughout all the world. Venerable Sir, if there were no mindfulness of the body, one would then slight a practitioner of the holy life and wander among people. Venerable Sir, I am good at having mindfulness of the body, how could I slight a practitioner of the holy life and wander among people?' 'Venerable Sir, just like the wind, whether clean or unclean, blowing away feces, urine, mucus, and saliva, the wind does not thereby have hatred or love, does not feel shame or embarrassment, nor does it feel disgrace. Venerable Sir, I am also like that. My mind is like that wind, without knots, without resentment, without anger, without strife, extremely vast, extremely great, having been well-cultivated immeasurably, pervading and accomplishing wandering throughout all the world. Venerable Sir, if there were no mindfulness of the body, one would then slight a practitioner of the holy life and wander among people. Venerable Sir, I am good at having mindfulness of the body, how could I slight a practitioner of the holy life and wander among people?' 'Venerable Sir, just like a broom, whether clean or unclean, sweeping away feces, urine, mucus, and saliva, the broom does not thereby have hatred or love, does not feel shame or embarrassment, nor does it feel disgrace. Venerable Sir, I am also like that. My mind is like that broom, without knots, without resentment, without anger, without strife, extremely vast, extremely great, having been well-cultivated immeasurably, pervading and accomplishing wandering throughout all the world. Venerable Sir, if there were no mindfulness of the body, one would then slight a practitioner of the holy life and wander among people. Venerable Sir, I am good at having mindfulness of the body, how could I slight a practitioner of the holy life and wander among people?' 'Venerable Sir, just like a wiping cloth, whether clean or unclean, wiping away feces, urine, mucus, and saliva, the wiping cloth does not thereby have hatred or love, does not feel shame or embarrassment, nor does it feel disgrace. Venerable Sir, I am also like that. My mind is like that wiping cloth, without knots, without resentment, without anger, without strife, extremely vast, extremely great, having been well-cultivated immeasurably, pervading and accomplishing wandering throughout all the world. Venerable Sir, if there were no mindfulness of the body, one would then slight a practitioner of the holy life and wander among people.'

「世尊！猶如膏瓶處處裂破，盛滿膏已而著日中，漏遍漏津遍津。若有目人，來住一面，見此膏瓶處處裂破，盛滿膏已而著日中，漏遍漏津遍津。世尊！我亦如是，常觀此身九孔不凈，漏遍漏津遍津。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？

「世尊！猶如有一自喜年少，沐浴澡洗，熏以涂香，著白凈衣，瓔珞自嚴，剃鬚治發，頭冠華鬘，若以三尸，死蛇、死狗及以死人，青瘀膀脹，極臭爛壞，不凈流漫，繫著咽頸，彼懷羞慚，極惡穢之。世尊！我亦如是，常觀此身臭處不凈，心懷羞慚，極惡穢之。世尊！若無身身念者，彼便輕慢於一梵行而遊人間。世尊！我善有身身念，我當云何輕慢一梵行而遊人間？」

於是，彼比丘即從坐起，稽首佛足，白世尊曰：「悔過，世尊！自首，善逝！如愚如癡，如不定，如不善。所以者何？謂我以虛妄言誣謗清凈梵行舍梨子比丘。世尊！我今悔過，愿為受之，見已發露，后不更作。」

世尊告曰：「如是。比丘！汝實如愚如癡，如不定，如不善。所以者何？謂汝以虛妄言空無真實，誣謗清凈梵行舍梨子比丘

世尊！我善於觀照自身，我怎麼會輕慢一位修行梵行的人而行走於世間呢？ 世尊！就像一個油瓶，到處破裂，裝滿油後放在太陽下，油會到處滲漏。如果有眼睛的人，站在一邊，看到這個油瓶到處破裂，裝滿油後放在太陽下，油會到處滲漏。世尊！我也是這樣，常常觀察這個身體的九個孔竅都不乾淨，到處滲漏。世尊！如果沒有對身體的觀照，那就會輕慢一位修行梵行的人而行走於世間。世尊！我善於觀照自身，我怎麼會輕慢一位修行梵行的人而行走於世間呢？ 世尊！就像一個喜歡自己的年輕人，沐浴洗漱，塗抹香料，穿上乾淨的白衣，用瓔珞裝飾自己，剃鬚理髮，頭戴花冠，如果把三具屍體，死蛇、死狗以及死人，青腫膨脹，極其臭爛，不乾淨的液體流淌，繫在脖子上，他會感到羞愧，極其厭惡。世尊！我也是這樣，常常觀察這個身體的臭穢不凈，心中感到羞愧，極其厭惡。世尊！如果沒有對身體的觀照，那就會輕慢一位修行梵行的人而行走於世間。世尊！我善於觀照自身，我怎麼會輕慢一位修行梵行的人而行走於世間呢？ 於是，那位比丘立即從座位上站起來，向佛陀的腳稽首，對世尊說：『我懺悔，世尊！我認錯，善逝！我像愚人一樣，像癡人一樣，像心意不定的人一樣，像不善的人一樣。為什麼呢？因為我用虛妄的言語誣衊了清凈修行的舍利子比丘。世尊！我現在懺悔，希望您能接受我的懺悔，我已經發露了我的過錯，以後不會再犯。』 世尊告訴他說：『是的，比丘！你確實像愚人一樣，像癡人一樣，像心意不定的人一樣，像不善的人一樣。為什麼呢？因為你用虛妄不實的話，誣衊了清凈修行的舍利子比丘。』

'World-Honored One! I am mindful of my body, how could I disrespect a practitioner of pure conduct while walking among people?' 'World-Honored One! It is like a jar of oil, cracked in many places, filled with oil and placed in the sun, leaking and dripping everywhere. If a person with eyes were to stand by and see this jar of oil, cracked in many places, filled with oil and placed in the sun, leaking and dripping everywhere. World-Honored One! I am also like this, constantly observing that the nine orifices of this body are impure, leaking and dripping everywhere. World-Honored One! If one were not mindful of the body, they would disrespect a practitioner of pure conduct while walking among people. World-Honored One! I am mindful of my body, how could I disrespect a practitioner of pure conduct while walking among people?' 'World-Honored One! It is like a young man who is pleased with himself, having bathed and washed, perfumed with fragrant oils, wearing clean white clothes, adorned with necklaces, having shaved and groomed his hair, wearing a flower crown, if he were to have three corpses, a dead snake, a dead dog, and a dead person, swollen and bruised, extremely rotten and foul, with impure fluids flowing, tied around his neck, he would feel ashamed and extremely disgusted. World-Honored One! I am also like this, constantly observing the foul and impure nature of this body, feeling ashamed and extremely disgusted. World-Honored One! If one were not mindful of the body, they would disrespect a practitioner of pure conduct while walking among people. World-Honored One! I am mindful of my body, how could I disrespect a practitioner of pure conduct while walking among people?' 'Then, that monk immediately rose from his seat, bowed his head to the Buddha's feet, and said to the World-Honored One: 'I repent, World-Honored One! I confess, Well-Gone One! I was like a fool, like an idiot, like one who is unstable, like one who is not good. Why is that? Because I used false words to slander the pure-practicing monk Shariputra. World-Honored One! I now repent, I hope you will accept my repentance, I have revealed my fault, and I will not do it again.' 'The World-Honored One said: 'Yes, monk! You are indeed like a fool, like an idiot, like one who is unstable, like one who is not good. Why is that? Because you used false and untrue words to slander the pure-practicing monk Shariputra.'

。汝能悔過，見已發露，后不更作。若有悔過，見已發露，后不更作者，如是長養于聖法、律則不衰退。」

於是，佛告尊者舍梨子：「汝速受彼癡人悔過，莫令彼比丘即于汝前頭破七分。」

尊者舍梨子即為哀愍彼比丘故，便受悔過。

佛說如是。尊者舍梨子及諸比丘，聞佛所說，歡喜奉行。

師子吼經第四竟(千九百七十七字)

（二五）舍梨子相應品水喻經第五(初一日誦)

爾時，尊者舍梨子告諸比丘：「諸賢！我今為汝說五除惱法。諦聽，諦聽！善思念之。」彼諸比丘受教而聽。

尊者舍梨子言：「云何為五？諸賢！或有一人身不凈行，口凈行，若慧者見，設生恚惱，應當除之。複次。諸賢！或有一人口不凈行，身凈行，若慧者見，設生恚惱，應當除之。複次。諸賢！或有一人身不凈行，口不凈行，心少有凈，若慧者見，設生恚惱，應當除之。複次。諸賢！或有一人身不凈行，口、意不凈行，若慧者見，設生恚惱，應當除之。複次。諸賢！或有一人身凈行，口、意凈行，若慧者見，設生恚惱，應當除之

現代漢語譯本：'如果你能悔改，承認錯誤，並且之後不再犯同樣的錯誤。如果有人能悔改，承認錯誤，並且之後不再犯同樣的錯誤，這樣就能在神聖的佛法和戒律中成長，而不會衰退。' 於是，佛陀告訴尊者舍利弗：'你快接受那個愚人的懺悔，不要讓他因為在你面前而頭破七分。' 尊者舍利弗因為憐憫那個比丘，就接受了他的懺悔。 佛陀說了這些話。尊者舍利弗和眾比丘聽了佛陀的教誨，都歡喜地奉行。 《師子吼經》第四完（一千九百七十七字） （二五）舍利弗相應品水喻經第五（初一日誦） 那時，尊者舍利弗告訴眾比丘：'諸位賢者！我現在為你們說五種消除煩惱的方法。仔細聽，仔細聽！好好思考。'那些比丘接受教誨，認真聽著。 尊者舍利弗說：'哪五種呢？諸位賢者！有的人身體行為不凈，言語行為清凈，如果智者看到，即使產生惱怒，也應當消除。其次，諸位賢者！有的人言語行為不凈，身體行為清凈，如果智者看到，即使產生惱怒，也應當消除。其次，諸位賢者！有的人身體行為不凈，言語行為不凈，但內心稍微清凈，如果智者看到，即使產生惱怒，也應當消除。其次，諸位賢者！有的人身體行為不凈，言語和內心行為都不清凈，如果智者看到，即使產生惱怒，也應當消除。其次，諸位賢者！有的人身體行為清凈，言語和內心行為都清凈，如果智者看到，即使產生惱怒，也應當消除。'

English version: 'If you can repent, acknowledge your faults, and not repeat them afterwards. If someone can repent, acknowledge their faults, and not repeat them afterwards, they will grow in the sacred Dharma and discipline without decline.' Then, the Buddha said to Venerable Sariputra, 'Quickly accept the repentance of that foolish person, lest he break his head into seven pieces before you.' Venerable Sariputra, out of compassion for that bhikkhu, accepted his repentance. The Buddha spoke these words. Venerable Sariputra and the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. The fourth chapter of the 'Lion's Roar Sutra' is complete (1977 words). (25) The fifth 'Water Simile Sutra' of the Sariputra Samyukta (recited on the first day) Then, Venerable Sariputra addressed the bhikkhus, 'Friends! I will now tell you five ways to eliminate vexation. Listen carefully, listen carefully! Reflect well.' Those bhikkhus accepted the teaching and listened attentively. Venerable Sariputra said, 'What are the five? Friends! There is a person whose bodily conduct is impure, but whose verbal conduct is pure. If a wise person sees this, even if they feel anger, they should eliminate it. Furthermore, friends! There is a person whose verbal conduct is impure, but whose bodily conduct is pure. If a wise person sees this, even if they feel anger, they should eliminate it. Furthermore, friends! There is a person whose bodily conduct is impure, and whose verbal conduct is impure, but whose mind is slightly pure. If a wise person sees this, even if they feel anger, they should eliminate it. Furthermore, friends! There is a person whose bodily conduct is impure, and whose verbal and mental conduct are impure. If a wise person sees this, even if they feel anger, they should eliminate it. Furthermore, friends! There is a person whose bodily conduct is pure, and whose verbal and mental conduct are pure. If a wise person sees this, even if they feel anger, they should eliminate it.'

「諸賢！或有一人身不凈行，口凈行，若慧者見，設生恚惱，當云何除？諸賢！猶如阿練若比丘持糞掃衣，見糞聚中所棄弊衣，或大便污，或小便、涕、唾及余不凈之所染污，見已，左手執之，右手舒張，若非大便、小便、涕、唾及余不凈之所污處，又不穿者，便裂取之。如是，諸賢！或有一人身不凈行，口凈行，莫念彼身不凈行也，但當念彼口之凈行，若慧者見，設生恚惱，應如是除。

「諸賢！或有一人口不凈行，身凈行，若慧者見，設生恚惱，當云何除？諸賢！猶村外不遠，有深水池，槁草所覆，若有人來，熱極煩悶，飢渴頓乏，風熱所逼，彼至池已，脫衣置岸，便入池中，兩手披槁，恣意快浴，除熱煩悶，飢渴頓乏。如是，諸賢！或有一人口不凈行，身有凈行，莫念彼口不凈行，但當念彼身之凈行，若慧者見，設生恚惱，應如是除。

「諸賢！或有一人身不凈行，口不凈行，心少有凈，若慧者見，設生恚惱，當云何除？諸賢！猶四衢道，有牛跡水。若有人來，熱極煩悶，飢渴頓乏，風熱所逼，彼作是念：『此四衢道牛跡少水，我若以手、以葉取者，則擾渾濁，不得除我熱極煩悶、飢渴頓乏。我寧可跪，手膝拍地，以口飲水

『諸位賢者！如果有人行為不檢點，但言語清凈，有智慧的人看到這種情況，即使產生憤怒，應當如何消除呢？諸位賢者！就像住在寂靜處的比丘，穿著從垃圾堆撿來的破舊衣服，看到糞堆里丟棄的破爛衣服，有的被大便污染，有的被小便、鼻涕、唾液和其他不潔之物污染。看到后，用左手拿著，右手展開，如果不是被大便、小便、鼻涕、唾液和其他不潔之物污染的地方，而且還結實，就撕下來。同樣，諸位賢者！如果有人行為不檢點，但言語清凈，不要去想他行為不檢點，只應當想他言語清凈。有智慧的人看到這種情況，即使產生憤怒，應當這樣消除。 『諸位賢者！如果有人言語不檢點，但行為清凈，有智慧的人看到這種情況，即使產生憤怒，應當如何消除呢？諸位賢者！就像村外不遠的地方，有一個被枯草覆蓋的深水池。如果有人來，感到非常炎熱煩悶，飢渴疲憊，被熱風吹襲，他來到池邊，脫下衣服放在岸上，就進入池中，用雙手撥開枯草，盡情地洗浴，消除炎熱煩悶，飢渴疲憊。同樣，諸位賢者！如果有人言語不檢點，但行為清凈，不要去想他言語不檢點，只應當想他行為清凈。有智慧的人看到這種情況，即使產生憤怒，應當這樣消除。 『諸位賢者！如果有人行為不檢點，言語也不檢點，但內心稍微清凈，有智慧的人看到這種情況，即使產生憤怒，應當如何消除呢？諸位賢者！就像在十字路口，有牛蹄印留下的水。如果有人來，感到非常炎熱煩悶，飢渴疲憊，被熱風吹襲，他會這樣想：『這十字路口牛蹄印里的水很少，如果用手或樹葉去取，就會攪渾，不能消除我的炎熱煩悶和飢渴疲憊。我寧可跪下，用手和膝蓋拍地，用嘴喝水。』

'Venerable ones! If there is a person who engages in impure conduct of body, but pure conduct of speech, and a wise person sees this, and if anger arises, how should it be removed? Venerable ones! It is like a forest-dwelling monk who wears robes made from discarded rags, and sees discarded rags in a refuse heap, some soiled by excrement, some by urine, mucus, saliva, and other impurities. Having seen this, he holds it with his left hand, and stretches out his right hand, and if it is not soiled by excrement, urine, mucus, saliva, or other impurities, and is still strong, he tears it off. Likewise, venerable ones! If there is a person who engages in impure conduct of body, but pure conduct of speech, do not dwell on his impure conduct of body, but only dwell on his pure conduct of speech. If a wise person sees this, and if anger arises, it should be removed in this way.' 'Venerable ones! If there is a person who engages in impure conduct of speech, but pure conduct of body, and a wise person sees this, and if anger arises, how should it be removed? Venerable ones! It is like a deep pond not far from a village, covered with dry grass. If someone comes, feeling extremely hot and troubled, hungry and exhausted, oppressed by the hot wind, he goes to the pond, takes off his clothes and places them on the bank, then enters the pond, pushes aside the dry grass with both hands, and bathes freely, removing the heat, trouble, hunger, and exhaustion. Likewise, venerable ones! If there is a person who engages in impure conduct of speech, but pure conduct of body, do not dwell on his impure conduct of speech, but only dwell on his pure conduct of body. If a wise person sees this, and if anger arises, it should be removed in this way.' 'Venerable ones! If there is a person who engages in impure conduct of body, and impure conduct of speech, but has a little purity of mind, and a wise person sees this, and if anger arises, how should it be removed? Venerable ones! It is like water in a cow's hoofprint at a crossroads. If someone comes, feeling extremely hot and troubled, hungry and exhausted, oppressed by the hot wind, he thinks: 'This water in the cow's hoofprint at the crossroads is very little, if I take it with my hand or a leaf, it will become stirred and muddy, and will not remove my heat, trouble, hunger, and exhaustion. I would rather kneel down, pat the ground with my hands and knees, and drink the water with my mouth.'

。』彼即長跪，手膝拍地，以口飲水，彼即得除熱極煩悶、飢渴頓乏。如是，諸賢！或有一人身不凈行，口不凈行，心少有凈，莫得念彼身不凈行，口不凈行，但當念彼心少有凈。諸賢！若慧者見，設生恚惱，應如是除。

「諸賢！或有一人身不凈行，口、意不凈行，若慧者見，設生恚惱，當云何除？諸賢！猶如有人遠涉長路，中道得病，極困委頓，獨無伴侶，后村轉遠，而前村未至。若有人來住一面，見此行人遠涉長路，中道得病，極困委頓，獨無伴侶，后村轉遠，而前村未至，彼若得侍人，從迥野中，將至村邑，與妙湯藥，餔養美食，好瞻視者，如是此人病必得差，謂彼人於此病人，極有哀愍慈念之心。如是，諸賢！或有一人身不凈行，口、意不凈行，若慧者見，便作是念：『此賢身不凈行，口、意不凈行，莫令此賢因身不凈行，口、意不凈行，身壞命終，趣至惡處，生地獄中。若此賢得善知識者，捨身不凈行，修身凈行，舍口、意不凈行，修口、意凈行。如是，此賢因身凈行，口、意凈行，身壞命終，必至善處，乃生天上。』謂彼賢為此賢極有哀愍慈念之心，若慧者見，設生恚惱，應如是除

現代漢語譯本：他立刻長跪，手和膝蓋拍地，用嘴喝水，這樣他就消除了極度的熱惱、飢渴和疲乏。諸位賢者！或許有個人行為不檢點，言語不檢點，但內心稍微有些純凈，不要去想他行為不檢點，言語不檢點，而應當想他內心稍微有些純凈。諸位賢者！如果智者看到這種情況，即使產生惱怒，也應當這樣消除。 諸位賢者！或許有個人行為不檢點，言語和思想都不檢點，如果智者看到這種情況，即使產生惱怒，應當如何消除呢？諸位賢者！就像有個人長途跋涉，中途生病，非常困頓疲憊，獨自一人沒有同伴，後面的村莊越來越遠，而前面的村莊還沒到達。如果有人來到他身邊，看到這個人長途跋涉，中途生病，非常困頓疲憊，獨自一人沒有同伴，後面的村莊越來越遠，而前面的村莊還沒到達，如果他能得到侍奉的人，從荒野中將他帶到村莊，給他美味的湯藥，餵養他美食，好好照顧他，這樣這個人的病一定會好，這個人對這個病人，是非常憐憫慈愛的。諸位賢者！或許有個人行為不檢點，言語和思想都不檢點，如果智者看到這種情況，就會這樣想：『這個人行為不檢點，言語和思想都不檢點，不要讓這個人因為行為不檢點，言語和思想都不檢點，身死命終，去到惡處，生在地獄中。如果這個人能遇到善知識，就會捨棄行為不檢點，修習行為檢點，捨棄言語和思想不檢點，修習言語和思想檢點。這樣，這個人因為行為檢點，言語和思想檢點，身死命終，必定會去到善處，乃至於生到天上。』這個人對這個人是非常憐憫慈愛的，如果智者看到這種情況，即使產生惱怒，也應當這樣消除。

English version: He immediately knelt down, his hands and knees touching the ground, and drank water with his mouth, and thus he eliminated the extreme heat, vexation, hunger, thirst, and exhaustion. O virtuous ones! Perhaps there is a person whose actions are impure, whose speech is impure, but whose mind is slightly pure. Do not dwell on their impure actions and impure speech, but rather focus on the slight purity of their mind. O virtuous ones! If a wise person sees this, even if anger arises, they should eliminate it in this way. O virtuous ones! Perhaps there is a person whose actions are impure, and whose speech and thoughts are impure. If a wise person sees this, even if anger arises, how should they eliminate it? O virtuous ones! It is like a person who has traveled a long distance, falls ill midway, is extremely tired and exhausted, alone without companions, the village behind is getting farther away, and the village ahead has not yet been reached. If someone comes to their side and sees this person who has traveled a long distance, fallen ill midway, is extremely tired and exhausted, alone without companions, the village behind is getting farther away, and the village ahead has not yet been reached, if they can get someone to serve them, to bring them from the wilderness to the village, give them delicious soup and medicine, feed them good food, and take good care of them, then this person's illness will surely be cured. This person has extreme compassion and loving-kindness for this sick person. O virtuous ones! Perhaps there is a person whose actions are impure, and whose speech and thoughts are impure. If a wise person sees this, they will think: 'This virtuous one's actions are impure, and their speech and thoughts are impure. Do not let this virtuous one, because of their impure actions, speech, and thoughts, die and go to an evil place, to be born in hell. If this virtuous one can meet a good teacher, they will abandon impure actions and cultivate pure actions, abandon impure speech and thoughts and cultivate pure speech and thoughts. In this way, this virtuous one, because of their pure actions, speech, and thoughts, will surely go to a good place after death, even to be born in heaven.' This person has extreme compassion and loving-kindness for this virtuous one. If a wise person sees this, even if anger arises, they should eliminate it in this way.

「諸賢！或有一人身凈行，口、意凈行，若慧者見，設生恚惱，當云何除？諸賢！猶村外不遠，有好池水，既清且美，其淵平滿，翠草被岸，華樹四周，若有人來，熱極煩悶，飢渴頓乏，風熱所逼，彼至池已，脫衣置岸，便入池中，恣意快浴，除熱煩悶、飢渴頓乏。如是，諸賢！或有一人身凈行，口、意凈行，常當念彼身之凈行，口、意凈行，若慧者見，設生恚惱，應如是除。諸賢！我向所說五除惱法者，因此故說。」

尊者舍梨子所說如是。諸比丘聞已，歡喜奉行。

水喻經第五竟(千一百一字)

中阿含經卷第五(七千一百七十四字)(初一日誦)

中阿含經卷第六

（二六）舍梨子相應品瞿尼師經第六(初一日誦)

爾時，瞿尼師比丘亦游王舍城，在無事室，調笑、憍慠，躁擾、喜忘，心如獼猴。瞿尼師比丘為少緣故，至王舍城，是時尊者舍梨子與比丘眾俱，中食已后，因小事故，集在講堂。瞿尼師比丘于王舍城所作已訖，往詣講堂

『諸位賢者！如果有人身行清凈，口行、意行也清凈，當有智慧的人看到他，即使生起嗔恚惱怒，應當如何消除呢？諸位賢者！就像村外不遠的地方，有一個水池，既清澈又美好，池水深而平滿，翠綠的草覆蓋著岸邊，開花的樹木環繞四周。如果有人來到這裡，感到酷熱煩悶，飢渴乏力，被熱風所逼迫，他到達池邊后，脫下衣服放在岸上，便進入池中，盡情地沐浴，消除熱惱煩悶、飢渴乏力。同樣，諸位賢者！如果有人身行清凈，口行、意行也清凈，應當常常憶念他身行的清凈，口行、意行的清凈。當有智慧的人看到他，即使生起嗔恚惱怒，也應當這樣消除。諸位賢者！我之前所說的五種消除惱怒的方法，就是因此而說的。』 尊者舍利弗所說的就是這樣。眾比丘聽了之後，歡喜地奉行。 《水喻經》第五完（一千一百一字） 《中阿含經》卷第五（七千一百七十四字）（初一日誦）

《中阿含經》卷第六 （二六）舍利弗相應品《瞿尼師經》第六（初一日誦） 當時，瞿尼師比丘也在王舍城游化，住在無事室，他嬉笑、傲慢，躁動、健忘，心像獼猴一樣。瞿尼師比丘因為一些小事來到王舍城。這時，尊者舍利弗與眾比丘一起，用過午飯後，因為一些小事，聚集在講堂。瞿尼師比丘在王舍城的事情辦完后，就前往講堂。

'Venerable ones! If there is a person who is pure in bodily conduct, pure in speech, and pure in mind, and if a wise person sees him and anger or annoyance arises, how should it be removed? Venerable ones! It is like a pond not far from a village, with clear and beautiful water, deep and full, with lush green grass covering the banks, and flowering trees all around. If someone comes there, feeling extremely hot and troubled, hungry and exhausted, and oppressed by the hot wind, upon reaching the pond, he takes off his clothes and places them on the bank, then enters the pond and bathes to his heart's content, removing the heat, trouble, hunger, and exhaustion. Similarly, venerable ones! If there is a person who is pure in bodily conduct, pure in speech, and pure in mind, one should always remember his purity of bodily conduct, purity of speech, and purity of mind. If a wise person sees him and anger or annoyance arises, it should be removed in this way. Venerable ones! The five methods of removing annoyance that I spoke of earlier were spoken for this reason.' Thus spoke the Venerable Sariputta. The monks, having heard this, rejoiced and practiced accordingly. The fifth 'Water Simile Sutra' is complete (1101 words) The fifth scroll of the 'Madhyama Agama Sutra' (7174 words) (Recited on the first day) Taisho Tripitaka Volume 01 No. 0026 'Madhyama Agama Sutra'

The sixth scroll of the 'Madhyama Agama Sutra' Translated by the Tripiṭaka master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty (26) The sixth 'Gonisika Sutra' of the Sariputta Samyukta (Recited on the first day) At one time, the Buddha was traveling in Rajagriha, residing in the Bamboo Grove Kalandaka Garden. At that time, the monk Gonisika was also traveling in Rajagriha, residing in a vacant room. He was playful, arrogant, restless, forgetful, and his mind was like a monkey's. The monk Gonisika came to Rajagriha for some minor matter. At that time, the Venerable Sariputta, together with the assembly of monks, after having their midday meal, gathered in the lecture hall because of some minor matter. The monk Gonisika, having finished his business in Rajagriha, went to the lecture hall.

尊者舍梨子遙見瞿尼師來已，因瞿尼師告諸比丘：「諸賢！無事比丘行於無事，當學敬重而隨順觀。諸賢！若無事比丘行於無事，多不敬重，不隨順觀者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多不敬重，不隨順觀，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學敬重，令隨順觀。

「諸賢！無事比丘行於無事，當學不調笑而不躁擾。諸賢！若無事比丘行於無事，多行調笑而躁擾者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多行調笑及於躁擾，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學不調笑，令不躁擾。

「諸賢！無事比丘行於無事，當學不畜生論。諸賢！若無事比丘行於無事，多畜生論者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多畜生論，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學不畜生論。

「諸賢！無事比丘行於無事，當學不憍慠及少言說

尊者舍利子遠遠看見瞿尼師走來，就對眾比丘說：『諸位賢者！無事比丘在無事時，應當學習恭敬和隨順觀察。諸位賢者！如果無事比丘在無事時，多不恭敬，不隨順觀察，就會導致比丘們呵斥責問：『這位賢者無事，為何還要無事地走動？原因是什麼？這位賢者無事，卻無事地走動，多不恭敬，不隨順觀察，如果到了大眾之中，也會導致比丘們呵斥責問。』因此，諸位賢者！無事比丘在無事時，應當學習恭敬，使之隨順觀察。

『諸位賢者！無事比丘在無事時，應當學習不戲笑，不躁動。諸位賢者！如果無事比丘在無事時，多戲笑和躁動，就會導致比丘們呵斥責問：『這位賢者無事，為何還要無事地走動？原因是什麼？這位賢者無事，卻無事地走動，多戲笑和躁動，如果到了大眾之中，也會導致比丘們呵斥責問。』因此，諸位賢者！無事比丘在無事時，應當學習不戲笑，使之不躁動。

『諸位賢者！無事比丘在無事時，應當學習不談論俗事。諸位賢者！如果無事比丘在無事時，多談論俗事，就會導致比丘們呵斥責問：『這位賢者無事，為何還要無事地走動？原因是什麼？這位賢者無事，卻無事地走動，多談論俗事，如果到了大眾之中，也會導致比丘們呵斥責問。』因此，諸位賢者！無事比丘在無事時，應當學習不談論俗事。

『諸位賢者！無事比丘在無事時，應當學習不驕傲自滿，少說話。』

尊者舍利子遠遠看見瞿尼師走來，就對眾比丘說：『諸位賢者！當一位比丘無事可做時，他應該學習如何以恭敬和順從的態度來觀察。諸位賢者！如果一位無事可做的比丘，在無事時，表現得不恭敬，不順從，那麼他就會被其他比丘責備：『這位賢者明明無事，為何還要到處走動？原因是什麼？這位賢者無事，卻到處走動，而且不恭敬，不順從，如果他到了大眾之中，也會被其他比丘責備。』因此，諸位賢者！當一位比丘無事可做時，他應該學習如何以恭敬和順從的態度來觀察。

『諸位賢者！當一位比丘無事可做時，他應該學習不嬉笑，不躁動。諸位賢者！如果一位無事可做的比丘，在無事時，經常嬉笑和躁動，那麼他就會被其他比丘責備：『這位賢者明明無事，為何還要到處走動？原因是什麼？這位賢者無事，卻到處走動，而且經常嬉笑和躁動，如果他到了大眾之中，也會被其他比丘責備。』因此，諸位賢者！當一位比丘無事可做時，他應該學習不嬉笑，不躁動。

『諸位賢者！當一位比丘無事可做時，他應該學習不談論世俗之事。諸位賢者！如果一位無事可做的比丘，在無事時，經常談論世俗之事，那麼他就會被其他比丘責備：『這位賢者明明無事，為何還要到處走動？原因是什麼？這位賢者無事，卻到處走動，而且經常談論世俗之事，如果他到了大眾之中，也會被其他比丘責備。』因此，諸位賢者！當一位比丘無事可做時，他應該學習不談論世俗之事。

『諸位賢者！當一位比丘無事可做時，他應該學習不驕傲自滿，少說話。』

Venerable Sariputta, seeing Koniya coming from afar, addressed the bhikkhus, saying: 'Friends, a bhikkhu who is unoccupied, when unoccupied, should learn to be respectful and observant. Friends, if a bhikkhu who is unoccupied, when unoccupied, is often disrespectful and not observant, he will be rebuked and questioned by the bhikkhus: 『This venerable one is unoccupied, why is he walking around unoccupied? What is the reason? This venerable one is unoccupied, walking around unoccupied, is often disrespectful and not observant, and if he goes into the assembly, he will also be rebuked and questioned by the bhikkhus.』 Therefore, friends, a bhikkhu who is unoccupied, when unoccupied, should learn to be respectful, so that he is observant.

'Friends, a bhikkhu who is unoccupied, when unoccupied, should learn not to jest and not to be restless. Friends, if a bhikkhu who is unoccupied, when unoccupied, often jests and is restless, he will be rebuked and questioned by the bhikkhus: 『This venerable one is unoccupied, why is he walking around unoccupied? What is the reason? This venerable one is unoccupied, walking around unoccupied, often jests and is restless, and if he goes into the assembly, he will also be rebuked and questioned by the bhikkhus.』 Therefore, friends, a bhikkhu who is unoccupied, when unoccupied, should learn not to jest, so that he is not restless.

'Friends, a bhikkhu who is unoccupied, when unoccupied, should learn not to engage in worldly talk. Friends, if a bhikkhu who is unoccupied, when unoccupied, often engages in worldly talk, he will be rebuked and questioned by the bhikkhus: 『This venerable one is unoccupied, why is he walking around unoccupied? What is the reason? This venerable one is unoccupied, walking around unoccupied, often engages in worldly talk, and if he goes into the assembly, he will also be rebuked and questioned by the bhikkhus.』 Therefore, friends, a bhikkhu who is unoccupied, when unoccupied, should learn not to engage in worldly talk.

'Friends, a bhikkhu who is unoccupied, when unoccupied, should learn not to be arrogant and to speak little.'

Venerable Sariputta, seeing Koniya coming from afar, said to the bhikkhus: 'Friends, when a bhikkhu has nothing to do, he should learn to observe with respect and compliance. Friends, if a bhikkhu who has nothing to do, when he has nothing to do, is often disrespectful and not compliant, then he will be rebuked by other bhikkhus: 『This venerable one has nothing to do, why is he still walking around doing nothing? What is the reason? This venerable one has nothing to do, yet he walks around doing nothing, and is often disrespectful and not compliant. If he goes into the assembly, he will also be rebuked by other bhikkhus.』 Therefore, friends, when a bhikkhu has nothing to do, he should learn to observe with respect and compliance.

'Friends, when a bhikkhu has nothing to do, he should learn not to joke and not to be restless. Friends, if a bhikkhu who has nothing to do, when he has nothing to do, often jokes and is restless, then he will be rebuked by other bhikkhus: 『This venerable one has nothing to do, why is he still walking around doing nothing? What is the reason? This venerable one has nothing to do, yet he walks around doing nothing, and often jokes and is restless. If he goes into the assembly, he will also be rebuked by other bhikkhus.』 Therefore, friends, when a bhikkhu has nothing to do, he should learn not to joke and not to be restless.

'Friends, when a bhikkhu has nothing to do, he should learn not to talk about worldly matters. Friends, if a bhikkhu who has nothing to do, when he has nothing to do, often talks about worldly matters, then he will be rebuked by other bhikkhus: 『This venerable one has nothing to do, why is he still walking around doing nothing? What is the reason? This venerable one has nothing to do, yet he walks around doing nothing, and often talks about worldly matters. If he goes into the assembly, he will also be rebuked by other bhikkhus.』 Therefore, friends, when a bhikkhu has nothing to do, he should learn not to talk about worldly matters.

'Friends, when a bhikkhu has nothing to do, he should learn not to be arrogant and to speak little.'

。諸賢！若無事比丘行於無事，多行憍慠，多言說者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多行憍慠及多言說，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學不憍慠及少言說。

「諸賢！無事比丘行於無事，當學護諸根。諸賢！若無事比丘行於無事，多不護諸根者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多不護諸根，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學護諸根。

「諸賢！無事比丘行於無事，當學食知止足。諸賢！若無事比丘行於無事，貪余多食，不知足者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，貪余多食，不知止足，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學食知止足。

「諸賢！無事比丘行於無事，當學精進而不懈怠。諸賢！若無事比丘行於無事，多不精進而懈怠者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多不精進而反懈怠，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學精進而不懈怠

現代漢語譯本：諸位賢者！如果一個無所事事的比丘在閑暇時放縱自己，多行驕慢，多說廢話，就會招致其他比丘的呵斥和責備：『這位賢者無所事事，為何還要如此放縱？原因何在？這位賢者無所事事，卻放縱自己，多行驕慢，多說廢話，即使到了僧團中，也會招致其他比丘的呵斥和責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習不驕慢，少說廢話。 諸位賢者！無所事事的比丘在閑暇時，應當學習守護自己的六根。諸位賢者！如果一個無所事事的比丘在閑暇時，不善於守護自己的六根，就會招致其他比丘的呵斥和責備：『這位賢者無所事事，為何還要如此放縱？原因何在？這位賢者無所事事，卻放縱自己，不善於守護自己的六根，即使到了僧團中，也會招致其他比丘的呵斥和責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習守護自己的六根。 諸位賢者！無所事事的比丘在閑暇時，應當學習飲食知足。諸位賢者！如果一個無所事事的比丘在閑暇時，貪求過多的食物，不知滿足，就會招致其他比丘的呵斥和責備：『這位賢者無所事事，為何還要如此放縱？原因何在？這位賢者無所事事，卻放縱自己，貪求過多的食物，不知滿足，即使到了僧團中，也會招致其他比丘的呵斥和責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習飲食知足。 諸位賢者！無所事事的比丘在閑暇時，應當學習精進而不懈怠。諸位賢者！如果一個無所事事的比丘在閑暇時，不精進反而懈怠，就會招致其他比丘的呵斥和責備：『這位賢者無所事事，為何還要如此放縱？原因何在？這位賢者無所事事，卻放縱自己，不精進反而懈怠，即使到了僧團中，也會招致其他比丘的呵斥和責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習精進而不懈怠。

English version: Venerable ones! If a bhikkhu who is unoccupied indulges in idleness, becomes arrogant, and talks excessively, he will be reproached and rebuked by other bhikkhus: 'This venerable one is unoccupied, why does he indulge in idleness? What is the reason? This venerable one is unoccupied, yet he indulges in idleness, becomes arrogant, and talks excessively. Even when he is in the assembly, he will be reproached and rebuked by other bhikkhus.' Therefore, venerable ones! A bhikkhu who is unoccupied should learn to be not arrogant and to speak less when he is unoccupied. Venerable ones! A bhikkhu who is unoccupied should learn to guard his senses when he is unoccupied. Venerable ones! If a bhikkhu who is unoccupied does not guard his senses when he is unoccupied, he will be reproached and rebuked by other bhikkhus: 'This venerable one is unoccupied, why does he indulge in idleness? What is the reason? This venerable one is unoccupied, yet he indulges in idleness and does not guard his senses. Even when he is in the assembly, he will be reproached and rebuked by other bhikkhus.' Therefore, venerable ones! A bhikkhu who is unoccupied should learn to guard his senses when he is unoccupied. Venerable ones! A bhikkhu who is unoccupied should learn to be content with food when he is unoccupied. Venerable ones! If a bhikkhu who is unoccupied is greedy for more food and is not content when he is unoccupied, he will be reproached and rebuked by other bhikkhus: 'This venerable one is unoccupied, why does he indulge in idleness? What is the reason? This venerable one is unoccupied, yet he indulges in idleness, is greedy for more food, and is not content. Even when he is in the assembly, he will be reproached and rebuked by other bhikkhus.' Therefore, venerable ones! A bhikkhu who is unoccupied should learn to be content with food when he is unoccupied. Venerable ones! A bhikkhu who is unoccupied should learn to be diligent and not lazy when he is unoccupied. Venerable ones! If a bhikkhu who is unoccupied is not diligent and is lazy when he is unoccupied, he will be reproached and rebuked by other bhikkhus: 'This venerable one is unoccupied, why does he indulge in idleness? What is the reason? This venerable one is unoccupied, yet he indulges in idleness, is not diligent, and is lazy. Even when he is in the assembly, he will be reproached and rebuked by other bhikkhus.' Therefore, venerable ones! A bhikkhu who is unoccupied should learn to be diligent and not lazy when he is unoccupied.

「諸賢！無事比丘行於無事，當學正念及正智也。諸賢！若無事比丘行於無事，多無正念，無正智者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，多無正念及無正智，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學正念及正智也。

「諸賢！無事比丘行於無事，當學知時及善時也。不早入村而行乞食，亦不晚出。諸賢！若無事比丘行於無事，早入村邑而行乞食，又晚出者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，早入村邑而行乞食，又復晚出，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學知時及善時也。

「諸賢！無事比丘行於無事，當學知坐及善坐也，不逼長老坐，為小比丘訶。諸賢！若無事比丘行於無事，逼長老坐，為小比丘訶者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，逼長老坐，為小比丘訶，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學知坐及善坐也。

「諸賢！無事比丘行於無事，當學共論律、阿毗曇。何以故？諸賢！無事比丘行於無事時，或有來問律、阿毗曇

『諸位賢者！無所事事的比丘在無所事事時，應當學習正念和正智。諸位賢者！如果無所事事的比丘在無所事事時，大多沒有正念和正智，就會導致其他比丘的責備和詰問：『這位賢者無所事事，為何還要無所事事？原因是什麼？這位賢者無所事事，卻在無所事事，大多沒有正念和正智，如果到了僧團中，也會導致其他比丘的責備和詰問。』因此，諸位賢者！無所事事的比丘在無所事事時，應當學習正念和正智。 『諸位賢者！無所事事的比丘在無所事事時，應當學習知時和善時。不要過早進入村莊乞食，也不要太晚出來。諸位賢者！如果無所事事的比丘在無所事事時，過早進入村莊乞食，又太晚出來，就會導致其他比丘的責備和詰問：『這位賢者無所事事，為何還要無所事事？原因是什麼？這位賢者無所事事，卻在無所事事，過早進入村莊乞食，又太晚出來，如果到了僧團中，也會導致其他比丘的責備和詰問。』因此，諸位賢者！無所事事的比丘在無所事事時，應當學習知時和善時。 『諸位賢者！無所事事的比丘在無所事事時，應當學習知坐和善坐，不要擠佔長老的座位，以免被年輕的比丘責備。諸位賢者！如果無所事事的比丘在無所事事時，擠佔長老的座位，被年輕的比丘責備，就會導致其他比丘的責備和詰問：『這位賢者無所事事，為何還要無所事事？原因是什麼？這位賢者無所事事，卻在無所事事，擠佔長老的座位，被年輕的比丘責備，如果到了僧團中，也會導致其他比丘的責備和詰問。』因此，諸位賢者！無所事事的比丘在無所事事時，應當學習知坐和善坐。 『諸位賢者！無所事事的比丘在無所事事時，應當學習共同討論戒律和阿毗曇。為什麼呢？諸位賢者！無所事事的比丘在無所事事時，或許有人來問戒律和阿毗曇。

'Venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in mindfulness and clear comprehension. Venerable ones! If a bhikkhu who is unoccupied, while being unoccupied, is mostly without mindfulness and clear comprehension, it leads to bhikkhus' reproaches and rebukes: 『This venerable one is unoccupied, why is he being unoccupied? What is the reason? This venerable one is unoccupied, while being unoccupied, is mostly without mindfulness and clear comprehension, and if he goes to the assembly, it also leads to bhikkhus' reproaches and rebukes.』 Therefore, venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in mindfulness and clear comprehension. 'Venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in knowing the proper time and the good time. He should not enter the village too early for alms, nor should he come out too late. Venerable ones! If a bhikkhu who is unoccupied, while being unoccupied, enters the village too early for alms, and comes out too late, it leads to bhikkhus' reproaches and rebukes: 『This venerable one is unoccupied, why is he being unoccupied? What is the reason? This venerable one is unoccupied, while being unoccupied, enters the village too early for alms, and comes out too late, and if he goes to the assembly, it also leads to bhikkhus' reproaches and rebukes.』 Therefore, venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in knowing the proper time and the good time. 'Venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in knowing how to sit and sitting well, not crowding the seat of an elder, lest he be reproached by a younger bhikkhu. Venerable ones! If a bhikkhu who is unoccupied, while being unoccupied, crowds the seat of an elder, and is reproached by a younger bhikkhu, it leads to bhikkhus' reproaches and rebukes: 『This venerable one is unoccupied, why is he being unoccupied? What is the reason? This venerable one is unoccupied, while being unoccupied, crowds the seat of an elder, and is reproached by a younger bhikkhu, and if he goes to the assembly, it also leads to bhikkhus' reproaches and rebukes.』 Therefore, venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in knowing how to sit and sitting well. 'Venerable ones! A bhikkhu who is unoccupied, while being unoccupied, should train in discussing the Vinaya and the Abhidhamma together. Why is that? Venerable ones! When a bhikkhu who is unoccupied is being unoccupied, someone might come and ask about the Vinaya and the Abhidhamma.

。諸賢！若無事比丘行於無事，不知答律、阿毗曇者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，不知答律及阿毗曇，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學共論律、阿毗曇。

「諸賢！無事比丘行於無事，當學共論息解脫，離色至無色定。何以故？諸賢！無事比丘行於無事時，或有來問息解脫，離色至無色定。諸賢！若無事比丘行於無事，不知答息解脫，離色至無色定者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，不知答息解脫，離色至無色定，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學共論息解脫，離色至無色定。

「諸賢！無事比丘行於無事，當學共論漏盡智通。何以故？諸賢！無事比丘行於無事時，或有來問漏盡智通。諸賢！若無事比丘行於無事，而不知答漏盡智通者，則致比丘訶數詰責：『此賢無事，何為行無事？所以者何？此賢無事，行於無事，而不知答漏盡智通，若至眾中，亦致比丘訶數詰責。』是故，諸賢！無事比丘行於無事，當學共論漏盡智通

現代漢語譯本：諸位賢者！如果一位無所事事的比丘在閑暇時，不學習如何解答戒律和阿毗曇，就會被其他比丘多次責備：『這位賢者無所事事，為何還要閑逛？原因是什麼呢？因為這位賢者無所事事，卻不學習如何解答戒律和阿毗曇，如果到了大眾之中，也會被其他比丘多次責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習共同討論戒律和阿毗曇。 現代漢語譯本：諸位賢者！無所事事的比丘在閑暇時，應當學習共同討論寂滅解脫，以及從色界到無色界的禪定。為什麼呢？諸位賢者！無所事事的比丘在閑暇時，可能會有人來問關於寂滅解脫，以及從色界到無色界的禪定。諸位賢者！如果無所事事的比丘在閑暇時，不知道如何解答寂滅解脫，以及從色界到無色界的禪定，就會被其他比丘多次責備：『這位賢者無所事事，為何還要閑逛？原因是什麼呢？因為這位賢者無所事事，卻不學習如何解答寂滅解脫，以及從色界到無色界的禪定，如果到了大眾之中，也會被其他比丘多次責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習共同討論寂滅解脫，以及從色界到無色界的禪定。 現代漢語譯本：諸位賢者！無所事事的比丘在閑暇時，應當學習共同討論漏盡智通。為什麼呢？諸位賢者！無所事事的比丘在閑暇時，可能會有人來問關於漏盡智通。諸位賢者！如果無所事事的比丘在閑暇時，不知道如何解答漏盡智通，就會被其他比丘多次責備：『這位賢者無所事事，為何還要閑逛？原因是什麼呢？因為這位賢者無所事事，卻不學習如何解答漏盡智通，如果到了大眾之中，也會被其他比丘多次責備。』因此，諸位賢者！無所事事的比丘在閑暇時，應當學習共同討論漏盡智通。

English version: Venerable ones! If a bhikkhu who is unoccupied spends his time idly, without knowing how to answer questions about the Vinaya and the Abhidhamma, he will be repeatedly censured by other bhikkhus: 『This venerable one is unoccupied, why does he spend his time idly? What is the reason for this? Because this venerable one is unoccupied and spends his time idly, without knowing how to answer questions about the Vinaya and the Abhidhamma, and if he goes into the assembly, he will also be repeatedly censured by other bhikkhus.』 Therefore, venerable ones! A bhikkhu who is unoccupied, when spending his time idly, should learn to discuss the Vinaya and the Abhidhamma. English version: Venerable ones! A bhikkhu who is unoccupied, when spending his time idly, should learn to discuss the cessation of liberation, and the meditative states from the realm of form to the formless realm. Why is that? Venerable ones! When a bhikkhu who is unoccupied spends his time idly, someone might come and ask about the cessation of liberation, and the meditative states from the realm of form to the formless realm. Venerable ones! If a bhikkhu who is unoccupied spends his time idly, and does not know how to answer questions about the cessation of liberation, and the meditative states from the realm of form to the formless realm, he will be repeatedly censured by other bhikkhus: 『This venerable one is unoccupied, why does he spend his time idly? What is the reason for this? Because this venerable one is unoccupied and spends his time idly, without knowing how to answer questions about the cessation of liberation, and the meditative states from the realm of form to the formless realm, and if he goes into the assembly, he will also be repeatedly censured by other bhikkhus.』 Therefore, venerable ones! A bhikkhu who is unoccupied, when spending his time idly, should learn to discuss the cessation of liberation, and the meditative states from the realm of form to the formless realm. English version: Venerable ones! A bhikkhu who is unoccupied, when spending his time idly, should learn to discuss the knowledge and insight of the destruction of the taints. Why is that? Venerable ones! When a bhikkhu who is unoccupied spends his time idly, someone might come and ask about the knowledge and insight of the destruction of the taints. Venerable ones! If a bhikkhu who is unoccupied spends his time idly, and does not know how to answer questions about the knowledge and insight of the destruction of the taints, he will be repeatedly censured by other bhikkhus: 『This venerable one is unoccupied, why does he spend his time idly? What is the reason for this? Because this venerable one is unoccupied and spends his time idly, without knowing how to answer questions about the knowledge and insight of the destruction of the taints, and if he goes into the assembly, he will also be repeatedly censured by other bhikkhus.』 Therefore, venerable ones! A bhikkhu who is unoccupied, when spending his time idly, should learn to discuss the knowledge and insight of the destruction of the taints.

是時，尊者大目揵連亦在眾中，尊者大目乾連白曰：「尊者舍梨子！但無事比丘行於無事，應學如是法，非謂人間比丘耶？」

尊者舍梨子答曰：「尊者大目乾連！無事比丘行於無事，尚學如是法，況復人間比丘耶？」

如是二尊更相稱說，讚歎善哉，聞所說已，從座起去。

敬重、無調笑　　不畜生論、慠 護根、食知足　　精進、正念智 知時、亦善坐　　論律阿毗曇 及說息解脫　　漏盡通亦然

瞿尼師經第六竟(千七百四十字)

（二七）中阿含舍梨子相應品梵志陀然經第七(初一日誦)

一時，佛游王舍城，在竹林加蘭哆園，與大比丘眾俱，共受夏坐。爾時，尊者舍梨子在舍衛國亦受夏坐。

是時，有一比丘于王舍城受夏坐訖，過三月已，補治衣竟，攝衣持缽，從王舍城往舍衛國，住勝林給孤獨園。彼一比丘往詣尊者舍梨子所，稽首禮足，卻坐一面。

尊者舍梨子問曰：「賢者！從何處來，於何夏坐？」

彼一比丘答曰：「尊者舍梨子！我從王舍城來，在王舍城受夏坐。」

復問：「賢者！世尊在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常耶？」

答曰：「如是

當時，尊者大目犍連也在眾中，尊者大目犍連說道：『尊者舍利子！即使是無所事事的比丘，也應該修習這樣的法，更何況是人間比丘呢？』 尊者舍利子回答說：『尊者大目犍連！無所事事的比丘尚且要修習這樣的法，更何況是人間比丘呢？』 就這樣，兩位尊者互相稱讚，讚歎說得好。聽完所說的話后，他們從座位上起身離去。 敬重、不戲謔，不談論世俗之事、不傲慢，守護根門、飲食知足，精進、正念智慧，知曉時宜、也善於靜坐，討論戒律和阿毗曇，以及講述止息解脫，漏盡通也是如此。 《瞿尼師經》第六完（一千七百四十字） （二七）《中阿含·舍利子相應品·梵志陀然經》第七（初一日誦） 一時，佛陀在王舍城竹林迦蘭陀園，與眾多比丘一起安居過夏。當時，尊者舍利子在舍衛國也安居過夏。 這時，有一位比丘在王舍城安居過夏后，過了三個月，縫補好衣服，收拾好衣缽，從王舍城前往舍衛國，住在勝林給孤獨園。那位比丘前往尊者舍利子處，頂禮問訊，然後坐在一旁。 尊者舍利子問道：『賢者！你從哪裡來，在哪裡安居過夏？』 那位比丘回答說：『尊者舍利子！我從王舍城來，在王舍城安居過夏。』 又問：『賢者！世尊在王舍城安居過夏，身體健康，安樂無病，起居輕便，氣力如常嗎？』

At that time, the venerable Mahāmaudgalyāyana was also in the assembly. The venerable Mahāmaudgalyāyana said, 'Venerable Śāriputra! Even a bhikkhu who is idle should practice such a Dharma, how much more so a bhikkhu among humans?' The venerable Śāriputra replied, 'Venerable Mahāmaudgalyāyana! Even an idle bhikkhu should practice such a Dharma, how much more so a bhikkhu among humans?' Thus, the two venerable ones praised each other, extolling what was well said. Having heard what was said, they rose from their seats and departed. Respectful, not jesting, not engaging in worldly talk, not arrogant, guarding the senses, content with food, diligent, with right mindfulness and wisdom, knowing the proper time, also good at sitting in meditation, discussing the Vinaya and Abhidhamma, and speaking of the cessation of liberation, and also the extinction of outflows. The sixth discourse of the Guṇiśra Sūtra is complete (1740 characters). (27) The seventh discourse of the Brahmana Dhāraṇa Sūtra in the Śāriputra Samyukta section of the Madhyama Āgama (recited on the first day). At one time, the Buddha was dwelling in Rājagṛha, in the Bamboo Grove, Kalandaka's Garden, together with a large assembly of bhikkhus, observing the rainy season retreat. At that time, the venerable Śāriputra was also observing the rainy season retreat in Śrāvastī. Then, a certain bhikkhu, having completed the rainy season retreat in Rājagṛha, after three months, having mended his robes, taking his robes and bowl, went from Rājagṛha to Śrāvastī, staying in the Jeta Grove, Anāthapiṇḍika's Park. That bhikkhu went to the venerable Śāriputra, bowed his head at his feet, and sat down to one side. The venerable Śāriputra asked, 'Venerable one! From where have you come, and where did you observe the rainy season retreat?' That bhikkhu replied, 'Venerable Śāriputra! I have come from Rājagṛha, and I observed the rainy season retreat in Rājagṛha.' He further asked, 'Venerable one! The Blessed One observed the rainy season retreat in Rājagṛha, is he healthy, comfortable, without illness, light in his movements, and with his strength as usual?' He replied, 'Yes.'

。尊者舍梨子！世尊在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常。」

復問：「賢者！比丘眾、比丘尼眾在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」

答曰：「如是。尊者舍梨子！比丘眾、比丘尼眾在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常，欲數見佛，盡樂聞法。」

復問：「賢者！優婆塞眾、優婆夷眾住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」

答曰：「如是。尊者舍梨子！優婆塞眾、優婆夷眾住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，盡樂聞法。」

復問：「賢者！若干異學沙門、梵志在王舍城受夏坐，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」

答曰：「如是。尊者舍梨子！若干異學沙門、梵志在王舍城受夏坐，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，盡樂聞法。」

復問：「賢者！在王舍城有一梵志，名曰陀然，是我昔日未出家友，賢者識耶？」

答曰：「識之

現代漢語譯本：『尊者舍利子！世尊在王舍城安居，身體康健，安樂無病，起居輕便，氣力如常。』 『又問：賢者！比丘眾、比丘尼眾在王舍城安居，身體康健，安樂無病，起居輕便，氣力如常，想要經常見到佛陀，樂於聽聞佛法嗎？』 回答說：『是的。尊者舍利子！比丘眾、比丘尼眾在王舍城安居，身體康健，安樂無病，起居輕便，氣力如常，想要經常見到佛陀，都樂於聽聞佛法。』 又問：『賢者！優婆塞眾、優婆夷眾住在王舍城，身體康健，安樂無病，起居輕便，氣力如常，想要經常見到佛陀，樂於聽聞佛法嗎？』 回答說：『是的。尊者舍利子！優婆塞眾、優婆夷眾住在王舍城，身體康健，安樂無病，起居輕便，氣力如常，想要經常見到佛陀，都樂於聽聞佛法。』 又問：『賢者！一些外道沙門、婆羅門在王舍城安居，身體康健，安樂無病，起居輕便，氣力如常，想要經常見到佛陀，樂於聽聞佛法嗎？』 回答說：『是的。尊者舍利子！一些外道沙門、婆羅門在王舍城安居，身體康健，安樂無病，起居輕便，氣力如常，想要經常見到佛陀，都樂於聽聞佛法。』 又問：『賢者！在王舍城有一位婆羅門，名叫陀然，是我以前未出家時的朋友，賢者認識嗎？』 回答說：『認識。』

English version: 『Venerable Sariputta! The Blessed One is residing in Rajagaha for the rainy season retreat, is his body healthy, comfortable, without illness, is his movement light, and is his strength as usual?』 He further asked: 『Venerable! Are the monks and nuns residing in Rajagaha for the rainy season retreat, are their bodies healthy, comfortable, without illness, is their movement light, and is their strength as usual, and do they wish to see the Buddha often and delight in hearing the Dharma?』 He replied: 『Yes, Venerable Sariputta! The monks and nuns residing in Rajagaha for the rainy season retreat, their bodies are healthy, comfortable, without illness, their movement is light, and their strength is as usual, they wish to see the Buddha often, and all delight in hearing the Dharma.』 He further asked: 『Venerable! Are the laymen and laywomen residing in Rajagaha, are their bodies healthy, comfortable, without illness, is their movement light, and is their strength as usual, and do they wish to see the Buddha often and delight in hearing the Dharma?』 He replied: 『Yes, Venerable Sariputta! The laymen and laywomen residing in Rajagaha, their bodies are healthy, comfortable, without illness, their movement is light, and their strength is as usual, they wish to see the Buddha often, and all delight in hearing the Dharma.』 He further asked: 『Venerable! Are some other sect ascetics and Brahmins residing in Rajagaha for the rainy season retreat, are their bodies healthy, comfortable, without illness, is their movement light, and is their strength as usual, and do they wish to see the Buddha often and delight in hearing the Dharma?』 He replied: 『Yes, Venerable Sariputta! Some other sect ascetics and Brahmins residing in Rajagaha for the rainy season retreat, their bodies are healthy, comfortable, without illness, their movement is light, and their strength is as usual, they wish to see the Buddha often, and all delight in hearing the Dharma.』 He further asked: 『Venerable! In Rajagaha, there is a Brahmin named Dharana, who was my friend before I left home, do you know him, Venerable?』 He replied: 『I know him.』

復問：「賢者！梵志陀然住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」

答曰：「尊者舍梨子！梵志陀然住王舍城，身體康強，安快無病，起居輕便，氣力如常，不欲見佛，不樂聞法，所以者何？尊者舍梨子！梵志陀然而不精進，犯于禁戒，彼依傍于王，欺誑梵志、居士，依恃梵志、居士，欺誑于王。」

尊者舍梨子聞已，于舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持缽，從舍衛國往詣王舍城，住竹林加蘭哆園。

於是，尊者舍梨子過夜平旦，著衣持缽，入王舍城，次行乞食，乞食已，竟往至梵志陀然家。是時，梵志陀然從其家出，至泉水邊苦治居民。梵志陀然遙見尊者舍梨子來，從坐而起，偏袒著衣，叉手向尊者舍梨子贊曰：「善來，舍梨子！舍梨子久不來此。」於是，梵志陀然敬心扶抱尊者舍梨子，將入家中，為敷好床，請使令坐。尊者舍梨子即坐其床，梵志陀然見尊者舍梨子坐已，執金澡灌，請尊者舍梨子食。

尊者舍梨子曰：「止！止！陀然！但心喜足。」

梵志陀然復再三請食，尊者舍梨子亦再三語曰：「止！止！陀然，但心喜足

復又問：『賢者！梵志陀然住在王舍城，身體健康強壯，安樂無病，起居輕便，氣力如常，他想經常見到佛陀，喜歡聽聞佛法嗎？』 回答說：『尊者舍利子！梵志陀然住在王舍城，身體健康強壯，安樂無病，起居輕便，氣力如常，但他不想見佛，也不喜歡聽聞佛法。這是為什麼呢？尊者舍利子！因為梵志陀然不精進修行，違反了戒律，他依附於國王，欺騙梵志和居士，又依仗梵志和居士，反過來欺騙國王。』 尊者舍利子聽了這些話，在舍衛國安居過夏之後，過了三個月，修補好衣服，收拾好衣缽，就從舍衛國前往王舍城，住在竹林加蘭哆園。 於是，尊者舍利子第二天清晨，穿好衣服，拿著缽，進入王舍城，依次乞食。乞食完畢后，就前往梵志陀然的家。當時，梵志陀然正從家中出來，到泉水邊懲罰百姓。梵志陀然遠遠地看見尊者舍利子來了，就從座位上站起來，袒露右肩，合掌向尊者舍利子問候說：『歡迎您，舍利子！舍利子您很久沒來了。』於是，梵志陀然恭敬地扶著尊者舍利子，請他進入家中，為他鋪設好床鋪，請他坐下。尊者舍利子就坐到床上。梵志陀然見尊者舍利子坐下後，就拿著金澡罐，請尊者舍利子吃飯。 尊者舍利子說：『停！停！陀然！只要心生歡喜就足夠了。』 梵志陀然又再三請求吃飯，尊者舍利子也再三地說：『停！停！陀然，只要心生歡喜就足夠了。』

He further asked: 'Good sir! Does the Brahmin Dharana, who resides in Rajagriha, enjoy good health, comfort, and freedom from illness, with ease of movement, strength as usual, and a desire to frequently see the Buddha and delight in hearing the Dharma?' He replied: 'Venerable Shariputra! The Brahmin Dharana resides in Rajagriha, enjoying good health, comfort, and freedom from illness, with ease of movement, strength as usual, but he does not wish to see the Buddha, nor does he delight in hearing the Dharma. Why is this? Venerable Shariputra! Because the Brahmin Dharana is not diligent, he violates the precepts. He relies on the king, deceiving Brahmins and householders, and relying on Brahmins and householders, he deceives the king.' Having heard this, Venerable Shariputra, after completing the summer retreat in Shravasti, and after three months had passed, having mended his robes, and taking his robes and bowl, departed from Shravasti and went to Rajagriha, staying in the Bamboo Grove Kalandaka Garden. Then, Venerable Shariputra, the next morning, having put on his robes and taken his bowl, entered Rajagriha, and went about begging for alms. Having finished begging, he went to the house of the Brahmin Dharana. At that time, the Brahmin Dharana was coming out of his house, going to the spring to punish the people. The Brahmin Dharana, seeing Venerable Shariputra from afar, rose from his seat, bared his right shoulder, and with hands clasped, greeted Venerable Shariputra, saying: 'Welcome, Shariputra! It has been a long time since you came here.' Then, the Brahmin Dharana respectfully supported Venerable Shariputra, led him into his house, prepared a good bed for him, and invited him to sit. Venerable Shariputra then sat on the bed. The Brahmin Dharana, seeing that Venerable Shariputra was seated, took a golden washbasin and invited Venerable Shariputra to eat. Venerable Shariputra said: 'Stop! Stop! Dharana! It is enough to be content in heart.' The Brahmin Dharana again requested him to eat three times, and Venerable Shariputra also said three times: 'Stop! Stop! Dharana, it is enough to be content in heart.'

是時，梵志陀然問曰：「舍梨子！何故入如是家而不肯食？」

答曰：「陀然！汝不精進，犯于禁戒，依傍于王，欺誑梵志、居士，依傍梵志、居士，欺誑于王。」

梵志陀然答曰：「舍梨子！當知我今在家，以家業為事，我應自安隱，供養父母，瞻視妻子，供給奴婢，當輸王租，祠祀諸天，祭啜先祖及佈施沙門、梵志，為後生天而得長壽，得樂果報故。舍梨子！是一切事不可得疑，一向從法。」

於是，尊者舍梨子告曰：「陀然！我今問汝，隨所解答。梵志陀然！于意云何？若使有人為父母故而行作惡，因行惡故，身壞命終趣至惡處，生地獄中。生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語：『獄卒！當知，莫苦治我。所以者何？我為父母故而行作惡。』云何？陀然！彼人可得從地獄卒脫此苦耶？」

復問：「陀然！于意云何？若復有人為妻子故而行作惡，因行惡故，身壞命終趣至惡處生地獄中。生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語：『獄卒！當知，莫苦治我。所以者何？我為妻子故而行作惡。』云何？陀然！彼人可得從地獄卒脫此苦耶？」

答曰：「不也

當時，梵志陀然問道：『舍利子！你為何進入這樣的家卻不肯吃飯？』 舍利子回答說：『陀然！你不精進修行，違犯戒律，依附於國王，欺騙婆羅門和居士；依附婆羅門和居士，欺騙國王。』 梵志陀然回答說：『舍利子！你要知道我現在是在家之人，以家業為事，我應該讓自己安穩，供養父母，照顧妻子，供給奴婢，繳納王稅，祭祀諸天，祭奠先祖，並佈施給沙門和婆羅門，爲了來世能夠昇天，獲得長壽和快樂的果報。舍利子！這一切事情都無可置疑，完全符合法理。』 於是，尊者舍利子說道：『陀然！我現在問你，你隨所知道的回答。梵志陀然！你認為如何？如果有人爲了父母而做惡事，因為做惡事，身死命終后墮入惡道，生於地獄之中。生於地獄后，獄卒抓住他，施以極刑時，他向獄卒說：『獄卒！你要知道，不要這樣折磨我。為什麼呢？因為我是爲了父母才做惡事的。』你認為如何？陀然！這個人可以從獄卒那裡逃脫這種痛苦嗎？』 回答說：『不能。』 又問：『陀然！你認為如何？如果又有人爲了妻子而做惡事，因為做惡事，身死命終后墮入惡道，生於地獄之中。生於地獄后，獄卒抓住他，施以極刑時，他向獄卒說：『獄卒！你要知道，不要這樣折磨我。為什麼呢？因為我是爲了妻子才做惡事的。』你認為如何？陀然！這個人可以從獄卒那裡逃脫這種痛苦嗎？』

At that time, the Brahmin Dhorana asked: 'Sariputta! Why do you enter such a house but refuse to eat?' Sariputta replied: 'Dhorana! You are not diligent in practice, you violate the precepts, you rely on the king, deceiving Brahmins and householders; you rely on Brahmins and householders, deceiving the king.' The Brahmin Dhorana replied: 'Sariputta! You should know that I am now a householder, engaged in household affairs. I should make myself secure, support my parents, care for my wife, provide for my servants, pay taxes to the king, worship the gods, make offerings to my ancestors, and give alms to ascetics and Brahmins, so that in the next life I may be born in heaven, attain long life, and receive the reward of happiness. Sariputta! All these things are beyond doubt, and are entirely in accordance with the Dharma.' Then, the venerable Sariputta said: 'Dhorana! I will now ask you, answer as you know. Brahmin Dhorana! What do you think? If someone does evil for the sake of their parents, and because of doing evil, after death they fall into an evil realm and are born in hell. After being born in hell, the hell guards seize them and inflict extreme torture, and they say to the guards: 'Guards! You should know, do not torture me like this. Why? Because I did evil for the sake of my parents.' What do you think? Dhorana! Can that person escape this suffering from the hell guards?' He replied: 'No.' He asked again: 'Dhorana! What do you think? If someone again does evil for the sake of their wife, and because of doing evil, after death they fall into an evil realm and are born in hell. After being born in hell, the hell guards seize them and inflict extreme torture, and they say to the guards: 'Guards! You should know, do not torture me like this. Why? Because I did evil for the sake of my wife.' What do you think? Dhorana! Can that person escape this suffering from the hell guards?'

復問：「陀然！于意云何？若復有人為奴婢故，而行作惡，因行惡故，身壞命終趣至惡處，生地獄中。生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語：『獄卒！當知，莫苦治我。所以者何？我為奴婢故而行作惡。』云何？陀然，彼人可得從地獄卒脫此苦耶？」

復問：「陀然！于意云何？若復有人為王、為天、為先祖，為沙門、梵志故，而行作惡，因行惡故，身壞命終趣至惡處，生地獄中。生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語：『獄卒！當知，莫苦治我。所以者何？我為王、為天、為先祖，為沙門、梵志故，而行作惡。』云何？陀然，彼人可得從地獄卒脫此苦耶？」

「陀然！族姓子可得如法、如業、如功德得錢財，尊重奉敬孝養父母，行福德業，不作惡業。陀然！若族姓子如法、如業、如功德得錢財，尊重奉敬孝養父母，行福德業，不作惡業者，彼便為父母之所愛念，而作是言：『令汝強健，壽考無窮。所以者何？我由汝故，安隱快樂。』陀然！若有人極為父母所愛念者，其德日進，終無衰退。

「陀然！族姓子可得如法、如業、如功德得錢財，愛念妻子，供給瞻視，行福德業，不作惡業

又問：『陀然！你認為如何？如果有人因為做奴婢的緣故而作惡，因為作惡的緣故，身死命終后墮入惡道，生於地獄之中。生於地獄之後，獄卒抓住他，施以極刑折磨時，他向獄卒說：『獄卒！你要知道，不要這樣折磨我。為什麼呢？我因為做奴婢的緣故才作惡。』你認為如何？陀然，這個人可以從獄卒那裡逃脫這種痛苦嗎？』 又問：『陀然！你認為如何？如果有人爲了國王、爲了天神、爲了祖先、爲了沙門、婆羅門的緣故而作惡，因為作惡的緣故，身死命終后墮入惡道，生於地獄之中。生於地獄之後，獄卒抓住他，施以極刑折磨時，他向獄卒說：『獄卒！你要知道，不要這樣折磨我。為什麼呢？我爲了國王、爲了天神、爲了祖先、爲了沙門、婆羅門的緣故才作惡。』你認為如何？陀然，這個人可以從獄卒那裡逃脫這種痛苦嗎？』 『陀然！善男子可以通過如法、如業、如功德的方式獲得錢財，尊重奉養孝敬父母，行善積德，不做惡事。陀然！如果善男子通過如法、如業、如功德的方式獲得錢財，尊重奉養孝敬父母，行善積德，不做惡事，那麼他就會被父母所愛戴，父母會說：『愿你身體健康，長壽無疆。為什麼呢？我因為你的緣故，才能安穩快樂。』陀然！如果有人被父母極其愛戴，他的德行就會日益增長，永遠不會衰退。 『陀然！善男子可以通過如法、如業、如功德的方式獲得錢財，愛護妻子，供養照顧，行善積德，不做惡事。

Again he asked: 『T陀然! What do you think? If someone commits evil deeds because of being a slave, and because of committing evil deeds, their body breaks and they die, going to an evil place, being born in hell. After being born in hell, the hell guards seize them and inflict extreme torture. Then, they say to the hell guards: 『Hell guards! You should know, do not torture me like this. Why? I committed evil deeds because I was a slave.』 What do you think? T陀然, can that person escape this suffering from the hell guards?』 He answered: 『No.』 Again he asked: 『T陀然! What do you think? If someone commits evil deeds for the sake of a king, for the sake of a god, for the sake of ancestors, for the sake of ascetics or Brahmins, and because of committing evil deeds, their body breaks and they die, going to an evil place, being born in hell. After being born in hell, the hell guards seize them and inflict extreme torture. Then, they say to the hell guards: 『Hell guards! You should know, do not torture me like this. Why? I committed evil deeds for the sake of a king, for the sake of a god, for the sake of ancestors, for the sake of ascetics or Brahmins.』 What do you think? T陀然, can that person escape this suffering from the hell guards?』 『T陀然! A man of good family can obtain wealth through lawful means, through righteous actions, and through meritorious deeds, respect and honor and support his parents, perform virtuous deeds, and not commit evil deeds. T陀然! If a man of good family obtains wealth through lawful means, through righteous actions, and through meritorious deeds, respects and honors and supports his parents, performs virtuous deeds, and does not commit evil deeds, then he will be loved and cherished by his parents, and they will say: 『May you be strong and live a long life. Why? Because of you, I am peaceful and happy.』 T陀然! If someone is extremely loved and cherished by their parents, their virtue will increase day by day and never decline. 『T陀然! A man of good family can obtain wealth through lawful means, through righteous actions, and through meritorious deeds, love his wife, provide for and care for her, perform virtuous deeds, and not commit evil deeds.

。陀然！若族姓子如法、如業、如功德得錢財，愛念妻子，供給瞻視，行福德業，不作惡業者，彼便為妻子之所尊重，而作是言：『愿尊強健，壽考無窮。所以者何？我由尊故，安隱快樂。』陀然！若有人極為妻子所尊重者，其德日進，終無衰退。

「陀然！族姓子可得如法、如業、如功德得錢財，愍傷奴婢，給恤瞻視，行福德業，不作惡業。陀然！若族姓子如法、如業、如功德得錢財，愍傷奴婢，給恤瞻視，行福德業，不作惡業者，彼便為奴婢之所尊重，而作是言：『愿令大家強健，壽考無窮。所以者何？由大家故，我得安隱。』陀然！若有人極為奴婢所尊重者，其德日進，終無衰退。

「陀然！族姓子可得如法、如業、如功德得錢財，尊重供養沙門、梵志，行福德業，不作惡業。陀然！若族姓子如法、如業、如功德得錢財，尊重供養沙門、梵志，行福德業，不作惡業者，彼便極為沙門、梵志之所愛念，而作是言：『令施主強健，壽考無窮。所以者何？我由施主故，得安隱快樂。』陀然！若有人極為沙門、梵志所愛念者，其德日進，終無衰退。」

於是，梵志陀然即從坐起，偏袒著衣，叉手向尊者舍梨子白曰：「舍梨子！我有愛婦，名曰端正，我惑彼故，而為放逸，大作罪業

現代漢語譯本：陀然！如果一個家族的子弟通過正當的方式、合法的途徑、憑藉自身的功德獲得錢財，愛護自己的妻子，供養照顧她，行善積德，不做惡事，那麼他就會受到妻子的尊重，妻子會說：『愿您身體健康，長壽無疆。為什麼呢？因為有您，我才能安穩快樂。』陀然！如果有人非常受妻子尊重，他的德行就會日益增長，永遠不會衰退。 陀然！家族子弟可以通過正當的方式、合法的途徑、憑藉自身的功德獲得錢財，憐憫愛護奴婢，給予他們照顧，行善積德，不做惡事。陀然！如果一個家族的子弟通過正當的方式、合法的途徑、憑藉自身的功德獲得錢財，憐憫愛護奴婢，給予他們照顧，行善積德，不做惡事，那麼他就會受到奴婢的尊重，奴婢會說：『愿主人身體健康，長壽無疆。為什麼呢？因為有主人，我們才能安穩。』陀然！如果有人非常受奴婢尊重，他的德行就會日益增長，永遠不會衰退。 陀然！家族子弟可以通過正當的方式、合法的途徑、憑藉自身的功德獲得錢財，尊重供養沙門、婆羅門，行善積德，不做惡事。陀然！如果一個家族的子弟通過正當的方式、合法的途徑、憑藉自身的功德獲得錢財，尊重供養沙門、婆羅門，行善積德，不做惡事，那麼他就會非常受沙門、婆羅門的愛戴，他們會說：『愿施主身體健康，長壽無疆。為什麼呢？因為有施主，我們才能安穩快樂。』陀然！如果有人非常受沙門、婆羅門愛戴，他的德行就會日益增長，永遠不會衰退。」 於是，婆羅門陀然立刻從座位上站起來，袒露右肩，雙手合十，向尊者舍利弗說道：『舍利弗！我有一個愛妻，名叫端正，我因為迷戀她，所以放縱自己，做了很多罪惡的事情。』

English version: 'T陀然! If a man of good family obtains wealth through lawful means, righteous conduct, and meritorious deeds, cherishes his wife, provides for her, and engages in virtuous actions while avoiding evil ones, then he will be respected by his wife, who will say: 『May you be strong and live long. Why? Because through you, I am secure and happy.』 T陀然! If someone is highly respected by his wife, his virtue will increase daily and never decline. 'T陀然! A man of good family can obtain wealth through lawful means, righteous conduct, and meritorious deeds, and show compassion to his servants, providing for them and caring for them, engaging in virtuous actions while avoiding evil ones. T陀然! If a man of good family obtains wealth through lawful means, righteous conduct, and meritorious deeds, and shows compassion to his servants, providing for them and caring for them, engaging in virtuous actions while avoiding evil ones, then he will be respected by his servants, who will say: 『May our master be strong and live long. Why? Because through our master, we are secure.』 T陀然! If someone is highly respected by his servants, his virtue will increase daily and never decline. 'T陀然! A man of good family can obtain wealth through lawful means, righteous conduct, and meritorious deeds, and respect and support ascetics and Brahmins, engaging in virtuous actions while avoiding evil ones. T陀然! If a man of good family obtains wealth through lawful means, righteous conduct, and meritorious deeds, and respects and supports ascetics and Brahmins, engaging in virtuous actions while avoiding evil ones, then he will be greatly loved by ascetics and Brahmins, who will say: 『May the benefactor be strong and live long. Why? Because through the benefactor, we are secure and happy.』 T陀然! If someone is greatly loved by ascetics and Brahmins, his virtue will increase daily and never decline.' Then, the Brahmin T陀然 immediately rose from his seat, bared his right shoulder, and with his hands clasped together, said to the venerable Sariputta: 『Sariputta! I have a beloved wife named Endearing. Because I am infatuated with her, I have become indulgent and committed many sinful acts.』

。舍梨子！我從今日始，舍端正婦，自歸尊者舍梨子。」

尊者舍梨子答曰：「陀然！汝莫歸我，我所歸佛汝應自歸。」

梵志陀然白曰：「尊者舍梨子！我從今日自歸於佛、法及比丘眾，唯愿尊者舍梨子受我為佛優婆塞，終身自歸，乃至命盡。」

於是，尊者舍梨子為梵志陀然說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，游王舍城，住經數日，攝衣持缽，從王舍城出，往詣南山，住南山村北尸攝和林中。

彼時，有一比丘游王舍城，住經數日，攝衣持缽，從王舍城出，亦至南山，住南山村北尸攝和林中。

於是，彼一比丘往詣尊者舍梨子所，稽首禮足，卻坐一面。

尊者舍梨子問曰：「賢者！從何處來？何處遊行？」

比丘答曰：「尊者舍梨子！我從王舍城來，遊行王舍城。」

復問：「賢者！知王舍城有一梵志，名曰陀然，是我昔日未出家友耶？」

答曰：「知也。」

答曰：「尊者舍梨子！梵志陀然欲數見佛，欲數聞法，但不安快，氣力轉衰

現代漢語譯本：『舍利子！我從今天開始，捨棄端正的妻子，自己歸依尊者舍利子。』 尊者舍利子回答說：『陀然！你不要歸依我，我所歸依的是佛，你應該自己歸依。』 梵志陀然說道：『尊者舍利子！我從今天開始自己歸依佛、法以及比丘僧眾，只希望尊者舍利子接受我成為佛的優婆塞，終身歸依，直到生命結束。』 於是，尊者舍利子為梵志陀然說法，勸導他生起渴求，成就歡喜，用無量方便為他說法，勸導他生起渴求，成就歡喜后，便從座位起身離去，遊歷王舍城，住了幾天，整理好衣缽，從王舍城出發，前往南山，住在南山村北的尸攝和林中。 當時，有一位比丘遊歷王舍城，住了幾天，整理好衣缽，從王舍城出發，也到了南山，住在南山村北的尸攝和林中。 於是，那位比丘前往尊者舍利子所在的地方，頂禮他的雙足，然後退坐在一旁。 尊者舍利子問道：『賢者！你從哪裡來？要到哪裡去？』 比丘回答說：『尊者舍利子！我從王舍城來，要回王舍城去。』 又問：『賢者！你是否知道王舍城有一位梵志，名叫陀然，是我以前未出家時的朋友？』 回答說：『知道。』 又問：『賢者！梵志陀然住在王舍城，身體健康強壯，安樂無病，起居輕便，氣力如常，想要經常見到佛，樂於聽聞佛法嗎？』 回答說：『尊者舍利子！梵志陀然想要經常見到佛，想要經常聽聞佛法，但是身體不安樂，氣力逐漸衰弱。』

English version: 'Sariputta! From this day forth, I renounce my virtuous wife and take refuge in the venerable Sariputta.' The venerable Sariputta replied, 'Dharana! You should not take refuge in me. I take refuge in the Buddha; you should take refuge yourself.' The Brahmin Dharana said, 'Venerable Sariputta! From this day forth, I take refuge in the Buddha, the Dharma, and the Sangha. I only wish that the venerable Sariputta would accept me as a lay disciple of the Buddha, taking refuge for life, until the end of my days.' Then, the venerable Sariputta preached the Dharma to the Brahmin Dharana, encouraging him to develop longing and achieve joy. After preaching the Dharma with countless skillful means, encouraging him to develop longing and achieve joy, he rose from his seat and departed, traveling to Rajagaha. After staying there for several days, he arranged his robes and bowl, left Rajagaha, and went to the Southern Mountain, dwelling in the Shishapavana Grove north of the village of Southern Mountain. At that time, a certain bhikkhu traveled to Rajagaha. After staying there for several days, he arranged his robes and bowl, left Rajagaha, and also went to the Southern Mountain, dwelling in the Shishapavana Grove north of the village of Southern Mountain. Then, that bhikkhu went to where the venerable Sariputta was, bowed his head at his feet, and sat down to one side. The venerable Sariputta asked, 'Friend! Where have you come from? Where are you going?' The bhikkhu replied, 'Venerable Sariputta! I have come from Rajagaha and am going back to Rajagaha.' He asked again, 'Friend! Do you know of a Brahmin in Rajagaha named Dharana, who was a friend of mine before I left home?' He replied, 'I know him.' He asked again, 'Friend! Does the Brahmin Dharana, living in Rajagaha, have a strong and healthy body, is he comfortable and without illness, is his movement easy, is his strength as usual, does he wish to see the Buddha often, and does he enjoy hearing the Dharma?' He replied, 'Venerable Sariputta! The Brahmin Dharana wishes to see the Buddha often and wishes to hear the Dharma often, but he is not comfortable, and his strength is gradually declining.'

。所以者何？尊者舍梨子！梵志陀然今者疾病，極困危篤，或能因此而至命終。」

尊者舍梨子聞是語已，即攝衣持缽，從南山出，至王舍城，住竹林加蘭哆園。於是，尊者舍梨子過夜平旦，著衣持缽，往詣梵志陀然家。梵志陀然遙見尊者舍梨子來，見已便欲從床而起，尊者舍梨子見梵志陀然欲從床起，便止彼曰：「梵志陀然！汝臥勿起，更有餘床，我自別坐。」

於是，尊者舍梨子即坐其床，坐已，問曰：「陀然！所患今者何似，飲食多少，疾苦轉損，不至增耶？」

陀然答曰：「所患至困，飲食不進，疾苦但增而不覺損。尊者舍梨子！猶如力士以利刀刺頭，但生極苦，我今頭痛亦復如是。尊者舍梨子！猶如力士以緊索繩而纏絡頭，但生極苦，我今頭痛亦復如是。尊者舍梨子！猶屠牛兒而以利刀破于牛腹，但生極苦，我今腹痛亦復如是。尊者舍梨子！猶兩力士捉一羸人在火上炙，但生極苦，我今身痛，舉體生苦，但增不減，亦復如是。」

尊者舍梨子告曰：「陀然！我今問汝，隨所解答。梵志陀然！于意云何？地獄、畜生，何者為勝？」

陀然答曰：「畜生勝也。」

復問：「陀然！畜生、餓鬼，何者為勝？」

陀然答曰：「餓鬼勝也

現代漢語譯本：這是為什麼呢？尊者舍利子！婆羅門陀然現在病得很重，非常虛弱，或許會因此而喪命。 尊者舍利子聽到這話后，立即整理好衣物，拿著缽，從南山出發，來到王舍城，住在竹林加蘭哆園。於是，尊者舍利子在天亮時，穿好衣服，拿著缽，前往婆羅門陀然的家。婆羅門陀然遠遠地看見尊者舍利子來了，看到后就想從床上起來，尊者舍利子看到婆羅門陀然要從床上起來，就阻止他說：『婆羅門陀然！你躺著別起來，還有別的床，我自己坐。』 於是，尊者舍利子就坐在那張床上，坐下後，問道：『陀然！你現在的病情怎麼樣了，飲食如何，病痛是減輕了，還是更嚴重了呢？』 陀然回答說：『病情非常嚴重，吃不下東西，病痛只是加重，沒有感覺減輕。尊者舍利子！就像一個力士用利刀刺頭一樣，只會產生極大的痛苦，我現在頭痛也是這樣。尊者舍利子！就像一個力士用緊繩子纏住頭一樣，只會產生極大的痛苦，我現在頭痛也是這樣。尊者舍利子！就像屠夫用利刀剖開牛的肚子一樣，只會產生極大的痛苦，我現在腹痛也是這樣。尊者舍利子！就像兩個力士抓住一個虛弱的人在火上烤一樣，只會產生極大的痛苦，我現在身體疼痛，全身都感到痛苦，只是加重沒有減輕，也是這樣。』 尊者舍利子告訴他說：『陀然！我現在問你，你隨自己的想法回答。婆羅門陀然！你認為怎麼樣？地獄和畜生，哪個更好？』 陀然回答說：『畜生更好。』 又問：『陀然！畜生和餓鬼，哪個更好？』 陀然回答說：『餓鬼更好。』

English version: Why is that? Venerable Sariputta! The Brahmin Dhorana is now very ill, extremely weak, and may die because of it. Upon hearing these words, Venerable Sariputta immediately arranged his robes, took his bowl, and departed from South Mountain, arriving at Rajagriha, where he stayed in the Bamboo Grove Kalandaka Garden. Then, at dawn, Venerable Sariputta put on his robes, took his bowl, and went to the home of the Brahmin Dhorana. Brahmin Dhorana saw Venerable Sariputta coming from afar, and upon seeing him, he wanted to get up from the bed. Venerable Sariputta, seeing that Brahmin Dhorana wanted to get up from the bed, stopped him, saying: 'Brahmin Dhorana! You lie down and don't get up, there is another bed, I will sit by myself.' Then, Venerable Sariputta sat on that bed, and after sitting down, he asked: 'Dhorana! How is your illness now, how is your appetite, is the pain lessening, or is it getting worse?' Dhorana replied: 'The illness is very severe, I cannot eat, the pain is only increasing, and I do not feel any relief. Venerable Sariputta! It is like a strong man piercing the head with a sharp knife, it only produces extreme pain, and my headache is like that now. Venerable Sariputta! It is like a strong man wrapping a tight rope around the head, it only produces extreme pain, and my headache is like that now. Venerable Sariputta! It is like a butcher cutting open the belly of a cow with a sharp knife, it only produces extreme pain, and my stomach pain is like that now. Venerable Sariputta! It is like two strong men holding a weak person over a fire, it only produces extreme pain, and my body aches, my whole body feels pain, it only increases and does not decrease, it is like that.' Venerable Sariputta told him: 'Dhorana! I will now ask you, answer according to your thoughts. Brahmin Dhorana! What do you think? Between hell and animals, which is better?' Dhorana replied: 'Animals are better.' He asked again: 'Dhorana! Between animals and hungry ghosts, which is better?' Dhorana replied: 'Hungry ghosts are better.'

復問：「陀然！餓鬼比人，何者為勝？」

陀然答曰：「人為勝也。」

復問：「陀然！人、四王天，何者為勝？」

陀然答曰：「四王天勝。」

復問：「陀然！四王天、三十三天，何者為勝？」

陀然答曰：「三十三天勝。」

復問：「陀然！三十三天、㷿摩天，何者為勝？」

陀然答曰：「㷿摩天勝。」

復問：「陀然！㷿摩天、兜率陀天，何者為勝？」

陀然答曰：「兜率陀天勝。」

復問：「陀然！兜率陀天、化樂天，何者為勝？」

陀然答曰：「化樂天勝。」

復問：「陀然！化樂天、他化樂天、何者為勝？」

陀然答曰：「他化樂天勝。」

復問：「陀然！他化樂天、梵天，何者為勝？」

陀然答曰：「梵天最勝，梵天最勝。」

尊者舍梨子告曰：「陀然！世尊知見，如來、無所著、等正覺說四梵室，謂族姓男、族姓女修習多修習，斷欲、舍慾念，身壞命終，生梵天中

又問：『陀然！餓鬼和人相比，哪個更勝一籌？』 陀然回答說：『人更勝一籌。』 又問：『陀然！人和四王天相比，哪個更勝一籌？』 陀然回答說：『四王天更勝一籌。』 又問：『陀然！四王天和三十三天相比，哪個更勝一籌？』 陀然回答說：『三十三天更勝一籌。』 又問：『陀然！三十三天和㷿摩天相比，哪個更勝一籌？』 陀然回答說：『㷿摩天更勝一籌。』 又問：『陀然！㷿摩天和兜率陀天相比，哪個更勝一籌？』 陀然回答說：『兜率陀天更勝一籌。』 又問：『陀然！兜率陀天和化樂天相比，哪個更勝一籌？』 陀然回答說：『化樂天更勝一籌。』 又問：『陀然！化樂天和他化樂天相比，哪個更勝一籌？』 陀然回答說：『他化樂天更勝一籌。』 又問：『陀然！他化樂天和梵天相比，哪個更勝一籌？』 陀然回答說：『梵天最勝，梵天最勝。』 尊者舍利子說道：『陀然！世尊的知見，如來、無所著、等正覺所說的四梵室，是指那些族姓男子、族姓女子修習並多次修習，斷除慾望、捨棄慾念，身壞命終后，會生到梵天之中。』

Again asked: 'Dhorana! Between a hungry ghost and a human, which is superior?' Dhorana replied: 'A human is superior.' Again asked: 'Dhorana! Between a human and the Four Heavenly Kings, which is superior?' Dhorana replied: 'The Four Heavenly Kings are superior.' Again asked: 'Dhorana! Between the Four Heavenly Kings and the Thirty-three Gods, which is superior?' Dhorana replied: 'The Thirty-three Gods are superior.' Again asked: 'Dhorana! Between the Thirty-three Gods and the Yama Heaven, which is superior?' Dhorana replied: 'The Yama Heaven is superior.' Again asked: 'Dhorana! Between the Yama Heaven and the Tusita Heaven, which is superior?' Dhorana replied: 'The Tusita Heaven is superior.' Again asked: 'Dhorana! Between the Tusita Heaven and the Nirmāṇarati Heaven, which is superior?' Dhorana replied: 'The Nirmāṇarati Heaven is superior.' Again asked: 'Dhorana! Between the Nirmāṇarati Heaven and the Paranirmitavasavartin Heaven, which is superior?' Dhorana replied: 'The Paranirmitavasavartin Heaven is superior.' Again asked: 'Dhorana! Between the Paranirmitavasavartin Heaven and the Brahma Heaven, which is superior?' Dhorana replied: 'The Brahma Heaven is the most superior, the Brahma Heaven is the most superior.' Venerable Sariputta said: 'Dhorana! The World Honored One's knowledge, the Tathagata, the Unattached, the Perfectly Enlightened One, speaks of the four Brahma abodes, which are that clan men and clan women who practice and repeatedly practice, severing desires and abandoning lustful thoughts, upon the destruction of their bodies and the end of their lives, are born into the Brahma Heaven.'

。云何為四？陀然！多聞聖弟子心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。是謂，陀然！世尊知見，如來、無所著、等正覺說四梵室，謂族姓男、族姓女修習多修習，斷欲、舍慾念，身壞命終，生梵天中。」

於是，尊者舍梨子教化陀然，為說梵天法已，從坐起去。尊者舍梨子從王舍城出，未至竹林加蘭哆園，于其中間，梵志陀然修習四梵室，斷欲、舍慾念，身壞命終，生梵天中。

是時，世尊無量大眾前後圍繞而為說法，世尊遙見尊者舍梨子來，告諸比丘：「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧。此舍梨子比丘教化梵志陀然，為說梵天法來，若覆上化者，速知法如法。」

於是，尊者舍梨子往詣佛所，稽首禮足，卻坐一面，世尊告曰：「舍梨子！汝何以不教梵志陀然過梵天法，若上化者，速知法如法。」

尊者舍梨子白曰：「世尊！彼諸梵志長夜愛著梵天，樂於梵天，究竟梵天，是尊梵天，實有梵天，為我梵天

現代漢語譯本：什麼是四種（梵室）呢？陀然！多聞的聖弟子心中充滿慈愛，遍及一方，成就修行；如此二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠、無量善修，遍滿一切世間，成就修行。同樣，悲心、喜心和舍心也是如此，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠、無量善修，遍滿一切世間，成就修行。這就是，陀然！世尊的知見，如來、無所著、等正覺所說的四梵室，是說族姓男子、族姓女子修習、多修習，斷除慾望、捨棄慾念，身壞命終，生於梵天之中。 於是，尊者舍利子教化陀然，為他說了梵天之法后，從座位起身離去。尊者舍利子從王舍城出來，還沒到竹林加蘭哆園，在這期間，梵志陀然修習四梵室，斷除慾望、捨棄慾念，身壞命終，生於梵天之中。 這時，世尊被無量大眾前後圍繞著說法，世尊遙見尊者舍利子前來，告訴眾比丘：『舍利子比丘聰慧、敏捷、快速、銳利、廣博、深邃、出離、明達、辯才，舍利子比丘成就真實的智慧。這位舍利子比丘教化梵志陀然，為他說了梵天之法而來，如果能更進一步教化，就能迅速了解法，如法修行。』 於是，尊者舍利子前往佛陀所在之處，頂禮佛足，退坐一旁，世尊說道：『舍利子！你為什麼不教導梵志陀然超越梵天之法呢？如果能更進一步教化，就能迅速了解法，如法修行。』 尊者舍利子回答說：『世尊！那些梵志長久以來愛著梵天，樂於梵天，以梵天為究竟，認為梵天是尊貴的，梵天是真實存在的，梵天是我的梵天。』

English version: What are the four? Dharana! A well-learned noble disciple dwells with a heart imbued with loving-kindness, pervading one direction, having attained it; likewise the second, third, and fourth directions, the zenith, nadir, and all around, everywhere, with a heart imbued with loving-kindness, without enmity, without ill-will, without anger, without strife, exceedingly vast, immeasurable, well-cultivated, pervading all the world, having attained it. Likewise, with compassion, joy, and equanimity, without enmity, without ill-will, without anger, without strife, exceedingly vast, immeasurable, well-cultivated, pervading all the world, having attained it. This, Dharana, is the knowledge of the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One, who speaks of the four Brahma abodes, which are practiced and cultivated by clansmen and clanwomen, who, having abandoned desire and lust, at the breaking up of the body after death, are reborn in the Brahma realm. Then, Venerable Sariputta, having instructed Dharana and explained the Brahma path, rose from his seat and departed. Venerable Sariputta, having left Rajagaha, before reaching the Bamboo Grove Kalandaka Park, in that interval, the Brahmin Dharana practiced the four Brahma abodes, having abandoned desire and lust, at the breaking up of the body after death, was reborn in the Brahma realm. At that time, the Blessed One, surrounded by a vast assembly, was teaching the Dharma. The Blessed One, seeing Venerable Sariputta coming from afar, said to the monks: 'Sariputta is wise, quick-witted, swift, sharp, broad, deep, insightful, clear, and eloquent. Sariputta has attained true wisdom. This Sariputta has instructed the Brahmin Dharana, having explained the Brahma path, and has come. If he were to instruct further, he would quickly understand the Dharma and practice it accordingly.' Then, Venerable Sariputta went to where the Buddha was, bowed down at his feet, and sat to one side. The Blessed One said: 'Sariputta! Why did you not teach the Brahmin Dharana beyond the Brahma path? If he were to instruct further, he would quickly understand the Dharma and practice it accordingly.' Venerable Sariputta replied: 'Blessed One! Those Brahmins have long been attached to Brahma, delighting in Brahma, considering Brahma as the ultimate, believing Brahma to be noble, believing Brahma to be real, believing Brahma to be their Brahma.'

。是故，世尊！我如是應。」

佛說如是。尊者舍梨子及無量百千眾，聞佛所說，歡喜奉行。

梵志陀然經第七竟(三千三百三十一字)

（二八）中阿含舍梨子相應品教化病經第八(初一日誦)

爾時，長者給孤獨疾病危篤，於是，長者給孤獨告一使人：「汝往詣佛，為我稽首禮世尊足，問訊世尊，聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『長者給孤獨稽首佛足，問訊世尊：「聖體康強，安快無病，起居輕便，氣力如常耶？」』汝既為我問訊佛已，往詣尊者舍梨子所，為我稽首禮彼足已，問訊尊者，聖體康強，安快無病，起居輕便，氣力如常不？作如是語：『長者給孤獨稽首尊者舍梨子足，問訊尊者：「聖體康強，安快無病，起居輕便，氣力如常不？」尊者舍梨子！長者給孤獨疾病極困，今至危篤，長者給孤獨至心欲見尊者舍梨子，然體至羸乏，無力可來詣尊者舍梨子所。善哉！尊者舍梨子！為慈愍故，愿往至長者給孤獨家

現代漢語譯本：'因此，世尊！我應當如此。' '佛陀如是說。尊者舍利子及無量百千大眾，聽聞佛陀所說，歡喜奉行。' '《梵志陀然經》第七完（三千三百三十一字）' '（二八）《中阿含·舍利子相應品·教化病經》第八（初一日誦）' '我聽聞是這樣的：' '一時，佛陀在舍衛國游化，住在勝林給孤獨園。' '當時，長者給孤獨身患重病，病情危急。於是，長者給孤獨告訴一個使者：『你前往佛陀那裡，替我頂禮世尊的雙足，問候世尊，聖體是否安康強健，安樂無病，起居輕便，氣力如常？這樣說：「長者給孤獨頂禮佛足，問候世尊：『聖體是否安康強健，安樂無病，起居輕便，氣力如常？』」你替我問候佛陀之後，再去尊者舍利子那裡，替我頂禮他的雙足，問候尊者，聖體是否安康強健，安樂無病，起居輕便，氣力如常？這樣說：「長者給孤獨頂禮尊者舍利子的雙足，問候尊者：『聖體是否安康強健，安樂無病，起居輕便，氣力如常？』」尊者舍利子！長者給孤獨疾病纏身，非常困苦，現在已經到了危急的時刻。長者給孤獨真心想見尊者舍利子，但是身體非常虛弱，沒有力氣前來拜見尊者舍利子。善哉！尊者舍利子！爲了慈悲憐憫，希望您能前往長者給孤獨的家中。』

English version: 'Therefore, O Lord! Thus should I be.' 'The Buddha spoke thus. The Venerable Sariputra and countless hundreds of thousands of people, having heard what the Buddha said, rejoiced and practiced accordingly.' 'The seventh discourse, the 'Brahmin Dha-ran' is complete (3,331 words).' '(28) The eighth discourse, the 'Teaching on Sickness' from the Sariputra Samyukta of the Madhyama Agama (recited on the first day).' 'Thus have I heard:' 'At one time, the Buddha was traveling in Shravasti, residing in the Jeta Grove, Anathapindika's Park.' 'At that time, the elder Anathapindika was seriously ill, his condition critical. So, the elder Anathapindika told a messenger: 'Go to the Buddha, bow down to the Blessed One's feet on my behalf, and inquire of the Blessed One, is his holy body healthy and strong, comfortable and without illness, is his movement light and easy, and is his strength as usual? Say this: 「The elder Anathapindika bows down to the Buddha's feet, and inquires of the Blessed One: 『Is your holy body healthy and strong, comfortable and without illness, is your movement light and easy, and is your strength as usual?』」 After you have inquired of the Buddha on my behalf, go to the Venerable Sariputra, bow down to his feet on my behalf, and inquire of the Venerable, is his holy body healthy and strong, comfortable and without illness, is his movement light and easy, and is his strength as usual? Say this: 「The elder Anathapindika bows down to the Venerable Sariputra's feet, and inquires of the Venerable: 『Is your holy body healthy and strong, comfortable and without illness, is your movement light and easy, and is your strength as usual?』」 Venerable Sariputra! The elder Anathapindika is very ill and suffering greatly, and is now in critical condition. The elder Anathapindika sincerely wishes to see the Venerable Sariputra, but his body is very weak and he has no strength to come to the Venerable Sariputra. Good, Venerable Sariputra! Out of compassion, please go to the elder Anathapindika's house.'

。』」

於是，使人受長者給孤獨教已，往詣佛所，稽首禮足，卻住一面，白曰：「世尊！長者給孤獨稽首佛足，問訊世尊：『聖體康強，安快無病，起居輕便，氣力如常耶？』」

爾時，世尊告使人曰：「令長者給孤獨安隱快樂，令天及人、阿修羅、揵塔和、羅剎及餘種種身安隱快樂。」

於是，使人聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣尊者舍梨子所，稽首禮足，卻坐一面，白曰：「尊者舍梨子！長者給孤獨稽首尊者舍梨子足，問訊尊者：『聖體康強，安快無病，起居輕便，氣力如常不？』尊者舍梨子！長者給孤獨疾病極困，今至危篤，長者給孤獨至心欲見尊者舍梨子，然體至羸乏，無力可來詣尊者舍梨子所。善哉！尊者舍梨子！為慈愍故，往詣長者給孤獨家。」

尊者舍梨子即為彼故，默然而受。於是，使人知尊者舍梨子默然受已，即從坐起，稽首作禮，繞三匝而去。

尊者舍梨子過夜平旦，著衣持缽，往詣長者給孤獨家。長者給孤獨遙見尊者舍梨子來，見已，便欲從床而起。

尊者舍梨子見彼長者欲從床起，便止彼曰：「長者莫起！長者莫起！更有餘床，我自別坐

於是，（佛陀）派人受長者給孤獨的教導后，前往佛陀所在之處，叩頭行禮，退到一旁，稟告說：『世尊！長者給孤獨叩拜佛足，問候世尊：『聖體安康，安樂無病，起居輕便，氣力如常嗎？』 當時，世尊告訴使者說：『讓長者給孤獨安穩快樂，讓天人、阿修羅、乾闥婆、羅剎以及其他各種眾生都安穩快樂。』 於是，使者聽了佛陀所說，善加領受，叩拜佛足，繞佛三圈后離去，前往尊者舍利子所在之處，叩頭行禮，退坐一旁，稟告說：『尊者舍利子！長者給孤獨叩拜尊者舍利子足，問候尊者：『聖體安康，安樂無病，起居輕便，氣力如常嗎？』尊者舍利子！長者給孤獨疾病纏身，現在病危，長者給孤獨真心想見尊者舍利子，但身體極度虛弱，無力前來拜見尊者舍利子。懇請尊者舍利子，爲了慈悲，前往長者給孤獨家中。』 尊者舍利子爲了他，默然接受了請求。於是，使者知道尊者舍利子默然接受后，就從座位起身，叩頭行禮，繞三圈后離去。 尊者舍利子第二天清晨，穿好衣服，拿著缽，前往長者給孤獨家。長者給孤獨遠遠看見尊者舍利子來了，看見后，便想從床上起身。 尊者舍利子看見長者想從床上起身，便阻止他說：『長者不要起身！長者不要起身！還有其他床，我自己會另外坐。』

Then, having been instructed by the elder Anathapindika, a messenger went to where the Buddha was, bowed his head to the ground, stepped aside, and reported: 'Venerable One! The elder Anathapindika bows at the Buddha's feet and inquires of the Venerable One: 'Is your holy body healthy, peaceful, without illness, your movements light, and your strength as usual?' At that time, the Buddha told the messenger: 'May the elder Anathapindika be peaceful and happy, and may gods, humans, asuras, gandharvas, rakshasas, and all other beings be peaceful and happy.' Then, the messenger, having heard what the Buddha said, received it well and held it well, bowed at the Buddha's feet, circumambulated him three times, and departed. He went to where the Venerable Sariputra was, bowed his head to the ground, sat to one side, and reported: 'Venerable Sariputra! The elder Anathapindika bows at the feet of Venerable Sariputra and inquires of the Venerable One: 'Is your holy body healthy, peaceful, without illness, your movements light, and your strength as usual?' Venerable Sariputra! The elder Anathapindika is extremely ill and now in critical condition. The elder Anathapindika sincerely wishes to see Venerable Sariputra, but his body is too weak and he is unable to come to Venerable Sariputra. May the Venerable Sariputra, out of compassion, go to the house of the elder Anathapindika.' The Venerable Sariputra, for his sake, silently accepted. Then, the messenger, knowing that the Venerable Sariputra had silently accepted, rose from his seat, bowed his head in respect, circumambulated him three times, and departed. The Venerable Sariputra, the next morning, put on his robes, took his bowl, and went to the house of the elder Anathapindika. The elder Anathapindika saw the Venerable Sariputra coming from afar, and upon seeing him, he wanted to get up from his bed. The Venerable Sariputra, seeing that the elder wanted to get up from his bed, stopped him, saying: 'Elder, do not get up! Elder, do not get up! There are other beds, I will sit separately.'

尊者舍梨子即坐其床，坐已，問曰：「長者所患今復何似，飲食多少，疾苦轉損，不至增耶？」

長者答曰：「所患至困，飲食不進，疾苦但增而不覺損。」

尊者舍梨子告曰：「長者莫怖！長者莫怖！所以者何？若愚癡凡夫成就不信，身壞命終，趣至惡處，生地獄中。長者今日無有不信，唯有上信，長者因上信故，或滅苦痛，生極快樂，因上信故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因惡戒故，身壞命終，趣至惡處，生地獄中。長者無有惡戒，唯有善戒，長者因善戒故，或滅苦痛，生極快樂，因善戒故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因不多聞，身壞命終，趣至惡處，生地獄中。長者無不多聞，唯有多聞，長者因多聞故，或滅苦痛，生極快樂，因多聞故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因慳貪故，身壞命終，趣至惡處，生地獄中。長者無有慳貪，唯有惠施，長者因惠施故，或滅苦痛，生極快樂，因惠施故，或得斯陀含果，或阿那含果，長者本已得須陀洹

尊者舍利子隨即坐到他的床上，坐定后，問道：『長者，您現在的病情如何？飲食如何？痛苦是減輕了，還是沒有減輕，甚至加重了呢？』 長者回答說：『病情非常嚴重，吃不下東西，痛苦只是增加，沒有感覺減輕。』 尊者舍利子告訴他說：『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為不信，身死命終后，會墮入惡道，生在地獄中。長者您今天沒有不信，只有堅定的信仰，長者因為這堅定的信仰，或許能消除痛苦，獲得極大的快樂，因為這堅定的信仰，或許能證得斯陀含果，或者阿那含果，長者您本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為惡戒，身死命終后，會墮入惡道，生在地獄中。長者您沒有惡戒，只有善戒，長者因為這善戒，或許能消除痛苦，獲得極大的快樂，因為這善戒，或許能證得斯陀含果，或者阿那含果，長者您本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為不多聞，身死命終后，會墮入惡道，生在地獄中。長者您不是不多聞，而是多聞，長者因為這多聞，或許能消除痛苦，獲得極大的快樂，因為這多聞，或許能證得斯陀含果，或者阿那含果，長者您本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為慳貪，身死命終后，會墮入惡道，生在地獄中。長者您沒有慳貪，只有樂於佈施，長者因為這樂於佈施，或許能消除痛苦，獲得極大的快樂，因為這樂於佈施，或許能證得斯陀含果，或者阿那含果，長者您本來就已經證得了須陀洹果。

The venerable Shariputra then sat on his bed. Having sat down, he asked: 'Elder, how is your illness now? How is your appetite? Has the pain lessened, or has it not lessened, or even increased?' The elder replied: 'The illness is very severe, I cannot eat, and the pain only increases, I do not feel it lessen.' The venerable Shariputra told him: 'Elder, do not be afraid! Elder, do not be afraid! Why is that? If a foolish ordinary person, due to lack of faith, after the body breaks and life ends, will go to an evil place, and be born in hell. Elder, today you do not lack faith, you only have strong faith. Elder, because of this strong faith, perhaps you can eliminate pain and obtain great happiness. Because of this strong faith, perhaps you can attain the Sakadagami fruit, or the Anagami fruit. Elder, you have already attained the Srotapanna fruit. 'Elder, do not be afraid! Elder, do not be afraid! Why is that? If a foolish ordinary person, due to bad precepts, after the body breaks and life ends, will go to an evil place, and be born in hell. Elder, you do not have bad precepts, you only have good precepts. Elder, because of these good precepts, perhaps you can eliminate pain and obtain great happiness. Because of these good precepts, perhaps you can attain the Sakadagami fruit, or the Anagami fruit. Elder, you have already attained the Srotapanna fruit. 'Elder, do not be afraid! Elder, do not be afraid! Why is that? If a foolish ordinary person, due to not having much learning, after the body breaks and life ends, will go to an evil place, and be born in hell. Elder, you do not lack learning, but have much learning. Elder, because of this much learning, perhaps you can eliminate pain and obtain great happiness. Because of this much learning, perhaps you can attain the Sakadagami fruit, or the Anagami fruit. Elder, you have already attained the Srotapanna fruit. 'Elder, do not be afraid! Elder, do not be afraid! Why is that? If a foolish ordinary person, due to stinginess, after the body breaks and life ends, will go to an evil place, and be born in hell. Elder, you do not have stinginess, but are generous in giving. Elder, because of this generosity, perhaps you can eliminate pain and obtain great happiness. Because of this generosity, perhaps you can attain the Sakadagami fruit, or the Anagami fruit. Elder, you have already attained the Srotapanna fruit.'

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因惡慧故，身壞命終，趣至惡處，生地獄中。長者無有惡慧，唯有善慧，長者因善慧故，或滅苦痛，生極快樂，因善慧故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因邪見故，身壞命終，趣至惡處，生地獄中。長者無有邪見，唯有正見，長者因正見故，或滅苦痛，生極快樂，因正見故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因邪志故，身壞命終，趣至惡處，生地獄中。長者無有邪志，唯有正志，長者因正志故，或滅苦痛，生極快樂，因正志故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因邪解故，身壞命終，趣至惡處，生地獄中。長者無有邪解，唯有正解，長者因正解故，或滅苦痛，生極快樂，因正解故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因邪脫故，身壞命終，趣至惡處，生地獄中

『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為錯誤的智慧，身死命終后，會去到惡處，生在地獄中。長者沒有錯誤的智慧，只有正確的智慧，長者因為正確的智慧，或許能消除痛苦，獲得極大的快樂，因為正確的智慧，或許能證得斯陀含果，或者阿那含果，長者本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為邪見，身死命終后，會去到惡處，生在地獄中。長者沒有邪見，只有正見，長者因為正見，或許能消除痛苦，獲得極大的快樂，因為正見，或許能證得斯陀含果，或者阿那含果，長者本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為邪志，身死命終后，會去到惡處，生在地獄中。長者沒有邪志，只有正志，長者因為正志，或許能消除痛苦，獲得極大的快樂，因為正志，或許能證得斯陀含果，或者阿那含果，長者本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為邪解，身死命終后，會去到惡處，生在地獄中。長者沒有邪解，只有正解，長者因為正解，或許能消除痛苦，獲得極大的快樂，因為正解，或許能證得斯陀含果，或者阿那含果，長者本來就已經證得了須陀洹果。 『長者不要害怕！長者不要害怕！為什麼呢？如果愚癡的凡夫因為邪脫，身死命終后，會去到惡處，生在地獄中。

『Elder, do not fear! Elder, do not fear! Why is that? If a foolish ordinary person, due to wrong wisdom, after the body breaks and life ends, goes to an evil place and is born in hell. Elder, you do not have wrong wisdom, you only have right wisdom. Because of right wisdom, elder, you might eliminate suffering and attain great happiness. Because of right wisdom, you might attain the fruit of Sakadagami or Anagami. Elder, you have already attained the fruit of Srotapanna. 『Elder, do not fear! Elder, do not fear! Why is that? If a foolish ordinary person, due to wrong views, after the body breaks and life ends, goes to an evil place and is born in hell. Elder, you do not have wrong views, you only have right views. Because of right views, elder, you might eliminate suffering and attain great happiness. Because of right views, you might attain the fruit of Sakadagami or Anagami. Elder, you have already attained the fruit of Srotapanna. 『Elder, do not fear! Elder, do not fear! Why is that? If a foolish ordinary person, due to wrong aspirations, after the body breaks and life ends, goes to an evil place and is born in hell. Elder, you do not have wrong aspirations, you only have right aspirations. Because of right aspirations, elder, you might eliminate suffering and attain great happiness. Because of right aspirations, you might attain the fruit of Sakadagami or Anagami. Elder, you have already attained the fruit of Srotapanna. 『Elder, do not fear! Elder, do not fear! Why is that? If a foolish ordinary person, due to wrong understanding, after the body breaks and life ends, goes to an evil place and is born in hell. Elder, you do not have wrong understanding, you only have right understanding. Because of right understanding, elder, you might eliminate suffering and attain great happiness. Because of right understanding, you might attain the fruit of Sakadagami or Anagami. Elder, you have already attained the fruit of Srotapanna. 『Elder, do not fear! Elder, do not fear! Why is that? If a foolish ordinary person, due to wrong liberation, after the body breaks and life ends, goes to an evil place and is born in hell.

。長者無有邪脫，唯有正脫，長者因正脫故，或滅苦痛，生極快樂，因正脫故，或得斯陀含果，或阿那含果，長者本已得須陀洹。

「長者莫怖！長者莫怖！所以者何？若愚癡凡夫因邪智故，身壞命終，趣至惡處，生地獄中。長者無有邪智，唯有正智，長者因正智故，或滅苦痛，生極快樂，因正智故，或得斯陀含果，或阿那含果，長者本已得須陀洹。」

於是，長者病即得差，平復如故，從臥起坐，嘆尊者舍梨子曰：「善哉！善哉！為病說法。甚奇！甚特！尊者舍梨子！我聞教化病法，苦痛即滅，生極快樂。尊者舍梨子！我今病差，平復如故。尊者舍梨子！我往昔時，少有所為，至王舍城寄宿一長者家。時，彼長者明當飯佛及比丘眾。時，彼長者過夜向曉，教敕兒孫、奴使、眷屬：『汝等早起，當共嚴辦。』彼各受教，共設廚宰，供辦餚饌、種種腆美，長者躬自敷置高座，無量嚴飾

現代漢語譯本：'長者不會有邪惡的解脫，只有正當的解脫。長者因為正當的解脫，或許會滅除痛苦，產生極大的快樂；因為正當的解脫，或許會證得斯陀含果，或者阿那含果。長者原本就已經證得了須陀洹果。' '長者不要害怕！長者不要害怕！這是為什麼呢？如果愚癡的凡夫因為邪惡的智慧，導致身壞命終，就會去到惡劣的地方，生在地獄中。長者沒有邪惡的智慧，只有正當的智慧。長者因為正當的智慧，或許會滅除痛苦，產生極大的快樂；因為正當的智慧，或許會證得斯陀含果，或者阿那含果。長者原本就已經證得了須陀洹果。' '於是，長者的病立刻就好了，恢復如初，從床上起身坐了起來，讚歎尊者舍利弗說：『太好了！太好了！為病人說法。真是奇妙！真是特別！尊者舍利弗！我聽聞教化病人的佛法，痛苦立刻就消除了，產生了極大的快樂。尊者舍利弗！我現在病好了，恢復如初。尊者舍利弗！我過去的時候，曾經有一次，到王舍城寄宿在一個長者家中。當時，那位長者明天要供養佛陀和比丘僧眾。當時，那位長者在天亮前，教導他的兒孫、奴僕、眷屬：『你們早點起來，一起準備。』他們各自接受教導，一起準備廚房，準備各種美味的食物，長者親自鋪設高座，用無數的裝飾品進行裝飾。'

English version: 'The elder does not have wrong liberation, only right liberation. Because of right liberation, the elder may extinguish suffering and generate great joy; because of right liberation, he may attain the fruit of Sakadagami or Anagami. The elder has already attained the fruit of Srotapanna.' 'Elder, do not be afraid! Elder, do not be afraid! Why is that? If a foolish ordinary person, due to wrong wisdom, breaks his body and dies, he will go to a bad place and be born in hell. The elder does not have wrong wisdom, only right wisdom. Because of right wisdom, the elder may extinguish suffering and generate great joy; because of right wisdom, he may attain the fruit of Sakadagami or Anagami. The elder has already attained the fruit of Srotapanna.' 'Then, the elder's illness was immediately cured, and he recovered as before. He got up from the bed and sat down, praising the Venerable Sariputra, saying: 'Excellent! Excellent! To preach the Dharma for the sick. How wonderful! How special! Venerable Sariputra! When I heard the Dharma that teaches the sick, the pain immediately disappeared, and great joy arose. Venerable Sariputra! I am now cured and have recovered as before. Venerable Sariputra! In the past, I once went to Rajagriha and stayed overnight at the house of an elder. At that time, that elder was going to offer food to the Buddha and the Sangha of monks the next day. At that time, that elder, before dawn, instructed his children, grandchildren, servants, and family members: 'You all get up early and prepare together.' They each accepted the instructions and prepared the kitchen together, preparing various delicious foods. The elder personally laid out the high seat, decorating it with countless ornaments.'

「尊者舍梨子！我既見已，便作是念：『今此長者為婚姻事，為迎婦節會，為請國王，為呼大臣，為作齋會施設大施耶？』尊者舍梨子！我既念已，便問長者：『汝為婚姻事，為迎婦節會，為請國王，為呼大臣，為作齋會施設大施耶？』時，彼長者而答我曰：『吾無婚姻事，亦不迎婦，不為節會，不請國王及呼大臣，但為齋會施設大施，明當飯佛及比丘眾。』

「尊者舍梨子！我未曾聞佛名，聞已舉身毛豎，即復問曰：『長者說佛，何名為佛？』時，彼長者而答我曰：『君不聞乎？有釋種子舍釋宗族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，得無上等正覺，是名為佛。』我復問曰：『長者說眾，何名為眾？』時，彼長者復答我曰：『有若干姓異名異族，剃除鬚髮，著袈裟衣，至信、舍家、無家，從佛學道，是名為眾，此佛及眾，吾之所請。』尊者舍梨子！我即復問彼長者曰：『世尊於今為在何處？我欲往見。』時，彼長者復答我曰：『世尊今在此王舍城竹林加蘭哆園，欲往隨意。』

「尊者舍梨子！我作是念：『若速曉者，疾往見佛。』尊者舍梨子！我時至心欲往見佛，即于其夜生晝明想，便從長者家出，往至城息門

『尊者舍利子！我看到之後，就想：『現在這位長者是爲了婚嫁之事，還是爲了迎接新婦的慶典，還是爲了邀請國王，還是爲了召集大臣，還是爲了舉辦齋會佈施大宴呢？』尊者舍利子！我這樣想了之後，就問長者：『您是爲了婚嫁之事，還是爲了迎接新婦的慶典，還是爲了邀請國王，還是爲了召集大臣，還是爲了舉辦齋會佈施大宴呢？』當時，那位長者回答我說：『我沒有婚嫁之事，也不是迎接新婦，不是爲了慶典，沒有邀請國王和召集大臣，只是爲了舉辦齋會佈施大宴，明天將要供養佛陀和比丘僧眾。』 『尊者舍利子！我從未聽聞過佛的名號，聽聞之後全身汗毛豎立，立即又問：『長者說的佛，什麼是佛呢？』當時，那位長者回答我說：『您沒聽說過嗎？有釋迦族的後裔，捨棄釋迦宗族，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，過著無家生活，學習佛道，證得無上正等正覺，這就叫做佛。』我又問：『長者說的僧眾，什麼是僧眾呢？』當時，那位長者又回答我說：『有許多不同姓氏、不同名字、不同種族的人，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，過著無家生活，跟隨佛陀學習佛道，這就叫做僧眾，這位佛陀和僧眾，是我所邀請的。』尊者舍利子！我立即又問那位長者：『世尊現在在哪裡？我想去拜見。』當時，那位長者又回答我說：『世尊現在在王舍城的竹林迦蘭陀園，想去就去吧。』 『尊者舍利子！我這樣想：『如果天快亮了，就趕快去拜見佛陀。』尊者舍利子！我當時一心想去拜見佛陀，就在那天晚上生起了如同白晝一樣的光明之想，便從長者家出來，前往城門休息的地方。

『Venerable Sariputta! Having seen this, I thought: 『Is this elder preparing for a marriage, a celebration to welcome a bride, inviting a king, summoning ministers, or holding a feast with great offerings?』 Venerable Sariputta! Having thought this, I asked the elder: 『Are you preparing for a marriage, a celebration to welcome a bride, inviting a king, summoning ministers, or holding a feast with great offerings?』 Then, that elder replied to me: 『I have no marriage to arrange, nor am I welcoming a bride, it is not for a celebration, I have not invited a king or summoned ministers, but I am holding a feast with great offerings, tomorrow I will offer food to the Buddha and the community of monks.』 『Venerable Sariputta! I had never heard the name of the Buddha before, and upon hearing it, the hairs on my body stood on end. I immediately asked: 『What is this Buddha that the elder speaks of?』 Then, that elder replied to me: 『Have you not heard? There is one of the Sakya lineage who abandoned his clan, shaved his head and beard, donned the robes, with sincere faith, left his home, lived without a home, studied the path, and attained unsurpassed perfect enlightenment, this is called the Buddha.』 I further asked: 『What is this community that the elder speaks of?』 Then, that elder replied to me: 『There are many people of different surnames, different names, and different lineages, who have shaved their heads and beards, donned the robes, with sincere faith, left their homes, lived without a home, and followed the Buddha to study the path, this is called the community, and this Buddha and community are whom I have invited.』 Venerable Sariputta! I immediately asked that elder: 『Where is the World Honored One now? I wish to go and see him.』 Then, that elder replied to me: 『The World Honored One is now in the Bamboo Grove Kalandaka Garden in Rajagaha, you may go if you wish.』 『Venerable Sariputta! I thought: 『If it dawns soon, I will quickly go to see the Buddha.』 Venerable Sariputta! At that time, I wholeheartedly wished to go and see the Buddha, and that very night, I had the perception of daylight, and then I left the elder's house and went to the city gate rest area.』

。是時，城息門中有二直士，一直初夜，外客使入，不令有礙，一直后夜，若客使出，亦不作礙。尊者舍梨子！我復作是念：『夜尚未曉。』所以者何？城息門中有二直士，一直初夜，外客使入，不令有礙，一直后夜，若客使出，亦不作礙。尊者舍梨子！出城息門，出外不久，明滅還暗。尊者舍梨子！我便恐怖，舉身毛豎，莫令人、非人來觸嬈我。

「時，城息門而有一天，從王舍城至竹林加蘭哆園，光明普照，來語我言：『長者莫怖！長者莫怖！所以者何？我本前世是汝朋友，名密器，年少極相愛念。長者！我本昔時往詣尊者大目乾連所，稽首禮足，卻坐一面，尊者大目乾連為我說法，勸發渴仰，成就歡喜，無量方便為我說法，勸發渴仰，成就歡喜已，賜三自歸，見授五戒。長者！我因三歸，受持五戒，身壞命終，生四天王天，住此城息門中。長者速去，長者速去，去實勝住。』彼天勸我而說頌曰：

「『得馬百臣女，　　車百滿珍寶， 往詣佛一步，　　不當十六分。 白象百最上，　　金銀鞍勒被， 女百色端正，　　瓔珞花嚴身， 轉輪王所敬，　　玉女寶第一， 往詣佛一步，　　不當十六分

現代漢語譯本：當時，城門有兩位正直的守衛，一位在前半夜值班，允許外來的客人進入，不加阻礙；另一位在後半夜值班，如果客人要出去，也不加阻礙。尊者舍利子！我又這樣想：『天還沒亮。』為什麼呢？因為城門有兩位正直的守衛，一位在前半夜值班，允許外來的客人進入，不加阻礙；另一位在後半夜值班，如果客人要出去，也不加阻礙。尊者舍利子！我走出城門，在外邊沒走多遠，光明就消失了，又變得黑暗。尊者舍利子！我當時感到恐懼，全身汗毛豎立，害怕有人或非人來侵擾我。 這時，城門那裡有一天神，從王舍城來到竹林迦蘭陀園，光明普照，來對我說：『長者不要害怕！長者不要害怕！為什麼呢？我前世是你的朋友，名叫密器，我們年輕時非常相愛。長者！我以前曾去拜訪尊者大目犍連，向他頂禮，然後坐在一旁，尊者大目犍連為我說法，勸導我生起渴求和仰慕之心，成就歡喜，用無量方便為我說法，勸導我生起渴求和仰慕之心，成就歡喜后，賜予我三皈依，並授予我五戒。長者！我因為三皈依，受持五戒，身壞命終后，生到四天王天，住在城門這裡。長者快走，長者快走，離開這裡比住在這裡更好。』那天神勸我，並說了偈頌： 『得到一百匹馬，一百位大臣的女兒，滿載珍寶的百輛車，去拜見佛陀走一步，也比不上這十六分之一的功德。 得到一百頭最上等的白象，配有金銀鞍轡，去拜見佛陀走一步，也比不上這十六分之一的功德。 得到一百位容貌端正的女子，佩戴瓔珞花環裝飾身體，去拜見佛陀走一步，也比不上這十六分之一的功德。 得到轉輪王所敬重的，最珍貴的玉女，去拜見佛陀走一步，也比不上這十六分之一的功德。』

English version: At that time, there were two upright guards at the city gate. One was on duty during the first part of the night, allowing foreign guests to enter without hindrance. The other was on duty during the latter part of the night, and if guests wanted to leave, they would not be hindered either. Venerable Sariputta! I then thought, 『It is not yet dawn.』 Why? Because there were two upright guards at the city gate. One was on duty during the first part of the night, allowing foreign guests to enter without hindrance. The other was on duty during the latter part of the night, and if guests wanted to leave, they would not be hindered either. Venerable Sariputta! I went out of the city gate, and not long after I was outside, the light disappeared and it became dark again. Venerable Sariputta! I was then terrified, my whole body trembled, and I was afraid that humans or non-humans would come to disturb me. At that time, a deva from the city gate, with light shining everywhere, came from Rajagaha to the Bamboo Grove Kalandaka Garden and said to me, 『Elder, do not be afraid! Elder, do not be afraid! Why? In my previous life, I was your friend, named Mikki, and we loved each other very much when we were young. Elder! I once went to visit Venerable Mahamoggallana, bowed my head at his feet, and sat to one side. Venerable Mahamoggallana taught me the Dharma, encouraged me to develop longing and admiration, and brought me joy. He taught me the Dharma with countless skillful means, encouraged me to develop longing and admiration, and after bringing me joy, he granted me the Three Refuges and gave me the Five Precepts. Elder! Because of the Three Refuges and upholding the Five Precepts, after my body broke and my life ended, I was reborn in the Heaven of the Four Great Kings and now reside at this city gate. Elder, go quickly, elder, go quickly, leaving is better than staying.』 That deva encouraged me and spoke these verses: 『To obtain a hundred horses, a hundred daughters of ministers, and a hundred carts filled with treasures, going one step to see the Buddha is not equal to one-sixteenth of the merit. To obtain a hundred of the finest white elephants, with gold and silver saddles and harnesses, going one step to see the Buddha is not equal to one-sixteenth of the merit. To obtain a hundred beautiful women, adorned with necklaces and flowers, going one step to see the Buddha is not equal to one-sixteenth of the merit. To obtain the most precious jade maiden, revered by a wheel-turning king, going one step to see the Buddha is not equal to one-sixteenth of the merit.』

「天說頌已，而復勸曰：『長者速去！長者速去！去實勝住。』尊者舍梨子！我復作是念：『佛尊祐德，法及比丘眾亦尊祐德。所以者何？乃至於天，亦欲使見。』

「尊者舍梨子！我因此光明往至竹林加蘭哆園。爾時，世尊夜其向旦，從禪室出，露地經行而待於我。尊者舍梨子！我遙見佛端正姝好，猶星中月，光耀暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。見已歡喜，前詣佛所，接足作禮，隨佛經行，以長者法說頌問訊：

「『世尊寐安隱，　　至竟眠快耶？ 如梵志滅度，　　以不染于欲。 舍離一切愿，　　逮得至安隱， 心除無煩熱，　　自樂歡喜眠。』

「於是，世尊即便往至經行道頭，敷尼師檀，結加趺坐。尊者舍梨子！我禮佛足，卻坐一面，世尊為我說法，勸發渴仰，成就歡喜，無量方便為我說法，勸發渴仰，成就歡喜已。如諸佛法，先說端正法，聞者歡悅，謂，說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無慾為妙道品白凈。世尊為我說如是法已，佛知我有歡喜心、具足心、柔軟心、堪耐心、升上心、一向心、無疑心、無蓋心，有能有力，堪受正法，謂如諸佛所說正要，世尊即為我說苦、習、滅、道

『天神說完讚頌，又勸說道：「長者快走！長者快走！離去實在勝過停留。」舍利子尊者！我再次這樣想：『佛陀尊貴有德，佛法以及比丘僧團也尊貴有德。為什麼呢？乃至天神，也想讓我去見佛。』 『舍利子尊者！我因此循著光明前往竹林迦蘭陀園。那時，世尊在黎明時分，從禪房出來，在露天經行等待我。舍利子尊者！我遠遠看見佛陀端正美好，如同星辰中的月亮，光芒閃耀，如同金山一般，相好具足，威嚴神聖，諸根寂靜，沒有遮蔽障礙，成就調御，內心平靜沉默。我見到後心生歡喜，走到佛陀面前，頂禮佛足，跟隨佛陀經行，用長者的禮儀說偈問候： 『世尊睡得安穩嗎， 究竟睡得快樂嗎？ 如同梵志滅度， 不被慾望所染。 捨棄一切願望， 獲得至上的安穩， 心中沒有煩惱熱惱， 自己快樂歡喜地入睡。』 『於是，世尊就走到經行道的盡頭，鋪上尼師檀，結跏趺坐。舍利子尊者！我禮拜佛足，退坐在一旁，世尊為我說法，勸導我生起渴求，成就歡喜，用無量方便為我說法，勸導我生起渴求，成就歡喜。如同諸佛的教法，先說端正的法，聽者歡喜，即說佈施、持戒、生天之法，譴責慾望為災禍，生死為污穢，稱讚無慾為美妙的道品清凈。世尊為我說完這些法后，佛陀知道我有了歡喜心、具足心、柔軟心、堪耐心、向上心、專一的心、無疑的心、無蓋的心，有能力，堪受正法，即如諸佛所說的正要，世尊就為我說苦、集、滅、道。』

'Having finished the praise, the deity further urged: 『Elder, go quickly! Elder, go quickly! Going is truly better than staying.』 Venerable Sariputta! I then thought: 『The Buddha is venerable and virtuous, the Dharma and the Sangha are also venerable and virtuous. Why is that? Even the deities wish me to see him.』 'Venerable Sariputta! Because of this light, I went to the Bamboo Grove, Kalandaka』s Garden. At that time, the Blessed One, as dawn was approaching, came out of his meditation chamber and was walking in the open air, waiting for me. Venerable Sariputta! I saw the Buddha from afar, handsome and beautiful, like the moon among the stars, his radiance shining, like a golden mountain, with all the marks of a great man, majestic and awe-inspiring, his senses calmed, without any obstruction, accomplished in self-control, his mind peaceful and silent. Having seen him, I was delighted, approached the Buddha, bowed at his feet, and followed him as he walked, greeting him with a verse in the manner of an elder: 'Does the Blessed One sleep peacefully, Does he sleep well at last? Like a Brahmin who has attained Nirvana, He is not defiled by desire. Having abandoned all wishes, He has attained supreme peace, His heart free from vexation and heat, He sleeps happily and joyfully.』 'Then, the Blessed One went to the end of the walking path, spread out his sitting cloth, and sat cross-legged. Venerable Sariputta! I bowed at the Buddha』s feet and sat down to one side. The Blessed One taught me the Dharma, encouraging me to develop longing, and to achieve joy. He taught me the Dharma with countless skillful means, encouraging me to develop longing, and to achieve joy. As is the Dharma of all Buddhas, he first spoke of the righteous Dharma, which brings joy to the listener, namely, the teachings on giving, morality, and rebirth in heaven, condemning desire as a calamity, and rebirth as defilement, praising the absence of desire as the excellent path of purity. After the Blessed One had taught me this Dharma, the Buddha knew that I had a joyful mind, a complete mind, a soft mind, a patient mind, an uplifted mind, a focused mind, a mind free from doubt, a mind free from hindrances, and that I had the ability and capacity to receive the true Dharma. That is, the essential teaching of all Buddhas, the Blessed One then taught me about suffering, its origin, its cessation, and the path.'

。尊者舍梨子！我即于坐中見四聖諦苦、習、滅、道，猶如白素易染為色，我亦如是，即于坐中見四聖諦苦、習、滅、道。

「尊者舍梨子！我已見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，為佛作禮：『世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。』尊者舍梨子！我即叉手白曰：『世尊！愿受我請，于舍衛國而受夏坐及比丘眾。』時，佛問我：『汝名何等？舍衛國人呼汝云何？』我即答曰：『我名須達哆，以我供給諸孤獨者，是故舍衛國人呼我為給孤獨。』爾時，世尊復問我曰：『舍衛國中有房舍未？』我復答曰：『舍衛國中無有房舍。』爾時，世尊而告我曰：『長者當知！若有房舍，比丘可得往來，可得住止。』我復白曰：『唯然。世尊！我當如是為起房舍，比丘可得往來，于舍衛國可得住止，唯愿世尊差一佐助。』爾時，世尊即差尊者舍梨子，遣尊者舍梨子令見佐助。

「我于爾時聞佛所說，善受善持，即從坐起，為佛作禮，繞三匝而去

現代漢語譯本：『尊者舍利子！我當時在禪坐中，看見了四聖諦——苦、集、滅、道，就像白色的絲綢容易被染上顏色一樣，我也是這樣，在禪坐中看見了四聖諦——苦、集、滅、道。』 『尊者舍利子！我已經親自體會了佛法，領悟了清凈的法理，斷除了疑惑，不再有其他可以依靠的尊者，也不再需要從他人那裡尋求真理，心中沒有猶豫，已經達到了果位，對於世尊的教法不再有任何畏懼。我隨即從座位上站起來，向佛陀頂禮，說道：『世尊！我現在皈依佛、法、僧三寶，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』尊者舍利子！我隨即合掌稟告說：『世尊！請接受我的邀請，在舍衛國接受夏季安居，並帶領比丘僧眾一同前往。』當時，佛陀問我：『你叫什麼名字？舍衛國的人都怎麼稱呼你？』我回答說：『我名叫須達多，因為我經常供養那些孤獨無助的人，所以舍衛國的人都稱呼我為給孤獨。』那時，世尊又問我：『舍衛國有沒有房舍？』我回答說：『舍衛國沒有房舍。』那時，世尊告訴我：『長者應當知道，如果有房舍，比丘們就可以來往，可以居住。』我回答說：『是的，世尊！我將建造房舍，讓比丘們可以來往，可以在舍衛國居住，懇請世尊派遣一位助手。』那時，世尊就派遣了尊者舍利子，讓尊者舍利子去協助我。 『當時，我聽聞佛陀所說的話，善加領受並牢記在心，隨即從座位上站起來，向佛陀頂禮，繞佛三圈后離開了。』

English version: 'Venerable Sariputta! While sitting in meditation, I saw the Four Noble Truths—suffering, its origin, its cessation, and the path—just as white silk is easily dyed with color, so too did I, in meditation, see the Four Noble Truths—suffering, its origin, its cessation, and the path.' 'Venerable Sariputta! I have personally experienced the Dharma, understood the pure teachings, severed my doubts, have no other venerable one to rely on, no longer need to seek truth from others, have no hesitation in my heart, have attained the fruit of enlightenment, and have no fear regarding the teachings of the World Honored One. I immediately rose from my seat, bowed to the Buddha, and said: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. I beseech the World Honored One to accept me as a lay disciple, from this day forward, taking refuge for the rest of my life, until my death.' Venerable Sariputta! I then joined my palms and said: 'World Honored One! Please accept my invitation to observe the summer retreat in Savatthi, along with the assembly of monks.' At that time, the Buddha asked me: 'What is your name? How do the people of Savatthi call you?' I replied: 'My name is Sudatta, and because I often provide for the lonely and helpless, the people of Savatthi call me Anathapindika.' Then, the World Honored One asked me: 'Are there any dwellings in Savatthi?' I replied: 'There are no dwellings in Savatthi.' Then, the World Honored One told me: 'Elder, you should know that if there are dwellings, the monks can come and go, and can reside there.' I replied: 'Yes, World Honored One! I will build dwellings so that the monks can come and go, and can reside in Savatthi. I beseech the World Honored One to send an assistant.' At that time, the World Honored One sent Venerable Sariputta to assist me. 'At that time, I heard what the Buddha said, received it well, and kept it in mind. I immediately rose from my seat, bowed to the Buddha, circumambulated him three times, and then departed.'

。于王舍城所作已訖，與尊者舍梨子俱往至舍衛國，不入舍衛城亦不歸家，便於城外周遍行地，為於何處往來極好，晝不喧鬧，夜則寂靜，無有蚊虻，亦無蠅蚤，不寒不熱，可立房舍施佛及眾。尊者舍梨子！我時唯見童子勝園往來極好，晝不喧鬧，夜則寂靜，無有蚊虻，亦無蠅蚤，不寒不熱。我見此已，便作是念：『唯此處好，可立房舍施佛及眾。』

「尊者舍梨子！我于爾時入舍衛國，竟不還家，便先往詣童子勝所，白曰：『童子！可賣此園持與我耶？』爾時，童子便語我曰：『長者當知，吾不賣園。』如是，再三白曰：『童子！可賣此園持與我耶？』爾時，童子亦復再三而語我曰：『吾不賣園，至億億佈滿。』我即白曰：『童子今已決斷價數，但當取錢。』尊者舍梨子！我與童子或言斷價，或言不斷，大共訜訟，即便俱往至舍衛國大決斷處判論此事。時，舍衛國大決斷人語童子勝曰：『童子已自決斷價數，但當取錢。』

「尊者舍梨子！我即入舍衛國，還家取錢，以象馬車舉負輦載，出億億布地，少處未遍。尊者舍梨子！我作是念：『當取何藏，不大不小，可此余處持來佈滿？』時，童子勝便語我曰：『長者若悔，錢自相歸，園地還吾。』我語童子：『實不悔也

現代漢語譯本：在王舍城的事情完成後，我與尊者舍利子一同前往舍衛國，沒有進入舍衛城也沒有回家，而是在城外四處巡視，尋找一個適合往來的地方，那裡白天不喧鬧，夜晚則寂靜，沒有蚊子和牛虻，也沒有蒼蠅和跳蚤，不冷不熱，可以建造房舍供奉佛陀和僧眾。尊者舍利子！當時我只看到童子勝園這個地方非常適合，白天不喧鬧，夜晚則寂靜，沒有蚊子和牛虻，也沒有蒼蠅和跳蚤，不冷不熱。我看到這裡后，就想：『只有這個地方好，可以建造房舍供奉佛陀和僧眾。』 尊者舍利子！那時我進入舍衛國，沒有回家，就先去拜訪童子勝，對他說：『童子！你可以把這個園子賣給我嗎？』當時，童子對我說：『長者，你要知道，我不賣這個園子。』我這樣說了兩三次：『童子！你可以把這個園子賣給我嗎？』當時，童子也這樣說了兩三次：『我不賣這個園子，即使給再多的錢也不賣。』我就說：『童子現在已經決定了價格，只管拿錢就行了。』尊者舍利子！我和童子有時說定了價格，有時又說不定，為此爭論不休，就一起去舍衛國的大決斷處評判這件事。當時，舍衛國的大決斷人對童子勝說：『童子已經自己決定了價格，只管拿錢就行了。』 尊者舍利子！我就進入舍衛國，回家取錢，用大象、馬車裝載，運送了億億的佈滿地面，還有少部分地方沒有鋪滿。尊者舍利子！我當時想：『應該從哪裡取來不大不小的東西，把剩下的地方鋪滿呢？』這時，童子勝對我說：『長者如果後悔了，錢可以還給你，園子還給我。』我對童子說：『我確實不後悔。』

English version: Having completed the work in Rajagriha, I went with the Venerable Shariputra to Shravasti. I did not enter the city of Shravasti, nor did I return home. Instead, I walked around the outskirts of the city, looking for a place that was suitable for coming and going, where it would not be noisy during the day and would be quiet at night, with no mosquitoes or gadflies, no flies or fleas, neither cold nor hot, where a dwelling could be built to offer to the Buddha and the Sangha. Venerable Shariputra! At that time, I only saw that the Jeta Grove of Prince Jeta was very suitable, not noisy during the day and quiet at night, with no mosquitoes or gadflies, no flies or fleas, neither cold nor hot. Having seen this, I thought: 『Only this place is good, a dwelling can be built to offer to the Buddha and the Sangha.』 Venerable Shariputra! At that time, I entered Shravasti, without returning home, and first went to visit Prince Jeta, saying to him: 『Prince! Could you sell this grove to me?』 At that time, the prince said to me: 『Elder, you should know that I will not sell this grove.』 I said this two or three times: 『Prince! Could you sell this grove to me?』 At that time, the prince also said this two or three times: 『I will not sell this grove, even if it were filled with billions.』 I then said: 『Prince, you have already decided on the price, just take the money.』 Venerable Shariputra! The prince and I sometimes agreed on a price, and sometimes we did not, and we argued about it endlessly, so we went together to the great decision-making place in Shravasti to judge this matter. At that time, the great decision-maker of Shravasti said to Prince Jeta: 『Prince, you have already decided on the price yourself, just take the money.』 Venerable Shariputra! I then entered Shravasti, returned home to get the money, and loaded it onto elephants and horse-drawn carts, transporting billions of gold coins to cover the ground, but there were still some places not covered. Venerable Shariputra! I then thought: 『Where should I get something that is neither too big nor too small to bring and fill the remaining places?』 At that time, Prince Jeta said to me: 『Elder, if you regret it, the money can be returned to you, and the grove can be returned to me.』 I said to the prince: 『I truly do not regret it.』

。』但自思念：『當取何藏，不大不小，可此余處持來滿耳？』時，童子勝便作是念：『佛必大尊，有大德祐，法及比丘眾亦必大尊，有大德祐。所以者何？乃令長者施設大施，輕財乃爾。吾今寧可即於此處造立門屋施佛及眾。』時，童子勝便語我曰：『長者且止！莫復出錢布此處也，吾於此處造立門屋施佛及眾。』尊者舍梨子！我為慈愍故，即以此處與童子勝。

「尊者舍梨子！我即於此夏起十六大屋、六十拘絺。尊者舍梨子時見佐助，然尊者舍梨子說教化病法，甚奇！甚特！我聞此教化病法已，極重疾苦即得除愈，生極快樂。尊者舍梨子！我今無病，極得安隱，愿尊者舍梨子於此飯食。」時，尊者舍梨子默然受請。

於是長者知尊者舍梨子默然受已，即從坐起，自行澡水，以極美凈妙種種豐饒食啖含消，手自斟酌，令得充滿，食訖，舉器行澡水竟，敷一小床，別坐聽法。長者坐已，尊者舍梨子為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。

是時，世尊無量大眾前後圍繞而為說法，世尊遙見尊者舍梨子來，告諸比丘：「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧

現代漢語譯本：'但自己思忖：『該拿什麼東西來填滿這個地方呢？既不能太大，也不能太小，才能把剩餘的地方填滿？』當時，童子勝就想：『佛陀必定非常尊貴，有大德庇佑，佛法和比丘僧團也必定非常尊貴，有大德庇佑。為什麼這麼說呢？因為他們能讓長者如此慷慨地佈施，輕視錢財。我不如就在這裡建造房屋，供養佛陀和僧團。』當時，童子勝就對我說：『長者請停下！不要再出錢布施這裡了，我將在這裡建造房屋，供養佛陀和僧團。』尊者舍利子！我因為慈悲憐憫的緣故，就把這塊地方給了童子勝。 『尊者舍利子！我在這裡夏天建造了十六座大房屋、六十間小屋。尊者舍利子當時也看到了我的助手，而且尊者舍利子所說的教化病法，真是奇特！非常特別！我聽了這教化病法后，極重的疾病痛苦立刻就消除了，感到非常快樂。尊者舍利子！我現在沒有疾病，非常安穩，希望尊者舍利子在這裡用餐。』當時，尊者舍利子默然接受了邀請。 於是長者知道尊者舍利子默然接受了邀請，就從座位上站起來，自己去洗手，用極其美味、乾淨、精妙、各種豐盛的食物，讓尊者舍利子吃得飽飽的，親自斟酌，讓尊者舍利子吃得心滿意足。吃完飯後，收起餐具，洗完手，鋪上一張小床，獨自坐著聽法。長者坐好后，尊者舍利子為他說法，勸導他生起渴求，成就歡喜，用無量方便為他說法，勸導他生起渴求，成就歡喜后，就從座位上起身離開了。 這時，世尊被無量大眾前後圍繞著說法，世尊遠遠地看到尊者舍利子來了，就告訴眾比丘：『舍利子比丘聰明、敏捷、快速、銳利、廣博、深刻、出離、明達、辯才，舍利子比丘成就了真實的智慧。』

English version: 'But then I thought to myself: 『What should I use to fill this space? It can』t be too big or too small, so that it can fill the remaining area?』 At that time, the boy, Sheng, had this thought: 『The Buddha must be very venerable, with great virtue and protection, and the Dharma and the Sangha of monks must also be very venerable, with great virtue and protection. Why do I say this? Because they can cause the elder to give so generously, disregarding wealth. I might as well build houses here to offer to the Buddha and the Sangha.』 At that time, the boy, Sheng, said to me: 『Elder, please stop! Don』t spend any more money on this place, I will build houses here to offer to the Buddha and the Sangha.』 Venerable Shariputra! Because of my compassion, I gave this place to the boy, Sheng. 'Venerable Shariputra! Here, in the summer, I built sixteen large houses and sixty small huts. Venerable Shariputra also saw my assistants at that time, and the method of teaching and healing that Venerable Shariputra spoke of was truly amazing! Very special! After I heard this method of teaching and healing, my severe illness and suffering were immediately eliminated, and I felt very happy. Venerable Shariputra! I am now free from illness and very peaceful, I hope Venerable Shariputra will have a meal here.』 At that time, Venerable Shariputra silently accepted the invitation. Then the elder knew that Venerable Shariputra had silently accepted the invitation, so he got up from his seat, washed his hands himself, and with extremely delicious, clean, exquisite, and various abundant foods, he let Venerable Shariputra eat his fill, personally pouring and serving, so that Venerable Shariputra was satisfied. After the meal, he cleared the dishes, washed his hands, laid out a small bed, and sat alone to listen to the Dharma. After the elder sat down, Venerable Shariputra preached the Dharma to him, encouraging him to generate longing, and achieve joy. He used countless skillful means to preach the Dharma to him, encouraging him to generate longing, and after achieving joy, he got up from his seat and left. At this time, the World Honored One was surrounded by a countless multitude, preaching the Dharma. The World Honored One saw Venerable Shariputra coming from afar, and told the monks: 『The monk Shariputra is intelligent, quick-witted, swift, sharp, broad, profound, liberated, clear, and eloquent. The monk Shariputra has achieved true wisdom.』

。所以者何？我所略說四種須陀洹，舍梨子比丘為長者給孤獨十種廣說來。」

教化病經第八竟(三千八百九十八字)

中阿含經卷第六(八千九百六十九字)(初一日誦)

中阿含經卷第七

（二九）舍梨子相應品大拘絺羅經第九(初一日誦)

一時，佛游王舍城，在竹林加蘭哆園。

爾時，尊者舍梨子則于晡時從燕坐起，至尊者大拘絺羅所，共相問訊，卻坐一面。

尊者舍梨子語尊者大拘絺羅：「我欲有所問，聽我問耶？」

尊者大拘絺羅答曰：「尊者舍梨子！欲問便問，我聞已當思。」

尊者舍梨子問曰：「賢者大拘絺羅！頗有事因此事，比丘成就見，得正見，於法得不壞凈，入正法耶？」

答曰：「有也。尊者舍梨子！謂有比丘知不善、知不善根。云何知不善？謂身惡行不善，口、意惡行不善，是謂知不善。云何知不善根？謂貪不善根，恚、癡不善根，是謂知不善根。尊者舍梨子！若有比丘如是知不善及不善根者，是謂比丘成就見，得正見，於法得不壞凈，入正法中

現代漢語譯本：這是什麼原因呢？我所簡略說的四種須陀洹，舍利子比丘為長者給孤獨詳細說了十種情況。 佛陀是這樣說的。那些比丘聽了佛陀所說，歡喜地奉行。 《教化病經》第八完（三千八百九十八字） 《中阿含經》卷第六（八千九百六十九字）（初一日誦） 《中阿含經》卷第七 （二九）《舍利子相應品大拘絺羅經》第九（初一日誦） 一時，佛陀在王舍城，住在竹林加蘭哆園。 當時，尊者舍利子在傍晚時分從禪定中起身，來到尊者大拘絺羅那裡，互相問候，然後坐在一旁。 尊者舍利子對尊者大拘絺羅說：『我有些問題想問，可以問嗎？』 尊者大拘絺羅回答說：『尊者舍利子！想問就問吧，我聽了會思考的。』 尊者舍利子問道：『賢者大拘絺羅！是否有這樣的事，因為這件事，比丘成就了見解，獲得正見，對佛法獲得不壞的清凈信心，進入正法之中呢？』 回答說：『有的。尊者舍利子！就是有比丘知道什麼是不善，知道不善的根源。怎樣知道什麼是不善呢？就是身體的惡行是不善的，口、意的惡行是不善的，這叫做知道什麼是不善。怎樣知道不善的根源呢？就是貪是不善的根源，嗔、癡是不善的根源，這叫做知道不善的根源。尊者舍利子！如果有比丘這樣知道什麼是不善以及不善的根源，這就叫做比丘成就了見解，獲得正見，對佛法獲得不壞的清凈信心，進入正法之中。』

English version: What is the reason for this? The four types of Srotapannas that I have briefly mentioned, the Venerable Sariputra has explained in detail ten aspects to the elder Anathapindika. Thus spoke the Buddha. Those monks, having heard what the Buddha said, joyfully practiced it. The eighth discourse, 'Teaching on Sickness,' is complete (3,898 words). The sixth fascicle of the Madhyama Agama Sutra (8,969 words) (recited on the first day). The seventh fascicle of the Madhyama Agama Sutra. Translated by the Tripitaka master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty. (29) The ninth discourse, 'The Great Kothila Sutra' from the Sariputra Samyukta (recited on the first day). At one time, the Buddha was dwelling in Rajagriha, in the Bamboo Grove, at Kalandaka's Garden. Then, the Venerable Sariputra, in the late afternoon, arose from his meditation and went to the Venerable Great Kothila, exchanged greetings with him, and sat down to one side. The Venerable Sariputra said to the Venerable Great Kothila, 'I have some questions to ask. May I ask them?' The Venerable Great Kothila replied, 'Venerable Sariputra! Ask whatever you wish. I will consider it after hearing it.' The Venerable Sariputra asked, 'Venerable Great Kothila! Is there a matter because of which a monk, having achieved insight, obtains right view, gains unwavering faith in the Dharma, and enters the true Dharma?' He replied, 'There is. Venerable Sariputra! It is when a monk knows what is unwholesome and knows the root of the unwholesome. How does one know what is unwholesome? It is that bodily misconduct is unwholesome, and verbal and mental misconduct are unwholesome. This is called knowing what is unwholesome. How does one know the root of the unwholesome? It is that greed is the root of the unwholesome, and hatred and delusion are the roots of the unwholesome. This is called knowing the root of the unwholesome. Venerable Sariputra! If a monk knows what is unwholesome and the root of the unwholesome in this way, it is said that the monk has achieved insight, obtained right view, gained unwavering faith in the Dharma, and entered the true Dharma.'

尊者舍梨子聞已，嘆曰：「善哉！善哉！賢者大拘絺羅！」尊者舍梨子嘆已，歡喜奉行。

尊者舍梨子復問曰：「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞凈，入正法耶？」

答曰：「有也。尊者舍梨子！謂有比丘知善、知善根。云何知善？謂身妙行善，口、意妙行善，是謂知善。云何知善根？謂無貪善根，無恚、無癡善根，是謂知善根。尊者舍梨子！若有比丘如是知善，知善根者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知食如真，知食習、知食滅、知食滅道如真。云何知食如真？謂有四食，一者摶食粗、細，二者更樂食，三者意思食，四者識食，是謂知食如真。云何知食習如真？謂因愛便有食，是謂知食習如真。云何知食滅如真？謂愛滅食便滅，是謂知食滅如真。云何知食滅道如真？謂八支聖道，正見乃至正定為八，是謂知食滅道如真

舍利弗尊者聽了這些話，讚歎道：『太好了！太好了！大拘絺羅賢者！』舍利弗尊者讚歎之後，歡喜地接受並實行。 舍利弗尊者又問道：『大拘絺羅賢者！是否還有其他事情，能讓比丘成就正見，獲得正見，對佛法產生不壞的清凈信心，進入正法呢？』 回答說：『有的。舍利弗尊者！那就是有比丘知道什麼是善，知道什麼是善的根源。如何知道什麼是善呢？就是指身行善，口行善，意行善，這就是知道什麼是善。如何知道什麼是善的根源呢？就是指無貪的善根，無嗔的善根，無癡的善根，這就是知道什麼是善的根源。舍利弗尊者！如果有比丘這樣知道什麼是善，知道什麼是善的根源，那麼這個比丘就成就了正見，獲得了正見，對佛法產生不壞的清凈信心，進入正法之中。』 回答說：『有的。舍利弗尊者！那就是有比丘如實地知道什麼是食物，知道食物的集起，知道食物的滅盡，知道通往食物滅盡的道路。如何如實地知道什麼是食物呢？就是指有四種食物，第一種是粗細的摶食，第二種是觸食，第三種是意思食，第四種是識食，這就是如實地知道什麼是食物。如何如實地知道食物的集起呢？就是指因為愛慾而有食物，這就是如實地知道食物的集起。如何如實地知道食物的滅盡呢？就是指愛慾滅盡，食物也就滅盡，這就是如實地知道食物的滅盡。如何如實地知道通往食物滅盡的道路呢？就是指八支聖道，即正見乃至正定這八項，這就是如實地知道通往食物滅盡的道路。』

Venerable Sariputra, having heard this, exclaimed: 'Excellent! Excellent! Venerable Mahakautthila!' Venerable Sariputra, having exclaimed, joyfully accepted and practiced it. Venerable Sariputra then asked: 'Venerable Mahakautthila! Is there anything else by which a bhikkhu, having achieved right view, attains right view, gains unwavering faith in the Dharma, and enters the true Dharma?' He replied: 'Yes, Venerable Sariputra! It is when a bhikkhu knows what is good and knows the root of good. How does one know what is good? It is when one's bodily conduct is good, one's verbal conduct is good, and one's mental conduct is good; this is knowing what is good. How does one know the root of good? It is when there is a root of good without greed, a root of good without hatred, and a root of good without delusion; this is knowing the root of good. Venerable Sariputra! If a bhikkhu knows what is good and knows the root of good in this way, then that bhikkhu has achieved right view, attained right view, gained unwavering faith in the Dharma, and entered the true Dharma.' He replied: 'Yes, Venerable Sariputra! It is when a bhikkhu truly knows what food is, knows the arising of food, knows the cessation of food, and knows the path leading to the cessation of food. How does one truly know what food is? It is when there are four kinds of food: first, coarse and fine edible food; second, contact as food; third, mental volition as food; and fourth, consciousness as food; this is truly knowing what food is. How does one truly know the arising of food? It is when food arises due to craving; this is truly knowing the arising of food. How does one truly know the cessation of food? It is when food ceases with the cessation of craving; this is truly knowing the cessation of food. How does one truly know the path leading to the cessation of food? It is the Noble Eightfold Path, namely, right view to right concentration; this is truly knowing the path leading to the cessation of food.'

。尊者舍梨子！若有比丘如是知食如真，知食習、知食滅、知食滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知漏如真，知漏習、知漏滅、知漏滅道如真。云何知漏如真？謂有三漏：欲漏、有漏、無明漏，是謂知漏如真。云何知漏習如真？謂因無明便有漏，是謂知漏習如真。云何知漏滅如真？謂無明滅漏便滅，是謂知漏滅如真。云何知漏滅道如真？謂八支聖道，正見乃至正定為八，是謂知漏滅道如真。尊者舍梨子！若有比丘如是知漏如真，知漏習、知漏滅、知漏滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知苦如真，知苦習、知苦滅、知苦滅道如真

『尊者舍利子！如果有一位比丘能夠如實地瞭解食物，如實地瞭解食物的生起、食物的滅盡、以及導致食物滅盡的道路，那麼這位比丘就可說是成就了正見，獲得了正確的見解，對於佛法獲得了不可動搖的清凈信心，並且進入了正法之中。』 尊者舍利子聽了之後，讚歎道：『太好了！太好了！賢者大拘絺羅！』尊者舍利子讚歎完畢，歡喜地接受並奉行。 尊者舍利子又問道：『賢者大拘絺羅！是否還有其他事情，能夠讓比丘因此而成就正見，獲得正確的見解，對於佛法獲得不可動搖的清凈信心，並且進入正法呢？』 回答說：『有的。尊者舍利子！那就是如果有一位比丘能夠如實地瞭解煩惱，如實地瞭解煩惱的生起、煩惱的滅盡、以及導致煩惱滅盡的道路。如何如實地瞭解煩惱呢？那就是有三種煩惱：欲漏、有漏、無明漏，這就是如實地瞭解煩惱。如何如實地瞭解煩惱的生起呢？那就是因為無明而有煩惱，這就是如實地瞭解煩惱的生起。如何如實地瞭解煩惱的滅盡呢？那就是無明滅盡，煩惱也就滅盡，這就是如實地瞭解煩惱的滅盡。如何如實地瞭解導致煩惱滅盡的道路呢？那就是八正道，即正見乃至正定這八項，這就是如實地瞭解導致煩惱滅盡的道路。尊者舍利子！如果有一位比丘能夠如實地瞭解煩惱，如實地瞭解煩惱的生起、煩惱的滅盡、以及導致煩惱滅盡的道路，那麼這位比丘就可說是成就了正見，獲得了正確的見解，對於佛法獲得了不可動搖的清凈信心，並且進入了正法之中。』 回答說：『有的。尊者舍利子！那就是如果有一位比丘能夠如實地瞭解痛苦，如實地瞭解痛苦的生起、痛苦的滅盡、以及導致痛苦滅盡的道路。

'Venerable Sariputta! If a bhikkhu knows food as it truly is, knows the arising of food, knows the cessation of food, and knows the path leading to the cessation of food as they truly are, then that bhikkhu is said to have attained right view, obtained correct understanding, gained unshakable faith in the Dhamma, and entered into the true Dharma.' Venerable Sariputta, having heard this, exclaimed: 'Excellent! Excellent! Venerable Mahakotthita!' Having exclaimed this, Venerable Sariputta joyfully accepted and practiced it. Venerable Sariputta then asked: 'Venerable Mahakotthita! Is there anything else by which a bhikkhu can attain right view, obtain correct understanding, gain unshakable faith in the Dhamma, and enter into the true Dharma?' He replied: 'Yes, Venerable Sariputta! It is when a bhikkhu knows the taints as they truly are, knows the arising of taints, knows the cessation of taints, and knows the path leading to the cessation of taints as they truly are. How does one know the taints as they truly are? It is that there are three taints: the taint of sensual desire, the taint of becoming, and the taint of ignorance. This is knowing the taints as they truly are. How does one know the arising of taints as it truly is? It is that because of ignorance, there are taints. This is knowing the arising of taints as it truly is. How does one know the cessation of taints as it truly is? It is that with the cessation of ignorance, the taints cease. This is knowing the cessation of taints as it truly is. How does one know the path leading to the cessation of taints as it truly is? It is the Noble Eightfold Path, namely, right view to right concentration, these eight. This is knowing the path leading to the cessation of taints as it truly is. Venerable Sariputta! If a bhikkhu knows the taints as they truly are, knows the arising of taints, knows the cessation of taints, and knows the path leading to the cessation of taints as they truly are, then that bhikkhu is said to have attained right view, obtained correct understanding, gained unshakable faith in the Dhamma, and entered into the true Dharma.' He replied: 'Yes, Venerable Sariputta! It is when a bhikkhu knows suffering as it truly is, knows the arising of suffering, knows the cessation of suffering, and knows the path leading to the cessation of suffering as they truly are.'

。云何知苦如真？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦如真。云何知苦習如真？謂因老死便有苦，是謂知苦習如真。云何知苦滅如真？謂老死滅苦便滅，是謂知苦滅如真。云何知苦滅道如真？謂八支聖道，正見乃至正定為八，是謂知苦滅道如真。尊者舍梨子！若有比丘如是知苦如真，知苦習、知苦滅、知苦滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知老死如真，知老死習、知老死滅、知老死滅道如真。云何知老？謂彼老耄，頭白齒落，盛壯日衰，身曲腳戾，體重氣上，柱杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，是名老也。云何知死？謂彼眾生、彼彼眾生種類，命終無常，死喪散滅，壽盡破壞，命根閉塞，是名死也。此說死，前說老，是名老死，是謂知老死如真。云何知老死習如真？謂因生便有老死，是謂知老死習如真

現代漢語譯本：如何如實知曉苦？即生之苦、老之苦、病之苦、死之苦、怨憎會之苦、愛別離之苦、所求不得之苦，簡而言之，五蘊熾盛之苦，這便是如實知曉苦。如何如實知曉苦的根源？即因為老死而有苦，這便是如實知曉苦的根源。如何如實知曉苦的止息？即老死止息則苦止息，這便是如實知曉苦的止息。如何如實知曉滅苦之道？即八支聖道，正見乃至正定這八項，這便是如實知曉滅苦之道。尊者舍利子！若有比丘如此如實知曉苦，知曉苦的根源、知曉苦的止息、知曉滅苦之道，這便是比丘成就正見，獲得正見，對佛法獲得不壞的清凈信心，進入正法之中。 尊者舍利子聽后，讚歎道：『善哉！善哉！賢者大拘絺羅！』尊者舍利子讚歎后，歡喜地奉行。 尊者舍利子又問：『賢者大拘絺羅！是否還有其他事，能使比丘成就正見，獲得正見，對佛法獲得不壞的清凈信心，進入正法呢？』 回答說：『有的。尊者舍利子！即有比丘如實知曉老死，知曉老死的根源、知曉老死的止息、知曉老死滅之道。如何知曉老？即衰老，頭髮變白，牙齒脫落，壯盛之日衰退，身體彎曲，腳部畸形，身體沉重，氣息上涌，拄著枴杖行走，肌肉萎縮，面板鬆弛，皺紋如麻，諸根衰敗，容顏醜陋，這便是老。如何知曉死？即眾生，各種各樣的眾生，生命終結，無常，死亡，消散，壽命耗盡，破壞，命根閉塞，這便是死。前面說的是老，後面說的是死，合起來就是老死，這便是如實知曉老死。如何如實知曉老死的根源？即因為生而有老死，這便是如實知曉老死的根源。

English version: How does one truly know suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of being with what one dislikes, the suffering of being separated from what one loves, the suffering of not getting what one wants, and in brief, the suffering of the five aggregates of clinging. This is what is meant by truly knowing suffering. How does one truly know the origin of suffering? It is that because of old age and death, there is suffering. This is what is meant by truly knowing the origin of suffering. How does one truly know the cessation of suffering? It is that when old age and death cease, suffering ceases. This is what is meant by truly knowing the cessation of suffering. How does one truly know the path to the cessation of suffering? It is the Noble Eightfold Path, namely right view to right concentration. This is what is meant by truly knowing the path to the cessation of suffering. Venerable Sariputta! If a bhikkhu thus truly knows suffering, knows the origin of suffering, knows the cessation of suffering, and knows the path to the cessation of suffering, this bhikkhu has attained right view, has obtained right view, has unwavering faith in the Dharma, and has entered the true Dharma. Having heard this, Venerable Sariputta exclaimed: 'Well said! Well said, Venerable Mahakotthita!' Having exclaimed this, Venerable Sariputta joyfully practiced accordingly. Venerable Sariputta then asked: 'Venerable Mahakotthita! Is there anything else by which a bhikkhu attains right view, obtains right view, has unwavering faith in the Dharma, and enters the true Dharma?' He replied: 'Yes, Venerable Sariputta! It is when a bhikkhu truly knows old age and death, knows the origin of old age and death, knows the cessation of old age and death, and knows the path to the cessation of old age and death. How does one know old age? It is when one is old and frail, hair turns white, teeth fall out, the vigor of youth declines, the body is bent, the feet are deformed, the body is heavy, the breath rises, one walks with a cane, muscles shrink, skin loosens, wrinkles like a hemp seed, the faculties are weakened, and the complexion is ugly. This is what is meant by old age. How does one know death? It is when beings, various kinds of beings, come to the end of their lives, are impermanent, die, are scattered, their lifespan is exhausted, destroyed, and the life force is cut off. This is what is meant by death. The former is old age, the latter is death, and together they are old age and death. This is what is meant by truly knowing old age and death. How does one truly know the origin of old age and death? It is that because of birth, there is old age and death. This is what is meant by truly knowing the origin of old age and death.'

。云何知老死滅如真？謂生滅老死便滅，是謂知老死滅如真。云何知老死滅道如真？謂八支聖道，正見乃至正定為八，是謂知老死滅道如真。尊者舍梨子！若有比丘如是知老死如真，知老死習、知老死滅、知老死滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

尊者舍梨子復問曰：「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞凈，入正法耶。」

答曰：「有也。尊者舍梨子！謂有比丘知生如真，知生習、知生滅、知生滅道如真。云何知生如真？謂彼眾生、彼彼眾生種類，生則生，出則出，成則成，興起五陰，已得命根，是謂知生如真。云何知生習如真？謂因有便有生，是謂知生習如真。云何知生滅如真？謂有滅生便滅，是謂知生滅如真。云何知生滅道如真？謂八支聖道，正見乃至正定為八，是謂知生滅道如真。尊者舍梨子！若有比丘如是知生如真，知生習、知生滅、知生滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

尊者舍梨子聞已，嘆曰：「善哉！善哉！賢者大拘絺羅！」尊者舍梨子嘆已，歡喜奉行

現代漢語譯本：如何如實知曉老死之滅？意思是說，當生、老、死這些現象滅盡時，就叫做如實知曉老死之滅。如何如實知曉老死之滅的道路？意思是說，通過八正道，即正見乃至正定這八個方面，就叫做如實知曉老死之滅的道路。舍利子尊者，如果有一位比丘能夠這樣如實知曉老死，知曉老死的起因，知曉老死的滅盡，知曉通往老死滅盡的道路，那麼這位比丘就成就了正見，獲得了正確的見解，對佛法產生了堅定的信心，進入了正法之中。 舍利子尊者聽了之後，讚歎道：『說得好啊！說得好啊！大拘絺羅賢者！』舍利子尊者讚歎完畢，歡喜地接受並修行。 舍利子尊者又問道：『大拘絺羅賢者，是否還有其他事情，能讓比丘成就正見，獲得正確的見解，對佛法產生堅定的信心，進入正法呢？』 回答說：『有的，舍利子尊者。意思是說，如果有一位比丘能夠如實知曉生，知曉生的起因，知曉生的滅盡，知曉通往生滅盡的道路。如何如實知曉生？意思是說，對於那些眾生，在各種不同的眾生種類中，當他們出生時，就有了出生，出現時就有了出現，形成時就有了形成，五蘊興起，獲得了生命，這就叫做如實知曉生。如何如實知曉生的起因？意思是說，因為有了『有』，所以才有了生，這就叫做如實知曉生的起因。如何如實知曉生的滅盡？意思是說，當『有』滅盡時，生也就滅盡了，這就叫做如實知曉生的滅盡。如何如實知曉通往生滅盡的道路？意思是說，通過八正道，即正見乃至正定這八個方面，就叫做如實知曉通往生滅盡的道路。舍利子尊者，如果有一位比丘能夠這樣如實知曉生，知曉生的起因，知曉生的滅盡，知曉通往生滅盡的道路，那麼這位比丘就成就了正見，獲得了正確的見解，對佛法產生了堅定的信心，進入了正法之中。』

English version: How does one know the cessation of old age and death as it truly is? It means that when birth, old age, and death cease, this is called knowing the cessation of old age and death as it truly is. How does one know the path to the cessation of old age and death as it truly is? It means that through the Noble Eightfold Path, namely right view to right concentration, these eight aspects, this is called knowing the path to the cessation of old age and death as it truly is. Venerable Sariputta, if a bhikkhu thus knows old age and death as it truly is, knows the origin of old age and death, knows the cessation of old age and death, and knows the path to the cessation of old age and death as it truly is, then this bhikkhu has attained right view, has gained correct understanding, has unwavering faith in the Dharma, and has entered the true Dharma. Having heard this, Venerable Sariputta exclaimed: 'Well said! Well said, Venerable Mahakotthita!' Having praised him, Venerable Sariputta joyfully accepted and practiced it. Venerable Sariputta then asked: 'Venerable Mahakotthita, is there anything else by which a bhikkhu attains right view, gains correct understanding, has unwavering faith in the Dharma, and enters the true Dharma?' He replied: 'Yes, Venerable Sariputta. It means that if a bhikkhu knows birth as it truly is, knows the origin of birth, knows the cessation of birth, and knows the path to the cessation of birth as it truly is. How does one know birth as it truly is? It means that for those beings, in various kinds of beings, when they are born, there is birth, when they appear, there is appearance, when they are formed, there is formation, the five aggregates arise, and they obtain life, this is called knowing birth as it truly is. How does one know the origin of birth as it truly is? It means that because there is 'becoming', there is birth, this is called knowing the origin of birth as it truly is. How does one know the cessation of birth as it truly is? It means that when 'becoming' ceases, birth also ceases, this is called knowing the cessation of birth as it truly is. How does one know the path to the cessation of birth as it truly is? It means that through the Noble Eightfold Path, namely right view to right concentration, these eight aspects, this is called knowing the path to the cessation of birth as it truly is. Venerable Sariputta, if a bhikkhu thus knows birth as it truly is, knows the origin of birth, knows the cessation of birth, and knows the path to the cessation of birth as it truly is, then this bhikkhu has attained right view, has gained correct understanding, has unwavering faith in the Dharma, and has entered the true Dharma.'

答曰：「有也。尊者舍梨子！謂有比丘知有如真，知有習、知有滅、知有滅道如真。云何知有如真？謂有三有：欲有、色有、無色有，是謂知有如真。云何知有習如真？謂因受便有有，是謂知有習如真。云何知有滅如真？謂受滅有便滅，是謂知有滅如真。云何知有滅道如真？謂八支聖道，正見乃至正定為八，是謂知有滅道如真。尊者舍梨子！若有比丘如是知有如真，知有習、知有滅、知有滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知受如真，知受習、知受滅、知受滅道如真。云何知受如真？謂有四受：欲受、戒受、見受、我受，是謂知受如真。云何知受習如真？謂因愛便有受，是謂知受習如真。云何知受滅如真？謂愛滅受便滅，是謂知受滅如真

舍利弗尊者又問：『大拘絺羅賢者！是否還有其他因緣，能使比丘成就正見，獲得正見，對佛法生起不壞的清凈信心，進入正法呢？』 答道：『有的，舍利弗尊者！譬如，有比丘如實知曉「有」，如實知曉「有」的生起，如實知曉「有」的滅盡，如實知曉通往「有」滅盡的道路。如何如實知曉「有」呢？所謂的三有：欲有、色有、無色有，這就是如實知曉「有」。如何如實知曉「有」的生起呢？所謂因受而有「有」，這就是如實知曉「有」的生起。如何如實知曉「有」的滅盡呢？所謂受滅則「有」滅，這就是如實知曉「有」的滅盡。如何如實知曉通往「有」滅盡的道路呢？所謂八支聖道，即正見乃至正定這八項，這就是如實知曉通往「有」滅盡的道路。舍利弗尊者！如果比丘能夠這樣如實知曉「有」，如實知曉「有」的生起，如實知曉「有」的滅盡，如實知曉通往「有」滅盡的道路，那麼，這位比丘就成就了正見，獲得了正見，對佛法生起不壞的清凈信心，進入了正法之中。』 舍利弗尊者聽后，讚歎道：『太好了！太好了！大拘絺羅賢者！』舍利弗尊者讚歎完畢，歡喜地奉行教誨。 答道：『有的，舍利弗尊者！譬如，有比丘如實知曉「受」，如實知曉「受」的生起，如實知曉「受」的滅盡，如實知曉通往「受」滅盡的道路。如何如實知曉「受」呢？所謂的四種受：欲受、戒受、見受、我受，這就是如實知曉「受」。如何如實知曉「受」的生起呢？所謂因愛而有受，這就是如實知曉「受」的生起。如何如實知曉「受」的滅盡呢？所謂愛滅則受滅，這就是如實知曉「受」的滅盡。

Venerable Sariputta then asked: 'Venerable Mahakotthita, is there any other reason why a bhikkhu, having achieved right view, attains right view, gains unwavering faith in the Dhamma, and enters the true Dharma?' He replied: 'Yes, Venerable Sariputta. It is when a bhikkhu truly knows existence, truly knows the arising of existence, truly knows the cessation of existence, and truly knows the path leading to the cessation of existence. How does one truly know existence? It is the three existences: the existence of desire, the existence of form, and the existence of formlessness. This is truly knowing existence. How does one truly know the arising of existence? It is that existence arises from feeling. This is truly knowing the arising of existence. How does one truly know the cessation of existence? It is that when feeling ceases, existence ceases. This is truly knowing the cessation of existence. How does one truly know the path leading to the cessation of existence? It is the Noble Eightfold Path, namely right view to right concentration. This is truly knowing the path leading to the cessation of existence. Venerable Sariputta, if a bhikkhu truly knows existence, truly knows the arising of existence, truly knows the cessation of existence, and truly knows the path leading to the cessation of existence, then that bhikkhu has achieved right view, attains right view, gains unwavering faith in the Dhamma, and enters the true Dharma.' Upon hearing this, Venerable Sariputta exclaimed: 'Excellent! Excellent, Venerable Mahakotthita!' Having praised him, Venerable Sariputta joyfully followed the teachings. Venerable Sariputta then asked again: 'Venerable Mahakotthita, is there any other reason why a bhikkhu, having achieved right view, attains right view, gains unwavering faith in the Dhamma, and enters the true Dharma?' He replied: 'Yes, Venerable Sariputta. It is when a bhikkhu truly knows feeling, truly knows the arising of feeling, truly knows the cessation of feeling, and truly knows the path leading to the cessation of feeling. How does one truly know feeling? It is the four feelings: feeling of desire, feeling of precepts, feeling of views, and feeling of self. This is truly knowing feeling. How does one truly know the arising of feeling? It is that feeling arises from craving. This is truly knowing the arising of feeling. How does one truly know the cessation of feeling? It is that when craving ceases, feeling ceases. This is truly knowing the cessation of feeling.'

。云何知受滅道如真？謂八支聖道，正見乃至正定為八，是謂知受滅道如真。尊者舍梨子！若有比丘如是知受如真，知受習、知受滅、知受滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

尊者舍梨子聞已，嘆曰：「善哉！善哉！賢者大拘絺羅。」尊者舍梨子嘆已，歡喜奉行。

答曰：「有也。尊者舍梨子！謂有比丘知愛如真，知愛習、知愛滅、知愛滅道如真。云何知愛如真？謂有三愛：欲愛、色愛、無色愛，是謂知愛如真。云何知愛習如真？謂因覺便有愛，是謂知愛習如真。云何知愛滅如真？謂覺滅愛便滅，是謂知愛滅如真。云何知愛滅道如真？謂八支聖道，正見乃至正定為八，是謂知愛滅道如真。尊者舍梨子！若有比丘如是知愛如真，知愛習、知愛滅、知愛滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也

現代漢語譯本：『如何如實知受的滅道？』意思是說，八正道，即正見乃至正定這八項，就是如實知受的滅道。舍利子尊者，如果有一位比丘能夠如實知受，知受的生起，知受的滅盡，知受的滅盡之道，那麼這位比丘就成就了見，獲得了正見，對佛法有了不壞的清凈信心，進入了正法之中。 舍利子尊者聽后，讚歎道：『太好了！太好了！大拘絺羅賢者。』舍利子尊者讚歎后，歡喜地奉行。 舍利子尊者又問：『大拘絺羅賢者，是否還有其他事情，能讓比丘成就見，獲得正見，對佛法有不壞的清凈信心，進入正法呢？』 回答說：『有的。舍利子尊者，如果有一位比丘如實知愛，知愛的生起，知愛的滅盡，知愛的滅盡之道。如何如實知愛？意思是說，有三種愛：欲愛、色愛、無色愛，這就是如實知愛。如何如實知愛的生起？意思是說，因為感覺而產生愛，這就是如實知愛的生起。如何如實知愛的滅盡？意思是說，感覺滅盡，愛就滅盡，這就是如實知愛的滅盡。如何如實知愛的滅盡之道？意思是說，八正道，即正見乃至正定這八項，就是如實知愛的滅盡之道。舍利子尊者，如果有一位比丘能夠如實知愛，知愛的生起，知愛的滅盡，知愛的滅盡之道，那麼這位比丘就成就了見，獲得了正見，對佛法有了不壞的清凈信心，進入了正法之中。』 舍利子尊者聽后，讚歎道：『太好了！太好了！大拘絺羅賢者！』舍利子尊者讚歎后，歡喜地奉行。 回答說：『有的。』

English version: 'How does one truly know the path to the cessation of feeling?' It means the Noble Eightfold Path, namely right view to right concentration, these eight, is what is meant by truly knowing the path to the cessation of feeling. Venerable Sariputta, if a bhikkhu thus truly knows feeling, knows the arising of feeling, knows the cessation of feeling, knows the path to the cessation of feeling, then that bhikkhu has attained vision, has gained right view, has unwavering faith in the Dhamma, and has entered the true Dhamma. Having heard this, Venerable Sariputta exclaimed: 'Excellent! Excellent! Venerable Mahakotthita.' Having exclaimed this, Venerable Sariputta joyfully practiced it. Venerable Sariputta then asked: 'Venerable Mahakotthita, is there anything else by which a bhikkhu attains vision, gains right view, has unwavering faith in the Dhamma, and enters the true Dhamma?' He replied: 'Yes, Venerable Sariputta. It is when a bhikkhu truly knows craving, knows the arising of craving, knows the cessation of craving, knows the path to the cessation of craving. How does one truly know craving? It means there are three kinds of craving: craving for sensual pleasures, craving for existence, and craving for non-existence. This is what is meant by truly knowing craving. How does one truly know the arising of craving? It means that craving arises because of feeling. This is what is meant by truly knowing the arising of craving. How does one truly know the cessation of craving? It means that when feeling ceases, craving ceases. This is what is meant by truly knowing the cessation of craving. How does one truly know the path to the cessation of craving? It means the Noble Eightfold Path, namely right view to right concentration, these eight, is what is meant by truly knowing the path to the cessation of craving. Venerable Sariputta, if a bhikkhu thus truly knows craving, knows the arising of craving, knows the cessation of craving, knows the path to the cessation of craving, then that bhikkhu has attained vision, has gained right view, has unwavering faith in the Dhamma, and has entered the true Dhamma.' Having heard this, Venerable Sariputta exclaimed: 'Excellent! Excellent! Venerable Mahakotthita!' Having exclaimed this, Venerable Sariputta joyfully practiced it. He replied: 'Yes.'

。尊者舍梨子！謂有比丘知覺如真，知覺習、知覺滅、知覺滅道如真。云何知覺如真？謂有三覺：樂覺、苦覺、不苦不樂覺，是謂知覺如真。云何知覺習如真？謂因更樂便有覺，是謂知覺習如真。云何知覺滅如真？謂更樂滅覺便滅，是謂知覺滅如真。云何知覺滅道如真？謂八支聖道，正見乃至正定為八，是謂知覺滅道如真。尊者舍梨子！若有比丘如是知覺如真，知覺習、知覺滅、知覺滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

尊者舍梨子復問曰：「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞凈，入正法耶？」

答曰：「有也。尊者舍梨子！謂有比丘知更樂如真，知更樂習、知更樂滅、知更樂滅道如真。云何知更樂如真？謂有三更樂：樂更樂、苦更樂、不苦不樂更樂，是謂知更樂如真。云何知更樂習如真？謂因六處便有更樂，是謂知更樂習如真。云何知更樂滅如真？謂六處滅更樂便滅，是謂知更樂滅如真。云何知更樂滅道如真？謂八支聖道，正見乃至正定為八，是謂知更樂滅道如真

「舍利子尊者！所謂有比丘如實知覺，如實知覺的生起、知覺的滅盡、知覺滅盡之道。如何如實知覺？即有三種感受：樂受、苦受、不苦不樂受，這稱為如實知覺。如何如實知覺的生起？即因接觸而有感受，這稱為如實知覺的生起。如何如實知覺的滅盡？即接觸滅盡則感受滅盡，這稱為如實知覺的滅盡。如何如實知覺滅盡之道？即八支聖道，正見乃至正定為八，這稱為如實知覺滅盡之道。舍利子尊者！若有比丘如是如實知覺，如實知覺的生起、知覺的滅盡、知覺滅盡之道，這稱為比丘成就見，得正見，於法得不壞凈，入于正法之中。」

舍利子尊者聽后，讚歎道：「善哉！善哉！賢者大拘絺羅！」舍利子尊者讚歎后，歡喜奉行。

舍利子尊者又問：「賢者大拘絺羅，是否還有其他事，因此事，比丘成就見，得正見，於法得不壞凈，入于正法呢？」

回答說：「有的。舍利子尊者！所謂有比丘如實知接觸，如實知接觸的生起、接觸的滅盡、接觸滅盡之道。如何如實知接觸？即有三種接觸：樂接觸、苦接觸、不苦不樂接觸，這稱為如實知接觸。如何如實知接觸的生起？即因六處而有接觸，這稱為如實知接觸的生起。如何如實知接觸的滅盡？即六處滅盡則接觸滅盡，這稱為如實知接觸的滅盡。如何如實知接觸滅盡之道？即八支聖道，正見乃至正定為八，這稱為如實知接觸滅盡之道。」 「尊者舍利子！所謂有比丘如實知覺，如實知覺的生起、知覺的滅盡、知覺滅盡之道。什麼是如實知覺？即有三種感受：樂受、苦受、不苦不樂受，這稱為如實知覺。什麼是如實知覺的生起？即因接觸而有感受，這稱為如實知覺的生起。什麼是如實知覺的滅盡？即接觸滅盡則感受滅盡，這稱為如實知覺的滅盡。什麼是如實知覺滅盡之道？即八支聖道，正見乃至正定為八，這稱為如實知覺滅盡之道。尊者舍利子！若有比丘如是如實知覺，如實知覺的生起、知覺的滅盡、知覺滅盡之道，這稱為比丘成就見，得正見，於法得不壞凈，入于正法之中。」

尊者舍利子聽后，讚歎道：「善哉！善哉！賢者大拘絺羅！」尊者舍利子讚歎后，歡喜奉行。

尊者舍利子又問：「賢者大拘絺羅，是否還有其他事，因此事，比丘成就見，得正見，於法得不壞凈，入于正法呢？」

回答說：「有的。尊者舍利子！所謂有比丘如實知接觸，如實知接觸的生起、接觸的滅盡、接觸滅盡之道。什麼是如實知接觸？即有三種接觸：樂接觸、苦接觸、不苦不樂接觸，這稱為如實知接觸。什麼是如實知接觸的生起？即因六處而有接觸，這稱為如實知接觸的生起。什麼是如實知接觸的滅盡？即六處滅盡則接觸滅盡，這稱為如實知接觸的滅盡。什麼是如實知接觸滅盡之道？即八支聖道，正見乃至正定為八，這稱為如實知接觸滅盡之道。」

'Venerable Sariputta! It is said that a bhikkhu knows feeling as it really is, knows the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling as they really are. How does one know feeling as it really is? There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called knowing feeling as it really is. How does one know the arising of feeling as it really is? It is because of contact that feeling arises. This is called knowing the arising of feeling as it really is. How does one know the cessation of feeling as it really is? It is with the cessation of contact that feeling ceases. This is called knowing the cessation of feeling as it really is. How does one know the path leading to the cessation of feeling as it really is? It is this Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of feeling as it really is. Venerable Sariputta! If a bhikkhu knows feeling as it really is, knows the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling as they really are, this bhikkhu is said to have attained vision, attained right view, has unwavering confidence in the Dhamma, and has entered the true Dhamma.'

Venerable Sariputta, having heard this, exclaimed: 'Well said! Well said, venerable Mahakotthita!' Having praised him, Venerable Sariputta rejoiced and practiced accordingly.

Venerable Sariputta then asked: 'Venerable Mahakotthita, is there any other matter by which a bhikkhu attains vision, attains right view, has unwavering confidence in the Dhamma, and enters the true Dhamma?'

He replied: 'Yes, there is. Venerable Sariputta! It is said that a bhikkhu knows contact as it really is, knows the arising of contact, the cessation of contact, and the path leading to the cessation of contact as they really are. How does one know contact as it really is? There are three kinds of contact: pleasant contact, painful contact, and neither-pleasant-nor-painful contact. This is called knowing contact as it really is. How does one know the arising of contact as it really is? It is because of the six sense bases that contact arises. This is called knowing the arising of contact as it really is. How does one know the cessation of contact as it really is? It is with the cessation of the six sense bases that contact ceases. This is called knowing the cessation of contact as it really is. How does one know the path leading to the cessation of contact as it really is? It is this Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of contact as it really is.' 'Venerable Sariputta! It is said that a bhikkhu knows feeling as it really is, knows the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling as they really are. What is knowing feeling as it really is? It is that there are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called knowing feeling as it really is. What is knowing the arising of feeling as it really is? It is that feeling arises because of contact. This is called knowing the arising of feeling as it really is. What is knowing the cessation of feeling as it really is? It is that feeling ceases with the cessation of contact. This is called knowing the cessation of feeling as it really is. What is knowing the path leading to the cessation of feeling as it really is? It is this Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of feeling as it really is. Venerable Sariputta! If a bhikkhu knows feeling as it really is, knows the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling as they really are, this bhikkhu is said to have attained vision, attained right view, has unwavering confidence in the Dhamma, and has entered the true Dhamma.'

He replied: 'Yes, there is. Venerable Sariputta! It is said that a bhikkhu knows contact as it really is, knows the arising of contact, the cessation of contact, and the path leading to the cessation of contact as they really are. What is knowing contact as it really is? It is that there are three kinds of contact: pleasant contact, painful contact, and neither-pleasant-nor-painful contact. This is called knowing contact as it really is. What is knowing the arising of contact as it really is? It is that contact arises because of the six sense bases. This is called knowing the arising of contact as it really is. What is knowing the cessation of contact as it really is? It is that contact ceases with the cessation of the six sense bases. This is called knowing the cessation of contact as it really is. What is knowing the path leading to the cessation of contact as it really is? It is this Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of contact as it really is.'

。尊者舍梨子！若有比丘如是知更樂如真，知更樂習、知更樂滅、知更樂滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知六處如真，知六處習、知六處滅、知六處滅道如真。云何知六處如真？謂眼處，耳、鼻、舌、身、意處，是謂知六處如真。云何知六處習如真？謂因名色便有六處，是謂知六處習如真。云何知六處滅如真？謂名色滅六處便滅，是謂知六處滅如真。云何知六處滅道如真？謂八支聖道，正見乃至正定為八，是謂知六處滅道如真。尊者舍梨子！若有比丘如是知六處如真，知六處習、知六處滅、知六處滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

現代漢語譯本：『舍利子尊者！如果有一位比丘能夠如實知曉（對苦的）更樂於接受的真相，知曉（對苦的）更樂於習得的真相，知曉（對苦的）更樂於滅除的真相，知曉（對苦的）更樂於滅除之道的真相，那麼這位比丘就可說是成就了正見，獲得了正見，對佛法有了不可動搖的清凈信心，進入了正法之中。』 舍利子尊者聽后，讚歎道：『太好了！太好了！大拘絺羅賢者！』 舍利子尊者讚歎之後，歡喜地接受並奉行。 舍利子尊者又問道：『大拘絺羅賢者！是否還有其他事情，能讓比丘成就正見，獲得正見，對佛法有不可動搖的清凈信心，進入正法呢？』 回答說：『有的。舍利子尊者！如果有一位比丘能夠如實知曉六處，知曉六處的生起，知曉六處的滅除，知曉通往六處滅除的道路。如何如實知曉六處呢？即眼處、耳處、鼻處、舌處、身處、意處，這就是如實知曉六處。如何如實知曉六處的生起呢？即因名色而有六處，這就是如實知曉六處的生起。如何如實知曉六處的滅除呢？即名色滅則六處滅，這就是如實知曉六處的滅除。如何如實知曉通往六處滅除的道路呢？即八支聖道，包括正見乃至正定這八項，這就是如實知曉通往六處滅除的道路。舍利子尊者！如果有一位比丘能夠如實知曉六處，知曉六處的生起，知曉六處的滅除，知曉通往六處滅除的道路，那麼這位比丘就可說是成就了正見，獲得了正見，對佛法有了不可動搖的清凈信心，進入了正法之中。』

English version: 'Venerable Sariputta! If a bhikkhu knows truly the more pleasurable as it is, knows truly the arising of the more pleasurable, knows truly the cessation of the more pleasurable, knows truly the path leading to the cessation of the more pleasurable, then that bhikkhu is said to have accomplished right view, attained right view, has unwavering faith in the Dhamma, and has entered the true Dhamma.' Venerable Sariputta, having heard this, exclaimed: 'Excellent! Excellent, Venerable Mahakotthita!' Having exclaimed this, Venerable Sariputta joyfully accepted and practiced it. Venerable Sariputta then asked: 'Venerable Mahakotthita! Is there anything else by which a bhikkhu accomplishes right view, attains right view, has unwavering faith in the Dhamma, and enters the true Dhamma?' He replied: 'Yes, Venerable Sariputta! It is when a bhikkhu knows truly the six sense bases, knows truly the arising of the six sense bases, knows truly the cessation of the six sense bases, and knows truly the path leading to the cessation of the six sense bases. How does one know truly the six sense bases? It is the eye base, ear base, nose base, tongue base, body base, and mind base. This is knowing truly the six sense bases. How does one know truly the arising of the six sense bases? It is because of name and form that there are six sense bases. This is knowing truly the arising of the six sense bases. How does one know truly the cessation of the six sense bases? It is when name and form cease, the six sense bases cease. This is knowing truly the cessation of the six sense bases. How does one know truly the path leading to the cessation of the six sense bases? It is the Noble Eightfold Path, namely right view to right concentration. This is knowing truly the path leading to the cessation of the six sense bases. Venerable Sariputta! If a bhikkhu knows truly the six sense bases, knows truly the arising of the six sense bases, knows truly the cessation of the six sense bases, and knows truly the path leading to the cessation of the six sense bases, then that bhikkhu is said to have accomplished right view, attained right view, has unwavering faith in the Dhamma, and has entered the true Dhamma.'

。尊者舍梨子！謂有比丘知名色如真，知名色習、知名色滅、知名色滅道如真。云何知名？謂四非色陰為名。云何知色？謂四大及四大造為色。此說色，前說名，是為名色，是謂知名色如真。云何知名色習如真？謂因識便有名色，是謂知名色習如真。云何知名色滅如真？謂識滅名色便滅，是謂知名色滅如真。云何知名色滅道如真？謂八支聖道，正見乃至正定為八，是謂知名色滅道如真。尊者舍梨子！若有比丘如是知名色如真，知名色習、知名色滅、知名色滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知識如真，知識習、知識滅、知識滅道如真。云何知識如真？謂有六識：眼識，耳、鼻、舌、身、意識，是謂知識如真。云何知識習如真？謂因行便有識，是謂知識習如真。云何知識滅如真？謂行滅識便滅，是謂知識滅如真。云何知識滅道如真？謂八支聖道，正見乃至正定為八，是謂知識滅道如真

現代漢語譯本：『尊者舍利子！』，『所謂有比丘如實知曉名色，如實知曉名色的生起，如實知曉名色的滅盡，如實知曉名色滅盡之道。』，『如何知曉名？』，『所謂四種非色陰為名。』，『如何知曉色？』，『所謂四大以及四大所造為色。』，『此說色，前說名，是為名色，這就是如實知曉名色。』，『如何如實知曉名色的生起？』，『所謂因識便有名色，這就是如實知曉名色的生起。』，『如何如實知曉名色的滅盡？』，『所謂識滅名色便滅，這就是如實知曉名色的滅盡。』，『如何如實知曉名色滅盡之道？』，『所謂八支聖道，即正見乃至正定為八，這就是如實知曉名色滅盡之道。』，『尊者舍利子！若有比丘如是如實知曉名色，如實知曉名色的生起，如實知曉名色的滅盡，如實知曉名色滅盡之道，那麼這位比丘就成就了見，獲得正見，對於佛法獲得不壞的清凈信心，進入正法之中。』 尊者舍利子聽后，讚歎道：『善哉！善哉！賢者大拘絺羅！』，尊者舍利子讚歎完畢，歡喜地奉行。 尊者舍利子又問道：『賢者大拘絺羅！是否還有其他事情，能讓比丘成就見，獲得正見，對於佛法獲得不壞的清凈信心，進入正法呢？』 回答說：『有的。尊者舍利子！所謂有比丘如實知曉識，如實知曉識的生起，如實知曉識的滅盡，如實知曉識滅盡之道。』，『如何如實知曉識？』，『所謂有六識：眼識、耳識、鼻識、舌識、身識、意識，這就是如實知曉識。』，『如何如實知曉識的生起？』，『所謂因行便有識，這就是如實知曉識的生起。』，『如何如實知曉識的滅盡？』，『所謂行滅識便滅，這就是如實知曉識的滅盡。』，『如何如實知曉識滅盡之道？』，『所謂八支聖道，即正見乃至正定為八，這就是如實知曉識滅盡之道。』

English version: 'Venerable Sariputta!' 'It is said that a bhikkhu truly knows form and name, truly knows the arising of form and name, truly knows the cessation of form and name, and truly knows the path leading to the cessation of form and name.' 'How does one know name?' 'It is said that the four immaterial aggregates are name.' 'How does one know form?' 'It is said that the four great elements and what is derived from them are form.' 'This speaks of form, and the previous speaks of name; this is form and name, and this is truly knowing form and name.' 'How does one truly know the arising of form and name?' 'It is said that because of consciousness, there is form and name; this is truly knowing the arising of form and name.' 'How does one truly know the cessation of form and name?' 'It is said that when consciousness ceases, form and name cease; this is truly knowing the cessation of form and name.' 'How does one truly know the path leading to the cessation of form and name?' 'It is said that the Noble Eightfold Path, namely right view to right concentration, is the path; this is truly knowing the path leading to the cessation of form and name.' 'Venerable Sariputta! If a bhikkhu truly knows form and name in this way, truly knows the arising of form and name, truly knows the cessation of form and name, and truly knows the path leading to the cessation of form and name, then that bhikkhu has attained vision, has gained right view, has unwavering faith in the Dharma, and has entered the true Dharma.' Having heard this, Venerable Sariputta exclaimed, 'Excellent! Excellent! Venerable Mahakotthita!' Having exclaimed this, Venerable Sariputta joyfully practiced accordingly. Venerable Sariputta then asked, 'Venerable Mahakotthita! Is there anything else by which a bhikkhu can attain vision, gain right view, have unwavering faith in the Dharma, and enter the true Dharma?' He replied, 'Yes, Venerable Sariputta! It is said that a bhikkhu truly knows consciousness, truly knows the arising of consciousness, truly knows the cessation of consciousness, and truly knows the path leading to the cessation of consciousness.' 'How does one truly know consciousness?' 'It is said that there are six kinds of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness; this is truly knowing consciousness.' 'How does one truly know the arising of consciousness?' 'It is said that because of volitional formations, there is consciousness; this is truly knowing the arising of consciousness.' 'How does one truly know the cessation of consciousness?' 'It is said that when volitional formations cease, consciousness ceases; this is truly knowing the cessation of consciousness.' 'How does one truly know the path leading to the cessation of consciousness?' 'It is said that the Noble Eightfold Path, namely right view to right concentration, is the path; this is truly knowing the path leading to the cessation of consciousness.'

。尊者舍梨子！若有比丘如是知識如真，知識習、知識滅、知識滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

答曰：「有也。尊者舍梨子！謂有比丘知行如真，知行習、知行滅、知行滅道如真。云何知行如真？謂有三行：身行、口行、意行，是謂知行如真。云何知行習如真？謂因無明便有行，是謂知行習如真。云何知行滅如真？謂無明滅行便滅，是謂知行滅如真。云何知行滅道如真？謂八支聖道，正見乃至正定為八，是謂知行滅道如真。尊者舍梨子！若有比丘如是知行如真，知行習、知行滅、知行滅道如真者，是謂比丘成就見，得正見，於法得不壞凈，入正法中。」

尊者舍梨子復問曰：「賢者大拘絺羅！若有比丘無明已盡，明已生，復作何等？」

尊者大拘絺羅答曰：「尊者舍梨子！若有比丘無明已盡，明已生，無所復作

「尊者舍利子！如果有一位比丘能夠如實地知曉知識，如實地知曉知識的生起、知識的滅盡、以及通往知識滅盡的道路，那麼這位比丘就可說是成就了見解，獲得了正見，對於佛法獲得了不壞的清凈信心，並且進入了正法之中。」 尊者舍利子聽聞后，讚歎道：『太好了！太好了！賢者大拘絺羅！』尊者舍利子讚歎完畢，歡喜地接受並奉行。 尊者舍利子又問道：『賢者大拘絺羅！是否還有其他原因，能使比丘成就見解，獲得正見，對於佛法獲得不壞的清凈信心，並且進入正法呢？』 答道：『有的，尊者舍利子！那就是如果有一位比丘能夠如實地知曉行，如實地知曉行的生起、行的滅盡、以及通往行滅盡的道路。如何如實地知曉行呢？那就是有三種行：身行、口行、意行，這便是如實地知曉行。如何如實地知曉行的生起呢？那就是因為無明而有行，這便是如實地知曉行的生起。如何如實地知曉行的滅盡呢？那就是無明滅盡則行也滅盡，這便是如實地知曉行的滅盡。如何如實地知曉通往行滅盡的道路呢？那就是八支聖道，即正見乃至正定這八項，這便是如實地知曉通往行滅盡的道路。尊者舍利子！如果有一位比丘能夠如實地知曉行，如實地知曉行的生起、行的滅盡、以及通往行滅盡的道路，那麼這位比丘就可說是成就了見解，獲得了正見，對於佛法獲得了不壞的清凈信心，並且進入了正法之中。』 尊者舍利子又問道：『賢者大拘絺羅！如果一位比丘的無明已經滅盡，光明已經生起，還需要做什麼呢？』 尊者大拘絺羅答道：『尊者舍利子！如果一位比丘的無明已經滅盡，光明已經生起，那就沒有什麼需要再做的了。』

English version: 'Venerable Sariputta, if a bhikkhu truly knows knowledge, truly knows the arising of knowledge, the cessation of knowledge, and the path leading to the cessation of knowledge, then that bhikkhu is said to have attained right view, has gained right understanding, has unwavering faith in the Dhamma, and has entered the true Dharma.' Venerable Sariputta, having heard this, exclaimed: 'Excellent! Excellent, Venerable Mahakotthita!' Having praised him, Venerable Sariputta joyfully accepted and practiced it. Venerable Sariputta then asked: 'Venerable Mahakotthita, is there any other reason why a bhikkhu attains right view, gains right understanding, has unwavering faith in the Dhamma, and enters the true Dharma?' He replied: 'Yes, Venerable Sariputta. It is when a bhikkhu truly knows action, truly knows the arising of action, the cessation of action, and the path leading to the cessation of action. How does one truly know action? It is that there are three kinds of action: bodily action, verbal action, and mental action. This is truly knowing action. How does one truly know the arising of action? It is that action arises due to ignorance. This is truly knowing the arising of action. How does one truly know the cessation of action? It is that when ignorance ceases, action also ceases. This is truly knowing the cessation of action. How does one truly know the path leading to the cessation of action? It is the Noble Eightfold Path, namely right view to right concentration. This is truly knowing the path leading to the cessation of action. Venerable Sariputta, if a bhikkhu truly knows action, truly knows the arising of action, the cessation of action, and the path leading to the cessation of action, then that bhikkhu is said to have attained right view, has gained right understanding, has unwavering faith in the Dhamma, and has entered the true Dharma.' Venerable Sariputta then asked: 'Venerable Mahakotthita, if a bhikkhu's ignorance has been extinguished and knowledge has arisen, what else is there to do?' Venerable Mahakotthita replied: 'Venerable Sariputta, if a bhikkhu's ignorance has been extinguished and knowledge has arisen, there is nothing more to do.'

尊者舍梨子聞已，嘆曰：「善哉！善哉！賢者大拘絺羅！」

如是，彼二尊更互說義，各歡喜奉行，從坐起去。

大拘絺羅經第九竟(四千七十七字)

（三〇）中阿含舍梨子相應品象跡喻經第十(初一日誦)

爾時，尊者舍梨子告諸比丘：「諸賢！若有無量善法，彼一切法皆四聖諦所攝，來入四聖諦中，謂四聖諦於一切法最為第一。所以者何？攝受一切眾善法故。諸賢！猶如諸畜之跡，像跡為第一。所以者何？彼象跡者最廣大故。如是，諸賢！無量善法，彼一切法皆四聖諦所攝，來入四聖諦中，謂四聖諦於一切法最為第一。云何為四？謂苦聖諦，苦習、苦滅、苦滅道聖諦。諸賢！云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。

「諸賢！云何五盛陰？謂色盛陰，覺、想、行、識盛陰。諸賢！云何色盛陰？謂有色，彼一切四大及四大造。諸賢！云何四大？謂地界，水、火、風界。諸賢！云何地界？諸賢！謂地界有二，有內地界，有外地界。諸賢！云何內地界？謂內身中在，內所攝堅，堅性住，內之所受

尊者舍利子聽了，讚歎說：『好啊！好啊！賢者大拘絺羅！』 就這樣，他們兩位尊者互相闡述義理，各自歡喜奉行，然後從座位起身離去。 《大拘絺羅經》第九完（四千七十七字） （三〇）《中阿含·舍利子相應品·象跡喻經》第十（初一日誦） 當時，尊者舍利子告訴眾比丘：『諸位賢者！如果有無量的善法，那些一切法都包含在四聖諦之中，歸入四聖諦之中，也就是說，四聖諦對於一切法最為第一。為什麼呢？因為它攝受一切善法。諸位賢者！就像各種動物的足跡，像的足跡最為第一。為什麼呢？因為象的足跡最為廣大。同樣，諸位賢者！無量的善法，那些一切法都包含在四聖諦之中，歸入四聖諦之中，也就是說，四聖諦對於一切法最為第一。什麼是四聖諦呢？就是苦聖諦，苦集、苦滅、苦滅道聖諦。諸位賢者！什麼是苦聖諦呢？就是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，簡而言之就是五盛陰苦。 『諸位賢者！什麼是五盛陰呢？就是色盛陰，受、想、行、識盛陰。諸位賢者！什麼是色盛陰呢？就是有形體的，那些一切都是四大以及四大所造。諸位賢者！什麼是四大呢？就是地界、水界、火界、風界。諸位賢者！什麼是地界呢？諸位賢者！地界有兩種，有內地界，有外地界。諸位賢者！什麼是內地界呢？就是身體內部存在的，內部所包含的堅硬，堅硬的性質，內部所感受到的'

Venerable Sariputta, having heard this, exclaimed: 'Excellent! Excellent! Venerable Mahakotthita!' Thus, the two venerable ones further explained the meaning to each other, each rejoicing and practicing accordingly, then rose from their seats and departed. The ninth discourse, Mahakotthita Sutta, is complete (4,077 words). (30) The tenth discourse, the Elephant Footprint Simile Sutta, from the Sariputta Samyutta of the Majjhima Nikaya (recited on the first day) Then, Venerable Sariputta addressed the bhikkhus: 'Friends, if there are countless wholesome qualities, all those qualities are included within the Four Noble Truths, they come into the Four Noble Truths, that is to say, the Four Noble Truths are the foremost of all qualities. Why is that? Because they encompass all wholesome qualities. Friends, just as among the footprints of all animals, the elephant's footprint is the foremost. Why is that? Because the elephant's footprint is the largest. Likewise, friends, countless wholesome qualities, all those qualities are included within the Four Noble Truths, they come into the Four Noble Truths, that is to say, the Four Noble Truths are the foremost of all qualities. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Friends, what is the Noble Truth of Suffering? It is birth, aging, sickness, death, association with the disliked, separation from the liked, not getting what one wants, in short, the five aggregates of clinging are suffering.' 'Friends, what are the five aggregates of clinging? They are the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Friends, what is the aggregate of form? It is form, all that is the four great elements and what is derived from the four great elements. Friends, what are the four great elements? They are the earth element, the water element, the fire element, and the air element. Friends, what is the earth element? Friends, the earth element is of two kinds, there is the internal earth element, and there is the external earth element. Friends, what is the internal earth element? It is that which is within the body, that which is internal, that which is solid, that which has the nature of solidity, that which is internally experienced.'

。此為云何？謂發、毛、爪、齒、粗細面板、肌肉、筋、骨、心、腎、肝、肺、脾、腸、𦝩、糞，如是比此身中余在，內所攝，堅性住，內之所受，諸賢！是謂內地界。諸賢！外地界者，謂大是，凈是，不憎惡是。諸賢！有時水災，是時滅外地界。

「諸賢！此外地界極大，極凈，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，彼作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住止、合一、心定、不移動。彼於後時他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識、無常，彼心緣界住，止合一心，定不移動。彼於後時，若幼少、中年、長老來行不可事，或以拳叉，或以石擲，或刀杖加，彼作是念：『我受此身，色法粗質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳叉、石擲及刀杖加

現代漢語譯本：這是什麼呢？指的是頭髮、體毛、指甲、牙齒、粗糙的面板、肌肉、筋、骨頭、心臟、腎臟、肝臟、肺臟、脾臟、腸子、糞便，以及諸如此類存在於身體內部，屬於內在的、堅硬的、內在感受的物質。諸位賢者，這被稱為內地界。諸位賢者，外地界指的是廣大的、清凈的、不令人厭惡的物質。諸位賢者，有時發生水災，那時外地界就會消滅。 諸位賢者，此外地界極其廣大，極其清凈，極其不令人厭惡，是無常的、會消亡的、會衰敗的、會變化的。更何況這個身體只是暫時居住，為愛慾所接受呢？那些沒有聽聞佛法、愚癡的凡夫會產生這樣的想法：『這是我，這是我的，我是屬於它的。』而那些聽聞佛法的聖弟子不會產生這樣的想法：『這是我，這是我的，我是屬於它的。』他們會如何思考呢？如果有人辱罵、毆打、嗔怒責備他們，他們會這樣想：『我所遭受的痛苦，是從因緣產生的，不是沒有原因的。什麼原因呢？因為痛苦而更加渴望快樂。』他們觀察到這種更加渴望的快樂是無常的，觀察到感覺、思想、行為、意識都是無常的。他們的心專注于地界，保持平靜、統一、堅定、不移動。之後，如果有人用柔和的言辭來安慰他們，他們會這樣想：『我所感受到的快樂，是從因緣產生的，不是沒有原因的。什麼原因呢？因為快樂而更加渴望快樂。』他們觀察到這種更加渴望的快樂是無常的，觀察到感覺、思想、行為、意識都是無常的。他們的心專注于地界，保持平靜、統一、堅定、不移動。之後，如果年幼、中年、年長的人做出不好的行為，或者用拳頭、石頭、刀杖攻擊他們，他們會這樣想：『我所承受的這個身體，是粗糙的色法，是四大元素組成的，從父母那裡出生，靠飲食滋養，經常被衣服覆蓋，需要坐臥休息，需要洗澡來保持清潔，需要忍受各種不適。這個身體是會破壞的，會消亡的，會離散的。我因為這個身體而遭受拳頭、石頭和刀杖的攻擊。』

English version: What is this? It refers to hair, body hair, nails, teeth, rough skin, muscles, tendons, bones, heart, kidneys, liver, lungs, spleen, intestines, feces, and other such things that exist within the body, belonging to the internal, solid, and internally perceived substances. Venerable ones, this is called the inner earth element. Venerable ones, the outer earth element refers to the vast, pure, and non-repulsive substances. Venerable ones, sometimes there are floods, and at that time the outer earth element will be destroyed. Venerable ones, this outer earth element is extremely vast, extremely pure, and extremely non-repulsive. It is impermanent, subject to decay, decline, and change. How much more so is this body, which is only a temporary dwelling, accepted by desire? Those who have not heard the Dharma, foolish ordinary people, will have such thoughts: 'This is me, this is mine, I belong to it.' But those who have heard the Dharma, the noble disciples, will not have such thoughts: 'This is me, this is mine, I belong to it.' How do they think? If others scold, beat, or angrily rebuke them, they will think: 'The suffering I experience arises from causes and conditions, not without cause. What is the cause? Because of suffering, there is a greater desire for happiness.' They observe that this greater desire for happiness is impermanent, and they observe that feelings, thoughts, actions, and consciousness are impermanent. Their minds focus on the earth element, remaining calm, unified, firm, and unmoving. Later, if someone comforts them with gentle words, they will think: 'The happiness I experience arises from causes and conditions, not without cause. What is the cause? Because of happiness, there is a greater desire for happiness.' They observe that this greater desire for happiness is impermanent, and they observe that feelings, thoughts, actions, and consciousness are impermanent. Their minds focus on the earth element, remaining calm, unified, firm, and unmoving. Later, if young, middle-aged, or old people do bad things, or attack them with fists, stones, or weapons, they will think: 'This body I endure is a coarse form, composed of the four great elements, born from parents, nourished by food, often covered by clothes, needing to sit and lie down, needing to bathe to stay clean, needing to endure various discomforts. This body is subject to destruction, decay, and disintegration. Because of this body, I suffer attacks from fists, stones, and weapons.'

。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身，應致拳叉、石擲及刀杖加，但當精勤學世尊法。』

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當爲彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。」』

「諸賢！彼比丘若因佛、法、眾，不住善相應舍者，諸賢！彼比丘應慚愧羞厭，我于利無利，于德無德，謂我因佛、法、眾，不住善相應舍。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慚愧羞厭。諸賢！當知比丘亦復如是，應慚愧羞厭，我于利無利，于德無德，謂我因佛、法、眾，不住善相應舍，彼因慚愧羞厭故，便住善相應舍，是妙息寂，謂舍一切有，離愛、無慾、滅盡無餘。諸賢！是謂比丘一切大學。

「諸賢！云何水界？諸賢！謂水界有二，有內水界，有外水界

現代漢語譯本：'因此，他極其精勤而不懈怠，端正身心，保持正念，不忘失，不愚癡，安定一心。他這樣想：『我極其精勤而不懈怠，端正身心，保持正念，不忘失，不愚癡，安定一心。我承受這個身體，應當承受拳打、石擲以及刀杖的加害，但應當精勤學習世尊的教法。』 『諸位賢者！世尊也這樣說過：『如果有盜賊來，用鋒利的刀鋸，一節一節地肢解你的身體。如果當盜賊用鋒利的刀鋸一節一節地肢解你的身體時，你的心生變化，或者說出惡語，那麼你就衰退了。你應該這樣想：「如果有盜賊來，用鋒利的刀鋸一節一節地肢解我的身體，因此，我心不生變化，不說惡語，應當對肢解我身體的人生起哀憫之心，爲了那個人，心懷慈愛，遍滿一方而行，像這樣二方、三方、四方、四維上下，普遍周遍一切，心懷慈愛，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，極其深遠，無量地善修，遍滿一切世間而行。」』 『諸位賢者！如果那位比丘因為佛、法、僧，不能安住于善相應的舍，諸位賢者！那位比丘應當感到慚愧羞恥，我對於利益沒有利益，對於功德沒有功德，說我因為佛、法、僧，不能安住于善相應的舍。諸位賢者！就像初次迎接新娘，見到她的公婆，如果見到丈夫，就會感到慚愧羞恥。諸位賢者！應當知道比丘也是這樣，應當感到慚愧羞恥，我對於利益沒有利益，對於功德沒有功德，說我因為佛、法、僧，不能安住于善相應的舍。他因為慚愧羞恥的緣故，便安住于善相應的舍，這是美妙的寂靜，就是捨棄一切有，遠離愛慾，滅盡無餘。諸位賢者！這就是所謂比丘的一切大學。』 『諸位賢者！什麼是水界呢？諸位賢者！所謂水界有兩種，有內在的水界，有外在的水界。』

English version: 'Therefore, he is extremely diligent and not lazy, upright in body and mind, maintaining mindfulness, not forgetful, not foolish, and with a stable mind. He thinks: 『I am extremely diligent and not lazy, upright in body and mind, maintaining mindfulness, not forgetful, not foolish, and with a stable mind. I endure this body, I should endure punches, stone throws, and the harm of knives and sticks, but I should diligently learn the teachings of the World Honored One.』 'Venerable ones! The World Honored One also said: 『If a thief comes and uses a sharp saw to dismember your body piece by piece. If, when the thief is dismembering your body piece by piece with a sharp saw, your mind changes, or you speak evil words, then you will decline. You should think: 「If a thief comes and uses a sharp saw to dismember my body piece by piece, therefore, my mind will not change, I will not speak evil words, I should have compassion for the person who is dismembering my body, for that person, with a heart of loving-kindness, pervade one direction and walk, like this two directions, three directions, four directions, the four cardinal points, above and below, universally pervading everything, with a heart of loving-kindness, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world and walking.」』 'Venerable ones! If that bhikkhu, because of the Buddha, the Dharma, and the Sangha, cannot abide in the relinquishment of good correspondence, venerable ones! That bhikkhu should feel ashamed and embarrassed, I have no benefit for benefit, no merit for merit, saying that because of the Buddha, the Dharma, and the Sangha, I cannot abide in the relinquishment of good correspondence. Venerable ones! Just like when a new bride is first welcomed, seeing her parents-in-law, if she sees her husband, she will feel ashamed and embarrassed. Venerable ones! You should know that a bhikkhu is also like this, he should feel ashamed and embarrassed, I have no benefit for benefit, no merit for merit, saying that because of the Buddha, the Dharma, and the Sangha, I cannot abide in the relinquishment of good correspondence. Because of shame and embarrassment, he then abides in the relinquishment of good correspondence, this is wonderful tranquility, which is to relinquish all existence, to be free from desire, to extinguish without remainder. Venerable ones! This is what is called the bhikkhu's entire university.』 'Venerable ones! What is the water element? Venerable ones! The so-called water element has two kinds, there is an internal water element, and there is an external water element.'

。諸賢！云何內水界？謂內身中在，內所攝水，水性潤，內之所受。此為云何？謂腦、腦根，淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便，如是比此身中余在，內所攝水，水性潤，內之所受，諸賢！是謂內水界。諸賢！外水界者，謂大是，凈是，不憎惡是，諸賢！有時火災，是時滅外水界。

「諸賢！此外水界極大，極凈，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，便作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動

現代漢語譯本：各位賢者！什麼是內在的水界呢？指的是身體內部存在，被身體所包含的水，水的性質是濕潤的，是身體內部所感受的。這指的是什麼呢？指的是腦、腦根、眼淚、汗水、鼻涕、唾液、膿、血、脂肪、骨髓、口水、膽汁、小便，像這樣身體內部其餘存在，被身體所包含的水，水的性質是濕潤的，是身體內部所感受的。各位賢者！這就是所謂的內在水界。各位賢者！外在的水界指的是廣大的、清凈的、不令人厭惡的。各位賢者！有時發生火災，那時外在的水界就會被毀滅。 各位賢者！此外在的水界極其廣大，極其清凈，極其不令人厭惡，是無常的、會消亡的、會衰敗的、會變化的。更何況這個身體只是暫時居住，為愛慾所接受呢？那些沒有聽聞佛法、愚癡的凡夫會這樣想：『這是我，這是我的，我是屬於它的。』而那些聽聞佛法的聖弟子不會這樣想：『這是我，這是我的，我是屬於它的。』他們會怎麼想呢？如果有人辱罵、毆打、嗔怒責備他們，他們會這樣想：『我所產生的這種痛苦，是從因緣而生的，不是沒有原因的。什麼是原因呢？是因痛苦而產生快樂。』他們觀察到這種因痛苦而產生的快樂是無常的，觀察到感受、思想、行為、意識都是無常的。他們的心專注于界，停止併合為一心，堅定不移。之後，如果有人用柔和的言辭來安慰他們，他們會這樣想：『我所產生的這種快樂，是從因緣而生的，不是沒有原因的。什麼是原因呢？是因快樂而產生快樂。』他們觀察到這種因快樂而產生的快樂是無常的，觀察到感受、思想、行為、意識都是無常的。他們的心專注于界，停止併合為一心，堅定不移。

English version: Venerable ones! What is the internal water element? It refers to the water within the body, contained within the body, the nature of water is moist, and it is what is felt internally. What does this refer to? It refers to the brain, the root of the brain, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, urine, and other such things within the body, water contained within the body, the nature of which is moist, and is felt internally. Venerable ones! This is what is called the internal water element. Venerable ones! The external water element refers to that which is vast, pure, and not repulsive. Venerable ones! Sometimes there are fires, and at that time the external water element is destroyed. Venerable ones! This external water element is extremely vast, extremely pure, and extremely not repulsive, it is impermanent, subject to ending, subject to decay, and subject to change. How much more so is this body, which is only a temporary dwelling, accepted by desire? Those who have not heard the Dharma, foolish ordinary people, think like this: 'This is me, this is mine, I belong to it.' But those who have heard the Dharma, the noble disciples, do not think like this: 'This is me, this is mine, I belong to it.' How do they think? If others insult, beat, or angrily rebuke them, they think like this: 'The suffering I experience arises from causes and conditions, it is not without cause. What is the cause? It is from suffering that pleasure arises.' They observe that this pleasure arising from suffering is impermanent, they observe that feelings, thoughts, actions, and consciousness are impermanent. Their minds dwell on the element, stop and become one-pointed, and are unwavering. Later, if others come and speak to them with gentle and soft words, they think like this: 'The pleasure I experience arises from causes and conditions, it is not without cause. What is the cause? It is from pleasure that pleasure arises.' They observe that this pleasure arising from pleasure is impermanent, they observe that feelings, thoughts, actions, and consciousness are impermanent. Their minds dwell on the element, stop and become one-pointed, and are unwavering.

。彼於後時，若幼少、中年、長老來行不可事，或以拳叉，或以石擲，或刀杖加，彼作是念：『我受此身，色法粗質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳叉、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳叉、石擲及刀杖加，但當精勤學世尊法。』

「諸賢！彼比丘若因佛、法、眾，不住善相應舍者，諸賢！彼比丘應慚愧羞厭，我于利無利，于德無德，謂我因佛、法、眾，不住善相應舍。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慚愧羞厭

他後來，如果年幼、中年、年長的人來做不應該做的事，或者用拳頭打，或者用石頭扔，或者用刀杖加害，他會這樣想：『我接受了這個身體，是粗糙的物質，由四大元素構成，從父母那裡出生，靠飲食滋養，經常穿衣蓋被，坐臥休息，洗澡忍受寒冷，這是會破壞的，會滅盡的，會離散的。我因為這個身體而遭受拳打、石擲和刀杖加害。』因此，他非常精勤而不懈怠，端正身體，保持正念，不忘失，不愚癡，安定一心。他這樣想：『我非常精勤而不懈怠，端正身體，保持正念，不忘失，不愚癡，安定一心，我接受這個身體應該會遭受拳打、石擲和刀杖加害，但應當精勤學習世尊的教法。』 『諸位賢者！世尊也這樣說過：『如果有盜賊來，用鋒利的刀鋸，一節一節地肢解你的身體。如果當盜賊用鋒利的刀鋸一節一節地肢解你的身體時，你的心有變化，或者說出惡語，你就會衰退。你應該這樣想：「如果有盜賊來，用鋒利的刀鋸一節一節地肢解我的身體，因此，我不會讓心有變化，不說惡語，應當為那些肢解我身體的人升起哀憫之心，爲了他們，心懷慈愛，充滿一方，成就遊行，像這樣二三四方、四維上下，普遍周遍一切，心懷慈愛，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，非常巨大，無量善修，充滿一切世間，成就遊行。」』 『諸位賢者！那位比丘如果因為佛、法、僧，不能安住于善相應的捨棄，諸位賢者！那位比丘應該感到慚愧羞恥，我對於利益沒有利益，對於功德沒有功德，說我因為佛、法、僧，不能安住于善相應的捨棄。諸位賢者！就像剛迎娶的新娘，見到她的公婆，如果見到丈夫，就會感到慚愧羞恥。'

Later, if young, middle-aged, or old people come and do what is not proper, either striking with fists, or throwing stones, or adding knives or sticks, he thinks: 『I have received this body, which is coarse matter, composed of the four great elements, born from parents, nourished by food, always covered with clothing, resting in sitting and lying down, bathing and enduring cold, it is subject to destruction, to extinction, to dispersion. Because of this body, I suffer blows from fists, stones, and knives or sticks.』 Therefore, he is extremely diligent and not lazy, upright in body, with right mindfulness, not forgetful, not foolish, with a stable mind. He thinks: 『I am extremely diligent and not lazy, upright in body, with right mindfulness, not forgetful, not foolish, with a stable mind. I have received this body and should suffer blows from fists, stones, and knives or sticks, but I should diligently learn the teachings of the World Honored One.』 『Friends, the World Honored One also said: 『If a thief comes and dismembers your body with a sharp saw, limb by limb. If, when a thief dismembers your body limb by limb with a sharp saw, your mind changes, or you speak evil words, you will decline. You should think: 「If a thief comes and dismembers my body limb by limb with a sharp saw, therefore, I will not let my mind change, I will not speak evil words, I should arise compassion for those who dismember my body, for their sake, with a mind of loving-kindness, filling one direction, accomplishing the journey, like this in two, three, four directions, up and down, universally pervading all, with a mind of loving-kindness, without enmity, without hatred, without strife, extremely vast, very great, immeasurable good practice, filling all the world, accomplishing the journey.」』 『Friends, if that bhikkhu, because of the Buddha, the Dharma, and the Sangha, does not abide in the abandonment of good correspondence, friends, that bhikkhu should feel ashamed and embarrassed, that I have no benefit from benefit, no merit from merit, saying that because of the Buddha, the Dharma, and the Sangha, I do not abide in the abandonment of good correspondence. Friends, just like a newly welcomed bride, seeing her parents-in-law, if she sees her husband, she will feel ashamed and embarrassed.』

。諸賢！當知比丘亦復如是，應慚愧羞厭，我于利無利，于德無德，謂我因佛、法、眾，不住善相應舍，彼因慚愧羞厭故，便住善相應舍，是妙息寂，謂舍一切有，離愛、無慾，滅盡無餘。諸賢！是謂比丘一切大學。

「諸賢！云何火界？諸賢！謂火界有二，有內火界，有外火界。諸賢！云何內火界？謂內身中在，內所攝火，火性熱，內之所受。此為云何？謂暖身、熱身、煩悶、溫壯、消化飲食，如是比此身中余在，內所攝火，火性熱，內之所受，諸賢！是謂內火界。諸賢！外火界者，謂大是，凈是，不憎惡是。諸賢！有時外火界起，起已燒村邑、城郭、山林、曠野，燒彼已，或至道、至水，無受而滅。諸賢！外火界滅后，人民求火，或鉆木截竹，或以珠燧。

「諸賢！此外火界極大，極凈，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，便作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動

現代漢語譯本：諸位賢者！應當知道，比丘也應如此，應當感到慚愧和羞恥，厭惡自己，因為我在有利或無利、有德或無德的情況下，自認為依靠佛、法、僧，卻不能安住于與善法相應的捨棄。他們因為慚愧和羞恥而厭惡自己，便能安住于與善法相應的捨棄，這是美妙的寂靜，即捨棄一切有，遠離愛慾，滅盡無餘。諸位賢者！這就是比丘所應達到的一切大學問。 現代漢語譯本：諸位賢者！什麼是火界呢？諸位賢者！火界有兩種，有內在的火界，有外在的火界。諸位賢者！什麼是內在的火界呢？是指身體內部存在的，身體所包含的火，其性質是熱的，是身體內部所感受到的。這是指什麼呢？是指身體的溫暖、發熱、煩悶、溫壯、消化食物，以及身體內部其他存在的，身體所包含的火，其性質是熱的，是身體內部所感受到的。諸位賢者！這就是內在的火界。諸位賢者！外在的火界是指巨大的、清凈的、不令人憎惡的火。諸位賢者！有時外在的火界會興起，興起後會焚燒村莊、城郭、山林、曠野，焚燒之後，有時會到達道路或水邊，沒有承受就熄滅了。諸位賢者！外在的火界熄滅后，人們會尋找火，或者鉆木取火，或者用燧石取火。 現代漢語譯本：諸位賢者！這外在的火界極其巨大，極其清凈，極其不令人憎惡，是無常的、會消盡的、會衰敗的、會變化的。更何況這個身體只是暫時存在，為愛慾所承受呢？那些沒有聽聞佛法、愚癡的凡夫會這樣想：『這是我，這是我的，我是屬於它的。』而多聞的聖弟子不會這樣想：『這是我，這是我的，我是屬於它的。』他們會怎麼想呢？如果有人辱罵、毆打、嗔怒責備他們，他們會這樣想：『我所遭受的痛苦，是從因緣而生的，不是沒有原因的。什麼是因緣呢？是緣于苦而尋求快樂。』他們觀察到這種尋求快樂是無常的，觀察到感受、思想、行為、意識都是無常的，他們的心安住于界，止息於一心，堅定不移。

English version: Worthy ones! You should know that a bhikkhu is also like this, he should feel shame and embarrassment, and be disgusted with himself, because in situations of gain or loss, virtue or lack of virtue, he thinks he relies on the Buddha, the Dharma, and the Sangha, yet he cannot abide in relinquishment that is in accordance with the good. Because of shame and embarrassment, they are disgusted with themselves, and then they can abide in relinquishment that is in accordance with the good. This is the wonderful tranquility, that is, relinquishing all existence, being free from desire, and extinguishing without remainder. Worthy ones! This is what a bhikkhu should achieve in all higher learning. English version: Worthy ones! What is the fire element? Worthy ones! There are two kinds of fire elements, there is the internal fire element, and there is the external fire element. Worthy ones! What is the internal fire element? It refers to the fire that exists within the body, the fire contained within the body, whose nature is heat, and is felt internally. What does this refer to? It refers to the warmth of the body, the heat of the body, the agitation, the vigor, the digestion of food, and other fire that exists within the body, contained within the body, whose nature is heat, and is felt internally. Worthy ones! This is the internal fire element. Worthy ones! The external fire element refers to fire that is great, pure, and not hateful. Worthy ones! Sometimes the external fire element arises, and having arisen, it burns villages, towns, forests, and wildernesses. After burning them, it sometimes reaches roads or water, and extinguishes without being sustained. Worthy ones! After the external fire element extinguishes, people seek fire, either by drilling wood, or by using flint. English version: Worthy ones! This external fire element is extremely great, extremely pure, and extremely not hateful. It is impermanent, subject to exhaustion, decay, and change. How much more so is this body, which is only temporary, and is sustained by desire? Those who have not heard the Dharma, foolish ordinary people, think like this: 『This is me, this is mine, I belong to it.』 But the learned noble disciples do not think like this: 『This is me, this is mine, I belong to it.』 How do they think? If others insult, beat, or angrily rebuke them, they think like this: 『The suffering I experience arises from causes and conditions, not without cause. What are the causes and conditions? They are the conditions that seek pleasure from suffering.』 They observe that this seeking of pleasure is impermanent, they observe that feelings, thoughts, actions, and consciousness are impermanent. Their minds abide in the element, cease in one-pointedness, and are unwavering.

。彼於後時，他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，若幼少、中年、長老來行不可事，或以拳叉，或以石擲，或刀杖加，彼作是念：『我受此身，色法粗質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳叉、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳叉、石擲及刀杖加，但當精勤學世尊法。』

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當爲彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游

現代漢語譯本：後來，如果有人用溫和的言辭來勸說他，他會這樣想：『我所感受到的快樂，是因緣和合而生，並非無緣無故。那麼，什麼是因緣呢？就是因快樂而產生更多的快樂。』他觀察到這種更多的快樂是無常的，觀察到感受、思想、行為、意識都是無常的。他的心專注于界限，保持一心不亂，堅定不移。後來，如果年輕人、中年人或老年人做出不好的行為，例如用拳頭打他，用石頭扔他，或者用刀杖攻擊他，他會這樣想：『我所承受的這個身體，是粗糙的物質，由四大元素構成，由父母所生，靠飲食滋養，經常需要衣服覆蓋，需要坐臥休息，需要洗澡來保持清潔，需要忍受各種不適，這個身體是會損壞的，是會滅盡的，是會離散的。我因為這個身體而遭受拳打、石擲和刀杖的攻擊。』因此，他會非常精進而不懈怠，保持身體端正，正念現前，不忘失，不愚癡，安定一心。他會這樣想：『我非常精進而不懈怠，保持身體端正，正念現前，不忘失，不愚癡，安定一心。我承受這個身體，就應該會遭受拳打、石擲和刀杖的攻擊，但我應當精進地學習世尊的教法。』 諸位賢者！世尊也這樣說過：『如果有強盜來，用鋒利的刀鋸，一節一節地肢解你的身體。如果當強盜用鋒利的刀鋸一節一節地肢解你的身體時，你的心生變化，或者說出惡語，那麼你就衰退了。你應該這樣想：「如果有強盜來，用鋒利的刀鋸一節一節地肢解我的身體，因此，我不會讓我的心生變化，不會說出惡語，我應當對那些肢解我身體的人升起憐憫之心，爲了他們，我的心要充滿慈愛，遍滿一方，成就遊行，像這樣，遍滿二方、三方、四方、四維上下，普遍周遍一切，我的心要充滿慈愛，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊行。」』

English version: Later, if someone comes to him with gentle and soft words, he thinks, 'The pleasure I experience arises from conditions, not without cause. What are the conditions? The condition for pleasure is more pleasure.' He observes that this more pleasure is impermanent, and he observes that feeling, perception, mental formations, and consciousness are impermanent. His mind dwells on the boundary, remains unified, and does not waver. Later, if young, middle-aged, or old people do improper things, such as striking him with fists, throwing stones at him, or attacking him with knives or sticks, he thinks, 'This body I have received is coarse matter, composed of the four great elements, born from parents, nourished by food, constantly covered by clothing, needing to sit and lie down, needing to bathe to stay clean, and needing to endure various discomforts. This body is subject to destruction, extinction, and disintegration. Because of this body, I suffer blows from fists, stones, and knives or sticks.' Therefore, he is extremely diligent and unremitting, keeping his body upright, with mindfulness present, not forgetful, not foolish, and with a stable mind. He thinks, 'I am extremely diligent and unremitting, keeping my body upright, with mindfulness present, not forgetful, not foolish, and with a stable mind. I have received this body, so I should expect to suffer blows from fists, stones, and knives or sticks, but I should diligently study the teachings of the World Honored One.' Noble ones! The World Honored One has also said, 'If a thief comes and dismembers your body with a sharp saw, limb by limb, if your mind changes or you speak harsh words while the thief is dismembering your body with a sharp saw, limb by limb, then you will decline. You should think, 「If a thief comes and dismembers my body with a sharp saw, limb by limb, I will not let my mind change, nor will I speak harsh words. I should arouse compassion for those who are dismembering my body. For their sake, my mind should be filled with loving-kindness, pervading one direction, accomplishing the practice. Likewise, pervading two, three, four directions, the four intermediate directions, above and below, universally pervading all, my mind should be filled with loving-kindness, without bonds, without resentment, without hatred, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, accomplishing the practice.」』

。」』

「諸賢！彼比丘若因佛、法、眾，不住善相應舍者，諸賢！彼比丘應慚愧羞厭，我于利無利，于德無德，謂我因佛、法、眾，不住善相應舍。諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慚愧羞厭。諸賢！當知比丘亦復如是，應慚愧羞厭，我于利無利，于德無德，謂我因佛、法、眾，不住善相應舍，彼因慚愧羞厭故，便住善相應舍，是妙息寂，謂舍一切有，離愛、無慾，滅盡無餘。諸賢！是謂比丘一切大學。

「諸賢！云何風界？諸賢！謂風界有二，有內風界，有外風界。諸賢！云何內風界？謂內身中在，內所攝風，風性動，內之所受。此為云何？謂上風、下風、腹風、行風、掣縮風、刀風、躋風、非道風、節節行風、息出風、息入風，如是比此身中余在，內所攝風，風性動，內之所受，諸賢！是謂內風界。諸賢！外風界者，謂大是，凈是，不憎惡是。諸賢！有時外風界起，風界起時撥，屋拔樹，崩山，山巖撥已便止，纖毫不動。諸賢！外風界止后，人民求風，或以其扇，或以哆邏葉，或以衣求風。

「諸賢！此風界極大，極凈，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？謂不多聞愚癡凡夫而作此念：『是我，是我所，我是彼所

『諸位賢者！如果那位比丘因為佛、法、僧的原因，不能安住于善法而捨棄，諸位賢者！那位比丘應當感到慚愧羞恥，因為我對於利益沒有利益，對於功德沒有功德，說我因為佛、法、僧的原因，不能安住于善法而捨棄。諸位賢者！就像剛迎娶的新娘，見到她的公婆，或者見到她的丈夫，就會感到慚愧羞恥一樣。諸位賢者！應當知道比丘也是如此，應當感到慚愧羞恥，因為我對於利益沒有利益，對於功德沒有功德，說我因為佛、法、僧的原因，不能安住于善法而捨棄，他因為慚愧羞恥的緣故，便安住于善法而捨棄，這是美妙的寂靜，即捨棄一切有，遠離愛慾，滅盡無餘。諸位賢者！這就是比丘的一切大學問。 『諸位賢者！什麼是風界呢？諸位賢者！所謂風界有兩種，有內風界，有外風界。諸位賢者！什麼是內風界呢？就是身體內部存在的，身體所包含的風，風的性質是動的，是身體內部所感受的。這是什麼呢？就是上行風、下行風、腹風、執行風、收縮風、刀風、躋風、非道風、節節執行風、呼出風、吸入風，像這樣身體內部其餘存在的，身體所包含的風，風的性質是動的，是身體內部所感受的，諸位賢者！這就是內風界。諸位賢者！外風界，就是大的，清凈的，不令人憎惡的。諸位賢者！有時外風界興起，風界興起時，會拔起房屋，拔起樹木，崩塌山峰，山巖被拔起后就停止了，一絲一毫也不動。諸位賢者！外風界停止后，人們會尋求風，或者用扇子，或者用哆邏葉，或者用衣服來求風。 『諸位賢者！這風界極大，極清凈，極不令人憎惡，是無常的法、會消盡的法、會衰敗的法、會變化的法，何況這個身體只是暫時居住，為愛慾所接受呢？就是那些不多聞的愚癡凡夫會這樣想：『這是我，這是我的，我是屬於他的。』

'Wise friends! If that bhikkhu, because of the Buddha, the Dharma, or the Sangha, does not abide in good conduct and abandons it, wise friends! that bhikkhu should feel shame and embarrassment, saying, 'I have no benefit from benefit, no virtue from virtue, that I, because of the Buddha, the Dharma, or the Sangha, do not abide in good conduct and abandon it.' Wise friends! Just as a newlywed bride, upon seeing her in-laws or her husband, feels shame and embarrassment. Wise friends! Know that a bhikkhu is also like this, he should feel shame and embarrassment, saying, 'I have no benefit from benefit, no virtue from virtue, that I, because of the Buddha, the Dharma, or the Sangha, do not abide in good conduct and abandon it.' Because of this shame and embarrassment, he then abides in good conduct and abandons it, which is a wonderful peace, that is, abandoning all existence, being free from desire, and extinguishing without remainder. Wise friends! This is the bhikkhu's entire great learning. 'Wise friends! What is the wind element? Wise friends! There are two kinds of wind element, the internal wind element and the external wind element. Wise friends! What is the internal wind element? It is the wind that exists within the body, the wind contained within the body, the nature of which is movement, and which is felt within the body. What is this? It is the upward-moving wind, the downward-moving wind, the abdominal wind, the circulating wind, the contracting wind, the cutting wind, the ascending wind, the non-path wind, the wind that moves through the joints, the exhaling wind, and the inhaling wind. Like this, the rest of the wind that exists within the body, the wind contained within the body, the nature of which is movement, and which is felt within the body, wise friends! This is the internal wind element. Wise friends! The external wind element is that which is great, pure, and not hateful. Wise friends! Sometimes the external wind element arises, and when the wind element arises, it uproots houses, uproots trees, collapses mountains, and after the mountain rocks are uprooted, it stops, without moving even a hair. Wise friends! After the external wind element stops, people seek wind, either with a fan, or with a palm leaf, or with clothing. 'Wise friends! This wind element is extremely great, extremely pure, and extremely not hateful, it is an impermanent law, a law of exhaustion, a law of decay, a law of change, how much more so this body, which is only temporarily dwelling, and is received by desire? It is those unlearned, foolish ordinary people who think like this: 'This is me, this is mine, I belong to that.'

。』多聞聖弟子不作此念：『是我，是我所，我是彼所。』彼云何作是念？若有他人罵詈、捶打、瞋恚責數者，便作是念：『我生此苦，從因緣生，非無因緣。云何為緣？緣苦更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。彼於後時，他人來語柔辭軟言者，彼作是念：『我生此樂，從因緣生，非無因緣。云何為緣？緣樂更樂。』彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動；彼於後時，若幼少、中年、長老來行不可事，或以拳叉，或以石擲，或刀杖加，彼作是念：『我受此身，色法粗質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳叉、石擲及刀杖加。』由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念：『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳叉、石擲及刀杖加，但當精勤學世尊法。』

「諸賢！世尊亦如是說：『若有賊來，以利刀鋸，節節解身。若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退

現代漢語譯本：多聞的聖弟子不會這樣想：『這是我，這是我的所有，我是屬於他的。』他們會如何思考呢？如果有人辱罵、毆打、憤怒地責備他們，他們會這樣想：『我所遭受的痛苦，是因緣所生，並非無緣無故。什麼是因緣呢？是因苦而生樂。』他們觀察到這種因苦而生的樂是無常的，觀察到感受、思想、行為、意識都是無常的。他們的心專注于界，止息併合為一心，堅定不移。之後，如果有人用柔和的言辭來安慰他們，他們會這樣想：『我所感受的快樂，是因緣所生，並非無緣無故。什麼是因緣呢？是因樂而生樂。』他們觀察到這種因樂而生的樂是無常的，觀察到感受、思想、行為、意識都是無常的。他們的心專注于界，止息併合為一心，堅定不移。之後，如果年輕人、中年人、老年人做出不恰當的行為，或者用拳頭、叉子、石頭投擲，或者用刀杖加害，他們會這樣想：『我所承受的這個身體，是粗糙的色法，由四大元素組成，從父母那裡出生，靠飲食滋養，經常被衣服覆蓋，需要坐臥休息，需要洗澡來保持清潔，需要忍受各種不適，這個身體是會破壞的，會滅盡的，會離散的。我因為這個身體才遭受拳頭、叉子、石頭投擲以及刀杖的傷害。』因此，他們會非常精進而不懈怠，端正身心，保持正念，不忘失，不愚癡，安定一心。他們會這樣想：『我非常精進而不懈怠，端正身心，保持正念，不忘失，不愚癡，安定一心，我承受這個身體可能會遭受拳頭、叉子、石頭投擲以及刀杖的傷害，但我應當精進學習世尊的教法。』 諸位賢者！世尊也這樣說過：『如果有盜賊來，用鋒利的刀鋸，一節一節地肢解你的身體。如果你在被盜賊用鋒利的刀鋸一節一節地肢解身體時，心中有所改變，或者說出惡語，那麼你就會衰退。』

English version: A well-learned noble disciple does not think, 'This is me, this is mine, I belong to that.' How do they think? If others scold, beat, or angrily rebuke them, they think, 'The suffering I experience arises from conditions, not without cause. What are the conditions? It is pleasure arising from suffering.' They observe that this pleasure arising from suffering is impermanent, and they observe that feeling, perception, mental formations, and consciousness are impermanent. Their mind dwells on the element, becomes unified and still, and does not waver. Later, if others come and speak with gentle and kind words, they think, 'The pleasure I experience arises from conditions, not without cause. What are the conditions? It is pleasure arising from pleasure.' They observe that this pleasure arising from pleasure is impermanent, and they observe that feeling, perception, mental formations, and consciousness are impermanent. Their mind dwells on the element, becomes unified and still, and does not waver. Later, if young, middle-aged, or old people act inappropriately, or strike with fists, forks, or throw stones, or inflict harm with knives or sticks, they think, 'This body I endure is a coarse form, composed of the four great elements, born from parents, nourished by food, constantly covered by clothing, needing to sit and lie down, needing to bathe to stay clean, needing to endure various discomforts. This body is subject to destruction, extinction, and disintegration. It is because of this body that I suffer from fists, forks, stones, and knives or sticks.' Therefore, they are extremely diligent and not lazy, upright in body and mind, maintaining mindfulness, not forgetful, not foolish, and their mind is stable. They think, 'I am extremely diligent and not lazy, upright in body and mind, maintaining mindfulness, not forgetful, not foolish, and my mind is stable. I endure this body that may suffer from fists, forks, stones, and knives or sticks, but I should diligently learn the teachings of the Blessed One.' Noble ones! The Blessed One also said this: 'If thieves come and dismember your body with sharp saws, limb by limb. If, while thieves are dismembering your body with sharp saws, limb by limb, your mind changes, or you speak harsh words, then you will decline.'

。汝當作是念：「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當爲彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。」』

「諸賢！猶如因材木，因泥土，因水草，覆裹于空，便生屋名。諸賢！當知此身亦復如是，因筋骨，因面板，因肉血，纏裹于空，便生身名。諸賢！若內眼處壞者，外色便不為光明所照，則無有念，眼識不得生。諸賢！若內眼處不壞者，外色便為光明所照，而便有念，眼識得生。諸賢！內眼處及色，眼識知外色，是屬色陰。若有覺是覺陰，若有想是想陰，若有思是思陰，若有識是識陰，如是觀陰合會

現代漢語譯本：你應該這樣想：『即使有盜賊用鋒利的刀鋸一節節地肢解我的身體，我也不會因此改變心意，不會說惡語，反而要對肢解我身體的人升起憐憫之心，爲了他們，我的心要充滿慈愛，遍佈一方，成就遊行；像這樣，遍佈二方、三方、四方、四維上下，普遍周及一切，我的心要充滿慈愛，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，極其深遠，無量地修習，遍滿一切世間，成就遊行。』 『諸位賢者！如果那位比丘因為佛、法、僧的緣故，不能安住于善相應的舍離，諸位賢者！那位比丘應當感到慚愧羞恥，因為我在有利無利、有德無德的情況下，卻因為佛、法、僧的緣故，不能安住于善相應的舍離。諸位賢者！就像剛迎娶的新娘，見到她的公婆，或者見到丈夫，就會感到慚愧羞恥一樣。諸位賢者！應當知道比丘也是如此，應當感到慚愧羞恥，因為我在有利無利、有德無德的情況下，卻因為佛、法、僧的緣故，不能安住于善相應的舍離。他因為慚愧羞恥的緣故，便安住于善相應的舍離，這是美妙的寂靜，也就是捨棄一切有，遠離愛慾，滅盡無餘。諸位賢者！這就是比丘的一切大學。』 『諸位賢者！就像因為木材、泥土、水草覆蓋在空間上，就產生了房屋的名稱一樣。諸位賢者！應當知道這個身體也是如此，因為筋骨、面板、肉血纏裹在空間上，就產生了身體的名稱。諸位賢者！如果內在的眼處壞了，外在的顏色就不會被光明照耀，也就沒有念頭，眼識無法產生。諸位賢者！如果內在的眼處沒有壞，外在的顏色就會被光明照耀，於是便有念頭，眼識得以產生。諸位賢者！內在的眼處和顏色，眼識知道外在的顏色，這屬於色陰。如果有感覺，就是受陰；如果有想法，就是想陰；如果有思慮，就是行陰；如果有意識，就是識陰。像這樣觀察五陰的聚合。'

English version: You should think like this: 『Even if a thief were to dismember my body piece by piece with a sharp saw, I would not change my mind because of it, I would not speak evil words, but rather I would raise a compassionate heart for the one who dismembers my body. For their sake, my heart should be filled with loving-kindness, pervading one direction, accomplishing the practice; like this, pervading two, three, four directions, the four intermediate directions, above and below, universally encompassing all, my heart should be filled with loving-kindness, without enmity, without hatred, without strife, extremely vast, extremely profound, immeasurably practiced, pervading all the world, accomplishing the practice.』 『Venerable ones! If that bhikkhu, because of the Buddha, the Dharma, and the Sangha, cannot abide in the abandonment that is in accordance with the good, venerable ones! That bhikkhu should feel ashamed and embarrassed, because in situations of gain and loss, virtue and non-virtue, I cannot abide in the abandonment that is in accordance with the good because of the Buddha, the Dharma, and the Sangha. Venerable ones! Just like a newly welcomed bride, when she sees her parents-in-law, or sees her husband, she feels ashamed and embarrassed. Venerable ones! You should know that a bhikkhu is also like this, he should feel ashamed and embarrassed, because in situations of gain and loss, virtue and non-virtue, I cannot abide in the abandonment that is in accordance with the good because of the Buddha, the Dharma, and the Sangha. Because of this shame and embarrassment, he then abides in the abandonment that is in accordance with the good, this is the wonderful tranquility, which is to abandon all existence, to be free from desire, to extinguish without remainder. Venerable ones! This is what is called the bhikkhu's entire university.』 『Venerable ones! Just like because of wood, mud, and grass covering the space, the name of a house arises. Venerable ones! You should know that this body is also like this, because of tendons, bones, skin, flesh, and blood wrapped around the space, the name of a body arises. Venerable ones! If the inner eye faculty is broken, the outer color will not be illuminated by light, and there will be no thought, and eye consciousness cannot arise. Venerable ones! If the inner eye faculty is not broken, the outer color will be illuminated by light, and then there will be thought, and eye consciousness can arise. Venerable ones! The inner eye faculty and color, eye consciousness knows the outer color, this belongs to the form aggregate. If there is feeling, that is the feeling aggregate; if there is perception, that is the perception aggregate; if there is volition, that is the volition aggregate; if there is consciousness, that is the consciousness aggregate. Observe the aggregation of the five aggregates in this way.』

「諸賢！世尊亦如是說：『若見緣起便見法，若見法便見緣起。』所以者何？諸賢！世尊說五盛陰從因緣生，色盛陰，覺、想、行、識盛陰。諸賢！若內耳、鼻、舌、身、意處壞者，外法便不為光明所照，則無有念，意識不得生。諸賢！若內意處不壞者，外法便為光明所照而便有念，意識得生。諸賢！內意處及法，意識知外色法，是屬色陰。若有覺是覺陰，若有想是想陰，若有思是思陰，若有識是識陰，如是觀陰合會。諸賢！世尊亦如是說：『若見緣起便見法，若見法便見緣起。』所以者何？諸賢！世尊說五盛陰從因緣生，色盛陰，覺、想、行、識盛陰，彼厭此過去、未來、現在五盛陰，厭已便無慾，無慾已便解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。諸賢！是謂比丘一切大學。」

尊者舍梨子所說如是。彼諸比丘聞尊者舍梨子所說，歡喜奉行。

象跡喻經第十竟(三千八百六十七字)

（三一）中阿含舍梨子相應品分別聖諦經第十一(初一日誦)

爾時，世尊告諸比丘：「此是正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向

『諸位賢者！世尊也這樣說過：『如果看到緣起，就看到了法；如果看到法，就看到了緣起。』為什麼呢？諸位賢者！世尊說五蘊是從因緣而生的，即色蘊、受、想、行、識蘊。諸位賢者！如果內在的耳、鼻、舌、身、意處壞了，外在的法就不會被光明照耀，那麼就不會有念頭，意識也不會產生。諸位賢者！如果內在的意處沒有壞，外在的法就會被光明照耀，於是就會有念頭，意識就會產生。諸位賢者！內在的意處和法，意識知道外在的色法，這屬於色蘊。如果有感受，就是受蘊；如果有想法，就是想蘊；如果有思慮，就是行蘊；如果有識別，就是識蘊，這樣觀察五蘊的聚合。諸位賢者！世尊也這樣說過：『如果看到緣起，就看到了法；如果看到法，就看到了緣起。』為什麼呢？諸位賢者！世尊說五蘊是從因緣而生的，即色蘊、受、想、行、識蘊，他們厭惡這過去、未來、現在的五蘊，厭惡之後就沒有慾望，沒有慾望之後就解脫了，解脫之後就知道自己解脫了，知道生死已盡，清凈的修行已經建立，該做的已經做完，不再受後有，如實地知道真理。諸位賢者！這就是比丘們所應學習的一切大學問。』 尊者舍利弗所說的就是這樣。那些比丘聽了尊者舍利弗所說，歡喜地奉行。 《象跡喻經》第十完（三千八百六十七字） （三一）《中阿含經·舍利弗相應品·分別聖諦經》第十一（初一日誦） 那時，世尊告訴眾比丘：『這是正行說法，即四聖諦的廣泛攝取、廣泛觀察、分別、揭示、開顯、施設、顯示、引導。』

'Venerable ones! The World-Honored One has also said: 『If one sees dependent origination, one sees the Dharma; if one sees the Dharma, one sees dependent origination.』 Why is that? Venerable ones! The World-Honored One said that the five aggregates arise from conditions: the aggregate of form, feeling, perception, mental formations, and consciousness. Venerable ones! If the internal sense bases of the ear, nose, tongue, body, and mind are broken, external phenomena will not be illuminated by light, then there will be no thought, and consciousness will not arise. Venerable ones! If the internal mind base is not broken, external phenomena will be illuminated by light, and then there will be thought, and consciousness will arise. Venerable ones! The internal mind base and phenomena, consciousness knowing external form, this belongs to the aggregate of form. If there is feeling, it is the aggregate of feeling; if there is perception, it is the aggregate of perception; if there is volition, it is the aggregate of mental formations; if there is consciousness, it is the aggregate of consciousness. Thus, one observes the coming together of the aggregates. Venerable ones! The World-Honored One has also said: 『If one sees dependent origination, one sees the Dharma; if one sees the Dharma, one sees dependent origination.』 Why is that? Venerable ones! The World-Honored One said that the five aggregates arise from conditions: the aggregate of form, feeling, perception, mental formations, and consciousness. They are disgusted with these past, future, and present five aggregates. Having been disgusted, they have no desire. Having no desire, they are liberated. Having been liberated, they know they are liberated. They know that birth is exhausted, the holy life is established, what had to be done is done, there is no more rebirth, and they know the truth as it is. Venerable ones! This is what is called the entire great learning of a bhikkhu.』 That is what Venerable Sariputta said. Those bhikkhus, having heard what Venerable Sariputta said, rejoiced and practiced accordingly. The Elephant Footprint Simile Sutra, the tenth, is complete (3,867 words). (31) The Middle Length Discourses, Sariputta Samyutta, The Discourse on Distinguishing the Noble Truths, the eleventh (recited on the first day). Then, the World-Honored One addressed the bhikkhus: 『This is the correct way of teaching the Dharma, namely, the four noble truths, which are broadly encompassed, broadly observed, distinguished, revealed, disclosed, established, shown, and directed towards.』

。過去諸如來、無所著、等正覺，彼亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。未來諸如來、無所著、等正覺，彼亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。我今現如來、無所著、等正覺，亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。

「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧。所以者何？謂我略說此四聖諦，舍梨子比丘則能為他廣教、廣觀、分別、發露、開仰、施設、顯現、趣向。舍梨子比丘廣教、廣示此四聖諦，分別、發露、開仰、施設、顯現、趣向時，令無量人而得於觀，舍梨子比丘能以正見為導御也。目乾連比丘能令立於最上真際，謂究竟漏盡。舍梨子比丘生諸梵行，猶如生母，目連比丘長養諸梵行，猶如養母，是以諸梵行者，應奉事供養恭敬禮拜舍梨子、目乾連比丘。所以者何？舍梨子、目乾連比丘為諸梵行者求義及饒益，求安隱快樂。」爾時，世尊說如是已，即從坐起，入室燕坐。

於是，尊者舍梨子告諸比丘：「諸賢！世尊為我等出世，謂為他廣教、廣示此四聖諦，分別、發露、開仰、施設、顯現、趣向

現代漢語譯本：過去的諸佛，如來、無所著、等正覺，他們也有這種正確的修行說法，即四聖諦的廣泛攝取、廣泛觀察、分別、揭示、開顯、施設、顯示、引導。未來的諸佛，如來、無所著、等正覺，他們也有這種正確的修行說法，即四聖諦的廣泛攝取、廣泛觀察、分別、揭示、開顯、施設、顯示、引導。我現在作為如來、無所著、等正覺，也有這種正確的修行說法，即四聖諦的廣泛攝取、廣泛觀察、分別、揭示、開顯、施設、顯示、引導。 『舍利子比丘聰明、敏捷、快速、銳利、廣博、深刻、出離、明達、辯才，舍利子比丘成就真實的智慧。為什麼呢？因為我略說這四聖諦，舍利子比丘就能為他人廣泛教導、廣泛觀察、分別、揭示、開顯、施設、顯現、引導。舍利子比丘廣泛教導、廣泛展示這四聖諦，分別、揭示、開顯、施設、顯現、引導時，能使無數人獲得觀察，舍利子比丘能以正見作為引導。目犍連比丘能使人立於最上真際，即究竟的漏盡。舍利子比丘生出各種梵行，猶如生母，目犍連比丘長養各種梵行，猶如養母，因此，修習梵行的人，應當奉事供養恭敬禮拜舍利子、目犍連比丘。為什麼呢？因為舍利子、目犍連比丘為修習梵行的人尋求利益和饒益，尋求安穩快樂。』當時，世尊說完這些話后，就從座位起身，進入房間靜坐。 於是，尊者舍利子告訴眾比丘：『諸位賢者！世尊爲了我們出世，是爲了向他人廣泛教導、廣泛展示這四聖諦，分別、揭示、開顯、施設、顯現、引導。』

English version: The past Buddhas, Tathagatas, Arhats, Samyaksaṃbuddhas, also had this correct practice teaching, which is the comprehensive grasping, broad observation, differentiation, revelation, unfolding, establishment, manifestation, and guidance of the Four Noble Truths. The future Buddhas, Tathagatas, Arhats, Samyaksaṃbuddhas, will also have this correct practice teaching, which is the comprehensive grasping, broad observation, differentiation, revelation, unfolding, establishment, manifestation, and guidance of the Four Noble Truths. I, now as a Tathagata, Arhat, Samyaksaṃbuddha, also have this correct practice teaching, which is the comprehensive grasping, broad observation, differentiation, revelation, unfolding, establishment, manifestation, and guidance of the Four Noble Truths. 『The Bhikkhu Sariputta is intelligent, quick-witted, swift, sharp, broad-minded, profound, with the wisdom of escape, clear understanding, and eloquence; the Bhikkhu Sariputta has achieved true wisdom. Why is that? Because when I briefly explain these Four Noble Truths, the Bhikkhu Sariputta can then extensively teach, broadly observe, differentiate, reveal, unfold, establish, manifest, and guide others. When the Bhikkhu Sariputta extensively teaches and broadly demonstrates these Four Noble Truths, differentiating, revealing, unfolding, establishing, manifesting, and guiding, he enables countless people to gain insight; the Bhikkhu Sariputta can guide with right view. The Bhikkhu Moggallana can establish people in the highest truth, which is the complete extinction of outflows. The Bhikkhu Sariputta gives birth to various holy practices, like a birth mother, and the Bhikkhu Moggallana nurtures various holy practices, like a nurturing mother. Therefore, those who practice the holy life should serve, offer to, respect, and bow to the Bhikkhus Sariputta and Moggallana. Why is that? Because the Bhikkhus Sariputta and Moggallana seek benefit and welfare, peace and happiness for those who practice the holy life.』 At that time, after the World Honored One had spoken these words, he rose from his seat and entered his chamber to meditate. Then, the Venerable Sariputta addressed the Bhikkhus: 『Friends! The World Honored One has appeared in the world for our sake, to extensively teach and broadly demonstrate these Four Noble Truths to others, differentiating, revealing, unfolding, establishing, manifesting, and guiding.』

。云何為四？謂苦聖諦，苦習、苦滅、苦滅道聖諦。諸賢！云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。諸賢！說生苦者，此說何因？諸賢！生者，謂彼眾生、彼彼眾生種類，生則生，出則出，成則成，興起五陰，已得命根，是名為生。諸賢！生苦者，謂眾生生時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受，覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂戚受、遍受，覺、遍覺，心壯熱煩惱憂戚受、遍受、覺、遍覺，身心壯熱煩惱憂戚受、遍受、覺、遍覺。諸賢！說生苦者，因此故說。

「諸賢！說老苦者，此說何因？諸賢！老者，謂彼眾生、彼彼眾生種類，彼為老耄，頭白齒落，盛壯日衰，身曲腳戾，體重氣上，拄杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，是名為老

現代漢語譯本：什麼是四聖諦呢？它們是苦聖諦、苦集聖諦、苦滅聖諦和苦滅道聖諦。諸位賢者，什麼是苦聖諦呢？它指的是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，以及簡而言之的五蘊熾盛之苦。諸位賢者，說到生苦，這是指什麼原因呢？諸位賢者，所謂『生』，是指眾生在各種不同的生命形態中，出生即是生，出現即是出，形成即是成，五蘊開始運作，獲得生命之根，這被稱為『生』。諸位賢者，所謂生苦，是指眾生在出生時，身體感受到痛苦、普遍感受到痛苦、覺知到痛苦、普遍覺知到痛苦；內心感受到痛苦、普遍感受到痛苦、覺知到痛苦、普遍覺知到痛苦；身心都感受到痛苦、普遍感受到痛苦、覺知到痛苦、普遍覺知到痛苦；身體感受到熱惱、普遍感受到熱惱、覺知到熱惱、普遍覺知到熱惱；內心感受到熱惱、普遍感受到熱惱、覺知到熱惱、普遍覺知到熱惱；身心都感受到熱惱、普遍感受到熱惱、覺知到熱惱、普遍覺知到熱惱；身體感受到強烈的熱惱、煩惱、憂愁、悲傷、普遍感受到、覺知到、普遍覺知到；內心感受到強烈的熱惱、煩惱、憂愁、悲傷、普遍感受到、覺知到、普遍覺知到；身心都感受到強烈的熱惱、煩惱、憂愁、悲傷、普遍感受到、覺知到、普遍覺知到。諸位賢者，之所以說生苦，就是因為這個原因。 諸位賢者，說到老苦，這是指什麼原因呢？諸位賢者，所謂『老』，是指眾生在各種不同的生命形態中，變得衰老，頭髮變白，牙齒脫落，盛壯的時期衰退，身體彎曲，腿腳不靈便，身體沉重，氣息上涌，需要拄著枴杖行走，肌肉萎縮，面板鬆弛，皺紋像麻子一樣，各種器官功能衰退，容顏醜陋，這被稱為『老』。

English version: What are the Four Noble Truths? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. Venerable ones, what is the Noble Truth of Suffering? It refers to the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being with what one dislikes, the suffering of separation from what one loves, the suffering of not getting what one wants, and, in brief, the suffering of the five aggregates being in a state of clinging. Venerable ones, when speaking of the suffering of birth, what is the reason for this? Venerable ones, 『birth』 refers to beings, in their various forms of existence, when they are born, they are born; when they emerge, they emerge; when they come into being, they come into being; the five aggregates begin to function, and the life force is obtained; this is called 『birth』. Venerable ones, the suffering of birth refers to when beings are born, the body experiences suffering, universally experiences suffering, is aware of suffering, is universally aware of suffering; the mind experiences suffering, universally experiences suffering, is aware of suffering, is universally aware of suffering; both body and mind experience suffering, universally experience suffering, are aware of suffering, are universally aware of suffering; the body experiences heat, universally experiences heat, is aware of heat, is universally aware of heat; the mind experiences heat, universally experiences heat, is aware of heat, is universally aware of heat; both body and mind experience heat, universally experience heat, are aware of heat, are universally aware of heat; the body experiences intense heat, affliction, sorrow, and grief, universally experiences, is aware of, and is universally aware of; the mind experiences intense heat, affliction, sorrow, and grief, universally experiences, is aware of, and is universally aware of; both body and mind experience intense heat, affliction, sorrow, and grief, universally experience, are aware of, and are universally aware of. Venerable ones, the suffering of birth is spoken of for this reason. Venerable ones, when speaking of the suffering of aging, what is the reason for this? Venerable ones, 『aging』 refers to beings, in their various forms of existence, when they become old and decrepit, their hair turns white, their teeth fall out, their prime of life declines, their body becomes bent, their legs become weak, their body becomes heavy, their breath rises, they need to walk with a cane, their muscles shrink, their skin loosens, their wrinkles are like pockmarks, the functions of their various organs decline, and their appearance becomes ugly; this is called 『aging』.

。諸賢！老苦者，謂眾生老時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂戚受、遍受、覺、遍覺，心壯熱煩惱憂戚受、遍受、覺、遍覺，身心壯熱煩惱憂戚受、遍受、覺、遍覺。諸賢！說老苦者，因此故說。

「諸賢！說病苦者，此說何因？諸賢！病者，謂頭痛、眼痛、耳痛、鼻痛、面痛、唇痛、齒痛、舌痛、𪘽痛、咽痛、風喘、咳嗽、喝吐、喉啤、癲癇、癰癭、經溢、赤膽、壯熱、枯槁、痔[病-丙+匿]、下利，若有如是比餘種種病，從更樂觸生，不離心，立在身中，是名為病。諸賢！病苦者，謂眾生病時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂戚受、遍受、覺、遍覺，心壯熱煩惱憂戚受、遍受、覺、遍覺，身心壯熱煩惱憂戚受、遍受、覺、遍覺。諸賢！說病苦者，因此故說。

「諸賢！說死苦者，此說何因？諸賢！死者，謂彼眾生、彼彼眾生種類，命終無常，死喪散滅，壽盡破壞，命根閉塞，是名為死

現代漢語譯本：諸位賢者！所謂衰老之苦，是指眾生在衰老時，身體感受痛苦、普遍感受、覺知、普遍覺知，內心感受痛苦、普遍感受、覺知、普遍覺知，身心感受痛苦、普遍感受、覺知、普遍覺知，身體發熱感受、普遍感受、覺知、普遍覺知，內心發熱感受、普遍感受、覺知、普遍覺知，身心發熱感受、普遍感受、覺知、普遍覺知，身體因強烈的熱惱、憂愁、悲傷而感受、普遍感受、覺知、普遍覺知，內心因強烈的熱惱、憂愁、悲傷而感受、普遍感受、覺知、普遍覺知，身心因強烈的熱惱、憂愁、悲傷而感受、普遍感受、覺知、普遍覺知。諸位賢者！之所以說衰老是苦，就是因為這個緣故。 現代漢語譯本：諸位賢者！所謂疾病之苦，這是因為什麼原因而說呢？諸位賢者！疾病，是指頭痛、眼痛、耳痛、鼻痛、面痛、唇痛、牙痛、舌痛、喉嚨痛、咽喉痛、氣喘、咳嗽、嘔吐、喉嚨發炎、癲癇、癰腫、癭瘤、經血外溢、黃疸、高燒、身體枯槁、痔瘡、腹瀉，以及其他種種類似的疾病，這些疾病因接觸不適而產生，不離於心，存在於身體之中，這就叫做疾病。諸位賢者！所謂疾病之苦，是指眾生在生病時，身體感受痛苦、普遍感受、覺知、普遍覺知，內心感受痛苦、普遍感受、覺知、普遍覺知，身心感受痛苦、普遍感受、覺知、普遍覺知，身體發熱感受、普遍感受、覺知、普遍覺知，內心發熱感受、普遍感受、覺知、普遍覺知，身心發熱感受、普遍感受、覺知、普遍覺知，身體因強烈的熱惱、憂愁、悲傷而感受、普遍感受、覺知、普遍覺知，內心因強烈的熱惱、憂愁、悲傷而感受、普遍感受、覺知、普遍覺知，身心因強烈的熱惱、憂愁、悲傷而感受、普遍感受、覺知、普遍覺知。諸位賢者！之所以說疾病是苦，就是因為這個緣故。 現代漢語譯本：諸位賢者！所謂死亡之苦，這是因為什麼原因而說呢？諸位賢者！死亡，是指那些眾生，在各種各樣的生命形態中，生命終結、無常、死亡、消散、毀滅，壽命耗盡、破壞，生命之根閉塞，這就叫做死亡。

English version: 'Venerable ones! The suffering of old age is when beings, in their old age, experience bodily suffering, pervasive suffering, awareness, and pervasive awareness; mental suffering, pervasive suffering, awareness, and pervasive awareness; both bodily and mental suffering, pervasive suffering, awareness, and pervasive awareness; bodily heat, pervasive heat, awareness, and pervasive awareness; mental heat, pervasive heat, awareness, and pervasive awareness; both bodily and mental heat, pervasive heat, awareness, and pervasive awareness; bodily suffering from intense heat, vexation, sorrow, and grief, pervasive suffering, awareness, and pervasive awareness; mental suffering from intense heat, vexation, sorrow, and grief, pervasive suffering, awareness, and pervasive awareness; both bodily and mental suffering from intense heat, vexation, sorrow, and grief, pervasive suffering, awareness, and pervasive awareness. Venerable ones! The suffering of old age is spoken of for this reason.' English version: 'Venerable ones! Why is the suffering of sickness spoken of? Venerable ones! Sickness refers to headaches, eye pain, ear pain, nose pain, facial pain, lip pain, tooth pain, tongue pain, throat pain, pharyngeal pain, asthma, coughing, vomiting, sore throat, epilepsy, boils, goiters, abnormal menstruation, jaundice, fever, emaciation, hemorrhoids, diarrhea, and other such various illnesses. These arise from unpleasant contact, are not separate from the mind, and exist within the body. This is called sickness. Venerable ones! The suffering of sickness is when beings, in their sickness, experience bodily suffering, pervasive suffering, awareness, and pervasive awareness; mental suffering, pervasive suffering, awareness, and pervasive awareness; both bodily and mental suffering, pervasive suffering, awareness, and pervasive awareness; bodily heat, pervasive heat, awareness, and pervasive awareness; mental heat, pervasive heat, awareness, and pervasive awareness; both bodily and mental heat, pervasive heat, awareness, and pervasive awareness; bodily suffering from intense heat, vexation, sorrow, and grief, pervasive suffering, awareness, and pervasive awareness; mental suffering from intense heat, vexation, sorrow, and grief, pervasive suffering, awareness, and pervasive awareness; both bodily and mental suffering from intense heat, vexation, sorrow, and grief, pervasive suffering, awareness, and pervasive awareness. Venerable ones! The suffering of sickness is spoken of for this reason.' English version: 'Venerable ones! Why is the suffering of death spoken of? Venerable ones! Death refers to those beings, in their various forms of existence, whose life ends, is impermanent, dies, disperses, and is destroyed; whose lifespan is exhausted and broken; and whose life force is cut off. This is called death.'

。諸賢！死苦者，謂眾生死時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂戚受、遍受、覺、遍覺，心壯熱煩惱憂戚受、遍受、覺、遍覺，身心壯熱煩惱憂戚受、遍受、覺、遍覺。諸賢！說死苦者，因此故說。

「諸賢！說怨憎會苦者，此說何因？諸賢！怨憎會者，謂眾生實有內六處，不愛眼處，耳、鼻、舌、身、意處，彼同會一，有攝、和、習，共合為苦，如是外處，更樂、覺、想、思、愛、亦復如是。諸賢！眾生實有六界，不愛地界，水、火、風、空、識界，彼同會一，有攝、和、習，共合為苦，是名怨憎會。諸賢！怨憎會苦者，謂眾生怨憎會時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺。諸賢！說怨憎會苦者，因此故說。

「諸賢！說愛別離苦者，此說何因？諸賢！愛別離苦者，謂眾生實有內六處，愛眼處，耳、鼻、舌、身、意處，彼異分散，不得相應，別離不會，不攝、不習、不和合為苦，如是外處，更樂、覺、想、思、愛，亦復如是

現代漢語譯本：諸位賢者！所謂的死亡之苦，是指眾生在臨終時，身體感受痛苦、普遍感受、覺知、普遍覺知，內心感受痛苦、普遍感受、覺知、普遍覺知，身心都感受痛苦、普遍感受、覺知、普遍覺知；身體發熱、普遍發熱、覺知、普遍覺知，內心發熱、普遍發熱、覺知、普遍覺知，身心都發熱、普遍發熱、覺知、普遍覺知；身體因強烈的熱惱、煩惱、憂愁而感受痛苦、普遍感受、覺知、普遍覺知，內心因強烈的熱惱、煩惱、憂愁而感受痛苦、普遍感受、覺知、普遍覺知，身心都因強烈的熱惱、煩惱、憂愁而感受痛苦、普遍感受、覺知、普遍覺知。諸位賢者！之所以說死亡是苦，就是因為這個原因。 諸位賢者！所謂的怨憎會之苦，這是什麼原因呢？諸位賢者！怨憎會，是指眾生確實有內在的六處，不喜歡的眼處，以及耳、鼻、舌、身、意處，它們聚集在一起，相互攝受、和合、習染，共同結合而產生痛苦；就像外在的色、聲、香、味、觸、法，以及樂、覺、想、思、愛等也是如此。諸位賢者！眾生確實有六界，不喜歡的地界，以及水、火、風、空、識界，它們聚集在一起，相互攝受、和合、習染，共同結合而產生痛苦，這就是所謂的怨憎會。諸位賢者！怨憎會之苦，是指眾生在怨憎會時，身體感受痛苦、普遍感受、覺知、普遍覺知，內心感受痛苦、普遍感受、覺知、普遍覺知，身心都感受痛苦、普遍感受、覺知、普遍覺知。諸位賢者！之所以說怨憎會是苦，就是因為這個原因。 諸位賢者！所謂的愛別離之苦，這是什麼原因呢？諸位賢者！愛別離之苦，是指眾生確實有內在的六處，喜歡的眼處，以及耳、鼻、舌、身、意處，它們分散開來，不能相應，分離而不能相會，不相互攝受、不習染、不和合而產生痛苦；就像外在的色、聲、香、味、觸、法，以及樂、覺、想、思、愛等也是如此。

English version: 'Venerable ones! The suffering of death is when beings, at the time of death, experience bodily suffering, pervasive suffering, awareness, and pervasive awareness; mental suffering, pervasive suffering, awareness, and pervasive awareness; both bodily and mental suffering, pervasive suffering, awareness, and pervasive awareness; bodily heat, pervasive heat, awareness, and pervasive awareness; mental heat, pervasive heat, awareness, and pervasive awareness; both bodily and mental heat, pervasive heat, awareness, and pervasive awareness; bodily suffering, pervasive suffering, awareness, and pervasive awareness due to intense heat, vexation, distress, and sorrow; mental suffering, pervasive suffering, awareness, and pervasive awareness due to intense heat, vexation, distress, and sorrow; both bodily and mental suffering, pervasive suffering, awareness, and pervasive awareness due to intense heat, vexation, distress, and sorrow. Venerable ones! The suffering of death is spoken of for this reason.' 'Venerable ones! Why is the suffering of being with what one hates spoken of? Venerable ones! Being with what one hates is when beings truly have the six internal sense bases, the eye base which is not liked, and the ear, nose, tongue, body, and mind bases, and these come together, are influenced, harmonized, and habituated, and combine to form suffering; likewise with external objects, and pleasure, feeling, perception, thought, and love. Venerable ones! Beings truly have six elements, the earth element which is not liked, and the water, fire, wind, space, and consciousness elements, and these come together, are influenced, harmonized, and habituated, and combine to form suffering, this is called being with what one hates. Venerable ones! The suffering of being with what one hates is when beings, at the time of being with what one hates, experience bodily suffering, pervasive suffering, awareness, and pervasive awareness; mental suffering, pervasive suffering, awareness, and pervasive awareness; both bodily and mental suffering, pervasive suffering, awareness, and pervasive awareness. Venerable ones! The suffering of being with what one hates is spoken of for this reason.' 'Venerable ones! Why is the suffering of separation from what one loves spoken of? Venerable ones! The suffering of separation from what one loves is when beings truly have the six internal sense bases, the eye base which is liked, and the ear, nose, tongue, body, and mind bases, and these are scattered, cannot correspond, are separated and cannot meet, are not influenced, not habituated, and do not combine to form suffering; likewise with external objects, and pleasure, feeling, perception, thought, and love.'

。諸賢！眾生實有六界，愛地界，水、火、風、空、識界，彼異分散，不得相應，別離不會，不攝、不習、不和合為苦，是名愛別離。諸賢！愛別離苦者，謂眾生別離時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺。諸賢！說愛別離苦者，因此故說。

「諸賢！說所求不得苦者，此說何因？諸賢！謂眾生生法，不離生法，欲得令我而不生者，此實不可以欲而得，老法、死法、愁憂戚法，不離憂戚法，欲得令我不憂戚者，此亦不可以欲而得。諸賢！眾生實生苦而不可樂、不可愛念，彼作是念：『若我生苦而不可樂、不可愛念者，欲得轉是，令可愛念。』此亦不可以欲而得。諸賢！眾生實生樂而可愛念，彼作是念：『若我生樂可愛念者，欲得令是常恒久住不變易法。』此亦不可以欲而得。諸賢！眾生實生思想而不可樂、不可愛念，彼作是念：『若我生思想而不可樂、不可愛念者，欲得轉是，令可愛念。』此亦不可以欲而得。諸賢！眾生實生思想而可愛念，彼作是念：『若我生思想可愛念者，欲得令是常恒久住不變易法。』此亦不可以欲而得。諸賢！說所求不得苦者，因此故說。

「諸賢！說略五盛陰苦者，此說何因？謂色盛陰，覺、想、行、識盛陰

現代漢語譯本：諸位賢者！眾生實際上存在六界，即愛著地界、水界、火界、風界、空界和識界。它們各自異散，不能相互協調，彼此分離，不能聚集，不相互適應，不和諧，因此產生痛苦，這被稱為愛別離苦。諸位賢者！愛別離苦是指眾生在分離時，身體感受到痛苦、普遍感受到痛苦、覺察到痛苦、普遍覺察到痛苦；內心感受到痛苦、普遍感受到痛苦、覺察到痛苦、普遍覺察到痛苦；身心都感受到痛苦、普遍感受到痛苦、覺察到痛苦、普遍覺察到痛苦。諸位賢者！之所以說愛別離苦，就是因為這個原因。 現代漢語譯本：諸位賢者！所說的求不得苦，是基於什麼原因呢？諸位賢者！眾生有生之法則，無法脫離生之法則，想要讓自己不經歷出生，這實際上是無法通過願望實現的。同樣，有衰老、死亡、憂愁悲傷的法則，無法脫離憂愁悲傷的法則，想要讓自己不憂愁悲傷，這也是無法通過願望實現的。諸位賢者！眾生實際上會產生痛苦，並且這種痛苦是不可喜悅、不可愛戀的。他們會這樣想：『如果我所生的痛苦是不可喜悅、不可愛戀的，我想要轉變它，讓它變得可愛戀。』這也是無法通過願望實現的。諸位賢者！眾生實際上會產生快樂，並且這種快樂是可愛戀的。他們會這樣想：『如果我所生的快樂是可愛戀的，我想要讓它永遠持續、長久存在、不變化。』這也是無法通過願望實現的。諸位賢者！眾生實際上會產生思想，並且這種思想是不可喜悅、不可愛戀的。他們會這樣想：『如果我所產生的思想是不可喜悅、不可愛戀的，我想要轉變它，讓它變得可愛戀。』這也是無法通過願望實現的。諸位賢者！眾生實際上會產生思想，並且這種思想是可愛戀的。他們會這樣想：『如果我所產生的思想是可愛戀的，我想要讓它永遠持續、長久存在、不變化。』這也是無法通過願望實現的。諸位賢者！之所以說求不得苦，就是因為這個原因。 現代漢語譯本：諸位賢者！所說的簡略概括的五盛陰苦，是基於什麼原因呢？是指色盛陰、覺盛陰、想盛陰、行盛陰、識盛陰。

English version: 'Friends! Beings truly exist in six realms: the realm of attachment to earth, water, fire, wind, space, and consciousness. These are separate and dispersed, unable to correspond with each other. They are separated, unable to gather, not adapting to each other, and not in harmony, thus causing suffering. This is called the suffering of separation from loved ones. Friends! The suffering of separation from loved ones means that when beings are separated, the body experiences suffering, universally experiences suffering, perceives suffering, and universally perceives suffering; the mind experiences suffering, universally experiences suffering, perceives suffering, and universally perceives suffering; both body and mind experience suffering, universally experience suffering, perceive suffering, and universally perceive suffering. Friends! The suffering of separation from loved ones is spoken of for this reason.' English version: 'Friends! What is the reason for speaking of the suffering of not getting what one desires? Friends! Beings have the law of birth, and cannot escape the law of birth. Wanting to not experience birth is truly impossible to achieve through desire. Similarly, there are the laws of aging, death, sorrow, and grief, and one cannot escape the laws of sorrow and grief. Wanting to not experience sorrow and grief is also impossible to achieve through desire. Friends! Beings truly experience suffering, and this suffering is not pleasant or lovable. They think: 『If the suffering I experience is not pleasant or lovable, I want to transform it and make it lovable.』 This is also impossible to achieve through desire. Friends! Beings truly experience happiness, and this happiness is lovable. They think: 『If the happiness I experience is lovable, I want it to be permanent, long-lasting, and unchanging.』 This is also impossible to achieve through desire. Friends! Beings truly experience thoughts, and these thoughts are not pleasant or lovable. They think: 『If the thoughts I experience are not pleasant or lovable, I want to transform them and make them lovable.』 This is also impossible to achieve through desire. Friends! Beings truly experience thoughts, and these thoughts are lovable. They think: 『If the thoughts I experience are lovable, I want them to be permanent, long-lasting, and unchanging.』 This is also impossible to achieve through desire. Friends! The suffering of not getting what one desires is spoken of for this reason.' English version: 'Friends! What is the reason for speaking of the briefly summarized suffering of the five aggregates? It refers to the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness.'

。諸賢！說略五盛陰苦者，因此故說。

「諸賢！過去時是苦聖諦，未來、現在時是苦聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說苦聖諦。

「諸賢！云何愛習苦習聖諦？謂眾生實有愛內六處，眼處，耳、鼻、舌、身、意處，于中若有愛、有膩、有染、有著者，是名為習。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛習苦習聖諦，如是知之。云何知耶？若有愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，為所作業，有愛、有膩、有染、有著者，是名為習；彼知此愛習，苦習聖諦，如是外處，更樂、覺、想、思、愛，亦復如是。諸賢！眾生實有愛六界，地界，水、火、風、空、識界，于中若有愛、有膩、有染、有著者，是名為習。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛習苦習聖諦，如是知之。云何知耶？若有愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，為所作業，有愛、有膩、有染、有著者，是名為習，彼知是愛習苦習聖諦

現代漢語譯本：諸位賢者！之所以略說五蘊皆苦，就是因為這個緣故。 諸位賢者！過去時是苦聖諦，未來、現在時也是苦聖諦，這是真實的道理，不會虛妄，不離如實之理，也不是顛倒的，這是真實的道理，審慎而真實，符合這樣的真理，是聖者所擁有，聖者所知曉，聖者所見，聖者所明瞭，聖者所獲得，聖者所等正覺的，所以才說這是苦聖諦。 諸位賢者！什麼是愛習苦習聖諦呢？就是說眾生真實地有對內六處的愛著，即眼處、耳處、鼻處、舌處、身處、意處，在這些地方如果有愛、有執著、有染污、有依戀，這就叫做習。諸位賢者！多聞的聖弟子知道我這樣瞭解這個法，這樣看待，這樣明瞭，這樣觀察，這樣覺悟，這就是愛習苦習聖諦，這樣去了解它。如何瞭解呢？如果有人愛著妻子、兒子、奴婢、僕人、親屬、田地、房屋、店舖、生息的財物，爲了這些而勞作，有愛、有執著、有染污、有依戀，這就叫做習；他知道這種愛習是苦習聖諦，像這樣對外在的事物，更樂於感受、覺知、思想、思慮、愛著，也是同樣的道理。諸位賢者！眾生真實地有對六界的愛著，即地界、水界、火界、風界、空界、識界，在這些地方如果有愛、有執著、有染污、有依戀，這就叫做習。諸位賢者！多聞的聖弟子知道我這樣瞭解這個法，這樣看待，這樣明瞭，這樣觀察，這樣覺悟，這就是愛習苦習聖諦，這樣去了解它。如何瞭解呢？如果有人愛著妻子、兒子、奴婢、僕人、親屬、田地、房屋、店舖、生息的財物，爲了這些而勞作，有愛、有執著、有染污、有依戀，這就叫做習，他知道這種愛習是苦習聖諦。

English version: Worthy ones! The reason for briefly speaking of the five aggregates as suffering is because of this. Worthy ones! The past is the noble truth of suffering, the future and present are also the noble truth of suffering. This is a true principle, not false, not deviating from reality, nor is it inverted. This is a true principle, carefully and truly in accordance with such truth, possessed by the noble ones, known by the noble ones, seen by the noble ones, understood by the noble ones, attained by the noble ones, and rightly awakened to by the noble ones. Therefore, it is said to be the noble truth of suffering. Worthy ones! What is the noble truth of the origin of suffering through attachment? It is that sentient beings truly have attachment to the six internal sense bases: the eye base, ear base, nose base, tongue base, body base, and mind base. If there is love, clinging, defilement, or attachment in these places, it is called origin. Worthy ones! A well-learned noble disciple knows that I understand this Dharma in this way, see it in this way, comprehend it in this way, observe it in this way, and awaken to it in this way. This is the noble truth of the origin of suffering through attachment, and one understands it in this way. How does one understand it? If someone loves their wife, children, slaves, servants, relatives, fields, houses, shops, and the wealth they produce, and works for these things, having love, clinging, defilement, and attachment, this is called origin. They know that this attachment is the noble truth of the origin of suffering. Similarly, with external things, they are more inclined to feel, perceive, think, contemplate, and love. Worthy ones! Sentient beings truly have attachment to the six elements: the earth element, water element, fire element, wind element, space element, and consciousness element. If there is love, clinging, defilement, or attachment in these places, it is called origin. Worthy ones! A well-learned noble disciple knows that I understand this Dharma in this way, see it in this way, comprehend it in this way, observe it in this way, and awaken to it in this way. This is the noble truth of the origin of suffering through attachment, and one understands it in this way. How does one understand it? If someone loves their wife, children, slaves, servants, relatives, fields, houses, shops, and the wealth they produce, and works for these things, having love, clinging, defilement, and attachment, this is called origin. They know that this attachment is the noble truth of the origin of suffering.

。諸賢！過去時是愛習苦習聖諦，未來、現在時是愛習苦習聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說愛習苦習聖諦。

「諸賢！云何愛滅苦滅聖諦？謂眾生實有愛內六處，眼處、耳、鼻、舌、身、意處，彼若解脫，不染不著、斷舍吐盡、無慾、滅、止沒者，是名苦滅。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛滅苦滅聖諦，如是知之。云何知耶？若有不愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，不為所作業，彼若解脫，不染不著、斷舍吐盡、無慾、滅、止沒者，是名苦滅，彼知是愛滅苦滅聖諦，如是外處，更樂、覺、想、思、愛亦復如是。諸賢！眾生實有愛六界，地界，水、火、風、空、識界，彼若解脫，不染不著、斷舍吐盡、無慾、滅、止沒者，是名苦滅。諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛滅苦滅聖諦，如是知之。云何知耶？若有不愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，不為所作業，彼若解脫，不染不著，斷舍吐盡、無慾、滅、止沒者，是名苦滅，彼知是愛滅苦滅聖諦

現代漢語譯本：諸位賢者！過去時是愛、習、苦、習聖諦，未來、現在時也是愛、習、苦、習聖諦，真理不虛妄，不偏離如實，也不是顛倒的，真理是審慎真實的，符合這樣的真諦，是聖者所擁有，聖者所知曉，聖者所見，聖者所理解，聖者所獲得，聖者所等正覺的，因此說愛、習、苦、習聖諦。 諸位賢者！什麼是愛滅、苦滅聖諦呢？是指眾生真實存在愛著的內在六處，即眼處、耳處、鼻處、舌處、身處、意處，如果他們從中解脫，不被污染，不執著，斷除、捨棄、吐盡，沒有慾望，滅盡，止息，那麼就稱為苦滅。諸位賢者！多聞的聖弟子知道我這樣瞭解這個法，這樣看見，這樣理解，這樣觀察，這樣覺悟，這就是愛滅、苦滅聖諦，這樣去了解它。如何瞭解呢？如果有人不愛妻子、兒女、奴婢、僕人、親屬、田地、房屋、店舖、生息的財物，不為這些所造作，如果他們從中解脫，不被污染，不執著，斷除、捨棄、吐盡，沒有慾望，滅盡，止息，那麼就稱為苦滅，他們知道這就是愛滅、苦滅聖諦，對於外在的事物，如快樂、感覺、想法、思慮、愛也是如此。諸位賢者！眾生真實存在愛著的六界，即地界、水界、火界、風界、空界、識界，如果他們從中解脫，不被污染，不執著，斷除、捨棄、吐盡，沒有慾望，滅盡，止息，那麼就稱為苦滅。諸位賢者！多聞的聖弟子知道我這樣瞭解這個法，這樣看見，這樣理解，這樣觀察，這樣覺悟，這就是愛滅、苦滅聖諦，這樣去了解它。如何瞭解呢？如果有人不愛妻子、兒女、奴婢、僕人、親屬、田地、房屋、店舖、生息的財物，不為這些所造作，如果他們從中解脫，不被污染，不執著，斷除、捨棄、吐盡，沒有慾望，滅盡，止息，那麼就稱為苦滅，他們知道這就是愛滅、苦滅聖諦。

English version: Venerable ones! The past is the noble truth of craving, arising, suffering, and arising; the future and the present are also the noble truth of craving, arising, suffering, and arising. The truth is not false, it does not deviate from reality, nor is it inverted. The truth is carefully examined and real, it conforms to such a truth, it is what the noble ones possess, what the noble ones know, what the noble ones see, what the noble ones understand, what the noble ones attain, what the noble ones are rightly awakened to. Therefore, it is said to be the noble truth of craving, arising, suffering, and arising. Venerable ones! What is the noble truth of the cessation of craving and the cessation of suffering? It refers to the fact that sentient beings truly have craving for the six internal sense bases: the eye base, ear base, nose base, tongue base, body base, and mind base. If they are liberated from these, not defiled, not attached, having abandoned, relinquished, and completely given up, without desire, extinguished, and ceased, then this is called the cessation of suffering. Venerable ones! A well-learned noble disciple knows that I know this Dharma in this way, see it in this way, understand it in this way, observe it in this way, and awaken to it in this way. This is the noble truth of the cessation of craving and the cessation of suffering, and one should understand it in this way. How does one understand it? If one does not crave for wife, children, slaves, servants, relatives, fields, houses, shops, or the wealth that arises from them, and does not act for these things, if they are liberated from these, not defiled, not attached, having abandoned, relinquished, and completely given up, without desire, extinguished, and ceased, then this is called the cessation of suffering. They know that this is the noble truth of the cessation of craving and the cessation of suffering. The same applies to external things such as pleasure, feeling, thought, consideration, and craving. Venerable ones! Sentient beings truly have craving for the six elements: the earth element, water element, fire element, wind element, space element, and consciousness element. If they are liberated from these, not defiled, not attached, having abandoned, relinquished, and completely given up, without desire, extinguished, and ceased, then this is called the cessation of suffering. Venerable ones! A well-learned noble disciple knows that I know this Dharma in this way, see it in this way, understand it in this way, observe it in this way, and awaken to it in this way. This is the noble truth of the cessation of craving and the cessation of suffering, and one should understand it in this way. How does one understand it? If one does not crave for wife, children, slaves, servants, relatives, fields, houses, shops, or the wealth that arises from them, and does not act for these things, if they are liberated from these, not defiled, not attached, having abandoned, relinquished, and completely given up, without desire, extinguished, and ceased, then this is called the cessation of suffering. They know that this is the noble truth of the cessation of craving and the cessation of suffering.

。諸賢！過去時是愛滅苦滅聖諦，未來、現在時是愛滅苦滅聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說愛滅苦滅聖諦。

「諸賢！云何苦滅道聖諦？謂正見、正志、正語、正業、正命、正方便、正念、正定。諸賢！云何正見？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中擇、遍擇、次擇，擇法、視、遍視，觀察明達，是名正見。

「諸賢！云何正志？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中心伺、遍伺、隨順伺，可念則念，可望則望，是名正志。

「諸賢！云何正語？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中除口四妙行，諸餘口惡行遠離除斷，不行不作，不合不會，是名正語

現代漢語譯本：諸位賢者！過去時是愛滅導致苦滅，這是聖諦；未來和現在時也是愛滅導致苦滅，這是聖諦。真理真實不虛，符合實相，並非顛倒。真理經過審視是真實的，符合這樣的真理，是聖者所擁有、所知曉、所見證、所理解、所獲得、所證悟的。因此說愛滅導致苦滅，這是聖諦。 諸位賢者！什麼是苦滅之道聖諦呢？是指正見、正志、正語、正業、正命、正精進、正念、正定。諸位賢者！什麼是正見呢？是指聖弟子在念及苦是苦時，念及習是習、滅是滅，念及道是道時，或者觀察根本的造作，或者學習念及諸行，或者看到諸行的災患，或者看到涅槃的止息，或者在無執著地念觀善心解脫時，于其中選擇、普遍選擇、依次選擇，選擇法、觀察、普遍觀察，觀察並明瞭通達，這稱為正見。 諸位賢者！什麼是正志呢？是指聖弟子在念及苦是苦時，念及習是習、滅是滅，念及道是道時，或者觀察根本的造作，或者學習念及諸行，或者看到諸行的災患，或者看到涅槃的止息，或者在無執著地念觀善心解脫時，于其中用心思慮、普遍思慮、隨順思慮，可以念及的就念及，可以期望的就期望，這稱為正志。 諸位賢者！什麼是正語呢？是指聖弟子在念及苦是苦時，念及習是習、滅是滅，念及道是道時，或者觀察根本的造作，或者學習念及諸行，或者看到諸行的災患，或者看到涅槃的止息，或者在無執著地念觀善心解脫時，于其中去除口頭的四種善行，其餘口頭的惡行都遠離、去除、斷絕，不去做、不實行、不結合、不相應，這稱為正語。

English version: 'Friends, the past is the cessation of craving, the cessation of suffering, the noble truth; the future and the present are also the cessation of craving, the cessation of suffering, the noble truth. The truth is real and not false, it accords with reality, and is not inverted. The truth, when examined, is real, it accords with such truth, it is what the noble ones possess, know, see, understand, obtain, and fully awaken to. Therefore, it is said that the cessation of craving leads to the cessation of suffering, this is the noble truth.' 'Friends, what is the noble truth of the path leading to the cessation of suffering? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Friends, what is right view? It is when a noble disciple, mindful that suffering is suffering, that origin is origin, that cessation is cessation, that the path is the path, either observes the fundamental actions, or learns to be mindful of all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or when mindfully observing the liberation of the good mind without attachment, chooses, thoroughly chooses, and successively chooses, chooses the Dharma, observes, thoroughly observes, observes and clearly understands, this is called right view.' 'Friends, what is right thought? It is when a noble disciple, mindful that suffering is suffering, that origin is origin, that cessation is cessation, that the path is the path, either observes the fundamental actions, or learns to be mindful of all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or when mindfully observing the liberation of the good mind without attachment, thinks, thoroughly thinks, and follows the thoughts, what can be thought of is thought of, what can be hoped for is hoped for, this is called right thought.' 'Friends, what is right speech? It is when a noble disciple, mindful that suffering is suffering, that origin is origin, that cessation is cessation, that the path is the path, either observes the fundamental actions, or learns to be mindful of all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or when mindfully observing the liberation of the good mind without attachment, removes the four good actions of speech, and all other bad actions of speech are abandoned, removed, and cut off, not done, not practiced, not combined, not associated, this is called right speech.'

「諸賢！云何正業？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中除身三妙行，諸餘身惡行遠離除斷，不行不作，不合不會，是名正業。

「諸賢！云何正命？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中非無理求，不以多欲無厭足，不為種種伎術咒說邪命活，但以法求衣，不以非法，亦以法求食、床座，不以非法，是名正命。

「諸賢！云何正方便？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中若有精進方便，一向精勤求，有力趣向，專著不捨，亦不衰退，正伏其心，是名正方便。

「諸賢！云何正念？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中若心順念、背不向念、念遍、念憶、復憶、心心、不忘心之所應，是名正念

『諸位賢者！什麼是正業？就是聖弟子在念苦是苦時，念習是習、滅是滅，念道是道時，或者觀察自己過去的行為，或者學習念諸行，或者看到諸行的災患，或者看到涅槃的止息，或者以無執著的念頭觀察善心解脫時，在這其中，去除身體的三種妙行，其餘身體的惡行都遠離斷除，不行不作，不結合不聚合，這稱為正業。 『諸位賢者！什麼是正命？就是聖弟子在念苦是苦時，念習是習、滅是滅，念道是道時，或者觀察自己過去的行為，或者學習念諸行，或者看到諸行的災患，或者看到涅槃的止息，或者以無執著的念頭觀察善心解脫時，在這其中，不以不合理的手段追求，不因貪慾而不知滿足，不以各種伎倆、咒語等邪門歪道來謀生，只以正法求衣，不以非法，也以正法求食物、床座，不以非法，這稱為正命。 『諸位賢者！什麼是正方便？就是聖弟子在念苦是苦時，念習是習、滅是滅，念道是道時，或者觀察自己過去的行為，或者學習念諸行，或者看到諸行的災患，或者看到涅槃的止息，或者以無執著的念頭觀察善心解脫時，在這其中，如果有精進的方便，一心精勤追求，有力量趨向，專心不捨，也不衰退，正確地調伏自己的心，這稱為正方便。 『諸位賢者！什麼是正念？就是聖弟子在念苦是苦時，念習是習、滅是滅，念道是道時，或者觀察自己過去的行為，或者學習念諸行，或者看到諸行的災患，或者看到涅槃的止息，或者以無執著的念頭觀察善心解脫時，在這其中，如果心順應正念、不背離正念、念頭周遍、憶念、反覆憶念、心心念念、不忘失心之所應，這稱為正念。

'Noble ones! What is right action? It is when a noble disciple, contemplating suffering as suffering, the origin as origin, cessation as cessation, and the path as the path, either observes their past actions, or learns to contemplate all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or observes the liberation of the good mind with non-attachment, and in this, removes the three excellent bodily actions, and all other evil bodily actions are abandoned and cut off, not done, not performed, not combined, not gathered, this is called right action. 'Noble ones! What is right livelihood? It is when a noble disciple, contemplating suffering as suffering, the origin as origin, cessation as cessation, and the path as the path, either observes their past actions, or learns to contemplate all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or observes the liberation of the good mind with non-attachment, and in this, does not seek by unreasonable means, is not insatiable due to greed, does not make a living by various tricks, spells, or other wrong means, but seeks clothing by the Dharma, not by non-Dharma, and also seeks food and bedding by the Dharma, not by non-Dharma, this is called right livelihood. 'Noble ones! What is right effort? It is when a noble disciple, contemplating suffering as suffering, the origin as origin, cessation as cessation, and the path as the path, either observes their past actions, or learns to contemplate all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or observes the liberation of the good mind with non-attachment, and in this, if there is diligent effort, striving wholeheartedly, with strength to move forward, focused and not abandoning, nor declining, correctly subduing their mind, this is called right effort. 'Noble ones! What is right mindfulness? It is when a noble disciple, contemplating suffering as suffering, the origin as origin, cessation as cessation, and the path as the path, either observes their past actions, or learns to contemplate all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or observes the liberation of the good mind with non-attachment, and in this, if the mind is in accordance with right mindfulness, not turning away from right mindfulness, mindfulness is pervasive, remembering, repeatedly remembering, mindful in every moment, not forgetting what the mind should be, this is called right mindfulness.'

「諸賢！云何正定？謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，于中若心住、禪住、順住，不亂不散，攝止正定，是名正定。

「諸賢！過去時是苦滅道聖諦，未來、現在時是苦滅道聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說苦滅道聖諦。」

於是頌曰：

「佛明達諸法，　　見無量善德， 苦習滅道諦，　　善顯現分別。」

尊者舍梨子所說如是。彼諸比丘聞尊者舍梨子所說，歡喜奉行

『諸位賢者！什麼是正定？所謂聖弟子在念苦是苦時，念習是習、滅是滅，念道是道時，或者觀察根本所作，或者學習念諸行，或者見到諸行的災患，或者見到涅槃的止息，或者以無執著的念頭觀察善心解脫時，在這些狀態中，如果心能安住、禪定安住、順應安住，不散亂不迷惑，攝持止息，這就是正定。』 『諸位賢者！過去時是苦滅道聖諦，未來、現在時也是苦滅道聖諦，真諦不虛妄，不離如實，也不是顛倒，真諦真實可靠，符合這樣的真諦，是聖者所擁有，聖者所知曉，聖者所見，聖者所了悟，聖者所獲得，聖者所等正覺，所以說苦滅道聖諦。』 於是以偈頌說道： 『佛陀明瞭通達諸法，見到無量善德，苦、習、滅、道四諦，善巧地顯現和分別。』

'Venerable ones! What is right concentration? It is when a noble disciple, contemplating suffering as suffering, the origin as origin, cessation as cessation, and the path as the path, either observes the fundamental actions, or learns to contemplate all phenomena, or sees the dangers of all phenomena, or sees the cessation of Nirvana, or observes the liberation of the good mind with non-attachment, and in these states, if the mind can abide, abide in meditation, abide in accordance, without distraction or confusion, holding still, this is called right concentration.' 'Venerable ones! The past is the noble truth of suffering, its origin, its cessation, and the path; the future and the present are also the noble truth of suffering, its origin, its cessation, and the path. The true truth is not false, it does not deviate from reality, nor is it inverted. The true truth is reliable and consistent with such truth. It is what the noble ones possess, what the noble ones know, what the noble ones see, what the noble ones understand, what the noble ones attain, what the noble ones are fully enlightened to. Therefore, it is said to be the noble truth of suffering, its origin, its cessation, and the path.' Then, it was said in verse: 'The Buddha clearly understands all phenomena, sees immeasurable virtues, the four noble truths of suffering, origin, cessation, and path, skillfully reveals and distinguishes them.' This is what the venerable Sariputta said. Those monks, having heard what the venerable Sariputta said, joyfully practiced it.

分別聖諦經第十一竟(三千四百二十五字)

中阿含經卷第七(一萬一千三百六十九字)

中阿含舍梨子相應品第三竟(二萬七千五百一十二字)(初一日誦)

中阿含經卷第八

未曾有法品第四(有十經)(初一日誦)

未曾有、侍者　　薄拘、阿修羅 地動、及瞻波　　郁伽、手各二

（三二）中阿含未曾有法品未曾有法經第一

爾時，尊者阿難則于晡時從燕坐起，往詣佛所，稽首禮足，卻住一面，白曰：「世尊！我聞世尊迦葉佛時始願佛道，行梵行，若世尊迦葉佛時始願佛道，行梵行者，我受持是世尊未曾有法。

「我聞世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天，若世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天者，我受持是世尊未曾有法。

「我聞世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天，世尊後生以三事勝於前生兜瑟哆天者，天壽、天色、天譽，以此故，諸兜瑟哆天歡喜踴躍，嘆此天子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神

《分別聖諦經》第十一結束（三千四百二十五字） 《中阿含經》卷第七（一萬一千三百六十九字） 《中阿含舍梨子相應品》第三結束（二萬七千五百一十二字）（初一日誦） 《中阿含經》卷第八 《未曾有法品》第四（有十經）（初一日誦） 未曾有、侍者 薄拘、阿修羅 地動、及瞻波 郁伽、手各二 （三二）《中阿含未曾有法品》《未曾有法經》第一 一時，佛在舍衛國游化，住在勝林給孤獨園。 那時，尊者阿難在傍晚時分從禪坐中起身，前往佛陀所在之處，頂禮佛足，退坐一旁，說道：『世尊！我聽聞世尊迦葉佛時開始發願修行佛道，行持梵行，如果世尊迦葉佛時開始發願修行佛道，行持梵行，我接受並持守這是世尊的未曾有法。』 『我聽聞世尊迦葉佛時開始發願修行佛道，行持梵行，往生兜率天，如果世尊迦葉佛時開始發願修行佛道，行持梵行，往生兜率天，我接受並持守這是世尊的未曾有法。』 『我聽聞世尊迦葉佛時開始發願修行佛道，行持梵行，往生兜率天，世尊後來出生時以三事勝過前生兜率天，即天壽、天色、天譽，因此，諸兜率天眾歡喜踴躍，讚歎這位天子非常奇特！非常殊勝！有大如意足，有大威德，有大福祐，有大威神！』

The End of the Eleventh Chapter of the 'Satyas of Distinction Sutra' (3,425 characters) The Seventh Scroll of the 'Madhyama Agama Sutra' (11,369 characters) The End of the Third Chapter of the 'Madhyama Agama Sariputra Samyukta' (27,512 characters) (Recited on the first day) Taisho Tripitaka Volume 01, No. 0026, 'Madhyama Agama Sutra' The Eighth Scroll of the 'Madhyama Agama Sutra' Translated by the Tripiṭaka Master Gautama Sanghadeva of Kipin in the Eastern Jin Dynasty The Fourth Chapter of 'The Unprecedented Dharma' (Ten Sutras) (Recited on the first day) Unprecedented, Attendant, Bhakkula, Asura Earthquake, and Champa, Ugga, Two Hands Each (32) The First Sutra of 'The Unprecedented Dharma' in 'The Unprecedented Dharma Chapter' of the 'Madhyama Agama' Then, the Venerable Ananda, in the late afternoon, arose from his meditation and went to where the Buddha was. He bowed his head to the Buddha's feet, stood to one side, and said: 'Venerable Sir! I have heard that when the World Honored One was the Buddha Kashyapa, he first aspired to the path of Buddhahood and practiced the Brahma-faring. If the World Honored One, when he was the Buddha Kashyapa, first aspired to the path of Buddhahood and practiced the Brahma-faring, I accept and uphold this as an unprecedented Dharma of the World Honored One.' 'I have heard that when the World Honored One was the Buddha Kashyapa, he first aspired to the path of Buddhahood and practiced the Brahma-faring, and was born in the Tushita Heaven. If the World Honored One, when he was the Buddha Kashyapa, first aspired to the path of Buddhahood and practiced the Brahma-faring, and was born in the Tushita Heaven, I accept and uphold this as an unprecedented Dharma of the World Honored One.' 'I have heard that when the World Honored One was the Buddha Kashyapa, he first aspired to the path of Buddhahood and practiced the Brahma-faring, and was born in the Tushita Heaven. The World Honored One, in his later birth, surpassed his previous birth in the Tushita Heaven in three aspects: lifespan, appearance, and reputation. Therefore, all the Tushita Heaven beings rejoiced and exclaimed, praising this heavenly son as most wondrous! Most extraordinary! He has great psychic powers, great virtue, great blessings, and great divine power!'

。所以者何？彼後來生以三事勝於前生兜瑟哆天者，天壽、天色、天譽。若世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天，世尊後生以三事勝於前生兜瑟哆天者，天壽、天色、天譽。以此故，諸兜瑟哆天歡喜踴躍，嘆此天子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？彼後來生以三事勝於前生兜瑟哆天者，天壽、天色、天譽者，我受持是世尊未曾有法。

「我聞世尊在兜瑟哆天，于彼命終，知入母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生。若世尊在兜瑟哆天，于彼命終，知入母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生者，我受持是世尊未曾有法。

「我聞世尊知住母胎，依倚右脅，若世尊知住母胎依倚右脅者，我受持是世尊未曾有法。我聞世尊舒體住母胎，若世尊舒體住母胎者，我受持是世尊未曾有法

現代漢語譯本：這是什麼原因呢？因為後來的菩薩在三個方面勝過前世在兜率天的菩薩：天壽、天色和天譽。如果世尊迦葉佛時期發願成佛，修行梵行，往生兜率天，那麼世尊後來在三個方面勝過前世在兜率天的菩薩：天壽、天色和天譽。因此，兜率天的諸天都歡喜踴躍，讚歎這位天子非常奇特！非常殊勝！具有大如意足，具有大威德，具有大福祐，具有大威神。這是什麼原因呢？因為後來的菩薩在三個方面勝過前世在兜率天的菩薩：天壽、天色和天譽，我受持的是世尊未曾有過的法。 我聽說世尊在兜率天，在那裡命終，知道入母胎時，那時震動一切天地，以大妙光普照世間，乃至幽暗的角落都沒有遮蔽。這日月具有大如意足，具有大威德，具有大福祐，具有大威神，光芒所照不到的地方，都被照耀。那裡的眾生因此妙光各自知道，有奇特的眾生誕生了，有奇特的眾生誕生了。如果世尊在兜率天，在那裡命終，知道入母胎時，那時震動一切天地，以大妙光普照世間，乃至幽暗的角落都沒有遮蔽。這日月具有大如意足，具有大威德，具有大福祐，具有大威神，光芒所照不到的地方，都被照耀。那裡的眾生因此妙光各自知道，有奇特的眾生誕生了，有奇特的眾生誕生了，我受持的是世尊未曾有過的法。 我聽說世尊知道住在母胎中，依靠右脅。如果世尊知道住在母胎中依靠右脅，我受持的是世尊未曾有過的法。我聽說世尊舒展身體住在母胎中，如果世尊舒展身體住在母胎中，我受持的是世尊未曾有過的法。

English version: What is the reason for this? It is because the later bodhisattva surpasses the previous life in Tushita Heaven in three aspects: lifespan, appearance, and reputation. If the World Honored One made a vow to attain Buddhahood during the time of the Buddha Kasyapa, practiced pure conduct, and was born in Tushita Heaven, then the World Honored One later surpasses the previous life in Tushita Heaven in three aspects: lifespan, appearance, and reputation. Therefore, the devas of Tushita Heaven rejoice and exclaim, 'This heavenly son is very extraordinary! Very special! He has great magical powers, great virtue, great blessings, and great divine power.' What is the reason for this? It is because the later bodhisattva surpasses the previous life in Tushita Heaven in three aspects: lifespan, appearance, and reputation. I uphold the Dharma that the World Honored One has never had before. I heard that the World Honored One, in Tushita Heaven, upon passing away there, knew of entering the mother's womb. At that time, the entire world shook, and a great and wondrous light illuminated the world, even the darkest corners were without obstruction. This sun and moon have great magical powers, great virtue, great blessings, and great divine power. Places not illuminated by the light were all illuminated. The beings there, because of this wondrous light, each knew that an extraordinary being was born, an extraordinary being was born. If the World Honored One, in Tushita Heaven, upon passing away there, knew of entering the mother's womb, at that time, the entire world shook, and a great and wondrous light illuminated the world, even the darkest corners were without obstruction. This sun and moon have great magical powers, great virtue, great blessings, and great divine power. Places not illuminated by the light were all illuminated. The beings there, because of this wondrous light, each knew that an extraordinary being was born, an extraordinary being was born. I uphold the Dharma that the World Honored One has never had before. I heard that the World Honored One knew of residing in the mother's womb, leaning on the right side. If the World Honored One knew of residing in the mother's womb leaning on the right side, I uphold the Dharma that the World Honored One has never had before. I heard that the World Honored One stretched out his body while residing in the mother's womb. If the World Honored One stretched out his body while residing in the mother's womb, I uphold the Dharma that the World Honored One has never had before.

。我聞世尊覆藏住母胎，不為血所污，亦不為精及諸不凈所污，若世尊覆藏住母胎，不為血所污，亦不為精及諸不凈所污者，我受持是世尊未曾有法。

「我聞世尊知出母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生。若世尊知出母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生者，我受持是世尊未曾有法。

「我聞世尊舒體出母胎，若世尊舒體出母胎者，我受持是世尊未曾有法。我聞世尊覆藏出母胎，不為血所污，亦不為精及諸不凈所污，若世尊覆藏出母胎，不為血所污，亦不為精及諸不凈所污者，我受持是世尊未曾有法。

「我聞世尊初生之時，有四天子手執極細衣，住于母前，令母歡喜，嘆此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神

現代漢語譯本：我聽說世尊在母胎中時，身體被覆蓋保護，不被血污所染，也不被精液和各種不潔之物所污染。如果世尊在母胎中時，身體被覆蓋保護，不被血污所染，也不被精液和各種不潔之物所污染，我接受並奉行這是世尊前所未有的法則。 現代漢語譯本：我聽說世尊知道自己將要出母胎時，那時天地都震動起來，以巨大的奇妙光明普照世間，甚至連幽暗隱蔽的地方都沒有遮擋。這光明比日月的光芒還要強大，具有巨大的如意神通，巨大的威德，巨大的福佑，巨大的威神。日月光芒照不到的地方，都被這光明照耀。那裡的眾生因此奇妙的光明各自生起認知，知道有奇特的眾生誕生了，有奇特的眾生誕生了。如果世尊知道自己將要出母胎時，那時天地都震動起來，以巨大的奇妙光明普照世間，甚至連幽暗隱蔽的地方都沒有遮擋，這光明比日月的光芒還要強大，具有巨大的如意神通，巨大的威德，巨大的福佑，巨大的威神。日月光芒照不到的地方，都被這光明照耀。那裡的眾生因此奇妙的光明各自生起認知，知道有奇特的眾生誕生了，有奇特的眾生誕生了，我接受並奉行這是世尊前所未有的法則。 現代漢語譯本：我聽說世尊舒展身體出母胎。如果世尊舒展身體出母胎，我接受並奉行這是世尊前所未有的法則。我聽說世尊在出母胎時，身體被覆蓋保護，不被血污所染，也不被精液和各種不潔之物所污染。如果世尊在出母胎時，身體被覆蓋保護，不被血污所染，也不被精液和各種不潔之物所污染，我接受並奉行這是世尊前所未有的法則。 現代漢語譯本：我聽說世尊初生之時，有四位天子手持極細的衣物，站在母親面前，讓母親感到歡喜，讚歎這個孩子非常奇特！非常特別！具有巨大的如意神通，巨大的威德，巨大的福佑，巨大的威神。

English version: I have heard that when the World-Honored One was dwelling in the womb, his body was covered and protected, not defiled by blood, nor by semen and other impurities. If the World-Honored One, while dwelling in the womb, was covered and protected, not defiled by blood, nor by semen and other impurities, I accept and uphold this as an unprecedented law of the World-Honored One. English version: I have heard that when the World-Honored One knew he was about to emerge from the womb, at that time, all of heaven and earth shook, and a great and wondrous light illuminated the world, even reaching the darkest and most hidden places without obstruction. This light was more powerful than the sun and moon, possessing great miraculous powers, great virtue, great blessings, and great divine power. Places not illuminated by the sun and moon were all illuminated by this light. The beings there, through this wondrous light, each came to know that a remarkable being had been born, a remarkable being had been born. If the World-Honored One knew he was about to emerge from the womb, at that time, all of heaven and earth shook, and a great and wondrous light illuminated the world, even reaching the darkest and most hidden places without obstruction. This light was more powerful than the sun and moon, possessing great miraculous powers, great virtue, great blessings, and great divine power. Places not illuminated by the sun and moon were all illuminated by this light. The beings there, through this wondrous light, each came to know that a remarkable being had been born, a remarkable being had been born, I accept and uphold this as an unprecedented law of the World-Honored One. English version: I have heard that the World-Honored One stretched out his body when emerging from the womb. If the World-Honored One stretched out his body when emerging from the womb, I accept and uphold this as an unprecedented law of the World-Honored One. I have heard that when the World-Honored One emerged from the womb, his body was covered and protected, not defiled by blood, nor by semen and other impurities. If the World-Honored One, when emerging from the womb, was covered and protected, not defiled by blood, nor by semen and other impurities, I accept and uphold this as an unprecedented law of the World-Honored One. English version: I have heard that when the World-Honored One was first born, four heavenly beings held extremely fine garments, standing before his mother, causing her to rejoice, and they praised this child as being very wondrous! Very special! Possessing great miraculous powers, great virtue, great blessings, and great divine power.

。若世尊初生之時，有四天子手執細衣，住于母前，令母歡喜，嘆此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神者，我受持是世尊未曾有法。

「我聞世尊初生之時，即行七步，不恐不怖，亦不畏懼，觀察諸方，若世尊初生之時，即行七步，不恐不怖，亦不畏懼，觀察諸方者，我受持是世尊未曾有法。

「我聞世尊初生之時，則于母前而生大池，其水滿岸，令母於此得用清凈，若世尊初生之時，則于母前而生大池，其水滿岸，令母於此得用清凈者，我受持是世尊未曾有法。

「我聞世尊初生之時，上虛空中雨水注下，一冷一暖，灌世尊身，若世尊初生之時，上虛空中雨水注下，一冷一暖，灌世尊身者，我受持是世尊未曾有法。

「我聞世尊初生之時，諸天于上鼓天妓樂，天青蓮華、紅蓮華、赤蓮華、白蓮華、天文陀羅花及細末栴檀香散世尊上。若世尊初生之時，諸天于上鼓天妓樂，天青蓮華、紅蓮華、赤蓮華、白蓮華、天文陀羅華及細末栴檀香散世尊上者，我受持是世尊未曾有法。

「我聞世尊一時在父白凈王家，晝監田作，坐閻浮樹下，離欲、離惡不善之法，有覺有觀，離生喜樂，得初禪成就游

現代漢語譯本：我聽說，當世尊初生的時候，有四位天子手持柔軟的細衣，站在他母親面前，使她感到歡喜，並讚歎這個孩子非常奇特！非常特別！他有強大的如意足，有強大的威德，有巨大的福佑，有強大的威神力。我接受並持守這些世尊未曾有過的法。 我聽說，當世尊初生的時候，就走了七步，不感到恐懼，不感到害怕，也不畏懼，觀察四方。如果世尊初生的時候，就走了七步，不感到恐懼，不感到害怕，也不畏懼，觀察四方，我接受並持守這些世尊未曾有過的法。 我聽說，當世尊初生的時候，在他母親面前就出現了一個大池塘，池水滿溢，使他的母親可以在這裡使用清凈的水。如果世尊初生的時候，在他母親面前就出現了一個大池塘，池水滿溢，使他的母親可以在這裡使用清凈的水，我接受並持守這些世尊未曾有過的法。 我聽說，當世尊初生的時候，從天空降下雨水，一冷一熱，澆灌世尊的身體。如果世尊初生的時候，從天空降下雨水，一冷一熱，澆灌世尊的身體，我接受並持守這些世尊未曾有過的法。 我聽說，當世尊初生的時候，諸天在空中演奏天上的音樂，並散下天上的青蓮花、紅蓮花、赤蓮花、白蓮花、天文陀羅花以及細末的檀香，灑在世尊身上。如果世尊初生的時候，諸天在空中演奏天上的音樂，並散下天上的青蓮花、紅蓮花、赤蓮花、白蓮花、天文陀羅花以及細末的檀香，灑在世尊身上，我接受並持守這些世尊未曾有過的法。 我聽說，世尊曾經在父親凈飯王的家中，白天監督農田勞作，坐在閻浮樹下，遠離慾望、遠離邪惡不善的法，有覺知有觀察，因遠離而生喜樂，成就初禪並安住其中。

English version: I heard that when the World Honored One was first born, four heavenly beings held fine, soft cloths, stood before his mother, making her happy, and exclaimed that this child was very marvelous! Very special! He had great miraculous feet, great majestic virtue, great blessings, and great divine power. I accept and uphold these unprecedented teachings of the World Honored One. I heard that when the World Honored One was first born, he immediately walked seven steps, without fear, without terror, and without dread, observing all directions. If the World Honored One, when first born, immediately walked seven steps, without fear, without terror, and without dread, observing all directions, I accept and uphold these unprecedented teachings of the World Honored One. I heard that when the World Honored One was first born, a large pond appeared before his mother, its water overflowing, so that his mother could use pure water there. If when the World Honored One was first born, a large pond appeared before his mother, its water overflowing, so that his mother could use pure water there, I accept and uphold these unprecedented teachings of the World Honored One. I heard that when the World Honored One was first born, rain fell from the sky, one cold and one warm, bathing the body of the World Honored One. If when the World Honored One was first born, rain fell from the sky, one cold and one warm, bathing the body of the World Honored One, I accept and uphold these unprecedented teachings of the World Honored One. I heard that when the World Honored One was first born, the gods played heavenly music above, and scattered heavenly blue lotuses, red lotuses, crimson lotuses, white lotuses, heavenly mandara flowers, and finely powdered sandalwood on the World Honored One. If when the World Honored One was first born, the gods played heavenly music above, and scattered heavenly blue lotuses, red lotuses, crimson lotuses, white lotuses, heavenly mandara flowers, and finely powdered sandalwood on the World Honored One, I accept and uphold these unprecedented teachings of the World Honored One. I heard that the World Honored One once, while at his father King Suddhodana's house, supervised the field work during the day, sitting under a jambu tree, detached from desire, detached from evil and unwholesome states, with initial and sustained thought, born of detachment, joy and bliss, attained and abided in the first jhana.

。爾時中后，一切余樹影皆轉移，唯閻浮樹其影不移，蔭世尊身，於是釋白凈往觀田作，至作人所，問曰：『作人！童子何處？』作人答曰：『天童子今在閻浮樹下。』於是釋白凈往詣閻浮樹。時，釋白凈日中后，見一切余樹影皆轉移，唯閻浮樹其影不移，蔭世尊身，便作是念：『今此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？日中之後，一切余樹影皆轉移，唯閻浮樹其影不移，蔭童子身。』若世尊日中之後，一切余樹影皆轉移，唯閻浮樹其影不移，蔭世尊身者，我受持是世尊未曾有法。

「我聞世尊一時游鞞舍離大林之中。於是，世尊過夜平旦，著衣持缽，入鞞舍離城而行乞食，乞食已竟，收舉衣缽，澡洗手足，以尼師檀著于肩上，往入林中，至一哆羅樹下，敷尼師檀，結加趺坐。是時中后，一切余樹影皆轉移，唯哆羅樹其影不移，蔭世尊身。於是釋摩訶男中后仿佯，往至大林，釋摩訶男日中后，見一切余樹影皆轉移，唯哆羅樹其影不移，蔭世尊身，便作是念：『沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？日中之後，一切余樹影皆轉移，唯哆羅樹其影不移，蔭沙門瞿曇身

現代漢語譯本：那時，到了中午過後，所有其他樹的影子都移動了，只有閻浮樹的影子沒有移動，遮蔽著世尊的身體。於是釋迦族的凈飯王前去觀看農田耕作，到了農夫們所在的地方，問道：『農夫們！那個孩子在哪裡？』農夫們回答說：『那個天童子現在在閻浮樹下。』於是凈飯王前往閻浮樹那裡。當時，凈飯王在中午過後，看到所有其他樹的影子都移動了，只有閻浮樹的影子沒有移動，遮蔽著世尊的身體，便這樣想：『這個孩子真是太神奇了！太特別了！有大如意足，有大威德，有大福佑，有大威神。為什麼呢？因為中午過後，所有其他樹的影子都移動了，只有閻浮樹的影子沒有移動，遮蔽著這個孩子的身體。』如果世尊在中午過後，所有其他樹的影子都移動了，只有閻浮樹的影子沒有移動，遮蔽著世尊的身體，我將接受並奉持世尊這從未有過的法。 我聽說世尊曾經在某個時候游化在毗舍離大林中。當時，世尊在過夜后的清晨，穿好衣服，拿著缽，進入毗舍離城乞食，乞食完畢后，收好衣缽，洗凈手腳，把尼師檀搭在肩上，前往林中，到了一棵哆羅樹下，鋪開尼師檀，結跏趺坐。這時，到了中午過後，所有其他樹的影子都移動了，只有哆羅樹的影子沒有移動，遮蔽著世尊的身體。於是釋迦族的摩訶男在中午過後徘徊，前往大林，摩訶男在中午過後，看到所有其他樹的影子都移動了，只有哆羅樹的影子沒有移動，遮蔽著世尊的身體，便這樣想：『沙門瞿曇真是太神奇了！太特別了！有大如意足，有大威德，有大福佑，有大威神。為什麼呢？因為中午過後，所有其他樹的影子都移動了，只有哆羅樹的影子沒有移動，遮蔽著沙門瞿曇的身體。』

English version: At that time, after midday, the shadows of all other trees had shifted, but the shadow of the Jambū tree did not move, shading the body of the World Honored One. Then, Śuddhodana of the Śākya clan went to observe the field work, and arriving at the place where the workers were, he asked: 'Workers! Where is the child?' The workers replied: 'The heavenly child is now under the Jambū tree.' Thereupon, Śuddhodana went to the Jambū tree. At that time, after midday, Śuddhodana saw that the shadows of all other trees had shifted, but the shadow of the Jambū tree did not move, shading the body of the World Honored One, and he thought: 'This child is truly amazing! Truly extraordinary! He has great psychic powers, great virtue, great blessings, and great spiritual power. Why is this? Because after midday, the shadows of all other trees have shifted, but the shadow of the Jambū tree has not moved, shading the body of this child.' If the World Honored One, after midday, the shadows of all other trees have shifted, but the shadow of the Jambū tree does not move, shading the body of the World Honored One, I will accept and uphold this unprecedented Dharma of the World Honored One. I have heard that the World Honored One once traveled in the great forest of Vaiśālī. Then, the World Honored One, after spending the night, in the early morning, put on his robes, took his bowl, and entered the city of Vaiśālī to beg for alms. After begging for alms, he put away his robes and bowl, washed his hands and feet, placed his sitting cloth on his shoulder, and went into the forest, to a Tala tree, where he spread out his sitting cloth and sat in the lotus position. At that time, after midday, the shadows of all other trees had shifted, but the shadow of the Tala tree did not move, shading the body of the World Honored One. Then, Mahānāma of the Śākya clan, after midday, wandered to the great forest. Mahānāma, after midday, saw that the shadows of all other trees had shifted, but the shadow of the Tala tree did not move, shading the body of the World Honored One, and he thought: 'The Śramaṇa Gautama is truly amazing! Truly extraordinary! He has great psychic powers, great virtue, great blessings, and great spiritual power. Why is this? Because after midday, the shadows of all other trees have shifted, but the shadow of the Tala tree has not moved, shading the body of the Śramaṇa Gautama.'

。』若世尊日中之後，一切余樹影皆轉移，唯哆羅樹其影不移，蔭世尊身者，我受持是世尊未曾有法。

「我聞世尊一時游鞞舍離大林之中，爾時，諸比丘置缽露地。時，世尊缽亦在其中，有一獼猴持佛缽去，諸比丘訶：『恐破佛缽。』佛告諸比丘：『止！止！莫訶！不破缽也。』時，彼獼猴持佛缽去，至一娑羅樹，徐徐上樹，于娑羅樹上取蜜滿缽，徐徐下樹，還詣佛所，即以蜜缽奉上世尊，世尊不受。時，彼獼猴卻在一面，取𣚰去蟲，既去蟲已，還持上佛，佛復不受。獼猴復卻在於一面，取水著蜜中，持還上佛，世尊便受。獼猴見佛取蜜缽已，歡喜踴躍，卻行弄舞，迴旋而去。若世尊令彼獼猴見世尊取蜜缽已，歡喜踴躍，卻行弄舞，迴旋去者，我受持是世尊未曾有法。

「我聞世尊一時游鞞舍離獼猴水邊高樓臺觀，爾時，世尊曝曬坐具，抖擻拂拭。是時，大非時云來，普覆虛空，欲雨而住，須待世尊。世尊曝曬坐具，抖擻拂拭，舉著一處已，攝持掃帚住屋基上。於是大云已見世尊收舉坐具，便下大雨，于卑、高地滂霈平滿。若世尊令彼大云已見世尊收舉坐具，便下大雨，于卑、高地滂霈滿者，我受持是世尊未曾有法。

「我聞世尊一時游跋耆中，在溫泉林娑羅樹王下坐

現代漢語譯本：『如果世尊在日中之後，所有其他樹的影子都移動了，只有哆羅樹的影子不移動，遮蔽著世尊的身體，我接受並持守這是世尊未曾有過的法。』 『我聽說世尊有一次在毗舍離大林中游化，當時，眾比丘將缽放在露天的地方。那時，世尊的缽也在其中，有一隻獼猴拿著佛的缽走了，眾比丘呵斥道：『恐怕會打破佛的缽。』佛告訴眾比丘：『停止！停止！不要呵斥！不會打破缽的。』當時，那隻獼猴拿著佛的缽走了，到了一棵娑羅樹，慢慢地爬上樹，在娑羅樹上取蜜裝滿缽，慢慢地從樹上下來，回到佛所在的地方，就將蜜缽奉獻給世尊，世尊沒有接受。當時，那隻獼猴退到一邊，去除蜜中的蟲子，去除蟲子后，又拿著蜜缽獻給佛，佛又沒有接受。獼猴又退到一邊，取水放入蜜中，拿著再獻給佛，世尊就接受了。獼猴看到佛接受了蜜缽后，歡喜跳躍，退後行走，舞動身體，迴旋著離開了。如果世尊讓那隻獼猴看到世尊接受了蜜缽后，歡喜跳躍，退後行走，舞動身體，迴旋著離開，我接受並持守這是世尊未曾有過的法。』 『我聽說世尊有一次在毗舍離獼猴水邊的高樓臺觀游化，當時，世尊晾曬坐具，抖擻拂拭。這時，非時的大云來了，普遍覆蓋天空，想要下雨卻停住了，等待著世尊。世尊晾曬坐具，抖擻拂拭，將坐具收好放在一處后，拿著掃帚站在屋基上。於是大云看到世尊收好了坐具，就下起了大雨，在低窪和高處都滂沱地滿了。如果世尊讓那大云看到世尊收好了坐具，就下起了大雨，在低窪和高處都滂沱地滿了，我接受並持守這是世尊未曾有過的法。』 『我聽說世尊有一次在跋耆中游化，在溫泉林的娑羅樹王下坐著。

English version: 'If, after midday, when all other trees' shadows move, only the shadow of the Tala tree does not move, shading the body of the World-Honored One, I accept and uphold this as a Dharma of the World-Honored One that has never been before.' 'I heard that the World-Honored One once traveled in the Great Forest of Vaishali. At that time, the monks placed their bowls in the open. At that time, the World-Honored One's bowl was also among them. A monkey took the Buddha's bowl and left. The monks scolded, 'It might break the Buddha's bowl.' The Buddha told the monks, 'Stop! Stop! Do not scold! It will not break the bowl.' At that time, the monkey took the Buddha's bowl and went to a Sal tree, slowly climbed the tree, took honey from the Sal tree and filled the bowl, slowly came down from the tree, returned to where the Buddha was, and offered the honey bowl to the World-Honored One, but the World-Honored One did not accept it. At that time, the monkey retreated to one side, removed the insects from the honey, and after removing the insects, again offered the honey bowl to the Buddha, but the Buddha still did not accept it. The monkey retreated to one side again, took water and put it in the honey, and offered it to the Buddha again, and the World-Honored One accepted it. When the monkey saw that the Buddha had accepted the honey bowl, it rejoiced and leaped, walked backward, danced, and spun around before leaving. If the World-Honored One caused that monkey to see that the World-Honored One had accepted the honey bowl, and then it rejoiced and leaped, walked backward, danced, and spun around before leaving, I accept and uphold this as a Dharma of the World-Honored One that has never been before.' 'I heard that the World-Honored One once traveled at the high pavilion by the Monkey Water in Vaishali. At that time, the World-Honored One was drying his sitting mat, shaking it and dusting it off. At this time, a large, untimely cloud came, covering the sky, wanting to rain but stopping, waiting for the World-Honored One. The World-Honored One dried his sitting mat, shook it and dusted it off, put it away in one place, and stood on the foundation of the house holding a broom. Then the large cloud, having seen that the World-Honored One had put away his sitting mat, began to rain heavily, filling the low and high places. If the World-Honored One caused that large cloud, having seen that the World-Honored One had put away his sitting mat, to begin to rain heavily, filling the low and high places, I accept and uphold this as a Dharma of the World-Honored One that has never been before.' 'I heard that the World-Honored One once traveled in Vajji, sitting under the King of Sal trees in the Hot Spring Forest.'

。爾時中后，一切余樹影皆轉移，唯娑羅樹王其影不移，蔭世尊身。於是羅摩園主行視園時，日中后，見一切余樹影皆轉移，唯娑羅樹王其影不移，蔭世尊身，便作是念：『沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？日中之後，一切余樹影皆轉移，唯娑羅樹王其影不移，蔭沙門瞿曇身。』若世尊日中之後，一切余樹影皆轉移，唯娑羅樹王其影不移，蔭世尊身者，我受持是世尊未曾有法。

「我聞世尊一時在阿浮神室中。爾時，世尊過夜平旦，著衣持缽，入阿浮村而行乞食，乞食已竟，收舉衣缽，澡洗手足，以尼師檀著于肩上，入神室燕坐。爾時，天大雷雨雹，殺四牛、耕者二人，彼送葬時，大眾喧鬧，其聲高大，音響震動。於是，世尊則于晡時燕坐而起，從神室出，露地經行。時，彼大眾中，有一人見世尊則于晡時燕坐而起，從神室出，露地經行，即往詣佛，稽首作禮，隨佛經行。佛見在後，問彼人曰：『以何等故，大眾喧鬧，其聲高大，音響震動耶？』彼人白曰：『世尊！今日天大雷雨雹，殺四牛、耕者二人，彼送葬時，大眾喧鬧，其聲高大，音響震動。世尊！曏者不聞聲耶？』世尊答曰：『我不聞聲。』復問：『世尊！向為眠耶？』答曰：『不也

現代漢語譯本：那時，過了中午之後，所有其他樹的影子都移動了，只有娑羅樹王的影子沒有移動，遮蔽著世尊的身體。於是，羅摩園主在巡視園子時，中午過後，看到所有其他樹的影子都移動了，只有娑羅樹王的影子沒有移動，遮蔽著世尊的身體，便這樣想：『沙門瞿曇真是太神奇了！太特別了！有大如意足，有大威德，有大福佑，有大威神。為什麼呢？因為中午之後，所有其他樹的影子都移動了，只有娑羅樹王的影子沒有移動，遮蔽著沙門瞿曇的身體。』如果世尊在中午之後，所有其他樹的影子都移動了，只有娑羅樹王的影子沒有移動，遮蔽著世尊的身體，我就接受並信奉世尊這從未有過的法。 我聽說世尊曾經在阿浮神室中。那時，世尊在天亮時分，穿好衣服，拿著缽，進入阿浮村去乞食，乞食完畢后，收好衣缽，洗凈手腳，把尼師檀搭在肩上，進入神室靜坐。當時，天降大雷雨冰雹，打死了四頭牛和兩個耕田的人，他們送葬時，大眾喧鬧，聲音很大，響聲震動。於是，世尊在傍晚時分從靜坐中起身，從神室出來，在露天行走。當時，大眾中有一個人看到世尊在傍晚時分從靜坐中起身，從神室出來，在露天行走，就走到佛陀那裡，頂禮作揖，跟隨佛陀行走。佛陀看到他在後面，問那個人說：『因為什麼緣故，大眾喧鬧，聲音很大，響聲震動呢？』那個人回答說：『世尊！今天天降大雷雨冰雹，打死了四頭牛和兩個耕田的人，他們送葬時，大眾喧鬧，聲音很大，響聲震動。世尊！您剛才沒有聽到聲音嗎？』世尊回答說：『我沒有聽到聲音。』又問：『世尊！您剛才是在睡覺嗎？』回答說：『不是。』

English version: At that time, after midday, the shadows of all the other trees had moved, but the shadow of the Sala tree king alone did not move, shading the body of the World Honored One. Then, when the park keeper of Rama was inspecting the park, after midday, he saw that the shadows of all the other trees had moved, but the shadow of the Sala tree king alone did not move, shading the body of the World Honored One, and he thought: 『The Shramana Gautama is truly amazing! Truly extraordinary! He has great magical powers, great virtue, great blessings, and great spiritual power. Why is this? Because after midday, the shadows of all the other trees have moved, but the shadow of the Sala tree king alone has not moved, shading the body of the Shramana Gautama.』 If after midday, the shadows of all the other trees have moved, but the shadow of the Sala tree king alone has not moved, shading the body of the World Honored One, I will accept and uphold this unprecedented Dharma of the World Honored One. I heard that the World Honored One was once in the divine chamber of Afu. At that time, the World Honored One, after dawn, put on his robes, took his bowl, and entered the village of Afu to beg for food. After begging for food, he put away his robes and bowl, washed his hands and feet, placed his nisidana on his shoulder, and entered the divine chamber to sit in meditation. At that time, there was a great thunderstorm with hail, which killed four oxen and two farmers. When they were being buried, the crowd was noisy, their voices loud, and the sound was shaking. Then, the World Honored One arose from his meditation in the late afternoon, came out of the divine chamber, and walked in the open air. At that time, one person in the crowd saw the World Honored One arise from his meditation in the late afternoon, come out of the divine chamber, and walk in the open air. He went to the Buddha, bowed in reverence, and followed the Buddha as he walked. The Buddha saw him behind him and asked him: 『For what reason is the crowd noisy, their voices loud, and the sound shaking?』 That person replied: 『World Honored One! Today there was a great thunderstorm with hail, which killed four oxen and two farmers. When they were being buried, the crowd was noisy, their voices loud, and the sound was shaking. World Honored One! Did you not hear the sound just now?』 The World Honored One replied: 『I did not hear the sound.』 He asked again: 『World Honored One! Were you sleeping just now?』 He replied: 『No.』

。』復問：『世尊！時寤不聞此大聲耶？』答曰：『如是。』爾時，彼人便作是念：『甚奇！甚特！極息至寂，如來、無所著、等正覺之所行。所以者何？寤而不聞此大音聲。』若世尊寤而不聞此大音聲者，我受持是世尊未曾有法。

「我聞世尊一時在郁鞞羅尼連然河邊，阿阇和羅尼拘類樹下初得佛道。爾時大雨，至於七日，高下悉滿，潢澇橫流，世尊于中露地經行，其處塵起。若世尊潢澇橫流，世尊于中露地經行，其處塵起者，我受持是世尊未曾有法。

「我聞魔王六年逐佛，求其長短，不能得便，厭已而還。若世尊魔王六年隨逐世尊，求其長短，不能得便，厭已而還者，我受持是世尊未曾有法。

「我聞世尊七年念身，常念不斷。若世尊七年念身，常念不斷者，我受持是世尊未曾有法。」

於是，世尊告曰：「阿難！汝從如來更受持此未曾有法。阿難！如來知覺生，知住、知滅，常知，無不知時。阿難！如來知思想生，知住、知滅，常知，無不知時。是故，阿難！汝從如來更受持此未曾有法。」

佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行

現代漢語譯本：『又問：『世尊！當時您醒著沒有聽到這巨大的聲音嗎？』回答說：『是的。』當時，那個人就產生這樣的想法：『真是太神奇了！真是太特別了！達到極致的寂靜，這是如來、無所執著、等正覺所行的境界。為什麼呢？醒著卻聽不到這麼大的聲音。』如果世尊醒著卻聽不到這麼大的聲音，我將信受這是世尊未曾有過的法。 『我聽說世尊有一次在郁鞞羅尼連禪河邊，阿阇和羅尼拘類樹下初次證得佛道。當時下了大雨，連續七天，高低之處都被淹沒，積水橫流，世尊在其中露天行走，那裡卻揚起了塵土。如果世尊在積水橫流中露天行走，那裡卻揚起了塵土，我將信受這是世尊未曾有過的法。 『我聽說魔王六年跟隨佛陀，尋找他的弱點，卻不能得逞，厭倦了就回去了。如果世尊魔王六年跟隨世尊，尋找他的弱點，卻不能得逞，厭倦了就回去了，我將信受這是世尊未曾有過的法。 『我聽說世尊七年專注于身體，持續不斷地觀想。如果世尊七年專注于身體，持續不斷地觀想，我將信受這是世尊未曾有過的法。』 於是，世尊告訴阿難：『阿難！你從如來這裡再接受這些未曾有過的法。阿難！如來知道感覺的生起，知道感覺的住留，知道感覺的滅去，總是知道，沒有不知道的時候。阿難！如來知道思想的生起，知道思想的住留，知道思想的滅去，總是知道，沒有不知道的時候。所以，阿難！你從如來這裡再接受這些未曾有過的法。』 佛陀這樣說完。尊者阿難和眾比丘，聽了佛陀所說，歡喜地奉行。

English version: 'Again he asked: 『Venerable Sir, at that time, when you were awake, did you not hear this great sound?』 He replied: 『Yes.』 Then, that person had this thought: 『How marvelous! How extraordinary! Reaching the ultimate stillness and tranquility, this is the practice of the Tathagata, the unattached, the perfectly enlightened one. Why is that? Being awake, yet not hearing such a loud sound.』 If the Venerable One, being awake, did not hear this great sound, I will accept and uphold this unprecedented teaching of the Venerable One. 'I heard that the Venerable One once, by the banks of the Nairanjana River in Uruvela, under the Ajapala Nigrodha tree, first attained Buddhahood. At that time, there was heavy rain for seven days, and all the high and low places were flooded, with water flowing everywhere. The Venerable One walked in the open air, and dust arose there. If the Venerable One walked in the open air amidst the flood, and dust arose there, I will accept and uphold this unprecedented teaching of the Venerable One. 'I heard that Mara followed the Buddha for six years, seeking his weaknesses, but could not find any, and, weary, he returned. If the Venerable One was followed by Mara for six years, seeking his weaknesses, but could not find any, and, weary, he returned, I will accept and uphold this unprecedented teaching of the Venerable One. 'I heard that the Venerable One focused on the body for seven years, constantly and continuously contemplating. If the Venerable One focused on the body for seven years, constantly and continuously contemplating, I will accept and uphold this unprecedented teaching of the Venerable One.』 Then, the Venerable One said to Ananda: 『Ananda! You should receive from the Tathagata these unprecedented teachings. Ananda! The Tathagata knows the arising of feeling, knows the abiding of feeling, knows the ceasing of feeling, always knows, and there is no time when he does not know. Ananda! The Tathagata knows the arising of thought, knows the abiding of thought, knows the ceasing of thought, always knows, and there is no time when he does not know. Therefore, Ananda! You should receive from the Tathagata these unprecedented teachings.』 Thus spoke the Buddha. Venerable Ananda and all the monks, having heard what the Buddha said, joyfully practiced it.

未曾有法經第一竟(二千九百十七字)

（三三）中阿含未曾有法品侍者經第二(初一日誦)

一時，佛游王舍城。

爾時，多識名德、上尊長老比丘、大弟子等，謂尊者拘鄰若、尊者阿攝貝、尊者跋提釋迦王、尊者摩訶男拘隸、尊者和破、尊者耶舍、尊者邠耨、尊者維摩羅、尊者伽和波提、尊者須陀耶、尊者舍梨子、尊者阿那律陀、尊者難提、尊者金毗羅、尊者隸婆哆、尊者大目乾連、尊者大迦葉、尊者大拘絺羅、尊者大周那、尊者大迦旃延、尊者邠耨加㝹寫長老、尊者耶舍行籌長老，如是比余多識名德、上尊、長老比丘、大弟子等，亦游王舍城，並皆近佛葉屋邊住。

是時，世尊告諸比丘：「我今年老，體轉衰弊，壽過垂訖，宜須侍者，汝等見為舉一侍者，令瞻視我可非不可，受我所說，不失其義。」

於是，尊者拘鄰若即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！我願奉侍可非不可，及受所說，不失其義。」

世尊告曰：「拘鄰若！汝自年老，體轉衰弊，壽過垂訖，汝亦自應須瞻視者。拘鄰若！汝還本坐。」於是，尊者拘鄰若即禮佛足，便還復坐

《未曾有法經》第一部分結束（共二千九百一十七字） （三三）《中阿含經·未曾有法品·侍者經》第二篇（初一日誦） 一時，佛陀在王舍城游化。 當時，許多博學多識、德高望重、年長的比丘、大弟子們，如尊者拘鄰若、尊者阿攝貝、尊者跋提釋迦王、尊者摩訶男拘隸、尊者和破、尊者耶舍、尊者邠耨、尊者維摩羅、尊者伽和波提、尊者須陀耶、尊者舍梨子、尊者阿那律陀、尊者難提、尊者金毗羅、尊者隸婆哆、尊者大目乾連、尊者大迦葉、尊者大拘絺羅、尊者大周那、尊者大迦旃延、尊者邠耨加㝹寫長老、尊者耶舍行籌長老，以及其他許多博學多識、德高望重、年長的比丘、大弟子們，也都在王舍城游化，並且都住在佛陀葉屋附近。 這時，世尊告訴眾比丘：『我今年老了，身體逐漸衰弱，壽命將盡，應該需要一位侍者，你們看看誰可以做我的侍者，能夠照顧我，接受我的教誨，並且不曲解我的意思。』 於是，尊者拘鄰若立即從座位上站起來，袒露右肩，雙手合十向佛陀行禮，說道：『世尊！我願意侍奉您，照顧您，接受您的教誨，並且不曲解您的意思。』 世尊告訴他說：『拘鄰若！你年紀也大了，身體也逐漸衰弱，壽命也將盡，你也應該需要被照顧。拘鄰若！你回到原來的座位吧。』於是，尊者拘鄰若就禮拜佛陀的腳，然後回到座位上。

The first part of the 'Unprecedented Dharma Sutra' concludes (2917 words in total). (33) The second chapter of the 'Attendant Sutra' in the 'Unprecedented Dharma Section' of the 'Middle Length Discourses' (recited on the first day). At one time, the Buddha was traveling in Rajagriha. At that time, many learned, virtuous, senior monks, and great disciples, such as Venerable Kondanna, Venerable Assaji, Venerable Bhaddiya Sakya King, Venerable Mahanama Kulika, Venerable Vappa, Venerable Yasa, Venerable Binnu, Venerable Vimala, Venerable Gavampati, Venerable Sudaya, Venerable Sariputta, Venerable Anuruddha, Venerable Nanda, Venerable Kimila, Venerable Revata, Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Kotthita, Venerable Maha Cunda, Venerable Maha Kaccana, Venerable Binnu Kaccayana Elder, Venerable Yasa the Elder who keeps the count, and many other learned, virtuous, senior monks, and great disciples, were also traveling in Rajagriha, and they all resided near the Buddha's leaf hut. At that time, the World-Honored One said to the monks, 'I am now old, my body is weakening, and my life is nearing its end. I need an attendant. You should find someone who can be my attendant, who can look after me, receive my teachings, and not misinterpret my meaning.' Then, Venerable Kondanna immediately rose from his seat, arranged his robe over one shoulder, clasped his hands together, and bowed to the Buddha, saying, 'World-Honored One! I am willing to serve you, care for you, receive your teachings, and not misinterpret your meaning.' The World-Honored One said to him, 'Kondanna! You are also old, your body is weakening, and your life is nearing its end. You also need to be cared for. Kondanna! Return to your seat.' Then, Venerable Kondanna bowed at the Buddha's feet and returned to his seat.

如是尊者阿攝貝、尊者跋提釋迦王、尊者摩訶男拘隸、尊者和破、尊者耶舍、尊者邠耨、尊者維摩羅、尊者伽和波提、尊者須陀耶、尊者舍梨子、尊者阿那律陀、尊者難提、尊者金毗羅、尊者隸婆哆、尊者大目乾連、尊者大迦葉、尊者大拘絺羅、尊者大周那、尊者大迦旃延、尊者邠耨加㝹寫長老。

尊者耶舍行籌長老即從坐起，偏袒著衣，叉手向佛白曰：「世尊！我願奉侍可非不可，及受所說，不失其義。」

世尊告曰：「耶舍！汝自年老，體轉衰弊，壽過垂訖，汝亦自應須瞻視者。耶舍！汝還本坐。」於是，尊者耶舍即禮佛足，便還復坐。

爾時，尊者大目乾連在彼眾中，便作是念：「世尊欲求誰為侍者？意在何比丘，欲令瞻視可非不可，及受所說，不失其義？我寧可入如其像定，觀眾比丘心。」於是，尊者大目乾連即入如其像定，觀眾比丘心。尊者大目乾連即知世尊欲得賢者阿難以為侍者，意在阿難，欲令瞻視可非不可，及受所說，不失其義。於是，尊者大目乾連即從定起，白眾比丘曰：「諸賢知不？世尊欲得賢者阿難以為侍者，意在阿難，欲令瞻視可非不可，及受所說，不失其義。諸賢！我等今應共至賢者阿難所，勸喻令為世尊侍者

當時，有尊者阿攝貝、尊者跋提釋迦王、尊者摩訶男拘隸、尊者和破、尊者耶舍、尊者邠耨、尊者維摩羅、尊者伽和波提、尊者須陀耶、尊者舍梨子、尊者阿那律陀、尊者難提、尊者金毗羅、尊者隸婆哆、尊者大目乾連、尊者大迦葉、尊者大拘絺羅、尊者大周那、尊者大迦旃延、尊者邠耨加㝹寫長老。 尊者耶舍行籌長老隨即從座位上站起來，袒露右肩，合掌向佛稟告說：『世尊！我願意侍奉您，處理一切適宜與不適宜之事，並接受您的教誨，不遺漏其中的含義。』 世尊告訴他說：『耶舍！你年紀大了，身體也逐漸衰弱，壽命也快要終結了，你也應該需要別人來照顧了。耶舍！你還是回到自己的座位上吧。』於是，尊者耶舍向佛行禮，然後回到自己的座位上。 這時，尊者大目乾連在眾人之中，心中想道：『世尊想要找誰來做侍者呢？他的意願是哪位比丘，想要讓他來處理一切適宜與不適宜之事，並接受他的教誨，不遺漏其中的含義呢？我不如進入禪定，觀察眾比丘的心意。』於是，尊者大目乾連就進入禪定，觀察眾比丘的心意。尊者大目乾連知道世尊想要賢者阿難做侍者，他的意願是阿難，想要讓他來處理一切適宜與不適宜之事，並接受他的教誨，不遺漏其中的含義。於是，尊者大目乾連從禪定中起身，對眾比丘說：『各位賢者知道嗎？世尊想要賢者阿難做侍者，他的意願是阿難，想要讓他來處理一切適宜與不適宜之事，並接受他的教誨，不遺漏其中的含義。各位賢者！我們現在應該一起去賢者阿難那裡，勸說他做世尊的侍者。』

At that time, there were Venerable Asvaghosa, Venerable Bhadraka Sakya, Venerable Mahanama Koliya, Venerable Vappa, Venerable Yasa, Venerable Bhinuka, Venerable Vimala, Venerable Gavampati, Venerable Sudaya, Venerable Sariputra, Venerable Aniruddha, Venerable Nanda, Venerable Kimpila, Venerable Revata, Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Kotthita, Venerable Maha Cunda, Venerable Maha Kaccana, and the elder Venerable Bhinuka Kasyapa. Then, the elder Venerable Yasa, who was in charge of the counting sticks, rose from his seat, arranged his robe over one shoulder, and with his hands clasped, said to the Buddha: 'Venerable Sir, I wish to serve you, attending to what is proper and improper, and receiving your teachings without losing their meaning.' The Buddha said to him: 'Yasa, you are old, your body is weakening, and your life is nearing its end. You should also be looked after by others. Yasa, return to your seat.' Then, Venerable Yasa bowed at the Buddha's feet and returned to his seat. At that time, Venerable Maha Moggallana, who was among the assembly, thought to himself: 'Whom does the Buddha wish to have as his attendant? Which bhikkhu does he intend to have attend to what is proper and improper, and receive his teachings without losing their meaning? I should enter into a meditative state and observe the minds of the bhikkhus.' Then, Venerable Maha Moggallana entered into a meditative state and observed the minds of the bhikkhus. Venerable Maha Moggallana knew that the Buddha wished to have the venerable Ananda as his attendant, that his intention was for Ananda to attend to what is proper and improper, and to receive his teachings without losing their meaning. Then, Venerable Maha Moggallana arose from his meditative state and said to the bhikkhus: 'Friends, do you know? The Buddha wishes to have the venerable Ananda as his attendant, that his intention is for Ananda to attend to what is proper and improper, and to receive his teachings without losing their meaning. Friends, we should now go together to the venerable Ananda and persuade him to be the Buddha's attendant.'

於是，尊者大目乾連及諸比丘共至尊者阿難所，共相問訊，卻坐一面。是時，尊者大目乾連坐已，語曰：「賢者阿難！汝今知不？佛欲得汝以為侍者，意在阿難，令瞻視我可非不可，受我所說，不失其義。阿難！猶村外不遠有樓閣臺觀，向東開窗，日出光照在於西壁，賢者阿難！世尊亦然，欲得賢者阿難以為侍者，意在阿難，令瞻視我可非不可，受我所說，不失其義。賢者阿難！汝今可為世尊侍者。」

尊者阿難白曰：「尊者大目乾連！我不堪任奉侍世尊。所以者何？諸佛世尊難可難侍謂為侍者。尊者大目乾連！猶如王大雄象，年滿六十，憍發力盛，牙足體具，難可難近謂為看視也。尊者大目乾連！如來、無所著、等正覺亦復如是，難可難近謂為侍者。尊者大目乾連！我以是故，不任侍者。」

尊者大目乾連復語曰：「賢者阿難！聽我說喻，智者聞喻，即解其義。賢者阿難！猶如優曇缽華，時生於世，賢者阿難！如來、無所著、等正覺亦復如是，時時出世。賢者阿難！汝可速為世尊侍者，瞿曇當得大果。」

尊者阿難復白曰：「尊者大目乾連！若世尊與我三愿者，我便然可為佛侍者。云何為三？我願不著佛新故衣，愿不食別請佛食，愿不非時見佛

於是，尊者大目犍連和眾比丘一同來到尊者阿難處，互相問候后，在一旁坐下。這時，尊者大目犍連坐定后說道：『賢者阿難！你現在知道嗎？佛陀想讓你做他的侍者，意思是想讓你觀察我所做所說是否恰當，接受我的教誨，不曲解其義。阿難！就像村外不遠處的樓閣臺榭，向東開窗，日出時陽光會照在西墻上一樣，賢者阿難！世尊也是如此，想讓你做他的侍者，意思是想讓你觀察我所做所說是否恰當，接受我的教誨，不曲解其義。賢者阿難！你現在可以做世尊的侍者了。』 尊者阿難回答說：『尊者大目犍連！我不能勝任侍奉世尊。為什麼呢？諸佛世尊難以侍奉，難以作為侍者。尊者大目犍連！就像一頭年滿六十歲、驕傲強壯、牙齒和四肢健全的雄象，難以接近和看護一樣。尊者大目犍連！如來、無所著、等正覺也是如此，難以接近和作為侍者。尊者大目犍連！因此，我不能勝任侍者。』 尊者大目犍連又說道：『賢者阿難！聽我說個比喻，智者聽了比喻，就能理解其中的含義。賢者阿難！就像優曇缽花，時常出現在世間一樣，賢者阿難！如來、無所著、等正覺也是如此，時常出現於世。賢者阿難！你可儘快做世尊的侍者，瞿曇會得到巨大的利益。』 尊者阿難又回答說：『尊者大目犍連！如果世尊答應我三個願望，我就願意做佛陀的侍者。哪三個願望呢？我希望不穿佛陀的新舊衣服，希望不吃佛陀單獨接受的供養，希望不在不適當的時間見佛陀。』

Then, the venerable Mahāmaudgalyāyana and the other monks went together to the venerable Ānanda. After exchanging greetings, they sat down to one side. At that time, the venerable Mahāmaudgalyāyana, having sat down, said: 'Venerable Ānanda! Do you know now? The Buddha wishes for you to be his attendant, intending that Ānanda should observe whether my actions and words are proper or not, accept my teachings, and not misinterpret their meaning. Ānanda! Just as there is a pavilion or terrace not far outside the village, with a window facing east, and when the sun rises, its light shines on the west wall, venerable Ānanda! The World-Honored One is also like that, wishing for venerable Ānanda to be his attendant, intending that Ānanda should observe whether my actions and words are proper or not, accept my teachings, and not misinterpret their meaning. Venerable Ānanda! You may now become the attendant of the World-Honored One.' The venerable Ānanda replied: 'Venerable Mahāmaudgalyāyana! I am not capable of serving the World-Honored One. Why is that? The Buddhas, the World-Honored Ones, are difficult to serve, difficult to be an attendant to. Venerable Mahāmaudgalyāyana! Just like a great male elephant, sixty years old, proud and strong, with complete tusks and limbs, difficult to approach and care for. Venerable Mahāmaudgalyāyana! The Tathāgata, the Unattached One, the Perfectly Enlightened One, is also like that, difficult to approach and be an attendant to. Venerable Mahāmaudgalyāyana! Therefore, I am not capable of being an attendant.' The venerable Mahāmaudgalyāyana spoke again: 'Venerable Ānanda! Listen to my parable, a wise person, upon hearing the parable, will understand its meaning. Venerable Ānanda! Just like the Udumbara flower, which appears in the world from time to time, venerable Ānanda! The Tathāgata, the Unattached One, the Perfectly Enlightened One, is also like that, appearing in the world from time to time. Venerable Ānanda! You should quickly become the attendant of the World-Honored One, and Gautama will obtain great benefits.' The venerable Ānanda replied again: 'Venerable Mahāmaudgalyāyana! If the World-Honored One grants me three wishes, then I will agree to be the Buddha's attendant. What are the three? I wish not to wear the Buddha's new or old clothes, I wish not to eat the food that the Buddha receives separately, and I wish not to see the Buddha at inappropriate times.'

。尊者大目乾連！若世尊與我此三愿者，如是我便為佛侍者。」

於是，尊者大目乾連勸尊者阿難為侍者已，即從坐起，繞尊者阿難，而便還去，往詣佛所，𥡳首禮足，卻坐一面，白曰：「世尊！我已勸喻賢者阿難為佛侍者。世尊！賢者阿難從佛求三愿。云何為三？愿不著佛新故衣，愿不食別請佛食，愿不非時見佛。『尊者大目乾連！若世尊與我此三愿者，如是我便為佛侍者。』」

世尊告曰：「大目乾連！阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語：『阿難比丘為衣故奉侍世尊。』大目乾連！若阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語：『阿難比丘為衣故奉侍世尊。』者，是謂阿難比丘未曾有法。大目乾連！阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語：『阿難比丘為食故奉侍世尊。』大目乾連！若阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語：『阿難比丘為食故奉侍世尊。』者，是謂阿難比丘未曾有法。大目乾連！阿難比丘善知時，善別時，知我是往見如來時，知我非往見如來時。知比丘眾、比丘尼眾是往見如來時，知比丘眾、比丘尼眾非往見如來時。知優婆塞眾、優婆私眾是往見如來時，知優婆塞眾、優婆私眾非往見如來時

現代漢語譯本：『尊者大目犍連！如果世尊答應我的這三個願望，我才願意做佛陀的侍者。』 於是，尊者大目犍連勸說尊者阿難擔任侍者后，就從座位上起身，繞著尊者阿難走了一圈，然後離開，前往佛陀所在之處，叩首禮拜佛足，退坐在一旁，稟告說：『世尊！我已經勸說賢者阿難擔任佛陀的侍者了。世尊！賢者阿難向佛陀請求三個願望。哪三個呢？愿不穿佛陀的新舊衣服，愿不吃佛陀單獨接受的供養，愿不在不適當的時間見佛陀。』尊者大目犍連！如果世尊答應我的這三個願望，我才願意做佛陀的侍者。』 世尊告訴說：『大目犍連！阿難比丘聰明有智慧，預先知道會有譏諷議論，或者其他修行人會這樣說：『阿難比丘是爲了衣服才侍奉世尊的。』大目犍連！如果阿難比丘聰明有智慧，預先知道會有譏諷議論，或者其他修行人會這樣說：『阿難比丘是爲了衣服才侍奉世尊的。』，這說明阿難比丘具有不曾有過的品質。大目犍連！阿難比丘聰明有智慧，預先知道會有譏諷議論，或者其他修行人會這樣說：『阿難比丘是爲了食物才侍奉世尊的。』大目犍連！如果阿難比丘聰明有智慧，預先知道會有譏諷議論，或者其他修行人會這樣說：『阿難比丘是爲了食物才侍奉世尊的。』，這說明阿難比丘具有不曾有過的品質。大目犍連！阿難比丘善於瞭解時間，善於分辨時間，知道什麼時候是去見如來的時間，知道什麼時候不是去見如來的時間。知道比丘眾、比丘尼眾什麼時候是去見如來的時間，知道比丘眾、比丘尼眾什麼時候不是去見如來的時間。知道優婆塞眾、優婆夷眾什麼時候是去見如來的時間，知道優婆塞眾、優婆夷眾什麼時候不是去見如來的時間。

English version: 『Venerable Mahāmaudgalyāyana! If the World-Honored One grants me these three wishes, then I will become the Buddha's attendant.』 Then, after Venerable Mahāmaudgalyāyana had persuaded Venerable Ānanda to be the attendant, he rose from his seat, circled Venerable Ānanda, and then departed, going to where the Buddha was. He bowed his head and paid homage at the Buddha's feet, then sat down to one side and reported: 『World-Honored One! I have already persuaded the worthy Ānanda to be the Buddha's attendant. World-Honored One! The worthy Ānanda has requested three wishes from the Buddha. What are the three? He wishes not to wear the Buddha's new or old robes, wishes not to eat food that the Buddha has received separately, and wishes not to see the Buddha at inappropriate times. 『Venerable Mahāmaudgalyāyana! If the World-Honored One grants me these three wishes, then I will become the Buddha's attendant.』 The World-Honored One said: 『Mahāmaudgalyāyana! The bhikkhu Ānanda is intelligent and wise, and foresees that there will be criticism, or that other practitioners will say: 『The bhikkhu Ānanda serves the World-Honored One for the sake of robes.』 Mahāmaudgalyāyana! If the bhikkhu Ānanda is intelligent and wise, and foresees that there will be criticism, or that other practitioners will say: 『The bhikkhu Ānanda serves the World-Honored One for the sake of robes,』 then this shows that the bhikkhu Ānanda has qualities that are unprecedented. Mahāmaudgalyāyana! The bhikkhu Ānanda is intelligent and wise, and foresees that there will be criticism, or that other practitioners will say: 『The bhikkhu Ānanda serves the World-Honored One for the sake of food.』 Mahāmaudgalyāyana! If the bhikkhu Ānanda is intelligent and wise, and foresees that there will be criticism, or that other practitioners will say: 『The bhikkhu Ānanda serves the World-Honored One for the sake of food,』 then this shows that the bhikkhu Ānanda has qualities that are unprecedented. Mahāmaudgalyāyana! The bhikkhu Ānanda is good at understanding time, good at distinguishing time, knowing when it is the time to go see the Tathāgata, and knowing when it is not the time to go see the Tathāgata. He knows when it is the time for the community of bhikkhus and bhikkhunis to go see the Tathāgata, and knows when it is not the time for the community of bhikkhus and bhikkhunis to go see the Tathāgata. He knows when it is the time for the community of upāsakas and upāsikās to go see the Tathāgata, and knows when it is not the time for the community of upāsakas and upāsikās to go see the Tathāgata.』

。知眾多異學沙門、梵志是往見如來時，知眾多異學沙門、梵志非往見如來時。知此眾多異學沙門、梵志能與如來共論，知此眾多異學沙門、梵志不能與如來共論。知此食啖含消，如來食已，安隱饒益，知此食啖含消，如來食已，不安隱饒益。知此食啖含消，如來食已，得辯才說法，知此食啖含消，如來食已，不得辯才說法。是謂阿難比丘未曾有法。

「大目乾連！阿難比丘雖無他心智，而善知如來晡時從燕坐起，豫為人說，今日如來行如是，如是現法樂居，審如所說，諦無有異。是謂阿難比丘未曾有法。

「尊者阿難作是說：『諸賢！我奉侍佛來二十五年，若以此心起貢高者，無有是相。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！我奉侍佛來二十五年，初不非時見佛。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！我奉侍佛來二十五年，未曾為佛所見訶責，除其一過，此亦為他故。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！我從如來受八萬法聚，受持不忘，若以此起貢高者，無有此相。』若尊者阿難作此說，是謂尊者阿難未曾有法

現代漢語譯本：他知道眾多外道沙門、婆羅門是來拜見如來的時候，也知道眾多外道沙門、婆羅門不是來拜見如來的時候。他知道這些外道沙門、婆羅門能與如來辯論，也知道這些外道沙門、婆羅門不能與如來辯論。他知道這種食物吃了容易消化，如來吃了之後，安穩且有益；也知道那種食物吃了容易消化，如來吃了之後，不安穩且無益。他知道這種食物吃了容易消化，如來吃了之後，能獲得辯才說法；也知道那種食物吃了容易消化，如來吃了之後，不能獲得辯才說法。這就是阿難比丘所具有的未曾有之法。 大目犍連！阿難比丘雖然沒有他心智，卻很清楚如來在傍晚從禪定中起身，預先告訴別人，今天如來會這樣，這樣地安住于現法樂，確實如他所說，真實不虛。這就是阿難比丘所具有的未曾有之法。 尊者阿難這樣說：『諸位賢者！我侍奉佛陀二十五年，如果因此而生起貢高之心，絕無此事。』如果尊者阿難這樣說，這就是尊者阿難所具有的未曾有之法。 尊者阿難又這樣說：『諸位賢者！我侍奉佛陀二十五年，從未在不適當的時間見到佛陀。』如果尊者阿難這樣說，這就是尊者阿難所具有的未曾有之法。 尊者阿難又這樣說：『諸位賢者！我侍奉佛陀二十五年，從未被佛陀呵責，除了有一次，那也是爲了他人。』如果尊者阿難這樣說，這就是尊者阿難所具有的未曾有之法。 尊者阿難又這樣說：『諸位賢者！我從如來那裡接受了八萬法聚，受持不忘，如果因此而生起貢高之心，絕無此事。』如果尊者阿難這樣說，這就是尊者阿難所具有的未曾有之法。

English version: He knows when many ascetics and Brahmins of other sects are coming to see the Tathagata, and he knows when many ascetics and Brahmins of other sects are not coming to see the Tathagata. He knows which of these ascetics and Brahmins of other sects are capable of debating with the Tathagata, and which are not. He knows which food, when consumed and digested, brings the Tathagata peace and benefit, and which food, when consumed and digested, does not bring the Tathagata peace and benefit. He knows which food, when consumed and digested, enables the Tathagata to preach with eloquence, and which food, when consumed and digested, does not enable the Tathagata to preach with eloquence. This is a wonderful and unprecedented quality of the bhikkhu Ananda. Mahamoggallana! Although the bhikkhu Ananda does not have the power of knowing others' minds, he knows well when the Tathagata rises from meditation in the evening, and he tells people beforehand, 'Today the Tathagata will abide in such and such a way, enjoying the bliss of the present moment,' and it is exactly as he says, without any deviation. This is a wonderful and unprecedented quality of the bhikkhu Ananda. The venerable Ananda says this: 'Friends, I have attended upon the Buddha for twenty-five years, and if I were to develop conceit because of this, there would be no such sign.' If the venerable Ananda says this, this is a wonderful and unprecedented quality of the venerable Ananda. The venerable Ananda also says this: 'Friends, I have attended upon the Buddha for twenty-five years, and I have never seen the Buddha at an inappropriate time.' If the venerable Ananda says this, this is a wonderful and unprecedented quality of the venerable Ananda. The venerable Ananda also says this: 'Friends, I have attended upon the Buddha for twenty-five years, and I have never been rebuked by the Buddha, except for one instance, and that was for the sake of others.' If the venerable Ananda says this, this is a wonderful and unprecedented quality of the venerable Ananda. The venerable Ananda also says this: 'Friends, I have received eighty-four thousand teachings from the Tathagata, and I have retained them without forgetting, and if I were to develop conceit because of this, there would be no such sign.' If the venerable Ananda says this, this is a wonderful and unprecedented quality of the venerable Ananda.

「尊者阿難復作是說：『諸賢！我從如來受八萬法聚，初不再問，除其一句，彼亦如是不易。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！我從如來受持八萬法聚，初不見從他人受法。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！我從如來受持八萬法聚，初無是心，我受此法，為教語他。諸賢！但欲自御自息，自般涅槃故。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！此甚奇！甚特！謂四部眾來詣我所而聽法，若我因此起貢高者，都無此相，亦不豫作意，有來問者，我當如是如是答。諸賢！但在坐時，隨其義應。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！此甚奇！甚特！謂眾多異學沙門、梵志來問我事，我若以此有恐怖，有畏懼，身毛豎者，都無此相，亦不豫作意，有來問者，我當如是如是答。諸賢！但在坐時，隨其義應。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「複次，一時，尊者舍梨子、尊者大目乾連、尊者阿難在舍衛國婆羅邏山中

阿難尊者又這樣說：『各位賢者！我從如來那裡接受了八萬法聚，起初沒有再問過，除了其中一句，那一句也沒有改變。』如果阿難尊者這樣說，就說明阿難尊者沒有獲得過真正的佛法。 阿難尊者又這樣說：『各位賢者！我從如來那裡接受了八萬法聚，起初沒有見過從其他人那裡接受佛法。』如果阿難尊者這樣說，就說明阿難尊者沒有獲得過真正的佛法。 阿難尊者又這樣說：『各位賢者！我從如來那裡接受了八萬法聚，起初沒有這樣的想法，我接受這些佛法，是爲了教導他人。各位賢者！我只是想自我調御，自我止息，自我進入涅槃。』如果阿難尊者這樣說，就說明阿難尊者沒有獲得過真正的佛法。 阿難尊者又這樣說：『各位賢者！這真是太奇特了！太殊勝了！四部弟子來到我這裡聽法，如果我因此而產生貢高我慢，完全沒有這種現象，也沒有預先想好，有人來問，我就這樣這樣回答。各位賢者！只是在坐的時候，隨著義理自然應答。』如果阿難尊者這樣說，就說明阿難尊者沒有獲得過真正的佛法。 阿難尊者又這樣說：『各位賢者！這真是太奇特了！太殊勝了！許多外道沙門、婆羅門來問我事情，如果我因此而感到恐懼，感到害怕，甚至汗毛豎立，完全沒有這種現象，也沒有預先想好，有人來問，我就這樣這樣回答。各位賢者！只是在坐的時候，隨著義理自然應答。』如果阿難尊者這樣說，就說明阿難尊者沒有獲得過真正的佛法。 還有一次，舍利子尊者、大目犍連尊者、阿難尊者在舍衛國的婆羅邏山中

Venerable Ananda further said: 『Friends! I received eighty thousand collections of teachings from the Tathagata, and initially did not ask again, except for one sentence, and that one was also not changed.』 If Venerable Ananda said this, it means that Venerable Ananda has not attained the true Dharma. Venerable Ananda further said: 『Friends! I received eighty thousand collections of teachings from the Tathagata, and initially did not see myself receiving teachings from others.』 If Venerable Ananda said this, it means that Venerable Ananda has not attained the true Dharma. Venerable Ananda further said: 『Friends! I received eighty thousand collections of teachings from the Tathagata, and initially had no such thought that I received these teachings to teach others. Friends! I only wish to self-control, self-cease, and self-enter Nirvana.』 If Venerable Ananda said this, it means that Venerable Ananda has not attained the true Dharma. Venerable Ananda further said: 『Friends! This is truly amazing! Truly extraordinary! When the fourfold assembly comes to me to listen to the Dharma, if I were to develop arrogance because of this, there is no such phenomenon at all, nor do I pre-plan, if someone comes to ask, I will answer in this way or that way. Friends! Only when sitting, I respond naturally according to the meaning.』 If Venerable Ananda said this, it means that Venerable Ananda has not attained the true Dharma. Venerable Ananda further said: 『Friends! This is truly amazing! Truly extraordinary! When many non-Buddhist ascetics and Brahmins come to ask me questions, if I were to feel fear, feel dread, or even have my hair stand on end, there is no such phenomenon at all, nor do I pre-plan, if someone comes to ask, I will answer in this way or that way. Friends! Only when sitting, I respond naturally according to the meaning.』 If Venerable Ananda said this, it means that Venerable Ananda has not attained the true Dharma. Furthermore, at one time, Venerable Sariputra, Venerable Maha Moggallana, and Venerable Ananda were in the Bharalara Mountain in Sravasti.

。是時，尊者舍梨子問曰：『賢者阿難！汝奉侍佛來二十五年，頗憶有時起欲心耶？』尊者阿難白曰：『尊者舍梨子！我是學人，而不離欲。』尊者舍梨子復語曰：『賢者阿難！我不問汝學以無學，我但問汝奉侍佛來二十五年，汝頗憶有起欲心耶？』尊者舍梨子復再三問曰：『賢者阿難！汝奉侍佛來二十五年，頗憶有時起欲心耶？』尊者阿難亦至再三白曰：『尊者舍梨子！我是學人，而不離欲。』尊者舍梨子復語曰：『賢者阿難！我不問汝學以無學，我但問汝奉侍佛來二十五年，汝頗憶有起欲心耶？』於是，尊者大目乾連語曰：『賢者阿難！速答，速答。阿難！汝莫觸嬈上尊長老。』於是，尊者阿難答曰：『尊者舍梨子！我奉侍佛來二十五年，我初不憶曾起欲心。所以者何？我常向佛有慚愧心，及諸智梵行人。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「複次，一時，世尊游王舍城，在巖山中。是時，世尊告曰：『阿難！汝臥當如師子臥法。』尊者阿難白曰：『世尊！獸王師子臥法雲何？』世尊答曰：『阿難！獸王師子晝為食行，行已入窟，若欲眠時，足足相累，伸尾在後，右脅而臥，過夜平旦，回顧視身。若獸王師子身體不正，見已不喜，若獸王師子其身周正，見已便喜

現代漢語譯本：當時，尊者舍利子問道：『賢者阿難！你侍奉佛陀二十五年，可曾記得有時生起慾望之心嗎？』尊者阿難回答說：『尊者舍利子！我還是個學人，尚未斷除慾望。』尊者舍利子又說：『賢者阿難！我不是問你是否已證得無學，我只是問你侍奉佛陀二十五年，你可曾記得生起過慾望之心嗎？』尊者舍利子又再三問道：『賢者阿難！你侍奉佛陀二十五年，可曾記得有時生起慾望之心嗎？』尊者阿難也再三回答說：『尊者舍利子！我還是個學人，尚未斷除慾望。』尊者舍利子又說：『賢者阿難！我不是問你是否已證得無學，我只是問你侍奉佛陀二十五年，你可曾記得生起過慾望之心嗎？』這時，尊者大目犍連說道：『賢者阿難！快回答，快回答。阿難！你不要打擾上座長老。』於是，尊者阿難回答說：『尊者舍利子！我侍奉佛陀二十五年，我從不記得曾生起過慾望之心。這是為什麼呢？因為我常常對佛陀以及其他有智慧的修行者懷有慚愧之心。』如果尊者阿難這樣說，那就是說尊者阿難從未有過這種法。\n\n再次，有一次，世尊在王舍城游化，住在巖山中。當時，世尊告訴阿難：『阿難！你睡覺應當像獅子一樣臥睡。』尊者阿難問道：『世尊！獸王獅子是如何臥睡的呢？』世尊回答說：『阿難！獸王獅子白天爲了覓食而行走，覓食完畢后就進入洞穴，如果想要睡覺，就將雙腳疊在一起，尾巴伸在後面，右側身而臥，過了一夜，到了早晨，會回頭看看自己的身體。如果獸王獅子的身體不正，看到后就會不高興，如果獸王獅子的身體端正，看到后就會高興。』 現代漢語譯本：當時，尊者舍利弗問：『賢者阿難，你侍奉佛陀二十五年，可曾記得有生起慾念的時候嗎？』尊者阿難回答說：『尊者舍利弗，我還是個學人，沒有斷除慾念。』尊者舍利弗又說：『賢者阿難，我不是問你是否已證得無學，我只是問你侍奉佛陀二十五年，可曾記得有生起慾念的時候嗎？』尊者舍利弗又再三問：『賢者阿難，你侍奉佛陀二十五年，可曾記得有生起慾念的時候嗎？』尊者阿難也再三回答說：『尊者舍利弗，我還是個學人，沒有斷除慾念。』尊者舍利弗又說：『賢者阿難，我不是問你是否已證得無學，我只是問你侍奉佛陀二十五年，可曾記得有生起慾念的時候嗎？』這時，尊者大目犍連說：『賢者阿難，快回答，快回答。阿難，你不要打擾上座長老。』於是，尊者阿難回答說：『尊者舍利弗，我侍奉佛陀二十五年，我從不記得曾生起過慾念。為什麼呢？因為我常常對佛陀以及其他有智慧的修行者懷有慚愧之心。』如果尊者阿難這樣說，那就是說尊者阿難從未有過這種法。\n\n又一次，世尊在王舍城游化，住在巖山中。當時，世尊告訴阿難：『阿難，你睡覺應當像獅子一樣臥睡。』尊者阿難問：『世尊，獸王獅子是如何臥睡的呢？』世尊回答說：『阿難，獸王獅子白天爲了覓食而行走，覓食完畢后就進入洞穴，如果想要睡覺，就將雙腳疊在一起，尾巴伸在後面，右側身而臥，過了一夜，到了早晨，會回頭看看自己的身體。如果獸王獅子的身體不正，看到后就會不高興，如果獸王獅子的身體端正，看到后就會高興。』

English version: At that time, the Venerable Sariputra asked: 'Venerable Ananda! You have attended upon the Buddha for twenty-five years, do you recall ever having a desire arise in your mind?' Venerable Ananda replied: 'Venerable Sariputra! I am still a learner, and have not yet abandoned desire.' Venerable Sariputra then said: 'Venerable Ananda! I am not asking whether you have attained the state of no-more-learning, I am only asking whether in your twenty-five years of attending upon the Buddha, you recall ever having a desire arise in your mind?' Venerable Sariputra asked again and again: 'Venerable Ananda! You have attended upon the Buddha for twenty-five years, do you recall ever having a desire arise in your mind?' Venerable Ananda also replied again and again: 'Venerable Sariputra! I am still a learner, and have not yet abandoned desire.' Venerable Sariputra then said: 'Venerable Ananda! I am not asking whether you have attained the state of no-more-learning, I am only asking whether in your twenty-five years of attending upon the Buddha, you recall ever having a desire arise in your mind?' Then, the Venerable Maha Moggallana said: 'Venerable Ananda! Answer quickly, answer quickly. Ananda! Do not disturb the elder venerable ones.' Then, Venerable Ananda replied: 'Venerable Sariputra! In my twenty-five years of attending upon the Buddha, I do not recall ever having a desire arise in my mind. Why is that? Because I always have a sense of shame and respect towards the Buddha and all the wise practitioners.' If Venerable Ananda were to say this, it would mean that Venerable Ananda had never experienced such a state.\n\nFurthermore, at one time, the World Honored One was traveling in Rajagaha, staying in a mountain cave. At that time, the World Honored One said to Ananda: 'Ananda! You should lie down like a lion.' Venerable Ananda asked: 'World Honored One! How does the king of beasts, the lion, lie down?' The World Honored One replied: 'Ananda! The king of beasts, the lion, goes out to forage for food during the day, and after foraging, it enters its cave. If it wants to sleep, it will place its feet together, stretch its tail behind it, and lie on its right side. After the night has passed, in the morning, it will look back at its body. If the king of beasts, the lion, finds its body is not straight, it will be displeased. If the king of beasts, the lion, finds its body is straight, it will be pleased.' English version: At that time, Venerable Sariputra asked: 'Venerable Ananda, you have served the Buddha for twenty-five years, do you remember ever having a desire arise?' Venerable Ananda replied: 'Venerable Sariputra, I am still a learner, and have not abandoned desire.' Venerable Sariputra said again: 'Venerable Ananda, I am not asking if you have attained the state of no-more-learning, I am only asking if in your twenty-five years of serving the Buddha, you remember ever having a desire arise?' Venerable Sariputra asked again and again: 'Venerable Ananda, you have served the Buddha for twenty-five years, do you remember ever having a desire arise?' Venerable Ananda also replied again and again: 'Venerable Sariputra, I am still a learner, and have not abandoned desire.' Venerable Sariputra said again: 'Venerable Ananda, I am not asking if you have attained the state of no-more-learning, I am only asking if in your twenty-five years of serving the Buddha, you remember ever having a desire arise?' At this time, Venerable Maha Moggallana said: 'Venerable Ananda, answer quickly, answer quickly. Ananda, do not disturb the elder venerable ones.' Then, Venerable Ananda replied: 'Venerable Sariputra, in my twenty-five years of serving the Buddha, I do not remember ever having a desire arise. Why is that? Because I always have a sense of shame and respect towards the Buddha and all the wise practitioners.' If Venerable Ananda were to say this, it would mean that Venerable Ananda had never experienced such a state.\n\nAgain, at one time, the World Honored One was traveling in Rajagaha, staying in a mountain cave. At that time, the World Honored One told Ananda: 'Ananda, you should lie down like a lion.' Venerable Ananda asked: 'World Honored One, how does the king of beasts, the lion, lie down?' The World Honored One replied: 'Ananda, the king of beasts, the lion, goes out to forage for food during the day, and after foraging, it enters its cave. If it wants to sleep, it will place its feet together, stretch its tail behind it, and lie on its right side. After the night has passed, in the morning, it will look back at its body. If the king of beasts, the lion, finds its body is not straight, it will be displeased. If the king of beasts, the lion, finds its body is straight, it will be pleased.'

。彼若臥起，從窟而出，出已頻呻，頻呻已自觀身體，自觀身已四顧而望，四顧望已便再三吼，再三吼已便行求食，獸王師子臥法如是。』

「尊者阿難白曰：『世尊！獸王師子臥法如是，比丘臥法當復云何？』

「世尊答曰：『阿難！若比丘依村邑，過夜平旦，著衣持缽，入村乞食，善護持身，守攝諸根，立於正念。彼從村邑乞食已竟，收舉衣缽，澡洗手足，以尼師檀著于肩上，至無事處，或至樹下，或空室中，或經行，或坐禪，凈除心中諸障礙法。晝或經行或坐禪，凈除心中諸障礙已，復于初夜或經行，或坐禪，凈除心中諸障礙法。于初夜時，或經行，或坐禪，凈除心中諸障礙已，于中夜時，入室欲臥，四疊優哆邏僧敷著床上，襞僧伽梨作枕，右脅而臥，足足相累，意系明相，正念正智，恒念起想。彼后夜時速從臥起，或經行，或坐禪，凈除心中諸障礙法，如是比丘師子臥法。』尊者阿難白曰：『世尊！如是比丘師子臥法。』

「尊者阿難復作是說：『諸賢！世尊教我師子喻臥法，從是已來，初不復以左脅而臥。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「複次，一時，世尊游拘尸那竭，住和跋單力士娑羅林中

現代漢語譯本：『它如果醒來，從洞穴出來，出來後會頻繁地呻吟，頻繁呻吟後會觀察自己的身體，觀察完身體後會四處張望，四處張望後會再三吼叫，再三吼叫后便開始尋找食物，獸王獅子的睡臥方式就是這樣。』 『尊者阿難問道：『世尊！獸王獅子的睡臥方式是這樣，那麼比丘的睡臥方式又該是怎樣的呢？』 『世尊回答說：『阿難！如果比丘住在村莊附近，過夜後天亮，穿好衣服，拿著缽，進入村莊乞食，善於保護自己的身體，守護和攝持自己的感官，保持正念。他從村莊乞食完畢后，收好衣缽，洗手洗腳，把尼師檀搭在肩上，到安靜的地方，或者到樹下，或者到空房間里，或者經行，或者坐禪，清除心中的各種障礙。白天或者經行或者坐禪，清除心中的各種障礙后，在初夜時分，或者經行，或者坐禪，清除心中的各種障礙。在初夜時分，或者經行，或者坐禪，清除心中的各種障礙后，在中夜時分，進入房間準備睡覺，把四層優哆邏僧鋪在床上，把僧伽梨摺疊起來當枕頭，右側臥睡，雙腳交疊，意念專注于光明之相，保持正念和正知，經常想著要起來。他在後夜時分迅速從睡夢中醒來，或者經行，或者坐禪，清除心中的各種障礙，這就是比丘的獅子睡臥方式。』尊者阿難說道：『世尊！比丘的獅子睡臥方式就是這樣。』 尊者阿難又說道：『諸位賢者！世尊教導我獅子比喻的睡臥方式，從那以後，我再也沒有左側臥睡過。』如果尊者阿難這樣說，這就是尊者阿難未曾有過的修行方法。 再者，有一次，世尊在拘尸那竭游化，住在和跋單力士的娑羅樹林中。

English version: 'If it wakes up, it comes out of its cave, and after coming out, it frequently groans. After frequently groaning, it observes its own body. After observing its body, it looks around in all directions. After looking around, it roars three times. After roaring three times, it goes to seek food. This is how the king of beasts, the lion, sleeps.' 'Venerable Ananda asked: 'Venerable Sir, this is how the king of beasts, the lion, sleeps. How should a bhikkhu sleep?' 'The Blessed One replied: 'Ananda, if a bhikkhu dwells near a village, after spending the night, at dawn, he puts on his robes, takes his bowl, and enters the village for alms. He is careful in protecting his body, guarding and controlling his senses, and maintains mindfulness. After finishing his alms round in the village, he puts away his robes and bowl, washes his hands and feet, places his sitting cloth on his shoulder, and goes to a quiet place, either under a tree, or in an empty room, or walks back and forth, or sits in meditation, clearing away the hindrances in his mind. During the day, he either walks back and forth or sits in meditation, clearing away the hindrances in his mind. Then, in the first watch of the night, he either walks back and forth or sits in meditation, clearing away the hindrances in his mind. After clearing away the hindrances in his mind in the first watch of the night, in the middle watch of the night, he enters his room to sleep, spreads his four-layered outer robe on the bed, folds his upper robe to use as a pillow, lies down on his right side, with his feet overlapping, his mind focused on the perception of light, maintaining mindfulness and clear comprehension, always thinking of getting up. In the last watch of the night, he quickly gets up from sleep, and either walks back and forth or sits in meditation, clearing away the hindrances in his mind. This is how a bhikkhu sleeps like a lion.' Venerable Ananda said: 'Venerable Sir, this is how a bhikkhu sleeps like a lion.' Venerable Ananda further said: 'Friends, the Blessed One taught me the lion's way of sleeping, and since then, I have never slept on my left side.' If Venerable Ananda said this, it would be a practice that Venerable Ananda had never done before. Furthermore, at one time, the Blessed One was traveling in Kushinagar, staying in the Sal grove of the Malla people of Hatthi.

。爾時，世尊最後欲取般涅槃時告曰：『阿難！汝往至雙娑羅樹間，可為如來北首敷床，如來中夜當般涅槃。』

「尊者阿難受如來教，即詣雙樹，于雙樹間而為如來北首敷床，敷床已訖，還詣佛所，稽首禮足，卻住一面，白曰：『世尊！已為如來於雙樹間北首敷床，唯愿世尊自當知時。』

「於是，世尊將尊者阿難至雙樹間，四疊優哆邏僧以敷床上，襞僧伽梨作枕，右脅而臥，足足相累，最後般涅槃時，尊者阿難執拂侍佛，以手抆淚而作是念：『本有諸方比丘眾，來欲見世尊供養禮事，皆得隨時奉見世尊供養禮事，若聞世尊般涅槃已，便不復來奉見世尊供養禮事，我亦不得隨時見佛供養禮事。』

「於是，世尊問諸比丘：『阿難比丘今在何處？』時，諸比丘白曰：『世尊！尊者阿難執拂侍佛，以手抆淚而作是念：「本有諸方比丘眾，來欲見世尊供養禮事，皆得隨時奉見世尊供養禮事，若聞世尊般涅槃已，便不復來奉見世尊供養禮事，我亦不得隨時見佛供養禮事。」』

「於是，世尊告曰：『阿難！汝勿啼泣，亦莫憂戚。所以者何？阿難！汝奉侍我，身行慈，口、意行慈，初無二心，安樂無量，無邊無限。阿難！若過去時，諸如來、無所著、等正覺有奉侍者，無勝於汝

現代漢語譯本：當時，世尊在最後將要進入涅槃時，告訴阿難說：『阿難！你到雙娑羅樹之間，為如來鋪設一個頭朝北的床鋪，如來將在半夜進入涅槃。』 尊者阿難接受了如來的教導，立即前往雙樹之間，為如來鋪設了一個頭朝北的床鋪。鋪設完畢后，他回到佛陀那裡，向佛陀頂禮，然後退到一旁站立，稟告說：『世尊！我已經為如來在雙樹之間鋪設了頭朝北的床鋪，唯愿世尊自己知道時機。』 於是，世尊帶領尊者阿難來到雙樹之間，將四層優哆邏僧鋪在床上，把僧伽梨疊起來作為枕頭，然後右脅而臥，雙腳交疊。在最後進入涅槃時，尊者阿難拿著拂塵侍奉佛陀，用手擦拭眼淚，心中想道：『本來各方的比丘眾，前來想要見世尊，供養禮拜，都能隨時見到世尊，供養禮拜。如果聽說世尊已經涅槃，他們便不會再來見世尊，供養禮拜了，我也不能再隨時見到佛陀，供養禮拜了。』 這時，世尊問眾比丘：『阿難比丘現在在哪裡？』眾比丘回答說：『世尊！尊者阿難拿著拂塵侍奉佛陀，用手擦拭眼淚，心中想著：「本來各方的比丘眾，前來想要見世尊，供養禮拜，都能隨時見到世尊，供養禮拜。如果聽說世尊已經涅槃，他們便不會再來見世尊，供養禮拜了，我也不能再隨時見到佛陀，供養禮拜了。」』 於是，世尊告訴阿難說：『阿難！你不要哭泣，也不要憂愁。為什麼呢？阿難！你侍奉我，身行慈愛，口、意行慈愛，始終沒有二心，安樂無量，無邊無際。阿難！如果過去世，諸如來、無所著、等正覺有侍奉者，沒有誰能勝過你。』

English version: At that time, when the World-Honored One was about to enter final Nirvana, he told Ananda: 'Ananda! Go to the space between the twin Sala trees and prepare a bed for the Tathagata with its head facing north. The Tathagata will enter Nirvana in the middle of the night.' Venerable Ananda, receiving the Tathagata's instruction, immediately went to the twin trees and prepared a bed for the Tathagata with its head facing north. Having finished preparing the bed, he returned to the Buddha, bowed his head to the ground in reverence, and stood to one side, reporting: 'World-Honored One! I have prepared a bed for the Tathagata between the twin trees with its head facing north. May the World-Honored One know the appropriate time.' Then, the World-Honored One led Venerable Ananda to the twin trees, spread four layers of Uttarasanga robes on the bed, folded the Sanghati robe as a pillow, and lay down on his right side, with his feet overlapping. As he was about to enter final Nirvana, Venerable Ananda held a whisk to attend to the Buddha, wiping away tears with his hand, and thought: 'Originally, monks from all directions came to see the World-Honored One, to make offerings and pay respects, and they could see the World-Honored One and make offerings and pay respects at any time. If they hear that the World-Honored One has entered Nirvana, they will no longer come to see the World-Honored One, make offerings and pay respects, and I will also no longer be able to see the Buddha and make offerings and pay respects at any time.' At that time, the World-Honored One asked the monks: 'Where is the monk Ananda now?' The monks replied: 'World-Honored One! Venerable Ananda is holding a whisk to attend to the Buddha, wiping away tears with his hand, and thinking: 「Originally, monks from all directions came to see the World-Honored One, to make offerings and pay respects, and they could see the World-Honored One and make offerings and pay respects at any time. If they hear that the World-Honored One has entered Nirvana, they will no longer come to see the World-Honored One, make offerings and pay respects, and I will also no longer be able to see the Buddha and make offerings and pay respects at any time.」' Then, the World-Honored One said to Ananda: 'Ananda! Do not weep, nor be sorrowful. Why is that? Ananda! You have served me with loving-kindness in body, speech, and mind, without any duality, with immeasurable, boundless, and limitless peace. Ananda! If in the past, the Tathagatas, the Arhats, the Perfectly Enlightened Ones had attendants, none were superior to you.'

。阿難！若未來諸如來、無所著、等正覺有奉侍者，亦無勝汝。阿難！我今現在如來、無所著、等正覺，若有侍者，亦無勝汝。所以者何？阿難善知時，善別時，知我是往見如來時，知我非往見如來時。知比丘眾、比丘尼眾是往見如來時。知比丘眾、比丘尼眾非往見如來時。知優婆塞眾、優婆私眾是往見如來時。知優婆塞眾、優婆私眾非往見如來時。知眾多異學沙門、梵志是往見如來時。知眾多異學沙門、梵志非往見如來時。知此眾多異學沙門、梵志能與如來共論。知此眾多異學沙門、梵志不能與如來共論。知此食啖含消，如來食已，得安隱饒益。知此食啖含消，如來食已，不得安隱饒益。知此食啖含消，如來食已，得辯才說法。知此食啖含消，如來食已，不得辯才說法。複次，阿難！汝雖無他心智，而逆知如來晡時從燕坐起，預為人說，今日如來行如是，如是現法樂居，審如所說，諦無有異。』

「於是，世尊欲令尊者阿難喜，告諸比丘：『轉輪聖王得四未曾有法。云何為四？剎利眾往見轉輪王，若默然時，見已歡喜，若所說時，聞已歡喜。梵志眾、居士眾、沙門眾往見轉輪王，若默然時，見已歡喜，若所說時，聞已歡喜。阿難比丘亦復如是，得四未曾有法

現代漢語譯本：阿難！如果未來有諸佛、阿羅漢、正等覺需要侍奉者，也沒有人能勝過你。阿難！我現在是如來、阿羅漢、正等覺，如果有侍奉者，也沒有人能勝過你。這是為什麼呢？阿難你善於瞭解時機，善於分辨時機，知道我什麼時候應該去見如來，知道我什麼時候不應該去見如來。知道比丘眾、比丘尼眾什麼時候應該來見如來，知道比丘眾、比丘尼眾什麼時候不應該來見如來。知道優婆塞眾、優婆夷眾什麼時候應該來見如來，知道優婆塞眾、優婆夷眾什麼時候不應該來見如來。知道眾多外道沙門、婆羅門什麼時候應該來見如來，知道眾多外道沙門、婆羅門什麼時候不應該來見如來。知道這些外道沙門、婆羅門能與如來辯論，知道這些外道沙門、婆羅門不能與如來辯論。知道這種食物吃了，如來吃了之後，能得到安穩和利益。知道這種食物吃了，如來吃了之後，不能得到安穩和利益。知道這種食物吃了，如來吃了之後，能得到辯才說法。知道這種食物吃了，如來吃了之後，不能得到辯才說法。再者，阿難！你雖然沒有他心通，卻能預先知道如來傍晚從禪定中起來，預先告訴別人，今天如來會這樣行事，這樣安住于現法樂，確實如你所說，真實不虛。 於是，世尊爲了讓尊者阿難高興，告訴眾比丘：『轉輪聖王有四種未曾有法。哪四種呢？剎帝利眾去見轉輪王，如果他沉默不語，見到他後會歡喜；如果他說話，聽到他說話後會歡喜。婆羅門眾、居士眾、沙門眾去見轉輪王，如果他沉默不語，見到他後會歡喜；如果他說話，聽到他說話後會歡喜。阿難比丘也是這樣，有四種未曾有法。』

English version: 'Ananda, if in the future there are Tathagatas, Arhats, Perfectly Enlightened Ones who need attendants, none will surpass you. Ananda, I, the present Tathagata, Arhat, Perfectly Enlightened One, if I have an attendant, none will surpass you. Why is that? Ananda, you are skilled in knowing the right time, skilled in discerning the right time, knowing when I should go to see the Tathagata, and knowing when I should not go to see the Tathagata. You know when the Bhikkhu Sangha and Bhikkhuni Sangha should come to see the Tathagata, and when they should not come to see the Tathagata. You know when the Upasaka Sangha and Upasika Sangha should come to see the Tathagata, and when they should not come to see the Tathagata. You know when many other sect ascetics and Brahmins should come to see the Tathagata, and when they should not come to see the Tathagata. You know which of these other sect ascetics and Brahmins can debate with the Tathagata, and which cannot debate with the Tathagata. You know which food, when eaten by the Tathagata, will bring peace and benefit. You know which food, when eaten by the Tathagata, will not bring peace and benefit. You know which food, when eaten by the Tathagata, will bring eloquence in teaching the Dharma. You know which food, when eaten by the Tathagata, will not bring eloquence in teaching the Dharma. Furthermore, Ananda, although you do not have the power of knowing others' minds, you can foresee that the Tathagata will rise from meditation in the evening, and you tell others beforehand, 'Today the Tathagata will act in this way, will abide in this way in the present-moment bliss,' and it is exactly as you said, truly without any difference.' Then, the World Honored One, wishing to please the Venerable Ananda, told the Bhikkhus: 'A Wheel-Turning Monarch possesses four unprecedented qualities. What are the four? When the Kshatriya assembly goes to see the Wheel-Turning Monarch, if he is silent, they are pleased upon seeing him; if he speaks, they are pleased upon hearing him. When the Brahmin assembly, the householder assembly, and the ascetic assembly go to see the Wheel-Turning Monarch, if he is silent, they are pleased upon seeing him; if he speaks, they are pleased upon hearing him. The Bhikkhu Ananda is also like this, possessing four unprecedented qualities.'

。云何為四？比丘眾往見阿難，若默然時，見已歡喜，若所說時，聞已歡喜。比丘尼眾、優婆塞眾、優婆私眾往見阿難，若默然時，見已歡喜，若所說時，聞已歡喜。』

「複次，阿難為眾說法，有四未曾有。云何為四？阿難比丘為比丘眾至心說法，非不至心。彼比丘眾亦作是念：『愿尊者阿難常說法，莫令中止。』彼比丘眾聞尊者阿難說法，終無厭足，然阿難比丘自默然住。為比丘尼眾、優婆塞眾、優婆私眾至心說法，非不至心。優婆私眾亦作是念：『愿尊者阿難常說法，莫令中止。』優婆私眾聞尊者阿難說法，終無厭足，然阿難比丘自默然住。

「複次，一時，佛般涅槃后不久，尊者阿難游于金剛，住金剛村中。是時，尊者阿難無量百千眾前後圍繞而為說法，於是，尊者金剛子亦在眾中，尊者金剛子心作是念：『此尊者阿難，故是學人，未離欲耶？我寧可入如其像定，以如其像定，觀尊者阿難心。』於是，尊者金剛子便入如其像定，以如其像定觀尊者阿難心，尊者金剛子即知尊者阿難，故是學人而未離欲。

「於是，尊者金剛子從三昧起，向尊者阿難而說頌曰：

「『山林靜思惟，　　涅槃令入心， 瞿曇禪無亂，　　不久息跡證

現代漢語譯本：什麼是四種情況呢？比丘僧眾去拜見阿難，當他沉默不語時，見到他會感到歡喜；當他說話時，聽到他說話會感到歡喜。比丘尼僧眾、優婆塞僧眾、優婆夷僧眾去拜見阿難，當他沉默不語時，見到他會感到歡喜；當他說話時，聽到他說話會感到歡喜。 再者，阿難為大眾說法，有四種前所未有的情況。什麼是四種情況呢？阿難比丘為比丘僧眾全心全意地說法，並非不盡心。那些比丘僧眾也這樣想：『愿尊者阿難常常說法，不要停止。』那些比丘僧眾聽尊者阿難說法，始終沒有厭倦，然而阿難比丘自己卻保持沉默。他為比丘尼僧眾、優婆塞僧眾、優婆夷僧眾全心全意地說法，並非不盡心。優婆夷僧眾也這樣想：『愿尊者阿難常常說法，不要停止。』優婆夷僧眾聽尊者阿難說法，始終沒有厭倦，然而阿難比丘自己卻保持沉默。 再者，有一次，佛陀般涅槃后不久，尊者阿難在金剛遊歷，住在金剛村中。當時，尊者阿難被無數百千大眾前後圍繞著為他們說法，這時，尊者金剛子也在人群中，尊者金剛子心裡想：『這位尊者阿難，仍然是學人，還沒有斷除慾望嗎？我寧可進入如其像定，用如其像定來觀察尊者阿難的心。』於是，尊者金剛子便進入如其像定，用如其像定觀察尊者阿難的心，尊者金剛子立刻知道尊者阿難，仍然是學人而沒有斷除慾望。 於是，尊者金剛子從禪定中起身，向尊者阿難說了偈頌： 『在山林中靜思，涅槃令心向往，瞿曇的禪定沒有混亂，不久將息滅煩惱證得涅槃。』

English version: What are the four? When the monks go to see Ananda, they are pleased when he is silent, and they are pleased when they hear him speak. When the nuns, the male lay followers, and the female lay followers go to see Ananda, they are pleased when he is silent, and they are pleased when they hear him speak. Furthermore, when Ananda teaches the Dharma to the assembly, there are four unprecedented things. What are the four? When the monk Ananda teaches the Dharma to the monks with all his heart, not without sincerity, those monks also think: 『May the venerable Ananda always teach the Dharma, and not stop.』 Those monks never tire of hearing the venerable Ananda teach the Dharma, yet the monk Ananda himself remains silent. He teaches the Dharma to the nuns, the male lay followers, and the female lay followers with all his heart, not without sincerity. The female lay followers also think: 『May the venerable Ananda always teach the Dharma, and not stop.』 The female lay followers never tire of hearing the venerable Ananda teach the Dharma, yet the monk Ananda himself remains silent. Furthermore, once, not long after the Buddha's Parinirvana, the venerable Ananda was traveling in Vajra, staying in the village of Vajra. At that time, the venerable Ananda was surrounded by countless hundreds and thousands of people, teaching them the Dharma. Then, the venerable Vajraputra was also in the crowd. The venerable Vajraputra thought: 『Is this venerable Ananda still a learner, not yet free from desire? I would rather enter the Samadhi of Suchness, and use the Samadhi of Suchness to observe the mind of the venerable Ananda.』 Then, the venerable Vajraputra entered the Samadhi of Suchness, and used the Samadhi of Suchness to observe the mind of the venerable Ananda. The venerable Vajraputra immediately knew that the venerable Ananda was still a learner and had not yet freed himself from desire. Then, the venerable Vajraputra arose from Samadhi and spoke a verse to the venerable Ananda: 『Meditating in the forest, Nirvana draws the heart, Gautama's meditation is without confusion, soon the traces of suffering will cease and Nirvana will be attained.』

「於是，尊者阿難受尊者金剛子教，離眾獨行，精進無亂，彼離眾獨行，精進無亂，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖。彼即于現法自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。尊者阿難知法已，乃至得阿羅訶，尊者阿難作是說：『諸賢！我坐床上，下頭未至枕頃，便斷一切漏，得心解脫。』若尊者阿難作此說，是謂尊者阿難未曾有法。

「尊者阿難復作是說：『諸賢！我當結加趺坐而般涅槃。』尊者阿難便結加趺坐而般涅槃。若尊者阿難結加趺坐而般涅槃，是謂尊者阿難未曾有法。」

侍者經第二竟(四千三百九十九字)

（三四）中阿含未曾有法品薄拘羅經第三(初一日誦)

一時，佛般涅槃后不久，尊者薄拘羅游王舍城，在竹林加蘭哆園。

爾時，有一異學，是尊者薄拘羅未出家時親善朋友，中后仿佯，往詣尊者薄拘羅所，共相問訊，卻坐一面，異學曰：「賢者薄拘羅！我欲有所問，為見聽不？」

尊者薄拘羅答曰：「異學！隨汝所問，聞已當思

現代漢語譯本：'於是，阿難尊者接受金剛子尊者的教導，離開大眾獨自修行，精進不懈，沒有散亂。他離開大眾獨自修行，精進不懈，完成了族姓子所應為之事，剃除了鬚髮，穿上了袈裟，以堅定的信念，捨棄了家庭，過著無家可歸的修行生活，最終完成了無上的梵行。他當下便能自知自覺，親自證悟併成就，了知自己已生盡，梵行已立，所作已辦，不再受後有，如實知曉真諦。阿難尊者在知法后，乃至證得阿羅漢果位。阿難尊者曾這樣說：『諸位賢者！我坐在床上，頭還沒碰到枕頭，就斷除了一切煩惱，獲得了心的解脫。』如果阿難尊者這樣說，這便是阿難尊者未曾有過的功德。' 現代漢語譯本：'阿難尊者又說：『諸位賢者！我將結跏趺坐而入涅槃。』阿難尊者便結跏趺坐而入涅槃。如果阿難尊者結跏趺坐而入涅槃，這便是阿難尊者未曾有過的功德。' 現代漢語譯本：佛陀如此說道。那些比丘聽聞佛陀所說，歡喜奉行。 現代漢語譯本：侍者經第二部分結束（四千三百九十九字） 現代漢語譯本：（三四）《中阿含經·未曾有法品·薄拘羅經》第三（初一日誦） 現代漢語譯本：一時，佛陀涅槃后不久，薄拘羅尊者在王舍城竹林迦蘭陀園游化。 現代漢語譯本：當時，有一位外道，是薄拘羅尊者未出家時親近的朋友，午後閑逛，來到薄拘羅尊者所在之處，互相問候后，坐在一旁。外道說：『賢者薄拘羅！我有些問題想請教，您願意聽嗎？』 現代漢語譯本：薄拘羅尊者回答說：『外道！你儘管問，聽后我會思考。』

English version: 'Then, Venerable Ananda, having been instructed by Venerable Vajrapani, departed from the assembly and practiced alone, diligently and without distraction. He, having departed from the assembly and practiced alone, diligently and without distraction, accomplished what a clansman should do, having shaved his hair and beard, donned the monastic robes, with firm faith, having left home, gone forth from home, and practiced the path, finally completing the unsurpassed holy life. He then, in this very life, knew for himself, realized for himself, and having attained it, abided, knowing that birth is exhausted, the holy life is established, what was to be done is done, there is no more coming to be, knowing this as it truly is. Venerable Ananda, having known the Dharma, even attained Arhatship. Venerable Ananda said this: 『Friends! While I was sitting on my bed, before my head even touched the pillow, I eradicated all defilements and attained liberation of mind.』 If Venerable Ananda said this, this is a previously unheard-of quality of Venerable Ananda.' English version: 'Venerable Ananda further said: 『Friends! I will sit cross-legged and enter Parinirvana.』 Venerable Ananda then sat cross-legged and entered Parinirvana. If Venerable Ananda sat cross-legged and entered Parinirvana, this is a previously unheard-of quality of Venerable Ananda.' English version: Thus spoke the Buddha. Those monks, having heard what the Buddha said, rejoiced and practiced accordingly. English version: The second section of the Attendant Sutra ends (4399 words). English version: (34) The Third Bakula Sutra of the Unprecedented Qualities Section of the Middle Length Discourses (to be recited on the first day). English version: At one time, not long after the Buddha's Parinirvana, Venerable Bakula was wandering in Rajagriha, in the Bamboo Grove, Kalandaka Garden. English version: At that time, there was a heretic, a close friend of Venerable Bakula from before he went forth, who, in the afternoon, wandered to where Venerable Bakula was, and after exchanging greetings, sat down to one side. The heretic said: 『Venerable Bakula! I have some questions I would like to ask. Would you be willing to listen?』 English version: Venerable Bakula replied: 『Heretic! Ask whatever you wish. Having heard it, I will reflect on it.』

異學問曰：「賢者薄拘羅！於此正法、律中學道幾時？」

尊者薄拘羅答曰：「異學！我於此正法、律中學道已來八十年。」

異學復問曰：「賢者薄拘羅！汝於此正法律中學道已來八十年，頗憶曾行淫慾事耶？」

尊者薄拘羅語異學曰：「汝莫作是問，更問餘事。『賢者薄拘羅！於此正法、律中學道已來八十年，頗憶曾起欲想耶？』異學！汝應作是問。」

於是，異學便作是語：「我今更問賢者薄拘羅！汝於此正法、律中學道已來八十年，頗憶曾起欲想耶？」

於是，尊者薄拘羅因此異學問，便語諸比丘：「諸賢！我於此正法、律中學道已來八十年，以此起貢高者，都無是想。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我於此正法、律中學道已來八十年，未曾有欲想。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我持糞掃衣來八十年，若因此起貢高者，都無是相。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法

一個外道問道：'賢者薄拘羅！你在這正法和戒律中修行了多久？' 尊者薄拘羅回答說：'外道！我在這正法和戒律中修行已經八十年了。' 外道又問：'賢者薄拘羅！你在這正法和戒律中修行了八十年，還記得曾經行過淫慾之事嗎？' 尊者薄拘羅對外道說：'你不要這樣問，問其他的事情。你應該問：'賢者薄拘羅！你在這正法和戒律中修行了八十年，還記得曾經生起過淫慾的念頭嗎？'' 於是，外道就問：'我現在再問賢者薄拘羅！你在這正法和戒律中修行了八十年，還記得曾經生起過淫慾的念頭嗎？' 於是，尊者薄拘羅因為外道的提問，就對眾比丘說：'諸位賢者！我在這正法和戒律中修行了八十年，如果因此而生起貢高之心，我都沒有這樣的想法。如果尊者薄拘羅這樣說，就說明尊者薄拘羅沒有證得任何法。' 接著，尊者薄拘羅又說：'諸位賢者！我在這正法和戒律中修行了八十年，從未有過淫慾的念頭。如果尊者薄拘羅這樣說，就說明尊者薄拘羅沒有證得任何法。' 接著，尊者薄拘羅又說：'諸位賢者！我穿著糞掃衣已經八十年了，如果因此而生起貢高之心，我都沒有這樣的想法。如果尊者薄拘羅這樣說，就說明尊者薄拘羅沒有證得任何法。'

An ascetic asked: 'Venerable Bakula! How long have you been practicing in this Dharma and Vinaya?' Venerable Bakula replied: 'Ascetic! I have been practicing in this Dharma and Vinaya for eighty years.' The ascetic further asked: 'Venerable Bakula! In these eighty years of practicing in this Dharma and Vinaya, do you remember ever engaging in sexual activity?' Venerable Bakula said to the ascetic: 'Do not ask that question, ask something else. You should ask: 'Venerable Bakula! In these eighty years of practicing in this Dharma and Vinaya, do you remember ever having a lustful thought?'' Then, the ascetic asked: 'I now ask again, Venerable Bakula! In these eighty years of practicing in this Dharma and Vinaya, do you remember ever having a lustful thought?' Then, Venerable Bakula, because of the ascetic's question, said to the monks: 'Friends! In these eighty years of practicing in this Dharma and Vinaya, if I were to develop conceit because of this, I have no such thought. If Venerable Bakula were to say this, it would mean that Venerable Bakula has not attained any Dharma.' Furthermore, Venerable Bakula said: 'Friends! In these eighty years of practicing in this Dharma and Vinaya, I have never had a lustful thought. If Venerable Bakula were to say this, it would mean that Venerable Bakula has not attained any Dharma.' Furthermore, Venerable Bakula said: 'Friends! I have been wearing rag robes for eighty years, if I were to develop conceit because of this, I have no such thought. If Venerable Bakula were to say this, it would mean that Venerable Bakula has not attained any Dharma.'

複次，尊者薄拘羅作是說：「諸賢！我持糞掃衣來八十年，未曾憶受居士衣，未曾割截作衣，未曾倩他比丘作衣，未曾用針縫衣，未曾持針縫囊，乃至一縷。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我乞食來八十年，若因此起貢高者，都無是相。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我乞食來八十年，未曾憶受居士請，未曾超越乞食，未曾從大家乞食于中當得凈好極妙豐饒食啖含消，未曾視女人面，未曾憶入比丘尼坊中，未曾憶與比丘尼共相問訊，乃至道路亦不共語。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我於此正法、律中學道已來八十年，未曾憶畜沙彌，未曾憶為白衣說法，乃至四句頌亦不為說。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我於此正法、律中學道已來八十年，未曾有病，乃至彈指頃頭痛者，未曾憶服藥，乃至一片訶梨勒。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我結加趺坐，於八十年未曾猗壁猗樹

再說，尊者薄拘羅這樣說：『諸位賢者！我穿著糞掃衣已經八十年了，不曾記得接受過在家居士的衣服，不曾自己裁剪製作衣服，不曾請其他比丘幫忙做衣服，不曾用針縫衣服，不曾用針縫製袋子，甚至連一根線都沒有用過。』如果尊者薄拘羅這樣說，這就是尊者薄拘羅未曾有過的行為。 再說，尊者薄拘羅這樣說：『諸位賢者！我乞食已經八十年了，如果因此而產生驕傲自滿，那絕對沒有這種現象。』如果尊者薄拘羅這樣說，這就是尊者薄拘羅未曾有過的行為。 再說，尊者薄拘羅這樣說：『諸位賢者！我乞食已經八十年了，不曾記得接受過在家居士的邀請，不曾越過乞食的規矩，不曾從富裕人家乞食，以求獲得乾淨、美好、豐盛的食物，不曾看過女人的臉，不曾記得進入比丘尼的住所，不曾記得與比丘尼互相問候，甚至在路上也不與她們交談。』如果尊者薄拘羅這樣說，這就是尊者薄拘羅未曾有過的行為。 再說，尊者薄拘羅這樣說：『諸位賢者！我在這正法和戒律中修行已經八十年了，不曾記得蓄養沙彌，不曾記得為在家白衣說法，甚至連四句偈頌也不曾為他們說。』如果尊者薄拘羅這樣說，這就是尊者薄拘羅未曾有過的行為。 再說，尊者薄拘羅這樣說：『諸位賢者！我在這正法和戒律中修行已經八十年了，不曾生過病，甚至連彈指間頭痛都沒有過，不曾記得吃過藥，哪怕是一片訶梨勒果。』如果尊者薄拘羅這樣說，這就是尊者薄拘羅未曾有過的行為。 再說，尊者薄拘羅這樣說：『諸位賢者！我結跏趺坐，八十年來不曾依靠墻壁或樹木』

Furthermore, the venerable Bakkula said this: 'Friends, for eighty years I have worn robes made of discarded rags, and I do not recall ever having accepted robes from a householder, nor having cut and made a robe myself, nor having asked another monk to make a robe for me, nor having sewn a robe with a needle, nor having sewn a bag with a needle, not even a single thread.' If the venerable Bakkula says this, it is said that this is something the venerable Bakkula has never done. Furthermore, the venerable Bakkula said this: 'Friends, for eighty years I have gone for alms, and if because of this, pride were to arise, there is absolutely no such sign.' If the venerable Bakkula says this, it is said that this is something the venerable Bakkula has never done. Furthermore, the venerable Bakkula said this: 'Friends, for eighty years I have gone for alms, and I do not recall ever having accepted an invitation from a householder, nor having transgressed the rules of alms-seeking, nor having sought alms from wealthy families in order to obtain clean, fine, abundant, and delicious food, nor having looked at a woman's face, nor do I recall entering a nun's dwelling, nor do I recall exchanging greetings with a nun, not even speaking to them on the road.' If the venerable Bakkula says this, it is said that this is something the venerable Bakkula has never done. Furthermore, the venerable Bakkula said this: 'Friends, for eighty years since I began practicing in this Dharma and Discipline, I do not recall having kept a novice monk, nor do I recall having taught the Dharma to a layperson, not even a four-line verse.' If the venerable Bakkula says this, it is said that this is something the venerable Bakkula has never done. Furthermore, the venerable Bakkula said this: 'Friends, for eighty years since I began practicing in this Dharma and Discipline, I have not been ill, not even a headache for the snap of a finger, and I do not recall having taken medicine, not even a single piece of haritaki fruit.' If the venerable Bakkula says this, it is said that this is something the venerable Bakkula has never done. Furthermore, the venerable Bakkula said this: 'Friends, I have sat in the lotus position, and for eighty years I have not leaned against a wall or a tree.'

。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我於三日夜中得三達證。若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」

複次，尊者薄拘羅作是說：「諸賢！我結加趺坐而般涅槃，尊者薄拘羅便結加趺坐而般涅槃。若尊者薄拘羅結加趺坐而般涅槃，是謂尊者薄拘羅未曾有法。」

尊者薄拘羅所說如是，彼時異學及諸比丘，聞所說已，歡喜奉行。

薄拘羅經第三竟(九百八十字)

（三五）中阿含未曾有法品阿修羅經第四(初一日誦)

一時，佛游鞞蘭若，在黃蘆園。

爾時，婆羅邏阿修羅王、牟梨遮阿修羅子，色像巍巍，光耀暐曄，夜將向旦，往詣佛所，禮世尊足，卻住一面。

世尊問曰：「婆羅邏！大海中阿修羅無有衰退阿修羅壽、阿修羅色、阿修羅樂、阿修羅力，諸阿修羅樂大海中耶？」

婆羅邏阿修羅王、牟梨遮阿修羅子答曰：「世尊！我大海中諸阿修羅無有衰退于阿修羅壽、阿修羅色、阿修羅樂、阿修羅力，諸阿修羅樂大海中。」

世尊復問曰：「婆羅邏！大海中有幾未曾有法，令諸阿修羅見已樂中

『如果尊者薄拘羅這樣說，那就說明尊者薄拘羅沒有證得過這樣的法。』 再者，尊者薄拘羅這樣說：『諸位賢者，我在三天三夜中證得了三項通達的智慧。』如果尊者薄拘羅這樣說，那就說明尊者薄拘羅沒有證得過這樣的法。 再者，尊者薄拘羅這樣說：『諸位賢者，我將結跏趺坐而入涅槃。』尊者薄拘羅便結跏趺坐而入涅槃。如果尊者薄拘羅結跏趺坐而入涅槃，那就說明尊者薄拘羅沒有證得過這樣的法。 尊者薄拘羅所說就是這樣，當時的外道和其他比丘，聽了這些話后，都歡喜地奉行。 《薄拘羅經》第三完（九百八十字） （三五）《中阿含經·未曾有法品·阿修羅經》第四（初一日誦） 一時，佛陀在鞞蘭若的黃蘆園游化。 當時，婆羅邏阿修羅王和牟梨遮阿修羅子，他們的形象威嚴，光芒閃耀，在黎明時分，來到佛陀所在的地方，禮拜世尊的腳，然後退到一旁站立。 世尊問道：『婆羅邏，大海中的阿修羅，他們的壽命、容貌、快樂和力量都沒有衰退，他們都喜歡在大海中嗎？』 婆羅邏阿修羅王和牟梨遮阿修羅子回答說：『世尊，我們大海中的阿修羅，他們的壽命、容貌、快樂和力量都沒有衰退，他們都喜歡在大海中。』 世尊又問道：『婆羅邏，大海中有多少未曾有過的法，讓阿修羅們看到後感到快樂？』

'If the venerable Bakula were to say this, it would mean that the venerable Bakula has not attained such a state.' Furthermore, the venerable Bakula says this: 'Friends, I have attained three kinds of profound understanding in three days and nights.' If the venerable Bakula were to say this, it would mean that the venerable Bakula has not attained such a state. Furthermore, the venerable Bakula says this: 'Friends, I will enter Nirvana in the lotus position.' And the venerable Bakula did enter Nirvana in the lotus position. If the venerable Bakula were to enter Nirvana in the lotus position, it would mean that the venerable Bakula has not attained such a state. This is what the venerable Bakula said, and at that time, the heretics and other monks, having heard what was said, joyfully practiced it. The third discourse, 'Bakula Sutta,' is complete (980 words). (35) The fourth discourse, 'Asura Sutta,' from the 'Unprecedented Things' section of the 'Middle Length Discourses' (recited on the first day). At one time, the Buddha was wandering in Veranja, in the Yellow Reed Garden. At that time, the Asura King Baralara and the Asura Prince Murica, with majestic appearances and radiant light, approached the Buddha's place at dawn, bowed at the Blessed One's feet, and stood to one side. The Blessed One asked: 'Baralara, do the Asuras in the great ocean, whose lifespan, appearance, happiness, and power do not decline, enjoy being in the great ocean?' The Asura King Baralara and the Asura Prince Murica replied: 'Blessed One, the Asuras in our great ocean, whose lifespan, appearance, happiness, and power do not decline, enjoy being in the great ocean.' The Blessed One asked again: 'Baralara, how many unprecedented things are there in the great ocean that make the Asuras happy when they see them?'

婆羅邏答曰：「世尊！我大海中有八未曾有法，令諸阿修羅見已樂中。云何為八？世尊！我大海從下至上，週迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出。世尊！若我大海從下至上，週迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出者，是謂我大海中第一未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海潮未曾失時。世尊！若我大海潮未曾失時者，是謂我大海中第二未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海水甚深無底，極廣無邊。世尊！若我大海甚深無底，極廣無邊者，是謂我大海中第三未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海水咸，皆同一味。世尊！若我大海水咸，皆同一味者，是謂我大海中第四未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海中多有珍寶，無量瑰異，種種珍琦，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、螺璧、珊瑚、虎珀、馬瑙、玳瑁、赤石、琁珠

婆羅邏回答說：『世尊！我的大海中有八種前所未有的特性，使得眾阿修羅見了都感到歡喜。這八種是什麼呢？世尊！我的大海從下到上，周圍逐漸擴大，均勻地向上延伸，形成了海岸，海水總是滿溢，從未流出。世尊！如果我的大海從下到上，周圍逐漸擴大，均勻地向上延伸，形成了海岸，海水總是滿溢，從未流出，這就是我的大海中第一種前所未有的特性，眾阿修羅見了都感到歡喜。』 『其次，世尊！我的大海潮汐從未錯過時間。世尊！如果我的大海潮汐從未錯過時間，這就是我的大海中第二種前所未有的特性，眾阿修羅見了都感到歡喜。』 『其次，世尊！我的海水非常深邃，沒有底部，極其廣闊，沒有邊際。世尊！如果我的海水非常深邃，沒有底部，極其廣闊，沒有邊際，這就是我的大海中第三種前所未有的特性，眾阿修羅見了都感到歡喜。』 『其次，世尊！我的海水是鹹的，味道都一樣。世尊！如果我的海水是鹹的，味道都一樣，這就是我的大海中第四種前所未有的特性，眾阿修羅見了都感到歡喜。』 『其次，世尊！我的大海中有很多珍寶，數量無限，奇特多樣，各種珍貴的寶物，充滿其中，這些珍寶包括金、銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、螺璧、珊瑚、琥珀、瑪瑙、玳瑁、赤石、琁珠』

Vairōcana replied, 'World Honored One! In my great ocean, there are eight unprecedented characteristics that make all the Asuras rejoice upon seeing them. What are these eight? World Honored One! My great ocean, from the bottom to the top, gradually widens around, evenly extending upwards, forming the shore, and its water is always full, never flowing out. World Honored One! If my great ocean, from the bottom to the top, gradually widens around, evenly extending upwards, forming the shore, and its water is always full, never flowing out, this is the first unprecedented characteristic in my great ocean, which makes all the Asuras rejoice upon seeing it.' 'Furthermore, World Honored One! The tides of my great ocean have never missed their time. World Honored One! If the tides of my great ocean have never missed their time, this is the second unprecedented characteristic in my great ocean, which makes all the Asuras rejoice upon seeing it.' 'Furthermore, World Honored One! The water of my great ocean is very deep, without a bottom, and extremely vast, without boundaries. World Honored One! If the water of my great ocean is very deep, without a bottom, and extremely vast, without boundaries, this is the third unprecedented characteristic in my great ocean, which makes all the Asuras rejoice upon seeing it.' 'Furthermore, World Honored One! The water of my great ocean is salty, and all of it has the same taste. World Honored One! If the water of my great ocean is salty, and all of it has the same taste, this is the fourth unprecedented characteristic in my great ocean, which makes all the Asuras rejoice upon seeing it.' 'Furthermore, World Honored One! In my great ocean, there are many treasures, countless and diverse, all kinds of precious objects, filling it. These treasures include gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white conch, spiral shells, coral, amber, agate, tortoiseshell, red stone, and swirling pearls.'

。世尊！若我大海中多有珍寶，無量瑰異、種種珍琦，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、螺璧、珊瑚、虎珀、馬瑙、玳瑁、赤石、琁珠者，是謂我大海中第五未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海中大神所居，大神名者，謂阿修羅、干塔和、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。複次，大海中甚奇！甚特！眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中。世尊！若大海中大神所居，大神名者，謂阿修羅、干塔和、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。複次，大海中甚奇！甚特！眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中者，是謂我大海中第六未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海清凈，不受死屍。若有命終者，過夜風便吹著岸上。世尊！若我大海清凈，不受死屍。若有命終者，過夜風便吹著岸上者，是謂我大海中第七未曾有法，諸阿修羅見已樂中。

「複次，世尊！我大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，悉入大海，既入中已，各捨本名，皆曰大海

現代漢語譯本：世尊！如果我的大海中有很多珍寶，無數奇異、各種珍奇的寶物，充滿其中，這些珍寶包括金、銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、螺璧、珊瑚、琥珀、瑪瑙、玳瑁、赤石、琁珠，這就是我的大海中第五種前所未有的現象，眾阿修羅看到后都非常高興。 再者，世尊！我的大海中有大神居住，這些大神包括阿修羅、乾闥婆、羅剎、魚摩羯、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。此外，大海中非常奇特！非常特別！有些眾生的身體有一百由旬，有的二百由旬，有的三百由旬，有的甚至達到七百由旬，他們的身體都居住在海中。世尊！如果大海中有大神居住，這些大神包括阿修羅、乾闥婆、羅剎、魚摩羯、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。此外，大海中非常奇特！非常特別！有些眾生的身體有一百由旬，有的二百由旬，有的三百由旬，有的甚至達到七百由旬，他們的身體都居住在海中，這就是我的大海中第六種前所未有的現象，眾阿修羅看到后都非常高興。 再者，世尊！我的大海清凈，不容納死屍。如果有生命終結的，過夜風就會把它們吹到岸上。世尊！如果我的大海清凈，不容納死屍。如果有生命終結的，過夜風就會把它們吹到岸上，這就是我的大海中第七種前所未有的現象，眾阿修羅看到后都非常高興。 再者，世尊！我的大海在閻浮洲中有五條大河，第一條叫恒伽河，第二條叫搖尤那河，第三條叫舍牢浮河，第四條叫阿夷羅婆提河，第五條叫摩企河，它們都流入大海，一旦進入大海，就各自捨棄原來的名字，都叫做大海。

English version: 'World Honored One! If in my great ocean there are many treasures, countless rare and varied precious things, filling it, the names of these treasures being gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, conch shells, coral, amber, agate, tortoiseshell, redstone, and spiraling pearls, this is the fifth unprecedented phenomenon in my great ocean, which the Asuras rejoice upon seeing.' 'Furthermore, World Honored One! In my great ocean dwell great deities, the names of these great deities being Asuras, Gandharvas, Rakshasas, Makara fish, turtles, crocodiles, Varuni, Timi, Timi-galas, and Timi-timi-galas. Moreover, the great ocean is very wondrous! Very special! Some beings have bodies of one hundred yojanas, some two hundred yojanas, some three hundred yojanas, and some even up to seven hundred yojanas, all dwelling in the sea. World Honored One! If in the great ocean dwell great deities, the names of these great deities being Asuras, Gandharvas, Rakshasas, Makara fish, turtles, crocodiles, Varuni, Timi, Timi-galas, and Timi-timi-galas. Moreover, the great ocean is very wondrous! Very special! Some beings have bodies of one hundred yojanas, some two hundred yojanas, some three hundred yojanas, and some even up to seven hundred yojanas, all dwelling in the sea, this is the sixth unprecedented phenomenon in my great ocean, which the Asuras rejoice upon seeing.' 'Furthermore, World Honored One! My great ocean is pure and does not retain corpses. If there are those who die, the wind will blow them onto the shore overnight. World Honored One! If my great ocean is pure and does not retain corpses. If there are those who die, the wind will blow them onto the shore overnight, this is the seventh unprecedented phenomenon in my great ocean, which the Asuras rejoice upon seeing.' 'Furthermore, World Honored One! In my great ocean, in Jambudvipa, there are five great rivers, the first is called the Ganges, the second is called the Yamuna, the third is called the Sarayu, the fourth is called the Aciravati, and the fifth is called the Mahi, all of which flow into the great ocean. Once they enter, they each abandon their original names and are all called the great ocean.'

。世尊！若我大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，悉入大海，既入中已，各捨本名，皆曰大海者，是謂我大海中第八未曾有法，諸阿修羅見已樂中。

「世尊！是謂我大海中有八未曾有法，諸阿修羅見已樂中。世尊！于佛正法、律中有幾未曾有法，令諸比丘見已樂中。」

世尊答曰：「婆羅邏！我正法、律中亦有八未曾有法，令諸比丘見已樂中。云何為八？婆羅邏！如大海從下至上，週迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出。婆羅邏！我正法、律亦復如是，漸作漸學，漸盡漸教。婆羅邏！若我正法、律中漸作漸學，漸盡漸教者，是謂我正法、律中第一未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海潮，未曾失時。婆羅邏！我正法、律亦復如是，為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒。婆羅邏！若我正法、律中為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒者，是謂我正法、律中第二未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海水，甚深無底，極廣無邊。婆羅邏！我正法、律亦復如是，諸法甚深，甚深無底，極廣無邊

現代漢語譯本：世尊！如果我的大海閻浮洲中有五條大河，一條叫恒河，第二條叫搖尤那河，第三條叫舍牢浮河，第四條叫阿夷羅婆提河，第五條叫摩企河，它們都流入大海，一旦進入大海，就捨棄各自原來的名字，都叫做大海。這就是我的大海中第八個未曾有過的現象，眾阿修羅看到後會感到快樂。 世尊！這就是我的大海中八個未曾有過的現象，眾阿修羅看到後會感到快樂。世尊！在佛陀的正法和戒律中，有幾個未曾有過的現象，能讓眾比丘看到後感到快樂呢？ 世尊回答說：『婆羅邏！我的正法和戒律中也有八個未曾有過的現象，能讓眾比丘看到後感到快樂。哪八個呢？婆羅邏！就像大海從下到上，周圍逐漸擴大，均勻地向上延伸，形成海岸，海水總是滿溢，從不流出。婆羅邏！我的正法和戒律也是這樣，逐漸修行，逐漸學習，逐漸證悟，逐漸教導。婆羅邏！如果我的正法和戒律中逐漸修行，逐漸學習，逐漸證悟，逐漸教導，這就是我的正法和戒律中第一個未曾有過的現象，能讓眾比丘看到後感到快樂。 『再者，婆羅邏！就像大海的潮汐，從不失時。婆羅邏！我的正法和戒律也是這樣，為比丘、比丘尼、優婆塞、優婆夷制定戒律，那些善男子善女人乃至生命終結，都不會違犯戒律。婆羅邏！如果我的正法和戒律中為比丘、比丘尼、優婆塞、優婆夷制定戒律，那些善男子善女人乃至生命終結，都不會違犯戒律，這就是我的正法和戒律中第二個未曾有過的現象，能讓眾比丘看到後感到快樂。 『再者，婆羅邏！就像大海的水，深不可測，極其廣闊無邊。婆羅邏！我的正法和戒律也是這樣，諸法深奧，深不可測，極其廣闊無邊。

English version: 'Venerable Sir, if in my great ocean Jambudvipa there are five great rivers, the first called Ganga, the second called Yamuna, the third called Sarayu, the fourth called Aciravati, and the fifth called Mahi, all flowing into the great ocean, and once they have entered, they abandon their original names and are all called the great ocean, this is the eighth unprecedented phenomenon in my great ocean, which the Asuras rejoice to see.' 'Venerable Sir, these are the eight unprecedented phenomena in my great ocean, which the Asuras rejoice to see. Venerable Sir, how many unprecedented phenomena are there in the Buddha's Dharma and Vinaya that cause the Bhikkhus to rejoice upon seeing them?' The Venerable Sir replied: 'Bharadvaja, in my Dharma and Vinaya there are also eight unprecedented phenomena that cause the Bhikkhus to rejoice upon seeing them. What are the eight? Bharadvaja, just as the great ocean from the bottom to the top, gradually expands around, evenly rising to form the shore, and its water is always full, never flowing out. Bharadvaja, my Dharma and Vinaya are also like this, gradually practicing, gradually learning, gradually realizing, and gradually teaching. Bharadvaja, if in my Dharma and Vinaya there is gradual practice, gradual learning, gradual realization, and gradual teaching, this is the first unprecedented phenomenon in my Dharma and Vinaya, which causes the Bhikkhus to rejoice upon seeing it.' 'Furthermore, Bharadvaja, just as the tides of the great ocean never miss their time. Bharadvaja, my Dharma and Vinaya are also like this, establishing precepts for Bhikkhus, Bhikkhunis, Upasakas, and Upasikas, and those of good families, even until the end of their lives, will never violate the precepts. Bharadvaja, if in my Dharma and Vinaya precepts are established for Bhikkhus, Bhikkhunis, Upasakas, and Upasikas, and those of good families, even until the end of their lives, will never violate the precepts, this is the second unprecedented phenomenon in my Dharma and Vinaya, which causes the Bhikkhus to rejoice upon seeing it.' 'Furthermore, Bharadvaja, just as the water of the great ocean is unfathomably deep and extremely vast and boundless. Bharadvaja, my Dharma and Vinaya are also like this, the teachings are profound, unfathomably deep, and extremely vast and boundless.'

。婆羅邏！若我正法、律中諸法甚深，甚深無底，極廣無邊者，是謂我正法、律中第三未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海水咸，皆同一味，婆羅邏！我正法、律亦復如是，無慾為味，覺味、息味及道味。婆羅邏！若我正法、律中無慾為味，覺味、息味及道味者，是謂我正法、律中第四未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海中多有珍寶，無量瑰異、種種珍琦，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、螺璧、珊瑚、虎珀、馬瑙、玳𤦛、赤石、琁珠。婆羅邏！我正法、律亦復如是，多有珍寶，無量瑰異，種種珍琦，充滿其中，珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道。婆羅邏！若我正法、律中多有珍寶，無量瑰異，種種珍琦，充滿其中，珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道者，是謂我正法、律中第五未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海中大神所居，大神名者，謂阿修羅、干塔和、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅

現代漢語譯本：婆羅邏！如果我的正法和戒律中的法義深奧，深不可測，極其廣闊無邊，這就是我的正法和戒律中第三個前所未有的特點，讓比丘們見了之後心生歡喜。 再者，婆羅邏！就像海水都是鹹味一樣，我的正法和戒律也是如此，以無慾為味，以覺悟之味、寂滅之味和道之味為味。婆羅邏！如果我的正法和戒律中沒有無慾之味，覺悟之味、寂滅之味和道之味，這就是我的正法和戒律中第四個前所未有的特點，讓比丘們見了之後心生歡喜。 再者，婆羅邏！就像大海中有很多珍寶，無數奇異、各種珍貴的寶物充滿其中，這些珍寶包括金、銀、水晶、琉璃、摩尼、珍珠、碧玉、白珂、螺璧、珊瑚、琥珀、瑪瑙、玳瑁、赤石、琁珠。婆羅邏！我的正法和戒律也是如此，有很多珍寶，無數奇異、各種珍貴的寶物充滿其中，這些珍寶包括四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道。婆羅邏！如果我的正法和戒律中有很多珍寶，無數奇異、各種珍貴的寶物充滿其中，這些珍寶包括四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道，這就是我的正法和戒律中第五個前所未有的特點，讓比丘們見了之後心生歡喜。 再者，婆羅邏！就像大海中有大神居住，這些大神包括阿修羅、乾闥婆、羅剎、魚摩羯、龜、鼉、婆留尼、帝麑、帝麑伽羅、提帝麑伽羅。

English version: 'Bharadvaja, if the doctrines in my Dharma and Discipline are profound, unfathomable, and extremely vast and boundless, this is the third unprecedented characteristic in my Dharma and Discipline, which makes the monks rejoice upon seeing it.' 'Furthermore, Bharadvaja, just as the water of the great ocean is all of one salty taste, so too is my Dharma and Discipline, with the taste of non-desire, the taste of awakening, the taste of cessation, and the taste of the path. Bharadvaja, if my Dharma and Discipline did not have the taste of non-desire, the taste of awakening, the taste of cessation, and the taste of the path, this would be the fourth unprecedented characteristic in my Dharma and Discipline, which makes the monks rejoice upon seeing it.' 'Furthermore, Bharadvaja, just as the great ocean is full of many treasures, countless rare and various precious things, including gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, conch shells, coral, amber, agate, tortoiseshell, red stones, and spiral pearls. Bharadvaja, so too is my Dharma and Discipline, full of many treasures, countless rare and various precious things, including the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. Bharadvaja, if my Dharma and Discipline were full of many treasures, countless rare and various precious things, including the four foundations of mindfulness, the four right exertions, the four paths to power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path, this would be the fifth unprecedented characteristic in my Dharma and Discipline, which makes the monks rejoice upon seeing it.' 'Furthermore, Bharadvaja, just as the great ocean is inhabited by great beings, such as Asuras, Gandharvas, Rakshasas, Makaras, turtles, crocodiles, Varunis, Timis, Timiṅgalas, and Titiṅgalas.'

。複次，大海中甚奇！甚特！眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中。婆羅邏！我正法、律亦復如是，聖眾大神皆居其中，大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含、斯陀含、向斯陀含、須陀洹、向須陀洹。婆羅邏！若我正法、律中聖眾大神皆居其中，大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含、斯陀含、向斯陀含、須陀洹、向須陀洹者，是謂我正法、律中第六未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海清凈，不受死屍，若有命終者，過夜風便吹著岸上。婆羅邏！我正法、律亦復如是，聖眾清凈，不受死屍。若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖墮在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠。婆羅邏！若我正法、律中聖眾清凈，不受死屍。若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖墮在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠者，是謂我正法、律中第七未曾有法，令諸比丘見已樂中。

「複次，婆羅邏！如大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，悉入大海，既入中已，各捨本名，皆曰大海

現代漢語譯本：再者，大海真是奇特！真是特別！眾生的身體有百由旬，有二百由旬，有三百由旬，甚至有七百由旬，身體都居住在海中。婆羅邏！我的正法和戒律也是如此，聖眾大德都居住在其中，大德的名字是：阿羅漢、趨向阿羅漢、阿那含、趨向阿那含、斯陀含、趨向斯陀含、須陀洹、趨向須陀洹。婆羅邏！如果我的正法和戒律中，聖眾大德都居住在其中，大德的名字是：阿羅漢、趨向阿羅漢、阿那含、趨向阿那含、斯陀含、趨向斯陀含、須陀洹、趨向須陀洹，這就是我的正法和戒律中第六種未曾有法，讓比丘們見了之後心生歡喜。 再者，婆羅邏！就像大海清凈，不容納死屍，如果有生命終結的，過夜后風就會把屍體吹到岸上。婆羅邏！我的正法和戒律也是如此，聖眾清凈，不容納死屍。如果有不精進的人，行為惡劣，不是梵行卻自稱梵行，不是沙門卻自稱沙門，他們雖然身處聖眾之中，但卻遠離聖眾，聖眾也遠離他們。婆羅邏！如果我的正法和戒律中，聖眾清凈，不容納死屍。如果有不精進的人，行為惡劣，不是梵行卻自稱梵行，不是沙門卻自稱沙門，他們雖然身處聖眾之中，但卻遠離聖眾，聖眾也遠離他們，這就是我的正法和戒律中第七種未曾有法，讓比丘們見了之後心生歡喜。 再者，婆羅邏！就像大海，在閻浮洲中有五條大河，第一條叫恒伽河，第二條叫搖尤那河，第三條叫舍牢浮河，第四條叫阿夷羅婆提河，第五條叫摩企河，它們都流入大海，一旦進入大海，就捨棄各自原來的名字，都叫做大海。

English version: Furthermore, the great ocean is truly wondrous! Truly extraordinary! The bodies of beings are a hundred yojanas, two hundred yojanas, three hundred yojanas, even up to seven hundred yojanas, and they all dwell in the ocean. Bharadvaja! My Dharma and Discipline are also like this, the noble assembly of great beings dwells within it, and the names of these great beings are: Arhats, those on the path to Arhatship, Anagamins, those on the path to Anagaminship, Sakadagamins, those on the path to Sakadagaminship, Srotapannas, and those on the path to Srotapannaship. Bharadvaja! If in my Dharma and Discipline, the noble assembly of great beings dwells within it, and the names of these great beings are: Arhats, those on the path to Arhatship, Anagamins, those on the path to Anagaminship, Sakadagamins, those on the path to Sakadagaminship, Srotapannas, and those on the path to Srotapannaship, this is the sixth unprecedented quality in my Dharma and Discipline, which makes the monks rejoice upon seeing it. Furthermore, Bharadvaja! Just as the great ocean is pure and does not retain corpses, if there is one who dies, the wind will blow the body onto the shore overnight. Bharadvaja! My Dharma and Discipline are also like this, the noble assembly is pure and does not retain corpses. If there are those who are not diligent, who are of evil conduct, who are not practicing the holy life but claim to be, who are not ascetics but claim to be, although they are among the noble assembly, they are far from the noble assembly, and the noble assembly is also far from them. Bharadvaja! If in my Dharma and Discipline, the noble assembly is pure and does not retain corpses. If there are those who are not diligent, who are of evil conduct, who are not practicing the holy life but claim to be, who are not ascetics but claim to be, although they are among the noble assembly, they are far from the noble assembly, and the noble assembly is also far from them, this is the seventh unprecedented quality in my Dharma and Discipline, which makes the monks rejoice upon seeing it. Furthermore, Bharadvaja! Just as in the great ocean, there are five great rivers in Jambudvipa, the first is called the Ganges, the second is called the Yamuna, the third is called the Sarayu, the fourth is called the Aciravati, and the fifth is called the Mahi, all of which flow into the great ocean. Once they have entered it, they abandon their original names and are all called the great ocean.

。婆羅邏！我正法、律亦復如是，剎利種族姓子，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，彼捨本名，同曰沙門，梵志種、居士種、工師種族姓子，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，彼捨本名，同曰沙門。婆羅邏！若我正法、律中剎利種族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，彼捨本名，同曰沙門，梵志種、居士種、工師種族姓子，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，彼捨本名，同曰沙門者，是謂我正法、律中第八未曾有法，令諸比丘見已樂中。

「婆羅邏！是謂正法、律中有八未曾有法，令諸比丘見已樂中。婆羅邏！于意云何？若我正法、律中有八未曾有法，若汝大海中有八未曾有法，此二種未曾有法，何者為上、為勝、為妙、為最？」

婆羅邏白曰：「世尊！我大海中有八未曾有法，不及如來八未曾有法，不如千倍萬倍，不可比，不可喻，不可稱，不可數，但世尊八未曾有法為上、為勝、為妙、為最。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。婆羅邏阿修羅王及諸比丘，聞佛所說，歡喜奉行

現代漢語譯本：婆羅邏！我的正法和戒律也是如此。剎帝利種姓的男子，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家修行，他們捨棄原來的名字，都稱為沙門。婆羅門種姓、居士種姓、工匠種姓的男子，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家修行，他們也捨棄原來的名字，都稱為沙門。婆羅邏！如果我的正法和戒律中，剎帝利種姓的男子剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家修行，他們捨棄原來的名字，都稱為沙門；婆羅門種姓、居士種姓、工匠種姓的男子，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家修行，他們也捨棄原來的名字，都稱為沙門，這就是我的正法和戒律中第八種未曾有過的法，能讓比丘們見到後感到歡喜。 婆羅邏！這就是正法和戒律中存在的八種未曾有過的法，能讓比丘們見到後感到歡喜。婆羅邏！你認為如何？如果我的正法和戒律中有八種未曾有過的法，如果你的大海中也有八種未曾有過的法，這兩種未曾有過的法，哪一種更為殊勝、更為優越、更為微妙、更為至上呢？ 婆羅邏回答說：『世尊！我大海中存在的八種未曾有過的法，比不上如來的八種未曾有過的法，不如千倍萬倍，無法相比，無法比喻，無法稱量，無法計數，只有世尊的八種未曾有過的法才是最為殊勝、最為優越、最為微妙、最為至上的。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如是說。婆羅邏阿修羅王和眾比丘，聽聞佛陀所說，歡喜奉行。

English version: 'Bharala! My Dharma and Vinaya are also like this. Men of the Kshatriya caste, having shaved their heads and beards, and donned the monastic robes, with sincere faith, leave their homes, renounce the household life, and practice the Way. They abandon their original names and are all called 'Shramana'. Men of the Brahmin caste, the householder caste, and the artisan caste, having shaved their heads and beards, and donned the monastic robes, with sincere faith, leave their homes, renounce the household life, and practice the Way. They also abandon their original names and are all called 'Shramana'. Bharala! If in my Dharma and Vinaya, men of the Kshatriya caste, having shaved their heads and beards, and donned the monastic robes, with sincere faith, leave their homes, renounce the household life, and practice the Way, they abandon their original names and are all called 'Shramana'; men of the Brahmin caste, the householder caste, and the artisan caste, having shaved their heads and beards, and donned the monastic robes, with sincere faith, leave their homes, renounce the household life, and practice the Way, they also abandon their original names and are all called 'Shramana', this is the eighth unprecedented phenomenon in my Dharma and Vinaya, which makes the monks rejoice upon seeing it.' 'Bharala! These are the eight unprecedented phenomena in the Dharma and Vinaya, which make the monks rejoice upon seeing them. Bharala! What do you think? If there are eight unprecedented phenomena in my Dharma and Vinaya, and if there are also eight unprecedented phenomena in your great ocean, which of these two kinds of unprecedented phenomena is superior, more excellent, more subtle, and more supreme?' Bharala replied: 'World Honored One! The eight unprecedented phenomena in my great ocean are not comparable to the eight unprecedented phenomena of the Tathagata. They are not as good by a thousand or ten thousand times. They cannot be compared, cannot be likened, cannot be measured, and cannot be counted. Only the eight unprecedented phenomena of the World Honored One are superior, more excellent, more subtle, and more supreme. World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. May the World Honored One accept me as a lay disciple, from this day forward, taking refuge for the rest of my life, until the end of my life.' The Buddha spoke thus. King Bharala Asura and the monks, having heard what the Buddha said, joyfully practiced it.

阿修羅經第四竟(二千三百六十二字)

中阿含經卷第八(一萬六百五十八字)(初一日誦)

中阿含經卷第九

（三六）未曾有法品地動經第五(初一日誦)

一時，佛游金剛國，城名曰地。

爾時，彼地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。於是，尊者阿難見地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。

尊者阿難見已恐怖，舉身毛豎，往詣佛所，稽首禮足，卻住一面，白曰：「世尊！今地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。」

於是，世尊語尊者阿難曰：「如是，阿難！今地大動。如是，阿難！地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。」

尊者阿難白曰：「世尊！有幾因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡？」

世尊答曰：「阿難！有三因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。云何為三？阿難！此地止水上，水止風上，風依于空

阿修羅經第四結束（二千三百六十二字） 《中阿含經》卷第八（一萬六百五十八字）（初一日誦） 《中阿含經》卷第九 （三六）《未曾有法品》之《地動經》第五（初一日誦） 一時，佛陀在金剛國游化，城的名字叫地。 當時，那地方發生大地震，地震發生時，四面八方颳起大風，四方出現彗星，房屋墻壁都崩塌毀壞了。於是，尊者阿難看到大地震，地震發生時，四面八方颳起大風，四方出現彗星，房屋墻壁都崩塌毀壞了。 尊者阿難看到後感到恐懼，全身汗毛豎立，前往佛陀所在的地方，頂禮佛足，退到一旁站立，說道：『世尊！現在發生大地震，地震發生時，四面八方颳起大風，四方出現彗星，房屋墻壁都崩塌毀壞了。』 於是，世尊告訴尊者阿難說：『是的，阿難！現在發生大地震。是的，阿難！地震發生時，四面八方颳起大風，四方出現彗星，房屋墻壁都崩塌毀壞了。』 尊者阿難問道：『世尊！有幾種因緣導致大地震，地震發生時，四面八方颳起大風，四方出現彗星，房屋墻壁都崩塌毀壞？』 世尊回答說：『阿難！有三種因緣導致大地震，地震發生時，四面八方颳起大風，四方出現彗星，房屋墻壁都崩塌毀壞。哪三種呢？阿難！這大地是建立在水上的，水是建立在風上的，風是依存於虛空的。』

The Fourth Discourse of the Asura Sutra ends (2,362 words) The Eighth Scroll of the Madhyama Agama Sutra (10,658 words) (Recited on the first day) Taisho Tripitaka Volume 01, No. 0026, Madhyama Agama Sutra The Ninth Scroll of the Madhyama Agama Sutra Translated by the Tripitaka Master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty (36) The Fifth Discourse on Earthquakes from the 'Unprecedented Dharma' Section (Recited on the first day) At one time, the Buddha was traveling in the country of Vajra, in a city named Earth. At that time, a great earthquake occurred there. When the earthquake occurred, great winds arose from all four directions, comets appeared in the four quarters, and houses and walls all collapsed and were destroyed. Then, Venerable Ananda saw the great earthquake, and when the earthquake occurred, great winds arose from all four directions, comets appeared in the four quarters, and houses and walls all collapsed and were destroyed. Having seen this, Venerable Ananda was terrified, his whole body trembled, and he went to where the Buddha was, bowed his head to the Buddha's feet, and stood to one side, saying: 'Venerable One! Now there is a great earthquake, and when the earthquake occurred, great winds arose from all four directions, comets appeared in the four quarters, and houses and walls all collapsed and were destroyed.' Then, the World-Honored One said to Venerable Ananda: 'Yes, Ananda! Now there is a great earthquake. Yes, Ananda! When the earthquake occurred, great winds arose from all four directions, comets appeared in the four quarters, and houses and walls all collapsed and were destroyed.' Venerable Ananda asked: 'Venerable One! What are the causes and conditions that lead to a great earthquake, and when the earthquake occurs, great winds arise from all four directions, comets appear in the four quarters, and houses and walls all collapse and are destroyed?' The World-Honored One replied: 'Ananda! There are three causes and conditions that lead to a great earthquake, and when the earthquake occurs, great winds arise from all four directions, comets appear in the four quarters, and houses and walls all collapse and are destroyed. What are the three? Ananda! This earth rests upon water, water rests upon wind, and wind is dependent on space.'

。阿難！有時空中大風起，風起則水擾，水擾則地動，是謂第一因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。

「複次，阿難！比丘有大如意足，有大威德，有大福祐，有大威神，心自在如意足。彼于地作小想，於水作無量想，彼因是故，此地隨所欲、隨其意，擾復擾，震復震。護比丘天亦復如是，有大如意足，有大威德，有大福祐，有大威神，心自在如意足。彼于地作小想，於水作無量想，彼因是故，此地隨所欲、隨其意，擾復擾，震復震，是謂第二因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。

「複次，阿難！若如來不久過三月已當般涅槃，由是之故，令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡，是謂第三因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。」

於是，尊者阿難聞是語已，悲泣涕零，叉手向佛，白曰：「世尊！甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。所以者何？謂如來不久過三月已當般涅槃，是時令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡

現代漢語譯本：阿難！有時候，空中會颳起大風，風起時水面就會動盪，水面動盪則導致地面震動，這是第一種導致地面劇烈震動的原因。地面劇烈震動時，四面八方會颳起大風，四面都會出現彗星，房屋墻壁都會崩塌毀壞。 再者，阿難！有些比丘擁有強大的如意神通，具有強大的威德、福佑和威神力，他們的心意可以自在地運用如意神通。他們可以觀想地面為微小之物，觀想水為無量之物，因此，地面會隨著他們的意願和想法而動盪和震動。護持比丘的天神也是如此，他們擁有強大的如意神通，具有強大的威德、福佑和威神力，他們的心意可以自在地運用如意神通。他們可以觀想地面為微小之物，觀想水為無量之物，因此，地面會隨著他們的意願和想法而動盪和震動。這是第二種導致地面劇烈震動的原因。地面劇烈震動時，四面八方會颳起大風，四面都會出現彗星，房屋墻壁都會崩塌毀壞。 再者，阿難！如果如來在不超過三個月的時間內即將涅槃，也會因此導致地面劇烈震動。地面劇烈震動時，四面八方會颳起大風，四面都會出現彗星，房屋墻壁都會崩塌毀壞。這是第三種導致地面劇烈震動的原因。地面劇烈震動時，四面八方會颳起大風，四面都會出現彗星，房屋墻壁都會崩塌毀壞。 於是，尊者阿難聽了這些話后，悲傷地哭泣，雙手合十向佛陀說道：『世尊！真是太神奇了！太特別了！如來、無所執著、等正覺成就的功德，獲得了前所未有的法。這是為什麼呢？因為如來在不超過三個月的時間內即將涅槃，這時會導致地面劇烈震動。地面劇烈震動時，四面八方會颳起大風，四面都會出現彗星，房屋墻壁都會崩塌毀壞。』

English version: 'Ananda! Sometimes, great winds arise in the sky. When the wind arises, the water is disturbed, and when the water is disturbed, the earth shakes. This is the first cause and condition for the great shaking of the earth. When the earth shakes greatly, great winds arise in all directions, comets appear in all quarters, and houses and walls all collapse and are destroyed.' 'Furthermore, Ananda! There are monks who possess great psychic powers, great virtue, great blessings, and great spiritual power, and whose minds are free to use their psychic powers as they wish. They can perceive the earth as something small and water as something immeasurable. Because of this, the earth will be disturbed and shaken according to their will and intention. The devas who protect the monks are also like this. They possess great psychic powers, great virtue, great blessings, and great spiritual power, and their minds are free to use their psychic powers as they wish. They can perceive the earth as something small and water as something immeasurable. Because of this, the earth will be disturbed and shaken according to their will and intention. This is the second cause and condition for the great shaking of the earth. When the earth shakes greatly, great winds arise in all directions, comets appear in all quarters, and houses and walls all collapse and are destroyed.' 'Furthermore, Ananda! If the Tathagata is about to pass into Nirvana within three months, this will also cause the earth to shake greatly. When the earth shakes greatly, great winds arise in all directions, comets appear in all quarters, and houses and walls all collapse and are destroyed. This is the third cause and condition for the great shaking of the earth. When the earth shakes greatly, great winds arise in all directions, comets appear in all quarters, and houses and walls all collapse and are destroyed.' Then, Venerable Ananda, having heard these words, wept with sorrow, clasped his hands together, and said to the Buddha: 'World Honored One! How marvelous! How extraordinary! The Tathagata, the unattached, the perfectly enlightened one, has achieved merits and obtained unprecedented Dharma. Why is this? Because the Tathagata is about to pass into Nirvana within three months, and at that time, it will cause the earth to shake greatly. When the earth shakes greatly, great winds arise in all directions, comets appear in all quarters, and houses and walls all collapse and are destroyed.'

世尊語尊者阿難曰：「如是，阿難！如是，阿難！甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。所以者何？謂如來不久過三月已當般涅槃，是時令地大動，地大動時，四面大風起，四方彗星出，屋舍墻壁皆崩壞盡。

「複次，阿難！我往詣無量百千剎利眾，共坐談論，令可彼意，共坐定已，如彼色像，我色像亦然；如彼音聲，我音聲亦然；如彼威儀禮節，我威儀禮節亦然；若彼問義，我答彼義。複次，我為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即彼處沒，我既沒已，彼不知誰，為人，為非人？阿難！如是甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。如是梵志眾、居士眾、沙門眾。

「阿難！我往詣無量百千四王天眾，共坐談論，令可彼意，共坐定已，如彼色像，我色像亦然；如彼音聲，我音聲亦然；如彼威儀禮節，我威儀禮節亦然；若彼問義，我答彼義。複次，我為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即彼處沒，我既沒已，彼不知誰，為天，為異天？阿難！如是甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法

世尊對尊者阿難說：『是的，阿難！是的，阿難！這真是太奇特了！如來、無所執著、等正覺成就的功德，獲得了前所未有的法。這是為什麼呢？因為如來不久之後，將在三個月內般涅槃，那時會發生大地震動，地震動時，四面會颳起大風，四方會出現彗星，房屋墻壁都會崩塌毀壞。 『再者，阿難！我前往無數百千的剎帝利大眾，與他們一同坐下談論，使他們感到滿意。一同坐定后，我的形色像他們一樣；我的聲音也像他們一樣；我的威儀禮節也像他們一樣；如果他們問我義理，我就回答他們的義理。再者，我為他們說法，勸導他們生起渴求，成就歡喜。我用無數方便為他們說法，勸導他們生起渴求，成就歡喜后，就在那裡消失了。我消失後，他們不知道我是誰，是人，還是非人？阿難！這真是太奇特了！如來、無所執著、等正覺成就的功德，獲得了前所未有的法。對於婆羅門大眾、居士大眾、沙門大眾也是如此。 『阿難！我前往無數百千的四王天眾，與他們一同坐下談論，使他們感到滿意。一同坐定后，我的形色像他們一樣；我的聲音也像他們一樣；我的威儀禮節也像他們一樣；如果他們問我義理，我就回答他們的義理。再者，我為他們說法，勸導他們生起渴求，成就歡喜。我用無數方便為他們說法，勸導他們生起渴求，成就歡喜后，就在那裡消失了。我消失後，他們不知道我是誰，是天，還是異天？阿難！這真是太奇特了！如來、無所執著、等正覺成就的功德，獲得了前所未有的法。』

The World Honored One said to Venerable Ananda: 'So it is, Ananda! So it is, Ananda! How marvelous! How extraordinary! The Tathagata, unattached, the perfectly enlightened one, has achieved merits and obtained unprecedented Dharma. Why is that? Because the Tathagata, not long from now, will enter Parinirvana within three months. At that time, there will be a great earthquake, and when the earth shakes, great winds will arise from all directions, comets will appear in the four quarters, and houses and walls will all collapse and be destroyed.' 'Furthermore, Ananda! I go to countless hundreds of thousands of Kshatriya assemblies, sit and converse with them, making them content. Once seated, my appearance is like theirs; my voice is like theirs; my demeanor and etiquette are like theirs; if they ask me about the meaning, I answer their meaning. Furthermore, I preach the Dharma to them, encouraging them to generate longing and achieve joy. After preaching the Dharma to them with countless skillful means, encouraging them to generate longing and achieve joy, I disappear from that place. After I disappear, they do not know who I am, whether a human or a non-human. Ananda! How marvelous! How extraordinary! The Tathagata, unattached, the perfectly enlightened one, has achieved merits and obtained unprecedented Dharma. The same is true for the Brahmin assemblies, the householder assemblies, and the Shramana assemblies.' 'Ananda! I go to countless hundreds of thousands of the Four Heavenly Kings' assemblies, sit and converse with them, making them content. Once seated, my appearance is like theirs; my voice is like theirs; my demeanor and etiquette are like theirs; if they ask me about the meaning, I answer their meaning. Furthermore, I preach the Dharma to them, encouraging them to generate longing and achieve joy. After preaching the Dharma to them with countless skillful means, encouraging them to generate longing and achieve joy, I disappear from that place. After I disappear, they do not know who I am, whether a deva or a non-deva. Ananda! How marvelous! How extraordinary! The Tathagata, unattached, the perfectly enlightened one, has achieved merits and obtained unprecedented Dharma.'

。如是三十三天、㷿摩天、兜率哆天、化樂天、他化樂天、梵身天、梵富樓天、少光天、無量光天、晃昱天、少凈天、無量凈天、遍凈天、無掛礙天、受福天、果實天、無煩天、無熱天、善見天、善現天。

「阿難！我往詣無量百千色究竟天眾，共坐談論，令可彼意，共坐定已，如彼色像，我色像亦然；如彼音聲，我音聲亦然；如彼威儀禮節，我威儀禮節亦然；若彼問義，我答彼義。複次，我為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即彼處沒，我既沒已，彼不知誰，為天，為異天？阿難！如是甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。」

佛說如是。尊者阿難及諸比丘，聞佛所說，歡喜奉行。

地動經第五竟(一千二百三十三字)

（三七）中阿含未曾有法品瞻波經第六(初一日誦)

一時，佛游瞻波，在恒伽池邊。

爾時，世尊月十五日說從解脫時，于比丘眾前敷座而坐。世尊坐已，即便入定，以他心智觀察眾心，觀眾心已，至初夜竟，默然而坐。

於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！初夜已訖，佛及比丘眾集坐來久，唯愿世尊說從解脫。」爾時，世尊默然不答

現代漢語譯本：如是三十三天、焰摩天、兜率天、化樂天、他化自在天、梵身天、梵輔天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善見天、善現天。 阿難！我曾前往無量百千色究竟天眾，與他們一同坐下交談，使他們感到滿意。一同坐定后，我的形貌如同他們的形貌，我的聲音如同他們的聲音，我的威儀禮節如同他們的威儀禮節。如果他們問我義理，我就回答他們的義理。此外，我為他們說法，勸導他們渴求佛法，成就歡喜。我用無量方便為他們說法，勸導他們渴求佛法，成就歡喜后，就在那裡消失。我消失後，他們不知道我是天，還是其他的天？阿難！這真是非常奇特！非常殊勝！如來、無所著、等正覺成就了功德，獲得了前所未有的法。 佛陀如此說道。尊者阿難和眾比丘聽聞佛陀所說，歡喜奉行。 《地動經》第五完（一千二百三十三字） （三七）《中阿含經·未曾有法品·瞻波經》第六（初一日誦） 一時，佛陀在瞻波游化，住在恒伽池邊。 當時，世尊在月圓之夜，為比丘眾宣說從解脫之道時，在比丘眾前鋪設座位坐下。世尊坐下後，就進入禪定，用他心智觀察眾人的心念。觀察眾心后，直到初夜結束，默然靜坐。 這時，有一位比丘從座位上站起來，偏袒右肩，合掌向佛陀，說道：『世尊！初夜已經結束，佛陀和比丘眾聚集坐在這裡很久了，唯愿世尊宣說從解脫之道。』當時，世尊默然不語。

English version: Such are the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, the Paranirmitavaśavartin Heaven, the Brahma-body Heaven, the Brahma-retinue Heaven, the Heaven of Limited Light, the Heaven of Immeasurable Light, the Heaven of Streaming Radiance, the Heaven of Limited Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven of No Obstruction, the Heaven of Merit-born, the Heaven of Fruitful Results, the Heaven of No Affliction, the Heaven of No Heat, the Heaven of Good Vision, the Heaven of Good Manifestation. 『Ananda! I have gone to countless hundreds of thousands of the Akanistha Heaven assembly, sat and conversed with them, making them content. Having sat together, my appearance was like their appearance; my voice was like their voice; my demeanor and etiquette were like their demeanor and etiquette. If they asked about the meaning, I would answer their meaning. Furthermore, I would preach the Dharma to them, encouraging their thirst for it, and achieving joy. Having preached the Dharma to them with countless skillful means, encouraging their thirst for it, and achieving joy, I would then disappear from that place. After I disappeared, they would not know whether I was a deva or a different kind of deva. Ananda! This is truly wondrous! Truly extraordinary! The Tathagata, the Unattached One, the Perfectly Enlightened One, has achieved merit and obtained a Dharma that has never been before.』 The Buddha spoke thus. Venerable Ananda and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The End of the Fifth Discourse on Earthquakes (1233 words) (37) The Sixth Discourse of the Champaka in the Unprecedented Dharma Section of the Middle Length Discourses (Recited on the First Day) At one time, the Buddha was traveling in Champaka, residing near the Ganges Pond. Then, on the full moon day, the Blessed One, while speaking about liberation, sat down on a seat prepared before the assembly of monks. Having sat down, the Blessed One entered into meditation, observing the minds of the assembly with his mind-reading knowledge. Having observed their minds, he remained silent until the end of the first watch of the night. Then, a certain monk rose from his seat, arranged his robe over one shoulder, and, with his hands folded, said to the Buddha: 『Venerable Sir, the first watch of the night has ended, and the Buddha and the assembly of monks have been sitting here for a long time. May the Blessed One please speak about liberation.』 At that time, the Blessed One remained silent.

於是，世尊復至中夜默然而坐。彼一比丘再從坐起，偏袒著衣，叉手向佛，白曰：「世尊！初夜已過，中夜將訖，佛及比丘眾集坐來久，唯愿世尊說從解脫。」世尊亦再默然不答。

於是，世尊復至后夜默然而坐。彼一比丘三從坐起，偏袒著衣，叉手向佛，白曰：「世尊！初夜既過，中夜復訖，后夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯愿世尊說從解脫。」

爾時，世尊告彼比丘：「於此眾中，有一比丘已為不凈。」彼時尊者大目乾連亦在眾中，於是，尊者大目乾連便作是念：「世尊為何比丘而說此眾中有一比丘已為不凈？我寧可入如其像定，以如其像定他心之智，觀察眾心。」尊者大目乾連即入如其像定，以如其像定他心之智，觀察眾心，尊者大目乾連便知世尊所為比丘說，此眾中有一比丘已為不凈。

於是，尊者大目乾連即從定起，至彼比丘前，牽臂將出，開門置外：「癡人遠去，莫於此住，不復得與比丘眾會，從今已去，非是比丘。」閉門下鑰，還詣佛所，稽首佛足，卻坐一面，白曰：「世尊所為比丘說，此眾中有一比丘已為不凈，我已逐出。世尊！初夜既過，中夜復訖，后夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯愿世尊說從解脫

於是，世尊再次於午夜時分默然靜坐。那位比丘再次從座位上起身，袒露右肩，雙手合十向佛陀稟告：『世尊！初夜已過，中夜即將結束，佛陀和眾比丘聚集坐在這裡已經很久了，懇請世尊開示解脫之道。』世尊仍然保持沉默，沒有回答。 於是，世尊又在後半夜默然靜坐。那位比丘第三次從座位上起身，袒露右肩，雙手合十向佛陀稟告：『世尊！初夜已經過去，中夜也已結束，後半夜也快要結束，天將破曉，黎明即將到來，佛陀和眾比丘聚集坐在這裡已經非常久了，懇請世尊開示解脫之道。』 這時，世尊告訴那位比丘：『在這個僧團中，有一位比丘已經不清凈了。』當時，尊者大目犍連也在僧團中，於是，尊者大目犍連心想：『世尊所說的這個僧團中有一位比丘不清凈，指的是哪位比丘呢？我應該進入如其像定，用如其像定所產生的知曉他人心智的能力，來觀察眾人的心念。』尊者大目犍連隨即進入如其像定，用如其像定所產生的知曉他人心智的能力，觀察眾人的心念，尊者大目犍連便知道世尊所說的那個不清凈的比丘是誰。 於是，尊者大目犍連從禪定中起身，走到那位比丘面前，抓住他的手臂將他拉出去，打開門把他安置在外面：『愚癡之人，快走吧，不要再待在這裡，你不再是比丘僧團的一員，從今以後，你不再是比丘。』說完，關上門並鎖上，然後回到佛陀那裡，向佛陀頂禮，退坐在一旁，稟告說：『世尊所說的這個僧團中有一位比丘不清凈，我已經把他趕出去了。世尊！初夜已經過去，中夜也已結束，後半夜也快要結束，天將破曉，黎明即將到來，佛陀和眾比丘聚集坐在這裡已經非常久了，懇請世尊開示解脫之道。』

Then, the World-Honored One again sat in silence at midnight. That one bhikkhu rose again from his seat, arranged his robe over one shoulder, and with palms joined, addressed the Buddha, saying, 'World-Honored One! The first watch of the night has passed, the middle watch is about to end, and the Buddha and the assembly of bhikkhus have been sitting here for a long time. We beseech the World-Honored One to speak on the path to liberation.' The World-Honored One remained silent and did not answer. Then, the World-Honored One again sat in silence during the last watch of the night. That one bhikkhu rose for the third time from his seat, arranged his robe over one shoulder, and with palms joined, addressed the Buddha, saying, 'World-Honored One! The first watch has passed, the middle watch has ended, the last watch is drawing to a close, dawn is approaching, and the light will soon appear. The Buddha and the assembly of bhikkhus have been sitting here for a very long time. We beseech the World-Honored One to speak on the path to liberation.' At that time, the World-Honored One told that bhikkhu, 'Among this assembly, there is one bhikkhu who has become impure.' At that time, the venerable Mahāmaudgalyāyana was also in the assembly. Then, the venerable Mahāmaudgalyāyana thought, 'Which bhikkhu is the World-Honored One referring to when he says that there is one bhikkhu in this assembly who has become impure? I should enter the concentration of suchness, and with the mind-reading wisdom of suchness, observe the minds of the assembly.' The venerable Mahāmaudgalyāyana then entered the concentration of suchness, and with the mind-reading wisdom of suchness, observed the minds of the assembly. The venerable Mahāmaudgalyāyana then knew which bhikkhu the World-Honored One was referring to as having become impure. Then, the venerable Mahāmaudgalyāyana arose from his concentration, went to that bhikkhu, grabbed his arm and pulled him out, opened the door and placed him outside, saying, 'Foolish one, go away, do not stay here any longer. You are no longer a member of the bhikkhu assembly. From now on, you are not a bhikkhu.' He closed the door and locked it, then returned to the Buddha, bowed at the Buddha's feet, and sat down to one side, saying, 'World-Honored One, the bhikkhu whom you said was impure in this assembly, I have already expelled him. World-Honored One! The first watch has passed, the middle watch has ended, the last watch is drawing to a close, dawn is approaching, and the light will soon appear. The Buddha and the assembly of bhikkhus have been sitting here for a very long time. We beseech the World-Honored One to speak on the path to liberation.'

世尊告曰：「大目乾連！彼愚癡人當得大罪，觸嬈世尊及比丘眾。大目乾連，若使如來在不凈眾說從解脫者，彼人則便頭破七分。是故大目乾連！汝等從今已后說從解脫，如來不復說從解脫。所以者何？大目乾連！如彼大海，從下至上，週迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出。大目乾連！我正法、律亦復如是，漸作漸學，漸盡漸教。大目乾連！若我正法、律漸作漸學，漸盡漸教者，是謂我正法、律中未曾有法。

「複次，大目乾連！如大海潮，未曾失時。大目乾連！我正法、律亦復如是，為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒。大目乾連！若我正法、律為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒者，是謂我正法、律中未曾有法。

「複次，大目乾連！如大海水，甚深無底，極廣無邊。大目乾連！我正法、律亦復如是，諸法甚深，甚深無底，極廣無邊。大目乾連！若我正法、律諸法甚深，甚深無底，極廣無邊者，是謂我正法、律中未曾有法。

「複次，大目乾連！如海水咸，皆同一味。大目乾連！我正法、律亦復如是，無慾為味，覺味、息味及道味

世尊告訴大目犍連：『那些愚癡的人會得到大罪，他們冒犯了世尊和比丘僧團。大目犍連，如果如來在不凈的僧團中說從解脫，那個人就會頭破七分。所以，大目犍連，你們從今以後說從解脫，如來不再說從解脫。這是為什麼呢？大目犍連，就像大海，從下到上，周圍逐漸擴大，均勻地向上延伸，形成海岸，海水總是滿溢，從未流出。大目犍連，我的正法和戒律也是這樣，逐漸實踐，逐漸學習，逐漸窮盡，逐漸教導。大目犍連，如果我的正法和戒律逐漸實踐，逐漸學習，逐漸窮盡，逐漸教導，這就是我的正法和戒律中前所未有的法。』 『再者，大目犍連，就像大海的潮汐，從未錯過時間。大目犍連，我的正法和戒律也是這樣，為比丘、比丘尼、優婆塞、優婆夷設立戒律，那些善男子善女人乃至生命終結，都不會違犯戒律。大目犍連，如果我的正法和戒律為比丘、比丘尼、優婆塞、優婆夷設立戒律，那些善男子善女人乃至生命終結，都不會違犯戒律，這就是我的正法和戒律中前所未有的法。』 『再者，大目犍連，就像海水，非常深，沒有底，極其廣闊，沒有邊際。大目犍連，我的正法和戒律也是這樣，諸法非常深，深不可測，極其廣闊，沒有邊際。大目犍連，如果我的正法和戒律諸法非常深，深不可測，極其廣闊，沒有邊際，這就是我的正法和戒律中前所未有的法。』 『再者，大目犍連，就像海水是鹹的，都是同一種味道。大目犍連，我的正法和戒律也是這樣，以無慾為味，覺悟之味、寂滅之味以及道之味。』

The World Honored One said to Mahāmaudgalyāyana, 'Those foolish people will incur great demerit, they offend the World Honored One and the assembly of monks. Mahāmaudgalyāyana, if the Tathāgata were to speak of liberation in an impure assembly, that person would have their head split into seven pieces. Therefore, Mahāmaudgalyāyana, from now on you should speak of liberation, the Tathāgata will no longer speak of liberation. Why is that? Mahāmaudgalyāyana, just like the great ocean, from the bottom to the top, gradually expanding around, evenly rising to form the shore, its water is always full, never flowing out. Mahāmaudgalyāyana, my Dharma and Vinaya are also like this, gradually practicing, gradually learning, gradually exhausting, gradually teaching. Mahāmaudgalyāyana, if my Dharma and Vinaya are gradually practiced, gradually learned, gradually exhausted, gradually taught, this is an unprecedented Dharma in my Dharma and Vinaya.' 'Furthermore, Mahāmaudgalyāyana, just like the tides of the great ocean, never missing their time. Mahāmaudgalyāyana, my Dharma and Vinaya are also like this, establishing precepts for monks, nuns, laymen, and laywomen, those of good families, even until the end of their lives, will not violate the precepts. Mahāmaudgalyāyana, if my Dharma and Vinaya establish precepts for monks, nuns, laymen, and laywomen, those of good families, even until the end of their lives, will not violate the precepts, this is an unprecedented Dharma in my Dharma and Vinaya.' 'Furthermore, Mahāmaudgalyāyana, just like the ocean water, it is very deep, without a bottom, extremely vast, without boundaries. Mahāmaudgalyāyana, my Dharma and Vinaya are also like this, all Dharmas are very deep, unfathomable, extremely vast, without boundaries. Mahāmaudgalyāyana, if my Dharma and Vinaya, all Dharmas are very deep, unfathomable, extremely vast, without boundaries, this is an unprecedented Dharma in my Dharma and Vinaya.' 'Furthermore, Mahāmaudgalyāyana, just like the ocean water is salty, all of the same taste. Mahāmaudgalyāyana, my Dharma and Vinaya are also like this, with non-desire as its taste, the taste of awakening, the taste of cessation, and the taste of the path.'

。大目乾連！若我正法、律無慾為味，覺味、息味及道味者，是謂我正法、律中未曾有法。

「複次，大目乾連！如大海中多有珍寶，無量瑰異，種種珍奇，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、琁珠。大目乾連！我正法、律亦復如是，多有珍寶，無量瑰異，種種珍琦，充滿其中。珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道。大目乾連！若我正法、律多有珍寶，無量瑰異，種種珍奇，充滿其中，珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道者，是謂我正法、律中未曾有法。

「複次，大目乾連！如大海中，大神所居，大神名者，謂阿修羅、干沓和、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。複次，大海中甚奇甚特，眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中。大目乾連！我正法、律亦復如是，聖眾大神皆居其中。大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含、斯陀含、向斯陀含、須陀洹、向須陀洹

現代漢語譯本：大目犍連！如果我的正法和戒律以無慾為滋味，以覺悟為滋味，以止息為滋味，以及以道為滋味，這就是我的正法和戒律中前所未有的法。 再者，大目犍連！就像大海中有很多珍寶，無量無邊的奇異，各種各樣的珍奇，充滿其中。珍寶的名稱是：金、銀、水晶、琉璃、摩尼、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、璇珠。大目犍連！我的正法和戒律也像這樣，有很多珍寶，無量無邊的奇異，各種各樣的珍奇，充滿其中。珍寶的名稱是：四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道。大目犍連！如果我的正法和戒律有很多珍寶，無量無邊的奇異，各種各樣的珍奇，充滿其中，珍寶的名稱是：四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道，這就是我的正法和戒律中前所未有的法。 再者，大目犍連！就像大海中，有大神居住，大神的名稱是：阿修羅、乾闥婆、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。再者，大海中非常奇特，眾生的身體有百由旬，有二百由旬，有三百由旬，有甚至七百由旬，身體都居住在海中。大目犍連！我的正法和戒律也像這樣，聖眾大神都居住在其中。大神的名稱是：阿羅漢、趨向阿羅漢、阿那含、趨向阿那含、斯陀含、趨向斯陀含、須陀洹、趨向須陀洹。

English version: 'Mahāmaudgalyāyana, if in my Dharma and Discipline, the taste is that of non-desire, the taste of awakening, the taste of cessation, and the taste of the path, this is what is unprecedented in my Dharma and Discipline.' 'Furthermore, Mahāmaudgalyāyana, just as in the great ocean there are many treasures, immeasurable and extraordinary, all kinds of rarities, filling it. The names of the treasures are: gold, silver, crystal, lapis lazuli, mani, pearls, jade, white conch, tridacna, coral, amber, agate, tortoiseshell, red stone, and swirled pearls. Mahāmaudgalyāyana, my Dharma and Discipline are also like this, with many treasures, immeasurable and extraordinary, all kinds of rarities, filling it. The names of the treasures are: the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Mahāmaudgalyāyana, if in my Dharma and Discipline there are many treasures, immeasurable and extraordinary, all kinds of rarities, filling it, and the names of the treasures are: the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, this is what is unprecedented in my Dharma and Discipline.' 'Furthermore, Mahāmaudgalyāyana, just as in the great ocean, there dwell great deities. The names of the great deities are: Asuras, Gandharvas, Rakshasas, Makara fish, turtles, crocodiles, Varuni, Timi, Timiṅgala, and Timiṅgala. Furthermore, in the great ocean, it is very strange and special, the bodies of beings are a hundred yojanas, two hundred yojanas, three hundred yojanas, and even up to seven hundred yojanas, all dwelling in the ocean. Mahāmaudgalyāyana, my Dharma and Discipline are also like this, with great holy beings dwelling within. The names of the great deities are: Arhats, those heading towards Arhatship, Anāgāmins, those heading towards Anāgāmiship, Sakṛdāgāmins, those heading towards Sakṛdāgāmiship, Srotāpannas, and those heading towards Srotāpannaship.'

。大目乾連！若我正法、律聖眾大神皆居其中，大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含，斯陀含、向斯陀含、須陀洹、向須陀洹者，是謂我正法、律中未曾有法。

「複次，大目乾連！如大海清凈，不受死屍。若有命終者，過夜風便吹著岸上。大目乾連！我正法、律亦復如是，聖眾清凈，不受死屍。若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖隨在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠。大目乾連！若我正法、律聖眾清凈，不受死屍。若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖隨在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠者，是謂我正法、律中未曾有法。

「複次，大目乾連！如彼大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，皆入大海，及大海中龍水從空雨墮，渧如車釧，是一切水不能令大海有增減也。大目乾連！我正法、律亦復如是，剎利種族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，不移動心解脫，自作證成就游。大目乾連！不移動心解脫，於我正法、律中無增無減，如是梵志種、居士種、工師種族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，不移動心解脫，自作證成就游

現代漢語譯本：『大目犍連！如果我的正法和律中的聖眾都是大神，這些大神的名字是：阿羅漢、趨向阿羅漢、阿那含、趨向阿那含、斯陀含、趨向斯陀含、須陀洹、趨向須陀洹，這就是我的正法和律中前所未有的法。』 『再者，大目犍連！就像大海清凈，不接受死屍。如果有生命終結的，過夜后風就會把屍體吹到岸上。大目犍連！我的正法和律也是這樣，聖眾清凈，不接受死屍。如果有不精進的人，行為惡劣，不是梵行卻自稱梵行，不是沙門卻自稱沙門，他們雖然身處聖眾之中，但卻遠離聖眾，聖眾也遠離他們。大目犍連！如果我的正法和律中的聖眾清凈，不接受死屍。如果有不精進的人，行為惡劣，不是梵行卻自稱梵行，不是沙門卻自稱沙門，他們雖然身處聖眾之中，但卻遠離聖眾，聖眾也遠離他們，這就是我的正法和律中前所未有的法。』 『再者，大目犍連！就像閻浮洲的大海中有五條大河，第一條叫恒河，第二條叫搖尤那河，第三條叫舍牢浮河，第四條叫阿夷羅婆提河，第五條叫摩企河，它們都流入大海，還有大海中的龍水從空中降落，像車輪輻條一樣密集，所有這些水都不能使大海增加或減少。大目犍連！我的正法和律也是這樣，剎帝利種姓的男子剃除鬚髮，穿上袈裟，以至誠的信心捨棄家庭，出家學道，不移動心解脫，自己作證成就而遊歷。大目犍連！不移動心解脫，對於我的正法和律來說，沒有增加也沒有減少。就像婆羅門種姓、居士種姓、工匠種姓的男子剃除鬚髮，穿上袈裟，以至誠的信心捨棄家庭，出家學道，不移動心解脫，自己作證成就而遊歷。』

English version: 'Mahamoggallana! If in my Righteous Dharma and Discipline, the holy assembly are all great beings, and the names of these great beings are: Arhats, those who are directed towards Arhatship, Anagamis, those who are directed towards Anagamiship, Sakadagamis, those who are directed towards Sakadagamiship, Srotapannas, those who are directed towards Srotapannaship, this is an unprecedented teaching in my Righteous Dharma and Discipline.' 'Furthermore, Mahamoggallana! Just as the great ocean is pure and does not accept corpses. If there are those who die, the wind will blow the corpses onto the shore overnight. Mahamoggallana! My Righteous Dharma and Discipline are also like this, the holy assembly is pure and does not accept corpses. If there are those who are not diligent, who behave badly, who are not practicing the holy life but claim to be, who are not ascetics but claim to be, although they are among the holy assembly, they are far from the holy assembly, and the holy assembly is also far from them. Mahamoggallana! If the holy assembly in my Righteous Dharma and Discipline is pure and does not accept corpses. If there are those who are not diligent, who behave badly, who are not practicing the holy life but claim to be, who are not ascetics but claim to be, although they are among the holy assembly, they are far from the holy assembly, and the holy assembly is also far from them, this is an unprecedented teaching in my Righteous Dharma and Discipline.' 'Furthermore, Mahamoggallana! Just as in the great ocean of Jambudvipa there are five great rivers, the first is called the Ganges, the second is called the Yamuna, the third is called the Sarayu, the fourth is called the Aciravati, and the fifth is called the Mahi, all of which flow into the great ocean, and the dragon water in the great ocean falls from the sky, as dense as the spokes of a wheel, all this water cannot cause the great ocean to increase or decrease. Mahamoggallana! My Righteous Dharma and Discipline are also like this, men of the Kshatriya caste shave their heads and beards, put on the robes, with sincere faith leave their homes, go forth to learn the Way, do not move their minds in liberation, and attain realization through their own practice and travel. Mahamoggallana! Not moving the mind in liberation, for my Righteous Dharma and Discipline, there is no increase or decrease. Just like men of the Brahmin caste, the householder caste, and the artisan caste shave their heads and beards, put on the robes, with sincere faith leave their homes, go forth to learn the Way, do not move their minds in liberation, and attain realization through their own practice and travel.'

。大目乾連！不移動心解脫，於我正法、律中無增無減。大目乾連！若我正法、律剎利種族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，不移動心解脫，自作證成就游。大目乾連！不移動心解脫，於我正法、律中無增無減，如是梵志種、居士種、工師種族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，不移動心解脫，自作證成就游。大目乾連！不移動心解脫，於我正法、律中無增無減者，是謂我正法、律中未曾有法。」

佛說如是。尊者大目乾連及諸比丘聞佛所說，歡喜奉行。

瞻波經第六竟(一千八百一十四字)

（三八）中阿含未曾有法品郁伽長者經第七(初一日誦)

一時，佛游鞞舍離，住大林中。

爾時，郁伽長者唯婦女侍從，在諸女前從鞞舍離出，于鞞舍離大林中間唯作女妓，娛樂如王。於是郁伽長者飲酒大醉，舍諸婦女，至大林中，郁伽長者飲酒大醉，遙見世尊在林樹間，端正姝好，猶星中月，光耀暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。彼見佛已，即時醉醒，郁伽長者醉既醒已，便往詣佛，稽首禮足，卻坐一面

現代漢語譯本：大目犍連！如果不能以不動搖的心解脫，那麼對於我的正法和戒律來說，既沒有增加也沒有減少。大目犍連！如果我的正法和戒律中，剎帝利種姓的男子剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，出家修道，卻不能以不動搖的心解脫，並親自證悟成就，那麼對於我的正法和戒律來說，既沒有增加也沒有減少。同樣，婆羅門種姓、居士種姓、工匠種姓的男子剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，出家修道，卻不能以不動搖的心解脫，並親自證悟成就，那麼對於我的正法和戒律來說，既沒有增加也沒有減少。大目犍連！如果不能以不動搖的心解脫，那麼對於我的正法和戒律來說，既沒有增加也沒有減少，這就是我的正法和戒律中前所未有的法。」 佛陀如是說。尊者大目犍連和眾比丘聽聞佛陀所說，歡喜奉行。 《瞻波經》第六完（一千八百一十四字） （三八）《中阿含經·未曾有法品·郁伽長者經》第七（初一日誦） 一時，佛陀在毗舍離游化，住在森林中。 當時，郁伽長者只帶著婦女侍從，在眾女之前從毗舍離出來，在毗舍離大林中，只顧著和女伎作樂，像國王一樣享樂。於是郁伽長者喝得酩酊大醉，拋下眾女，來到大林中。郁伽長者醉酒後，遠遠看見世尊在林間樹下，端正美好，如同星辰中的月亮，光芒閃耀，如同金山一般，相貌莊嚴，威儀赫赫，諸根寂靜，沒有遮蔽，成就調御，內心平靜。他看到佛陀后，立刻酒醒了。郁伽長者酒醒后，便前往佛陀處，頂禮佛足，退坐一旁。

English version: 'Mahāmaudgalyāyana! If one does not attain liberation with an unshakeable mind, there is neither increase nor decrease in my Dharma and Discipline. Mahāmaudgalyāyana! If a son of a noble family of the Kshatriya caste, having shaved off his hair and beard, donned the saffron robe, and with faith, having left home and gone forth into homelessness to practice the path, does not attain liberation with an unshakeable mind, and does not realize and abide in it himself, there is neither increase nor decrease in my Dharma and Discipline. Similarly, if a son of a noble family of the Brahmin caste, the householder caste, or the artisan caste, having shaved off his hair and beard, donned the saffron robe, and with faith, having left home and gone forth into homelessness to practice the path, does not attain liberation with an unshakeable mind, and does not realize and abide in it himself, there is neither increase nor decrease in my Dharma and Discipline. Mahāmaudgalyāyana! If one does not attain liberation with an unshakeable mind, there is neither increase nor decrease in my Dharma and Discipline; this is called an unprecedented teaching in my Dharma and Discipline.' Thus spoke the Buddha. Venerable Mahāmaudgalyāyana and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The sixth discourse, the Champā Sutta, is concluded (1814 words). (38) The seventh discourse, the Ugga Householder Sutta, from the Unprecedented Teachings Section of the Madhyama Āgama (to be recited on the first day). At one time, the Buddha was wandering in Vesali, staying in the Great Forest. At that time, the householder Ugga, attended only by women, came out of Vesali in front of the women, and in the middle of the Great Forest of Vesali, he was only engaged in revelry with female entertainers, enjoying himself like a king. Then, the householder Ugga, having drunk heavily, abandoned the women and went to the Great Forest. The householder Ugga, drunk, saw the World-Honored One from afar, sitting among the trees in the forest, upright and beautiful, like the moon among the stars, shining brightly, like a golden mountain, with all the marks of a great man, majestic and awe-inspiring, his senses calmed, without any obstruction, accomplished in self-control, and with a peaceful mind. Having seen the Buddha, he immediately sobered up. The householder Ugga, having sobered up, went to the Buddha, bowed down at his feet, and sat down to one side.

爾時，世尊為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已。如諸佛法先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無慾為妙，道品白凈。世尊為彼說如是法已，佛知彼有歡喜心、具足心、柔軟心、堪耐心、勝上心、一向心、無疑心、無蓋心，有能、有力堪受正法，謂如諸佛說正法要。世尊即為彼說苦、習、滅、道，彼時郁伽長者即于坐中見四聖諦苦、習、滅、道，猶如白素，易染為色，郁伽長者亦復如是，即于坐中見四聖諦苦、習、滅、道。

於是，郁伽長者已見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，為佛作禮，白曰：「世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。世尊！我從今日，從世尊自盡形壽，梵行為首，受持五戒。」

郁伽長者從世尊自盡形壽，梵行為首，受持五戒已，稽首佛足，繞三匝而去。還歸其家，即集諸婦人，集已，語曰：「汝等知不？我從世尊自盡形壽，梵行為首，受持五戒，汝等欲得住於此者，便可住此，行施作福，若不欲住者，各自還歸，若汝欲得嫁者，我當嫁汝

當時，世尊為他們說法，勸導他們生起渴望，成就歡喜。用無量的方法為他們說法，勸導他們生起渴望，成就歡喜之後。如同諸佛的教法，先說端正的法，聽者歡喜，即說佈施、持戒、生天之法，斥責慾望為災禍，生死為污穢，稱讚無慾為美妙，道品清凈。世尊為他們說了這樣的法之後，佛知道他們有歡喜心、具足心、柔軟心、堪耐心、勝上心、一心向道的心、無疑心、無蓋障的心，有能力、有力量能夠接受正法，如同諸佛所說的正法要義。世尊就為他們說了苦、集、滅、道四聖諦。當時，郁伽長者就在座位上見到了苦、集、滅、道四聖諦，就像白色的絲綢，容易被染上顏色一樣。郁伽長者也是這樣，就在座位上見到了苦、集、滅、道四聖諦。

於是，郁伽長者已經見法得法，覺悟了清凈的法，斷除了疑惑，度脫了迷惑，不再有其他的尊崇，不再跟隨他人，沒有猶豫，已經安住于果位，在世尊的教法中得到了無所畏懼。他立即從座位上站起來，向佛作禮，說道：『世尊！我現在皈依佛、法和比丘僧眾，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。世尊！我從今天起，從世尊這裡直到生命結束，以梵行為首，受持五戒。』

郁伽長者從世尊那裡直到生命結束，以梵行為首，受持五戒之後，頂禮佛足，繞佛三圈后離去。回到家中，立即召集所有的妻子，召集完畢后，對她們說：『你們知道嗎？我從世尊那裡直到生命結束，以梵行為首，受持五戒。你們如果想住在這裡的，就可以住在這裡，行佈施，做善事；如果不想住在這裡的，就各自回家。如果你們想嫁人的，我會把你們嫁出去。』

那時，世尊為他們說法，勸導他們生起渴求，成就歡喜。用無量方便為他們說法，勸導他們生起渴求，成就歡喜后。如同諸佛的教法，先說端正的法，聽者歡喜，即說佈施、持戒、生天之法，斥責慾望為災禍，生死為污穢，稱讚無慾為美妙，道品清凈。世尊為他們說了這樣的法后，佛知道他們有歡喜心、具足心、柔軟心、堪耐心、殊勝心、一心向道的心、無疑心、無蓋障的心，有能力、有力量能夠接受正法，如同諸佛所說的正法要義。世尊就為他們說了苦、集、滅、道四聖諦。當時，郁伽長者就在座位上見到了苦、集、滅、道四聖諦，就像白色的布，容易被染上顏色一樣。郁伽長者也是這樣，就在座位上見到了苦、集、滅、道四聖諦。

郁伽長者從世尊那裡直到生命結束，以梵行為首，受持五戒后，頂禮佛足，繞佛三圈后離去。回到家中，立即召集所有的妻子，召集完畢后，對她們說：『你們知道嗎？我從世尊那裡直到生命結束，以梵行為首，受持五戒。你們如果想住在這裡的，就可以住在這裡，行佈施，做善事；如果不想住在這裡的，就各自回家。如果你們想嫁人的，我會把你們嫁出去。』

At that time, the World Honored One preached the Dharma to them, encouraging them to develop longing and achieve joy. He used countless skillful means to preach the Dharma to them, encouraging them to develop longing and achieve joy. Like the teachings of all Buddhas, he first spoke of the righteous Dharma, which delighted the listeners, namely, the teachings of giving, morality, and rebirth in heaven. He criticized desire as a calamity, and birth and death as defilement, praising desirelessness as wonderful, and the path factors as pure. After the World Honored One had spoken such Dharma to them, the Buddha knew that they had joyful minds, complete minds, gentle minds, patient minds, superior minds, single-minded minds, doubt-free minds, and unobstructed minds. They had the ability and power to receive the true Dharma, as the essence of the true Dharma spoken by all Buddhas. The World Honored One then spoke to them about the Four Noble Truths of suffering, its cause, its cessation, and the path. At that time, the elder Ugga, while sitting, saw the Four Noble Truths of suffering, its cause, its cessation, and the path, just like white silk, which is easily dyed with color. The elder Ugga was also like this, and while sitting, he saw the Four Noble Truths of suffering, its cause, its cessation, and the path.

Then, the elder Ugga, having seen the Dharma and attained the Dharma, awakened to the pure Dharma, cut off doubts, and transcended confusion. He no longer had any other reverence, no longer followed others, had no hesitation, and had already dwelt in the fruit of realization. In the Dharma of the World Honored One, he had gained fearlessness. He immediately rose from his seat, bowed to the Buddha, and said: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World Honored One accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my life. World Honored One! From today, from the World Honored One, until the end of my life, I will uphold the five precepts, with celibacy as the foremost practice.'

After the elder Ugga had taken refuge in the World Honored One for life, with celibacy as the foremost practice, and had upheld the five precepts, he bowed at the Buddha's feet, circumambulated him three times, and departed. Returning to his home, he immediately gathered all his wives. After gathering them, he said: 'Do you know? I have taken refuge in the World Honored One for life, with celibacy as the foremost practice, and have upheld the five precepts. If you wish to stay here, you may stay here, practice giving, and do good deeds. If you do not wish to stay here, you may each return to your own homes. If you wish to marry, I will marry you off.'

At that time, the World Honored One expounded the Dharma to them, encouraging them to develop a thirst for it and to achieve joy. He used countless skillful means to expound the Dharma to them, encouraging them to develop a thirst for it and to achieve joy. Like the teachings of all Buddhas, he first spoke of the upright Dharma, which delighted the listeners, namely, the teachings of giving, morality, and rebirth in heaven. He criticized desire as a calamity, and birth and death as defilement, praising desirelessness as wonderful, and the path factors as pure. After the World Honored One had spoken such Dharma to them, the Buddha knew that they had joyful minds, complete minds, gentle minds, patient minds, superior minds, single-minded minds, doubt-free minds, and unobstructed minds. They had the ability and power to receive the true Dharma, as the essence of the true Dharma spoken by all Buddhas. The World Honored One then spoke to them about the Four Noble Truths of suffering, its cause, its cessation, and the path. At that time, the elder Ugga, while sitting, saw the Four Noble Truths of suffering, its cause, its cessation, and the path, just like white cloth, which is easily dyed with color. The elder Ugga was also like this, and while sitting, he saw the Four Noble Truths of suffering, its cause, its cessation, and the path.

於是，最大夫人白郁伽長者：「若尊從佛自盡形壽，梵行為首，受持五戒者，便可以我與彼某甲。」

郁伽長者即為呼彼人，以左手執大夫人臂，右手執金澡罐，語彼人曰：「我今以大夫人與汝作婦。」

彼人聞已，便大恐怖，身毛皆豎，白郁伽長者：「長者！欲殺我耶？欲殺我耶？」

長者答曰：「我不殺汝，然我從佛自盡形壽，梵行為首，受持五戒。是故我以最大夫人與汝作婦耳。」郁伽長者已與大夫人，當與、與時都無悔心。

是時，世尊無量百千大眾圍繞，于中咨嗟稱歎郁伽長者，郁伽長者有八未曾有法。

於是，有一比丘過夜平旦，著衣持缽，往詣郁伽長者家，郁伽長者遙見比丘來，即從坐起，偏袒著衣，叉手向比丘白曰：「尊者善來！尊者久不來此，愿坐此床。」彼時，比丘即坐其床，郁伽長者禮比丘足，卻坐一面。

比丘告曰：「長者！汝有善利，有大功德。所以者何？謂世尊為汝無量百千大眾圍繞，于中咨嗟稱歎，郁伽長者有八未曾有法。長者！汝有何法？」

郁伽長者答比丘曰：「尊者！世尊初不說異，然我不知世尊為何因說？但尊者聽，謂我有法。一時，世尊游鞞舍離，住大林中

於是，大夫人白郁伽長者說：『如果有人能遵從佛陀的教誨，終身持守梵行，以梵行為首要，並受持五戒，我就可以嫁給他。』 郁伽長者立刻叫來那個人，用左手抓住大夫人的手臂，右手拿著金澡罐，對那人說：『我現在把大夫人嫁給你做妻子。』 那人聽了，非常恐懼，渾身汗毛都豎了起來，對郁伽長者說：『長者！您是要殺我嗎？您是要殺我嗎？』 長者回答說：『我不是要殺你，而是我遵從佛陀的教誨，終身持守梵行，以梵行為首要，並受持五戒。所以我才把大夫人嫁給你做妻子。』郁伽長者已經把大夫人給了他，在給的時候和給之後都沒有後悔的心。 當時，世尊被無數百千的大眾圍繞著，在人群中讚歎郁伽長者，說他有八種未曾有過的功德。 這時，有一位比丘在清晨，穿好衣服，拿著缽，來到郁伽長者的家。郁伽長者遠遠地看見比丘來了，立刻從座位上站起來，偏袒著衣服，合掌向比丘說：『尊者您好！尊者您很久沒來了，請坐到這張床上。』當時，比丘就坐到床上，郁伽長者禮拜比丘的腳，然後退到一邊坐下。 比丘告訴他說：『長者！您有善利，有大功德。為什麼這麼說呢？因為世尊被無數百千的大眾圍繞著，在人群中讚歎您，說您有八種未曾有過的功德。長者！您有什麼功德呢？』 郁伽長者回答比丘說：『尊者！世尊最初並沒有說其他的，但我不知道世尊是因為什麼原因說的？請您聽我說，我確實有一些功德。有一次，世尊在毗舍離游化，住在森林中。』

Then, the eldest wife said to Elder Ugga, 'If someone follows the Buddha's teachings, maintains celibacy for life, with celibacy as the priority, and upholds the five precepts, then I can marry him.' Elder Ugga immediately called that person, grasped the eldest wife's arm with his left hand, and holding a golden water pot in his right hand, said to that person, 'I now give you the eldest wife to be your wife.' Upon hearing this, that person was terrified, his hair stood on end, and he said to Elder Ugga, 'Elder! Are you trying to kill me? Are you trying to kill me?' The elder replied, 'I am not trying to kill you, but I follow the Buddha's teachings, maintain celibacy for life, with celibacy as the priority, and uphold the five precepts. That is why I am giving you the eldest wife to be your wife.' Elder Ugga had already given the eldest wife, and had no regrets when giving her or after giving her. At that time, the World Honored One was surrounded by countless hundreds of thousands of people, and among them, they praised Elder Ugga, saying that he had eight unprecedented merits. At this time, a monk, in the early morning, put on his robes, took his bowl, and went to Elder Ugga's house. Elder Ugga saw the monk coming from afar, immediately stood up from his seat, adjusted his robe, and with his palms together, said to the monk, 'Venerable one, welcome! Venerable one, you have not come here for a long time, please sit on this bed.' At that time, the monk sat on the bed, and Elder Ugga bowed at the monk's feet, then sat to one side. The monk told him, 'Elder! You have good fortune, you have great merit. Why is that? Because the World Honored One is surrounded by countless hundreds of thousands of people, and among them, they praise you, saying that you have eight unprecedented merits. Elder! What merits do you have?' Elder Ugga replied to the monk, 'Venerable one! The World Honored One did not initially say anything different, but I do not know why the World Honored One said it? Please listen to me, I do have some merits. Once, the World Honored One was traveling in Vaishali, staying in the forest.'

。尊者！我于爾時唯婦女侍從，我最在前出鞞舍離，于鞞舍離大林中間唯作女妓，娛樂如王。尊者！我于爾時飲酒大醉，舍諸婦女，至大林中。尊者！我時大醉，遙見世尊在林樹間，端正姝好，猶星中月，光耀暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默，我見佛已，即時醉醒。尊者！我有是法。」

比丘嘆曰：「長者！若有是法，甚奇！甚特！」

「尊者！我不但有是法，複次，尊者！我醉醒已，便往詣佛，稽首禮足，卻坐一面。世尊為我說法，勸發渴仰，成就歡喜，無量方便為我說法，勸發渴仰，成就歡喜已。如諸佛法先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無慾為妙，道品白凈。世尊為我說如是法已，佛知我有歡喜心、具足心、柔軟心、堪耐心、勝上心、一向心、無疑心、無蓋心，有能、有力堪受正法。謂如諸佛說正法要，世尊即為我說苦、習、滅、道。我爾時即于坐中見四聖諦苦、習、滅、道，猶如白素，易染為色，尊者！我亦如是，即于坐中見四聖諦苦、習、滅、道，尊者！我有是法。」

「尊者！我不但有是法

現代漢語譯本：『尊者！那時我只有婦女侍從，我走在最前面離開毗舍離，在毗舍離的大森林中，我只是個妓女，像國王一樣享樂。尊者！那時我喝得酩酊大醉，拋下那些婦女，來到大森林中。尊者！我當時醉得厲害，遠遠地看見世尊在樹林間，端莊美好，像星辰中的月亮，光芒閃耀，如同金山一般，相貌美好，威嚴神聖，諸根寂靜，沒有遮蔽，成就調御，內心平靜沉默。我見到佛后，立刻酒醒了。尊者！我有這樣的經歷。』 比丘讚歎道：『長者！如果有這樣的經歷，真是太神奇了！太特別了！』 『尊者！我不僅有這樣的經歷，而且，尊者！我酒醒后，就去拜見佛陀，頂禮佛足，然後坐在一旁。世尊為我說法，勸導我生起渴望，成就歡喜，用無數方便為我說法，勸導我生起渴望，成就歡喜。就像諸佛的教法一樣，先說端正的法，讓聽者歡喜，然後說佈施、持戒、生天之法，譴責慾望是災禍，生死是污穢，讚歎無慾是美妙的，道品是清凈的。世尊為我說完這些法后，佛知道我有了歡喜心、具足心、柔軟心、堪耐心、勝上心、一心向道的心、無疑心、無蓋心，有能力、有力量接受正法。就像諸佛所說的正法要義一樣，世尊就為我說了苦、集、滅、道。我當時就在座位上見到了四聖諦苦、集、滅、道，就像白色的絲綢，容易被染上顏色一樣。尊者！我也是這樣，就在座位上見到了四聖諦苦、集、滅、道。尊者！我有這樣的經歷。』 『尊者！我不僅有這樣的經歷』

English version: 『Venerable Sir! At that time, I had only women attendants. I was the foremost one leaving Vaishali. In the great forest of Vaishali, I acted as a courtesan, enjoying myself like a king. Venerable Sir! At that time, I was heavily drunk. I abandoned the women and went into the great forest. Venerable Sir! When I was very drunk, I saw the World Honored One from afar, amidst the trees. He was dignified and beautiful, like the moon among the stars, his radiance shining brightly, like a golden mountain. His features were perfect, his majesty awe-inspiring, his senses were tranquil, without any obstruction, accomplished in self-control, his mind peaceful and silent. When I saw the Buddha, I immediately sobered up. Venerable Sir! I have this experience.』 The monk exclaimed: 『Elder! If you have this experience, it is truly amazing! Truly extraordinary!』 『Venerable Sir! Not only do I have this experience, but also, Venerable Sir! After I sobered up, I went to see the Buddha, bowed at his feet, and sat to one side. The World Honored One taught me the Dharma, encouraging me to develop longing, and to achieve joy. He used countless skillful means to teach me the Dharma, encouraging me to develop longing, and to achieve joy. Like the Dharma of all Buddhas, he first spoke of the righteous Dharma, which made the listeners joyful. Then he spoke of giving, of precepts, and of the Dharma of being born in heaven, condemning desire as a calamity, and birth and death as defilement, praising the absence of desire as wonderful, and the path factors as pure. After the World Honored One had spoken these teachings to me, the Buddha knew that I had a joyful mind, a complete mind, a soft mind, a patient mind, a superior mind, a single-minded mind, a mind without doubt, a mind without cover, and that I had the ability and the strength to receive the true Dharma. Just as the essence of the true Dharma spoken by all Buddhas, the World Honored One then spoke to me of suffering, its origin, its cessation, and the path. At that time, I immediately saw the Four Noble Truths of suffering, its origin, its cessation, and the path, as easily as white silk is dyed with color. Venerable Sir! I was the same, and immediately saw the Four Noble Truths of suffering, its origin, its cessation, and the path. Venerable Sir! I have this experience.』 『Venerable Sir! Not only do I have this experience』

。複次，尊者！我見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。尊者！我爾時即從坐起，稽首佛足：『世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。世尊！我從今日，從世尊自盡形壽，梵行為首，受持五戒。』尊者！若我從世尊自盡形壽，梵行為首，受持五戒，未曾知己犯戒。尊者！我有是法。」

「尊者！我不但有是法。複次，尊者！我爾時從世尊自盡形壽，梵行為首，受持五戒已，稽首佛足，繞三匝而去，還歸其家，集諸婦女，集已，語曰：『汝等知不？我從世尊自盡形壽，梵行為首，受持五戒，汝等欲得住於此者，便可住此，行施作福，若不欲住者，各自還歸，若汝欲得嫁者，我當嫁汝。』於是，最大夫人來白我曰：『若尊從佛自盡形壽，梵行為首，受持五戒者，便可以我與彼某甲。』尊者！我爾時即為呼彼人，以左手執大夫人臂，右手執金澡罐，語彼人曰：『我今以大夫人與汝作婦。』彼人聞已，便大恐怖，身毛皆豎，而白我曰：『長者欲殺我耶？長者欲殺我耶？』尊者！我語彼曰：『不欲殺汝，然我從佛自盡形壽，梵行為首，受持五戒

現代漢語譯本：『再者，尊者！我親見佛法，領悟清凈之法，斷除疑惑，不再依賴其他尊者，不再聽從他人，心中毫無猶豫，已證得果位，對於世尊的教法毫無畏懼。尊者！那時我便從座位起身，頂禮佛足：『世尊！我今皈依佛、法、僧三寶，唯愿世尊接納我為優婆塞，從今日起，終身皈依，直至生命終結。世尊！我從今日起，在世尊的教導下，終身以梵行為首，受持五戒。』尊者！如果我從世尊那裡終身以梵行為首，受持五戒，我從未曾知道自己犯過戒。尊者！我擁有這樣的修行。』 比丘讚歎道：『長者！若真有這樣的修行，真是太稀奇了！太殊勝了！』 『尊者！我不僅有這樣的修行。再者，尊者！那時我從世尊那裡終身以梵行為首，受持五戒后，頂禮佛足，繞佛三圈后離去，回到家中，召集所有婦女，召集完畢后，對她們說：『你們知道嗎？我已在世尊那裡終身以梵行為首，受持五戒，你們如果想留在這裡的，可以留在這裡，行善積福；如果不想留在這裡的，可以各自回家，如果你們想嫁人的，我會把你們嫁出去。』這時，我的大夫人前來對我說：『如果尊者您已從佛那裡終身以梵行為首，受持五戒，那麼您可以把我嫁給某某。』尊者！那時我便叫來那個人，左手拉著大夫人的手臂，右手拿著金澡罐，對那個人說：『我現在把大夫人嫁給你做妻子。』那人聽后，非常恐懼，汗毛都豎了起來，對我說：『長者您是要殺我嗎？長者您是要殺我嗎？』尊者！我對他說：『我不是要殺你，而是我已從佛那裡終身以梵行為首，受持五戒。』

English version: 'Furthermore, venerable sir! I have seen the Dharma, attained the Dharma, realized the pure Dharma, cut off doubts and confusion, no longer rely on other venerable ones, no longer follow others, have no hesitation, have already attained the fruit of the path, and have no fear in the Buddha's teachings. Venerable sir! At that time, I rose from my seat, bowed at the Buddha's feet: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. May the World Honored One accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my life. World Honored One! From this day forward, under the guidance of the World Honored One, I will uphold the five precepts, with celibacy as the foremost practice for life.' Venerable sir! If I have upheld the five precepts with celibacy as the foremost practice for life from the World Honored One, I have never known myself to have broken any precept. Venerable sir! I possess this practice.' The monk exclaimed: 'Elder! If you have such a practice, it is truly amazing! Truly extraordinary!' 'Venerable sir! I not only have this practice. Furthermore, venerable sir! At that time, after I had upheld the five precepts with celibacy as the foremost practice for life from the World Honored One, I bowed at the Buddha's feet, circumambulated the Buddha three times, and left, returning to my home. I gathered all the women, and after gathering them, I said to them: 'Do you know? I have upheld the five precepts with celibacy as the foremost practice for life from the World Honored One. If you wish to stay here, you may stay here and do good deeds and accumulate merit; if you do not wish to stay here, you may each return home. If you wish to marry, I will marry you off.' At that time, my chief wife came to me and said: 'If you, venerable sir, have upheld the five precepts with celibacy as the foremost practice for life from the Buddha, then you may marry me to so-and-so.' Venerable sir! At that time, I called that person, took the chief wife's arm with my left hand, and held a golden water pitcher with my right hand, and said to that person: 'I now give the chief wife to you as your wife.' Upon hearing this, that person was very frightened, his hair stood on end, and he said to me: 'Elder, do you want to kill me? Elder, do you want to kill me?' Venerable sir! I said to him: 'I do not want to kill you, but I have upheld the five precepts with celibacy as the foremost practice for life from the Buddha.'

。是故我以最大夫人與汝作婦耳。』尊者！我已與大夫人，當與、與時都無悔心。尊者！我有是法。」

「尊者！我不但有是法。複次，尊者！我詣眾園時，若初見一比丘，便為作禮，若彼比丘經行者，我亦隨經行，若彼坐者，我亦於一面坐，坐已聽法。彼尊為我說法，我亦為彼尊說法，彼尊問我事，我亦問彼尊事，彼尊答我事，我亦答彼尊事。尊者！我未曾憶輕慢上中下長老上尊比丘。尊者！我有是法。」

「尊者！我不但有是法。複次，尊者！我在比丘眾行佈施時，天住虛空而告我曰：『長者！此是阿羅訶，此是向阿羅訶，此是阿那含，此是向阿那含，此是斯陀含，此是向斯陀含，此是須陀洹，此是向須陀洹，此精進，此不精進。』尊者！我施比丘眾時，未曾憶有分別意。尊者！我有是法。」

「尊者！我不但有是法。複次，尊者！我在比丘眾行佈施時，有天住虛空中而告我曰：『長者！有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向

現代漢語譯本：'因此，我才讓我的大夫人嫁給你做妻子。' 尊者！我已經和大夫人成婚，無論何時，我都不會有後悔之心。尊者！我擁有這樣的品德。 比丘讚歎道：'長者！如果真有這樣的品德，真是太稀奇了！太特別了！' '尊者！我不僅有這樣的品德。而且，尊者！我到僧園時，如果初次見到一位比丘，我就會向他行禮。如果那位比丘在經行，我也會跟著經行；如果他坐著，我也會在一旁坐下，坐下後聽他講法。他為我說法，我也為他說法；他問我事情，我也問他事情；他回答我的問題，我也回答他的問題。尊者！我從未曾記得輕慢過上、中、下任何一位長老或上座比丘。尊者！我擁有這樣的品德。' '尊者！我不僅有這樣的品德。而且，尊者！我在比丘僧眾中行佈施時，天神會住在虛空中告訴我：『長者！這位是阿羅漢，這位是趨向阿羅漢的，這位是阿那含，這位是趨向阿那含的，這位是斯陀含，這位是趨向斯陀含的，這位是須陀洹，這位是趨向須陀洹的，這位精進，這位不精進。』尊者！我向比丘僧眾佈施時，從未曾記得有分別之心。尊者！我擁有這樣的品德。' '尊者！我不僅有這樣的品德。而且，尊者！我在比丘僧眾中行佈施時，有天神住在虛空中告訴我：『長者！如來、無所著、等正覺、世尊善於說法，如來聖眾善於修行。'

English version: 'Therefore, I gave my chief wife to you as your spouse.' Venerable sir! I have already married the chief wife, and at no time will I have any regrets. Venerable sir! I possess this quality. The monk exclaimed: 'Layman! If you truly possess this quality, it is truly amazing! Truly extraordinary!' 'Venerable sir! I do not only possess this quality. Furthermore, venerable sir! When I go to the monastery, if I see a monk for the first time, I will bow to him. If that monk is walking, I will also walk with him; if he is sitting, I will also sit on one side, and after sitting, I will listen to his teachings. He teaches me the Dharma, and I also teach him the Dharma; he asks me questions, and I also ask him questions; he answers my questions, and I also answer his questions. Venerable sir! I have never remembered slighting any elder or senior monk, whether they are of high, middle, or low standing. Venerable sir! I possess this quality.' 'Venerable sir! I do not only possess this quality. Furthermore, venerable sir! When I am giving alms to the monastic community, a deva dwells in the sky and tells me: 『Layman! This one is an Arhat, this one is on the path to Arhatship, this one is an Anagami, this one is on the path to Anagamiship, this one is a Sakadagami, this one is on the path to Sakagamiship, this one is a Sotapanna, this one is on the path to Sotapannaship, this one is diligent, this one is not diligent.』 Venerable sir! When I give alms to the monastic community, I have never remembered having any discriminating thoughts. Venerable sir! I possess this quality.' 'Venerable sir! I do not only possess this quality. Furthermore, venerable sir! When I am giving alms to the monastic community, a deva dwells in the sky and tells me: 『Layman! The Tathagata, the Arahant, the Perfectly Enlightened One, the Blessed One, teaches the Dharma well, and the Tathagata's holy community practices well.'

。』尊者！我不從彼天信，不從彼欲樂，不從彼所聞，但我自有凈智，知有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。尊者！我有是法。」

「尊者！我不但有是法。複次，尊者！謂佛所說五下分結，貪慾、瞋恚、身見、戒取、疑、我見此五，無一不盡令縛我還此世間，入于胎中。尊者！我有是法。」

郁伽長者白比丘曰：「愿尊在此食。」

比丘為郁伽長者故，默然受請。郁伽長者知彼比丘默然受已，即從坐起，自行澡水，以極凈美種種豐饒食啖含消，自手斟酌，令得飽滿，食訖收器，行澡水竟，持一小床，別坐聽法。比丘為長者說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，往詣佛所，稽首禮足，卻坐一面，謂與郁伽長者本所共論，盡向佛廣說。

於是，世尊告諸比丘：「我以是故，咨嗟稱歎郁伽長者有八未曾有法。」

現代漢語譯本：『尊者！我不是因為相信他人所說，也不是因為喜歡，也不是因為聽聞，而是因為我自己的清凈智慧，知道有如來、無所執著、正等覺的世尊善於說法，如來的聖眾善於修行。尊者！我擁有這樣的法。』 比丘讚歎道：『長者！如果真有這樣的法，真是太奇特了！太殊勝了！』 『尊者！我不僅擁有這樣的法。而且，尊者！佛陀所說的五下分結，即貪慾、嗔恚、身見、戒禁取見、懷疑，這五種煩惱，沒有一種能束縛我，讓我再次回到這個世間，進入胎中。尊者！我擁有這樣的法。』 郁伽長者對那位比丘說：『愿尊者留在這裡用餐。』 比丘因為郁伽長者的邀請，默然接受了。郁伽長者知道比丘默然接受后，就從座位上起身，自己去洗手，然後用極其精美、各種豐盛的食物，讓比丘吃得飽飽的，自己親自斟酌，讓比丘吃得飽滿。吃完后，收拾餐具，洗完手，拿來一張小床，獨自坐下聽法。比丘為長者說法，勸導他生起渴求，成就歡喜，用各種方便為他說法，勸導他生起渴求，成就歡喜后，就從座位起身離去，前往佛陀那裡，頂禮佛足，退坐一旁，將與郁伽長者先前所討論的內容，全部向佛陀詳細稟告。 於是，世尊告訴眾比丘：『我因此讚歎郁伽長者擁有八種未曾有法。』 佛陀如此說道。那些比丘聽聞佛陀所說，都歡喜奉行。

English version: 'Venerable sir! It is not from faith in others, nor from liking, nor from hearsay, but from my own pure wisdom that I know there is a Tathagata, an Arhat, a Fully Enlightened One, a Blessed One who teaches the Dharma well, and the Tathagata's holy assembly is well-directed. Venerable sir! I possess this Dharma.' The bhikkhu exclaimed: 'Householder! If this is so, it is most wonderful! Most extraordinary!' 'Venerable sir! I not only possess this Dharma. Furthermore, venerable sir! The five lower fetters spoken of by the Buddha, namely, sensual desire, ill-will, personality-belief, attachment to rites and rituals, and doubt—not one of these five binds me to return to this world, to enter a womb. Venerable sir! I possess this Dharma.' The householder Ugga said to the bhikkhu: 'May the venerable one dine here.' The bhikkhu, because of the invitation of the householder Ugga, accepted in silence. The householder Ugga, knowing that the bhikkhu had accepted in silence, rose from his seat, washed his hands himself, and with extremely fine and various abundant foods, had the bhikkhu eat until he was full, personally attending to him, making sure he was satisfied. After eating, he cleared away the dishes, washed his hands, and brought a small seat, sitting separately to listen to the Dharma. The bhikkhu taught the Dharma to the householder, encouraging him to develop longing and achieve joy, using various skillful means to teach him, encouraging him to develop longing and achieve joy. Then, he rose from his seat and departed, going to the Buddha, bowing at his feet, and sitting to one side, he told the Buddha in detail everything that he had discussed with the householder Ugga. Then, the Blessed One said to the bhikkhus: 'It is for this reason that I praise the householder Ugga for possessing eight unprecedented qualities.'

郁伽長者經第七竟(二千三百二十九字)

（三九）中阿含未曾有法品郁伽長者經第八(初一日誦)

一時，佛般涅槃后不久，眾多上尊長老比丘游鞞舍離，在獼猴水邊高樓臺觀。

爾時，郁伽長者施設如是大施，謂與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，施設如是大施；復于海中有一泊船，載滿貨還，價直百千，一時沒失。眾多上尊長老比丘聞郁伽長者施設如是大施，謂與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，聞已共作是議：「諸賢！誰能往語郁伽長者：『長者可止！勿復佈施。長者后自當知。』彼作是念：『尊者阿難是佛侍者，受世尊教，佛所稱譽及諸智梵行人，尊者阿難欲往語郁伽長者：「長者可止！勿復佈施，長者后自當知。」』諸賢！我等共往詣尊者阿難所，說如此事

《郁伽長者經》第七完（二千三百二十九字） （三九）《中阿含經·未曾有法品·郁伽長者經》第八（初一日誦） 一時，佛陀般涅槃后不久，許多上座長老比丘在毗舍離游化，住在獼猴水邊的高樓臺觀。 當時，郁伽長者正在進行這樣的大布施，即供養遠道而來的客人食物，供養行路人、病人、照顧病人的人食物，常備粥食，常備飯食，供給看守僧園的人，常請二十位僧人吃飯，每五天都請比丘僧眾吃飯，進行這樣的大布施；又有一艘海船，滿載貨物返回，價值百萬，一時沉沒丟失。許多上座長老比丘聽到郁伽長者正在進行這樣的大布施，即供養遠道而來的客人食物，供養行路人、病人、照顧病人的人食物，常備粥食，常備飯食，供給看守僧園的人，常請二十位僧人吃飯，每五天都請比丘僧眾吃飯，聽后他們共同商議說：『諸位賢者！誰能去告訴郁伽長者：「長者可以停止了！不要再佈施了。長者以後自己會明白的。」』他們這樣想：『尊者阿難是佛陀的侍者，接受世尊的教導，是佛陀所稱讚以及所有有智慧的修行人所稱讚的，尊者阿難可以去告訴郁伽長者：「長者可以停止了！不要再佈施了，長者以後自己會明白的。」』諸位賢者！我們一起去拜訪尊者阿難，向他說明這件事。

The seventh discourse of the Upaka Elder Sutra is completed (2329 characters). (39) The eighth discourse of the Upaka Elder Sutra in the 'Unprecedented Dharma' section of the Madhyama Agama (recited on the first day). At one time, not long after the Buddha's Parinirvana, many venerable elder monks were traveling in Vaishali, staying at the high tower pavilion by the Monkey Water. At that time, the elder Upaka was making such a great offering, namely providing food for guests from afar, providing food for travelers, the sick, and those caring for the sick, always providing porridge, always providing rice, providing for those guarding the monastery, always inviting twenty monks for meals, and every five days inviting the entire monastic community for meals, making such a great offering; also, there was a ship at sea, fully loaded with goods returning, worth a hundred thousand, which was lost at once. Many venerable elder monks heard that the elder Upaka was making such a great offering, namely providing food for guests from afar, providing food for travelers, the sick, and those caring for the sick, always providing porridge, always providing rice, providing for those guarding the monastery, always inviting twenty monks for meals, and every five days inviting the entire monastic community for meals. Having heard this, they discussed together, saying: 'Friends! Who can go and tell the elder Upaka: 'Elder, you can stop! Do not give any more. Elder, you will understand later.' They thought: 'Venerable Ananda is the Buddha's attendant, receiving the World Honored One's teachings, praised by the Buddha and all wise practitioners. Venerable Ananda can go and tell the elder Upaka: 'Elder, you can stop! Do not give any more, Elder, you will understand later.' Friends! Let us go together to visit Venerable Ananda and explain this matter to him.'

於是，眾多上尊長老比丘往詣尊者阿難所，共相問訊，卻坐一面，語曰：「賢者阿難知不？郁伽長者施設如是大施，謂與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，施設如是大施；復于海中有一泊船，載滿貨還，價直百千，一時沒失。我等共作是議，誰能往語郁伽長者而作是語：『長者可止！勿復佈施，長者后自當知。』復作是念：『尊者阿難是佛侍者，受世尊教，佛所稱譽及諸智梵行人，尊者阿難能往語郁伽長者：「長者可止！勿復佈施，長者后自當知。」』賢者阿難可往詣郁伽長者而語彼曰：『長者可止！勿復佈施，長者后自當知。』」

尊者阿難白諸長老上尊比丘曰：「諸尊！郁伽長者其性嚴整，若我自為語者，儻能致大不喜。諸尊！我為誰語？」

諸長老上尊比丘答曰：「賢者！稱比丘眾語，稱比丘眾語已，彼無所言。」尊者阿難便默然受諸長老上尊比丘命。於是，諸長老上尊比丘知尊者阿難默然許已，即從坐起，繞尊者阿難，各自還去。

尊者阿難過夜平旦，著衣持缽，往詣郁伽長者家

現代漢語譯本：於是，許多德高望重的長老比丘前往阿難尊者那裡，互相問候后，在一旁坐下，說道：『賢者阿難，您知道嗎？郁伽長者正在進行如此盛大的佈施，他為遠道而來的客人提供食物，為行人和病人提供食物，照顧病人的人也提供食物，經常提供粥食，經常提供米飯，供給看守僧園的人，經常邀請二十位僧人用餐，每五天都邀請全體比丘僧團用餐，進行如此盛大的佈施；而且，他有一艘滿載貨物的船隻從海上返回，價值數十萬，卻突然沉沒了。我們共同商議，誰能去告訴郁伽長者並這樣說：『長者，可以停止了！不要再佈施了，長者以後自然會明白。』我們又想到：『阿難尊者是佛陀的侍者，接受佛陀的教誨，受到佛陀以及所有智慧梵行者的讚譽，阿難尊者能夠去告訴郁伽長者：「長者，可以停止了！不要再佈施了，長者以後自然會明白。」』賢者阿難，您可以去告訴郁伽長者，並對他說：『長者，可以停止了！不要再佈施了，長者以後自然會明白。』 阿難尊者對各位長老上尊比丘說：『各位尊者！郁伽長者性格嚴厲，如果我以個人名義去說，恐怕會引起他的極大不悅。各位尊者！我應該以誰的名義去說呢？』 各位長老上尊比丘回答說：『賢者！就說是比丘僧團的意思，說是比丘僧團的意思，他就不會說什麼了。』阿難尊者便默許了各位長老上尊比丘的請求。於是，各位長老上尊比丘知道阿難尊者已經默許后，就從座位上起身，繞著阿難尊者，各自回去了。 阿難尊者過了一夜，天亮時，穿上衣服，拿著缽，前往郁伽長者的家。

English version: Then, many venerable elder bhikkhus went to the Venerable Ananda, exchanged greetings, and sat down to one side, saying: 'Venerable Ananda, do you know? The householder Ugga is making such a great offering, providing food for guests from afar, food for travelers and the sick, food for those who care for the sick, regularly providing porridge, regularly providing rice, providing for those who guard the monastery, regularly inviting twenty monks for meals, and every five days inviting the entire bhikkhu sangha for meals, making such a great offering; moreover, a ship of his, laden with goods returning from the sea, worth hundreds of thousands, suddenly sank. We have discussed together who can go and tell the householder Ugga, saying: 'Householder, you can stop! Do not give any more, the householder will understand later.' We also thought: 'Venerable Ananda is the Buddha's attendant, receives the Buddha's teachings, is praised by the Buddha and all wise brahmacaris, Venerable Ananda can go and tell the householder Ugga: 'Householder, you can stop! Do not give any more, the householder will understand later.' Venerable Ananda, you can go to the householder Ugga and say to him: 'Householder, you can stop! Do not give any more, the householder will understand later.' Venerable Ananda said to the venerable elder bhikkhus: 'Venerable ones! The householder Ugga is of a strict nature, if I speak on my own behalf, it might cause great displeasure. Venerable ones! On whose behalf should I speak?' The venerable elder bhikkhus replied: 'Venerable one! Say it is the wish of the bhikkhu sangha, say it is the wish of the bhikkhu sangha, and he will not say anything.' Venerable Ananda then silently accepted the request of the venerable elder bhikkhus. Then, the venerable elder bhikkhus, knowing that Venerable Ananda had silently agreed, rose from their seats, circumambulated Venerable Ananda, and each went back. Venerable Ananda, after the night had passed, at dawn, put on his robes, took his bowl, and went to the house of the householder Ugga.

。郁伽長者遙見尊者阿難來，即從坐起，偏袒著衣，叉手向尊者阿難，白曰：「善來！尊者阿難！尊者阿難久不來此，愿坐此床。」尊者阿難即坐其床，郁伽長者禮尊者阿難足，卻坐一面。

尊者阿難告曰：「長者知不？長者施設如是大施，與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，施設如是大施；復于海中有一泊船，載滿貨還，價直百千，一時沒失。長者可止！勿復佈施，長者后自當知。」

長者白曰：「尊者阿難！為是誰語？」

尊者阿難答曰：「長者！我宣比丘眾語。」

長者白曰：「若尊者阿難宣比丘眾語者，無所復論，若自語者，或能致大不喜。尊者阿難！若我如是舍與，如是惠施，一切財物皆悉竭盡，但使我願滿，如轉輪王愿。」

尊者阿難問曰：「長者云何轉輪王愿？」

長者答曰：「尊者阿難！村中貧人作是念：『令我于村中最富！』即是彼愿。村中富人作是念：『令我於邑中最富！』即是彼愿。邑中富人作是念：『令我于城中最富！』即是彼愿。城中富人作是念：『令我于城中作宗正！』即是彼愿。城中宗正作是念：『令我作國相！』即是彼愿

現代漢語譯本：郁伽長者遠遠看見尊者阿難走來，立刻從座位上起身，袒露右肩，合掌向尊者阿難行禮，說道：『歡迎！尊者阿難！您很久沒來這裡了，請坐這張床。』尊者阿難隨即坐到床上，郁伽長者向尊者阿難的腳行禮，然後退坐到一旁。 尊者阿難說道：『長者您知道嗎？您佈施如此盛大的供養，給遠道而來的客人食物，給行路的人、病人、照顧病人的人食物，經常提供粥飯，供給看守僧園的人，經常請二十位僧人吃飯，每五天都請所有比丘吃飯，佈施如此盛大的供養；而且在海中有一艘船，滿載貨物返回，價值百千，卻一時沉沒。長者您應該停止！不要再佈施了，長者您以後自然會明白。』 長者說道：『尊者阿難！這是誰說的話？』 尊者阿難回答說：『長者！我轉達的是比丘眾的意思。』 長者說道：『如果尊者阿難轉達的是比丘眾的意思，那就沒什麼好說的了，如果是您自己的意思，或許會引起我的不快。尊者阿難！如果我這樣捨棄，這樣佈施，即使所有財產都耗盡，只要能滿足我的願望，就像轉輪王的願望一樣。』 尊者阿難問道：『長者，您說的轉輪王的願望是什麼？』 長者回答說：『尊者阿難！村裡的窮人會想：『讓我成為村裡最富有的人！』這就是他們的願望。村裡的富人會想：『讓我成為邑里最富有的人！』這就是他們的願望。邑里的富人會想：『讓我成為城裡最富有的人！』這就是他們的願望。城裡的富人會想：『讓我成為城裡的宗正！』這就是他們的願望。城裡的宗正會想：『讓我成為國相！』這就是他們的願望。

English version: The elder Ugga, seeing the venerable Ananda coming from afar, immediately rose from his seat, bared his right shoulder, and with hands clasped, greeted the venerable Ananda, saying, 'Welcome! Venerable Ananda! You have not come here for a long time, please sit on this bed.' The venerable Ananda then sat on the bed, and the elder Ugga bowed at the feet of the venerable Ananda, then sat to one side. The venerable Ananda said, 'Elder, do you know? You are giving such great offerings, providing food for guests from afar, for travelers, the sick, and those who care for the sick, regularly providing porridge and rice, supplying those who guard the monastery, regularly inviting twenty monks for meals, and every five days inviting all the monks for meals, giving such great offerings; and also, there was a ship at sea, returning full of goods, worth hundreds of thousands, which sank all at once. Elder, you should stop! Do not give any more, elder, you will understand later.' The elder said, 'Venerable Ananda! Whose words are these?' The venerable Ananda replied, 'Elder! I am conveying the words of the monastic community.' The elder said, 'If venerable Ananda is conveying the words of the monastic community, then there is nothing more to discuss, but if it is your own words, it might cause me displeasure. Venerable Ananda! If I give away like this, if I donate like this, even if all my wealth is exhausted, as long as my wish is fulfilled, like the wish of a Chakravartin king.' The venerable Ananda asked, 'Elder, what is the wish of a Chakravartin king that you speak of?' The elder replied, 'Venerable Ananda! The poor in the village think: 『Let me be the richest in the village!』 That is their wish. The rich in the village think: 『Let me be the richest in the town!』 That is their wish. The rich in the town think: 『Let me be the richest in the city!』 That is their wish. The rich in the city think: 『Let me be the chief magistrate in the city!』 That is their wish. The chief magistrate in the city thinks: 『Let me be the prime minister!』 That is their wish.'

。國相作是念：『令我作小王！』即是彼愿。小王作是念：『令我作轉輪王！』即是彼愿。轉輪王作是念：『令我如族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，謂無上梵行訖，令我于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。』即是彼愿。尊者阿難！若我如是舍與，如是惠施，一切財物皆悉竭盡，但使我願滿，如轉輪王愿。尊者阿難！我有是法。」

尊者阿難嘆曰：「長者！若有是法，甚奇！甚持！」

「複次，尊者阿難！我不但有是法。尊者阿難！我詣僧園時，若初見一比丘，便為作禮，若彼比丘經行者，我亦隨經行，若彼坐者，我亦於一面坐，坐已聽法，彼尊為我說法，我亦為彼尊說法，彼尊問我事，我亦問彼尊事，彼尊答我事，我亦答彼尊事。尊者阿難！我未曾憶輕慢上中下長老上尊比丘。尊者阿難！我有是法。」

尊者阿難嘆曰：「長者！若有是法，甚奇，甚持。」

「複次，尊者阿難！我不但有是法。尊者阿難！我在比丘眾行佈施時，天住虛空而告我曰：『長者！此是阿羅訶，此是向阿羅訶，此是阿那含，此是向阿那含，此是斯陀含，此是向斯陀含，此是須陀洹，此是向須陀洹，此是精進，此不精進

"現代漢語譯本：國相心想：『讓我成為一個小國王！』這就是他的願望。小國王心想：『讓我成為轉輪王！』這就是他的願望。轉輪王心想：『讓我像族姓子那樣，剃除鬚髮，穿上袈裟，以至誠之心，捨棄家庭，出家修行，學習佛道，達到無上梵行的終點，讓我能在今生今世，自己覺悟，自己證得成就，了脫生死，梵行已立，該做的都已完成，不再受輪迴之苦，如實知曉真理。』這就是他的願望。阿難尊者！如果我能這樣捨棄，這樣佈施，即使一切財物都耗盡，只要能滿足我的願望，就像轉輪王的願望一樣。阿難尊者！我擁有這樣的修行方法。」, "阿難尊者感嘆道：『長者！如果真有這樣的修行方法，真是太稀奇了！太難得了！』", "『還有，阿難尊者！我不僅有這樣的修行方法。阿難尊者！我到僧園時，如果初次見到一位比丘，我就會向他行禮，如果那位比丘在經行，我也會跟著經行，如果他坐著，我也會在一旁坐下，坐下後聽他講法，我也會為他講法，他問我問題，我也會問他問題，他回答我的問題，我也會回答他的問題。阿難尊者！我從未記得輕慢過上座、中座、下座的長老上尊比丘。阿難尊者！我擁有這樣的修行方法。』", "『還有，阿難尊者！我不僅有這樣的修行方法。阿難尊者！我在比丘眾中行佈施時，天神在空中告訴我：『長者！這位是阿羅漢，這位是趨向阿羅漢的，這位是阿那含，這位是趨向阿那含的，這位是斯陀含，這位是趨向斯陀含的，這位是須陀洹，這位是趨向須陀洹的，這位是精進的，這位是不精進的。』" "English version: The state minister thought: 『Let me become a petty king!』 That was his wish. The petty king thought: 『Let me become a wheel-turning king!』 That was his wish. The wheel-turning king thought: 『Let me, like a son of a good family, shave off my hair and beard, put on the monastic robe, with sincere faith, leave home, go forth into homelessness, study the path, reach the end of the unsurpassed holy life, let me in this very life, know for myself, realize for myself, attain and abide in the accomplishment, birth is exhausted, the holy life is established, what had to be done is done, there is no more coming to any state of being, know as it truly is.』 That was his wish. Venerable Ananda! If I were to give up like this, to bestow like this, even if all my possessions were exhausted, as long as my wish is fulfilled, like the wish of a wheel-turning king. Venerable Ananda! I have this practice.』", "Venerable Ananda exclaimed: 『Layman! If there is such a practice, it is most wonderful! Most rare!』", "『Furthermore, Venerable Ananda! I do not only have this practice. Venerable Ananda! When I go to the monastery, if I see a bhikkhu for the first time, I would bow to him. If that bhikkhu is walking, I would also walk with him. If he is sitting, I would also sit on one side. Having sat down, I would listen to the Dharma. I would also teach the Dharma to him. He would ask me questions, and I would also ask him questions. He would answer my questions, and I would also answer his questions. Venerable Ananda! I have never remembered being disrespectful to senior, middle, or junior elder venerable bhikkhus. Venerable Ananda! I have this practice.』", "『Furthermore, Venerable Ananda! I do not only have this practice. Venerable Ananda! When I am giving alms among the community of bhikkhus, the devas in the sky tell me: 『Layman! This one is an Arhat, this one is on the path to Arhatship, this one is an Anagami, this one is on the path to Anagamiship, this one is a Sakadagami, this one is on the path to Sakadagamiship, this one is a Sotapanna, this one is on the path to Sotapannaship, this one is diligent, this one is not diligent.』"

。』尊者阿難！我施比丘眾時未曾憶有分別意。尊者阿難！我有是法。」

尊者阿難嘆曰：「長者！若有是法，甚奇！甚特！」

「複次，尊者阿難！我不但有是法。尊者阿難！我在比丘眾行佈施時，天住虛空而告我曰：『長者！有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。』我不從彼天信，不從彼欲樂，不從彼所聞，但我自有凈智，知有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。尊者阿難！我有是法。」

「複次，尊者阿難！我不但有是法，尊者阿難！我離欲、離惡不善之法，至得第四禪成就游。尊者阿難！我有是法。」

於是，郁伽長者白曰：「尊者阿難！愿在此食。」

尊者阿難為郁伽長者故，默然受請。郁伽長者知尊者阿難默然受已，即從坐起，自行澡水，以極凈美種種豐饒食啖含消，自手斟酌，令得飽滿，食訖收器，行澡水已，取一小床，別坐聽法。尊者阿難為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。

尊者阿難所說如是。郁伽長者聞尊者阿難所說，歡喜奉行

現代漢語譯本：'尊敬的阿難！我佈施給比丘僧團時，從未有過分別心。尊敬的阿難！我擁有這種品質。' 尊敬的阿難感嘆道：'長者！如果真有這種品質，真是太稀奇了！太特別了！' '再者，尊敬的阿難！我不僅有這種品質。尊敬的阿難！當我在佈施給比丘僧團時，天神住在虛空中告訴我：『長者！有如來、阿羅漢、正等覺、世尊善於說法，如來的聖弟子們善於修行。』我不是因為相信天神，不是因為喜歡天神，也不是因為聽了天神的話，而是因為我自己的清凈智慧，知道有如來、阿羅漢、正等覺、世尊善於說法，如來的聖弟子們善於修行。尊敬的阿難！我擁有這種品質。' '再者，尊敬的阿難！我不僅有這種品質，尊敬的阿難！我遠離了慾望，遠離了不善的法，達到了第四禪的成就。尊敬的阿難！我擁有這種品質。' 於是，郁伽長者說道：'尊敬的阿難！請在這裡用餐。' 尊敬的阿難爲了郁伽長者的緣故，默然接受了邀請。郁伽長者知道尊敬的阿難默然接受后，就從座位上起身，自己去洗手，用極其精美豐盛的食物，讓阿難吃得飽飽的，自己親自斟酌，讓阿難吃得飽飽的。吃完后，收拾餐具，洗完手，取來一張小床，坐在一旁聽法。尊敬的阿難為他說法，勸導他生起渴望，成就歡喜，用無量方便為他說法，勸導他生起渴望，成就歡喜后，就從座位上起身離開了。 尊敬的阿難所說的就是這樣。郁伽長者聽了尊敬的阿難所說的話，歡喜地奉行。

English version: 'Venerable Ananda! When I give alms to the monastic community, I have never had a discriminating thought. Venerable Ananda! I possess this quality.' Venerable Ananda exclaimed: 'Householder! If you possess this quality, it is truly amazing! Truly extraordinary!' 'Furthermore, Venerable Ananda! I not only possess this quality. Venerable Ananda! When I was giving alms to the monastic community, a deva dwelling in the sky told me: 『Householder! There is a Tathagata, an Arhat, a Fully Enlightened One, the Blessed One who teaches the Dharma well, and the Tathagata's noble disciples who practice well.』 I did not believe that deva, nor did I desire that deva, nor did I hear from that deva, but through my own pure wisdom, I know that there is a Tathagata, an Arhat, a Fully Enlightened One, the Blessed One who teaches the Dharma well, and the Tathagata's noble disciples who practice well. Venerable Ananda! I possess this quality.' 'Furthermore, Venerable Ananda! I not only possess this quality, Venerable Ananda! I have abandoned desire, abandoned unwholesome states, and attained the accomplishment of the fourth jhana. Venerable Ananda! I possess this quality.' Then, the householder Ugga said: 'Venerable Ananda! Please dine here.' Venerable Ananda, for the sake of the householder Ugga, silently accepted the invitation. The householder Ugga, knowing that Venerable Ananda had silently accepted, rose from his seat, washed his hands himself, and with extremely fine and abundant food, had Ananda eat his fill, personally serving him, ensuring he was full. After eating, he cleared the dishes, washed his hands, and took a small seat, sitting aside to listen to the Dharma. Venerable Ananda taught him the Dharma, encouraging him to generate longing, and to achieve joy. After teaching him the Dharma with countless skillful means, encouraging him to generate longing, and to achieve joy, he rose from his seat and departed. Thus spoke Venerable Ananda. The householder Ugga, having heard what Venerable Ananda had said, joyfully practiced it.

郁伽長者經第八竟(一千七百四十八字)

（四〇）中阿含未曾有法品手長者經第九(初一日誦)

一時，佛游阿邏鞞伽邏，在和林中。

爾時，手長者與五百大長者俱，往詣佛所，稽首禮足，卻坐一面，五百長者亦禮佛足，卻坐一面。

世尊告曰：「手長者！汝今有此極大眾，長者！汝以何法攝此大眾？」

彼時手長者白曰：「世尊！謂有四事攝，如世尊說，一者惠施，二者愛言，三者以利，四者等利。世尊！我以此攝於大眾，或以惠施，或以愛言，或以利，或以等利。」

世尊嘆曰：「善哉！善哉！手長者！汝能以如法攝於大眾，又以如門攝於大眾，以如因緣攝於大眾。手長者！若過去有沙門、梵志以如法攝大眾者，彼一切即此四事攝於中或有餘。手長者！若有未來沙門、梵志以如法攝大眾者，彼一切即此四事攝，于中或有餘。手長者！若有現在沙門、梵志以如法攝大眾者，彼一切即此四事攝於中或有餘。」

於是，世尊為手長者說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。於是，手長者佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家

《郁伽長者經》第八篇完（一千七百四十八字）

（四〇）《中阿含經·未曾有法品·手長者經》第九（初一日誦）

一時，佛陀在阿邏鞞伽邏的和林中游化。

當時，手長者與五百位大長者一同前往佛陀所在之處，向佛陀頂禮，退坐一旁，五百位長者也向佛陀頂禮，退坐一旁。

世尊告訴手長者說：『手長者！你現在有如此眾多的隨從，長者！你用什麼方法來統攝這些大眾呢？』

當時，手長者回答說：『世尊！我用四種方法來統攝，正如世尊所說，一是佈施，二是愛語，三是以利益，四是平等利益。世尊！我用這些方法來統攝大眾，有時用佈施，有時用愛語，有時用利益，有時用平等利益。』

世尊讚歎說：『善哉！善哉！手長者！你能夠用如法的方式來統攝大眾，又用如門的方式來統攝大眾，用如因緣的方式來統攝大眾。手長者！如果過去有沙門、婆羅門用如法的方式統攝大眾，他們一切都是用這四種方法來統攝，或者還有其他。手長者！如果有未來沙門、婆羅門用如法的方式統攝大眾，他們一切都是用這四種方法來統攝，或者還有其他。手長者！如果有現在沙門、婆羅門用如法的方式統攝大眾，他們一切都是用這四種方法來統攝，或者還有其他。』

於是，世尊為手長者說法，勸導他生起渴求，成就歡喜，用無量方便為他說法，勸導他生起渴求，成就歡喜后，便默然不語。於是，手長者聽佛說法，生起渴求，成就歡喜后，便從座位起身，向佛陀作禮，繞佛三圈后離去，回到自己的家中。

The End of the Eighth Discourse: The Elder Ugga (1748 characters)

(40) The Ninth Discourse of the Elder Hand, from the Unprecedented Dharma Section of the Middle Length Discourses (Recited on the First Day)

At one time, the Buddha was traveling in Arāveyya, in the forest of the He Tree.

At that time, the Elder Hand, along with five hundred great elders, went to where the Buddha was. They bowed their heads to his feet and sat down to one side. The five hundred elders also bowed to the Buddha's feet and sat down to one side.

The Blessed One said to the Elder Hand, 'Elder Hand! You now have this great assembly. Elder, by what method do you gather this assembly?'

Then the Elder Hand replied, 'Blessed One! I gather them by four things, as the Blessed One has said: first, by giving; second, by kind speech; third, by benefit; and fourth, by equal benefit. Blessed One! I gather the assembly by these means, sometimes by giving, sometimes by kind speech, sometimes by benefit, and sometimes by equal benefit.'

The Blessed One praised him, saying, 'Well done! Well done! Elder Hand! You are able to gather the assembly by lawful means, and also by means of the door, and by means of the cause. Elder Hand! If in the past there were ascetics or brahmins who gathered the assembly by lawful means, they all gathered by these four means, or something more. Elder Hand! If in the future there will be ascetics or brahmins who gather the assembly by lawful means, they all will gather by these four means, or something more. Elder Hand! If now there are ascetics or brahmins who gather the assembly by lawful means, they all gather by these four means, or something more.'

Then, the Blessed One taught the Dharma to the Elder Hand, encouraging him to develop longing and achieve joy. He taught the Dharma with countless skillful means, encouraging him to develop longing and achieve joy, and then remained silent. Then, the Elder Hand, having heard the Buddha's teaching, developed longing and achieved joy. He rose from his seat, bowed to the Buddha, circumambulated him three times, and departed, returning to his home.

。到外門已，若有人者，盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結跏趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

爾時，三十三天集在法堂，咨嗟稱歎手長者：「諸賢！手長者有大善利，有大功德。所以者何？彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。」

於是，毗沙門大天王色像巍巍，光耀暐曄，夜將向旦，往詣手長者家，告曰：「長者！汝有善利，有大功德

現代漢語譯本：到了外門，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜；到了中門、內門以及進入屋內，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜。之後，登上廳堂，鋪好床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就自在的遊行。像這樣，向二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。像這樣，心中充滿悲憫、喜悅，以及舍心，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。 當時，三十三天聚集在法堂，讚歎手長者說：『諸位賢者！手長者有很大的善利，有很大的功德。這是為什麼呢？因為手長者，佛為他說法，勸導他生起渴求和仰慕之心，成就歡喜之後，就從座位上起身，向佛作禮，繞佛三圈后離去，回到自己的家中。到了外門，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜；到了中門、內門以及進入屋內，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜。之後，登上廳堂，鋪好床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就自在的遊行。像這樣，向二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。像這樣，心中充滿悲憫、喜悅，以及舍心，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。』 於是，毗沙門大天王，色相威嚴，光芒閃耀，在夜將要結束的時候，前往手長者的家，告訴他說：『長者！你具有善利，具有大功德。』

English version: Upon reaching the outer gate, if there were people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. Upon reaching the middle gate, the inner gate, and entering inside, if there were people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. After that, he would ascend to the hall, spread out his bed, sit in the lotus position, his heart filled with loving-kindness, pervading one direction, achieving free movement. In this way, towards two, three, four directions, the four intermediate directions, above and below, universally pervading all, his heart filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good, pervading all the world, achieving free movement. In this way, his heart filled with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good, pervading all the world, achieving free movement. At that time, the Thirty-three Heavens gathered in the Dharma hall, praising the Elder Hand, saying: 'Virtuous ones! Elder Hand has great benefits, great merits. Why is that? Because Elder Hand, the Buddha preached the Dharma to him, encouraging him to develop longing and admiration, and achieving joy, then he rose from his seat, paid homage to the Buddha, circumambulated the Buddha three times, and left, returning to his home. Upon reaching the outer gate, if there were people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. Upon reaching the middle gate, the inner gate, and entering inside, if there were people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. After that, he would ascend to the hall, spread out his bed, sit in the lotus position, his heart filled with loving-kindness, pervading one direction, achieving free movement. In this way, towards two, three, four directions, the four intermediate directions, above and below, universally pervading all, his heart filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good, pervading all the world, achieving free movement. In this way, his heart filled with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good, pervading all the world, achieving free movement.' Then, the Great Heavenly King Vaishravana, with a majestic appearance and radiant light, as the night was about to end, went to the home of Elder Hand and told him: 'Elder! You have good benefits, you have great merits.'

。所以者何？今三十三天為長者集在法堂，咨嗟稱歎：『手長者有大善利，有大功德。所以者何？諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。』」

是時，手長者默然不語，不觀、不視毗沙門大天王。所以者何？以尊重定，守護定故。

爾時，世尊于無量百千眾中，咨嗟稱歎手長者：「手長者有七未曾有法。彼手長者，我為說法，勸發渴仰，成就歡喜已，即從坐起，為我作禮，繞三匝而去，還歸其家。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游

現代漢語譯本：這是什麼原因呢？現在三十三天眾神聚集在法堂，讚歎道：『手長者有極大的善利，有極大的功德。這是什麼原因呢？諸位賢者！那位手長者，佛陀為他說法，勸導他生起渴求嚮往之心，成就歡喜之後，就從座位起身，向佛陀作禮，繞佛三圈后離去，回到家中。到了外門，如果有人，就為他們說法，勸導他們生起渴求嚮往之心，成就歡喜；中門、內門以及進入屋內，如果有人，就為他們說法，勸導他們生起渴求嚮往之心，成就歡喜之後，就登上廳堂鋪好床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就自在的遊樂。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就自在的遊樂。像這樣，悲心、喜心以及舍心，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就自在的遊樂。』 當時，手長者沉默不語，不看、不注視毗沙門大天王。這是什麼原因呢？因為他尊重禪定，守護禪定的緣故。 這時，世尊在無量百千大眾中，讚歎手長者：『手長者有七種未曾有之法。那位手長者，我為他說法，勸導他生起渴求嚮往之心，成就歡喜之後，就從座位起身，向我作禮，繞我三圈后離去，回到家中。到了外門，如果有人，就為他們說法，勸導他們生起渴求嚮往之心，成就歡喜；中門、內門以及進入屋內，如果有人，就為他們說法，勸導他們生起渴求嚮往之心，成就歡喜之後，就登上廳堂鋪好床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就自在的遊樂。

English version: What is the reason for this? Now, the thirty-three gods are gathered in the Dharma hall, praising and exclaiming: 『Elder Hand has great benefits and great merits. What is the reason for this? O virtuous ones! That Elder Hand, after the Buddha preached the Dharma to him, encouraging him to develop longing and aspiration, and achieving joy, immediately rose from his seat, bowed to the Buddha, circumambulated him three times, and departed, returning to his home. Upon reaching the outer gate, if there were people, he would preach the Dharma to them, encouraging them to develop longing and aspiration, and achieving joy; at the middle gate, the inner gate, and upon entering the house, if there were people, he would preach the Dharma to them, encouraging them to develop longing and aspiration, and achieving joy. Then, he would ascend the hall, spread out his bed, sit in the lotus position, his mind filled with loving-kindness, pervading one direction, achieving free and easy wandering. Likewise, in the second, third, and fourth directions, the four intermediate directions, above and below, universally pervading all, his mind filled with loving-kindness, without fetters, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, achieving free and easy wandering. Likewise, with compassion, joy, and equanimity, without fetters, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, achieving free and easy wandering.』 At that time, Elder Hand remained silent, not looking at or gazing upon the Great Heavenly King Vaishravana. What was the reason for this? It was because he respected and guarded his samadhi. Then, the World Honored One, among the immeasurable hundreds of thousands of people, praised Elder Hand: 『Elder Hand has seven unprecedented qualities. That Elder Hand, after I preached the Dharma to him, encouraging him to develop longing and aspiration, and achieving joy, immediately rose from his seat, bowed to me, circumambulated me three times, and departed, returning to his home. Upon reaching the outer gate, if there were people, he would preach the Dharma to them, encouraging them to develop longing and aspiration, and achieving joy; at the middle gate, the inner gate, and upon entering the house, if there were people, he would preach the Dharma to them, encouraging them to develop longing and aspiration, and achieving joy. Then, he would ascend the hall, spread out his bed, sit in the lotus position, his mind filled with loving-kindness, pervading one direction, achieving free and easy wandering.

。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「今三十三天為彼集在法堂，咨嗟稱歎：『手長者有大善利，有大功德。所以者何？諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。』

「今毗沙門大天王色像巍巍，光曜暐曄，夜將向旦，詣手長者家，告曰：『長者！汝有善利，有大功德。所以者何？今三十三天為長者集在法堂，咨嗟稱歎：「手長者有大善利，有大功德。所以者何？諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家

現代漢語譯本：『像這樣，向東、南、西、北四個方向，以及四維和上下，普遍周遍一切，心中充滿慈愛，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，極其深遠，無量地修習善行，遍滿一切世間，成就自在的遊行。像這樣，悲心、喜心和舍心也與之同在，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，極其深遠，無量地修習善行，遍滿一切世間，成就自在的遊行。』 『現在三十三天眾神聚集在法堂，讚歎道：「手長者有很大的善利，有很大的功德。這是為什麼呢？各位賢者！那位手長者，佛陀為他說法，勸導他生起渴求和仰慕之心，成就歡喜之後，就從座位上站起來，向佛陀作禮，繞佛三圈后離去，回到自己的家中。到了外門，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜；到了中門、內門以及進入屋內，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜之後，就登上廳堂，鋪設床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就自在的遊行。像這樣，向東、南、西、北四個方向，以及四維和上下，普遍周遍一切，心中充滿慈愛，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，極其深遠，無量地修習善行，遍滿一切世間，成就自在的遊行。像這樣，悲心、喜心和舍心也與之同在，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，極其深遠，無量地修習善行，遍滿一切世間，成就自在的遊行。」』 『現在毗沙門大天王，他的形象威嚴高大，光芒閃耀，在黎明將至的時候，來到手長者的家中，告訴他說：「長者！您有很大的善利，有很大的功德。這是為什麼呢？現在三十三天眾神爲了長者您聚集在法堂，讚歎道：『手長者有很大的善利，有很大的功德。這是為什麼呢？各位賢者！那位手長者，佛陀為他說法，勸導他生起渴求和仰慕之心，成就歡喜之後，就從座位上站起來，向佛陀作禮，繞佛三圈后離去，回到自己的家中。

English version: 'Thus, towards the east, south, west, and north, the four cardinal directions, as well as the four intermediate directions, and above and below, pervading all, with a heart filled with loving-kindness, without enmity, without hatred, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, filling all the world, achieving free movement. Likewise, with compassion, joy, and equanimity, without enmity, without hatred, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, filling all the world, achieving free movement.' 'Now, the thirty-three gods are gathered in the Dharma hall, praising and extolling: 「Elder Hand has great benefits, great merits. Why is that? O virtuous ones! That Elder Hand, after the Buddha preached the Dharma to him, encouraging him to develop longing and admiration, and achieving joy, immediately rose from his seat, paid homage to the Buddha, circumambulated him three times, and departed, returning to his home. Upon reaching the outer gate, if there were people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy; at the middle gate, the inner gate, and upon entering the house, if there were people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. Then, he would ascend to the hall, lay out his bed, sit in the lotus position, with a heart filled with loving-kindness, pervading one direction, achieving free movement. Thus, towards the east, south, west, and north, the four cardinal directions, as well as the four intermediate directions, and above and below, pervading all, with a heart filled with loving-kindness, without enmity, without hatred, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, filling all the world, achieving free movement. Likewise, with compassion, joy, and equanimity, without enmity, without hatred, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, filling all the world, achieving free movement.」' 'Now, the great heavenly king Vaishravana, his form majestic and towering, his light shining brightly, as dawn was approaching, went to Elder Hand's house and said: 「Elder! You have great benefits, great merits. Why is that? Now, the thirty-three gods have gathered in the Dharma hall for your sake, praising and extolling: 『Elder Hand has great benefits, great merits. Why is that? O virtuous ones! That Elder Hand, after the Buddha preached the Dharma to him, encouraging him to develop longing and admiration, and achieving joy, immediately rose from his seat, paid homage to the Buddha, circumambulated him three times, and departed, returning to his home.

。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。」』」

於是，有一比丘過夜平旦，著衣持缽，往詣手長者家，手長者遙見比丘來，即從坐起，叉手向比丘白曰：「尊者善來！尊者久不來此，愿坐此床。」彼時比丘即坐其床，手長者禮比丘足，卻坐一面。

比丘告曰：「長者！汝有善利，有大功德。所以者何？世尊為汝于無量百千眾中，咨嗟稱歎手長者：『手長者有七未曾有法，手長者我為說法，勸發渴仰，成就歡喜已，即從坐起，為我作禮，繞三匝而去，還歸其家。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游

現代漢語譯本：『到達外門后，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜；中門、內門以及進入屋內后，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜。之後，登上廳堂，鋪設床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就遊樂。像這樣，向二方、三方、四方、四維、上方、下方，普遍周遍一切，心中充滿慈愛，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量善修，遍滿一切世間，成就遊樂。像這樣，悲心、喜心和舍心也一樣，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量善修，遍滿一切世間，成就遊樂。』 於是，有一位比丘在天亮時分，穿好衣服，拿著缽，前往手長者家。手長者遠遠看見比丘來了，就從座位上站起來，合掌向比丘說道：『尊者，您來了！尊者很久沒來了，請坐這張床。』當時，比丘就坐到床上，手長者禮拜比丘的腳，然後退坐在一旁。 比丘告訴他說：『長者！您有善利，有大功德。為什麼這麼說呢？世尊在無量百千大眾中，讚歎稱頌手長者：『手長者有七種未曾有之法，我為手長者說法，勸導他生起渴求和仰慕之心，成就歡喜后，他就從座位上站起來，向我作禮，繞三圈后離去，回到家中。到達外門后，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜；中門、內門以及進入屋內后，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜。之後，登上廳堂，鋪設床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就遊樂。像這樣，向二方、三方、四方、四維、上方、下方，普遍周遍一切，心中充滿慈愛，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量善修，遍滿一切世間，成就遊樂。』

English version: 'Having reached the outer gate, if there are people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. At the middle gate, the inner gate, and upon entering inside, if there are people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. After that, he would ascend to the hall, spread out his mat, sit in the lotus position, his mind filled with loving-kindness, pervading one direction, achieving abiding. Likewise, towards the second, third, and fourth directions, the four intermediate directions, above and below, universally pervading all, his mind filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely great, immeasurable good practice, pervading all the world, achieving abiding. Likewise, with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, extremely great, immeasurable good practice, pervading all the world, achieving abiding.' Then, a certain bhikkhu, at dawn, having put on his robes and taken his bowl, went to the house of the elder Hand. The elder Hand, seeing the bhikkhu coming from afar, rose from his seat, folded his hands towards the bhikkhu, and said: 'Venerable one, welcome! Venerable one, it has been a long time since you came here, please sit on this seat.' At that time, the bhikkhu sat on the seat, and the elder Hand bowed at the bhikkhu's feet, then sat down to one side. The bhikkhu said to him: 'Elder! You have good fortune, you have great merit. Why is that? The World Honored One, among countless hundreds of thousands of people, praised and extolled the elder Hand: 'The elder Hand has seven unprecedented qualities. I preached the Dharma to the elder Hand, encouraging him to develop longing and admiration, and achieving joy. Then, he rose from his seat, bowed to me, circumambulated me three times, and departed, returning to his home. Having reached the outer gate, if there are people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. At the middle gate, the inner gate, and upon entering inside, if there are people, he would preach the Dharma to them, encouraging them to develop longing and admiration, and achieving joy. After that, he would ascend to the hall, spread out his mat, sit in the lotus position, his mind filled with loving-kindness, pervading one direction, achieving abiding. Likewise, towards the second, third, and fourth directions, the four intermediate directions, above and below, universally pervading all, his mind filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely great, immeasurable good practice, pervading all the world, achieving abiding.'

。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「『今三十三天為彼集在法堂，咨嗟稱歎：「手長者有大善利，有大功德。所以者何？諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。」

「『於是，毗沙門大天王色像巍巍，光耀暐曄，夜將向旦，詣手長者家，告曰：「長者！汝有善利，有大功德。所以者何？今三十三天為手長者集在法堂，咨嗟稱歎：『手長者有大善利，有大功德。所以者何？諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家

『如果（他的）悲心、喜心和舍心同時生起，沒有結縛，沒有怨恨，沒有惱怒，沒有爭鬥，極其廣大，極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。』 『現在三十三天眾神聚集在法堂，讚歎說道：「手長者有很大的利益，有很大的功德。這是什麼原因呢？諸位賢者！那位手長者，佛陀為他說法，勸導他生起渴求和仰慕之心，成就歡喜之後，就從座位上站起來，向佛陀作禮，繞佛三圈后離去，回到自己的家中。到了外門，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜；到了中門、內門以及進入屋內，如果有人，就為他們說法，勸導他們生起渴求和仰慕之心，成就歡喜之後，就登上廳堂，鋪好床鋪，結跏趺坐，心中充滿慈愛，遍滿一方，成就自在的遊行，像這樣遍滿二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有結縛，沒有怨恨，沒有惱怒，沒有爭鬥，極其廣大，極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。像這樣，（他的）悲心、喜心和舍心同時生起，沒有結縛，沒有怨恨，沒有惱怒，沒有爭鬥，極其廣大，極其深遠，無量地修習善法，遍滿一切世間，成就自在的遊行。」 『這時，毗沙門大天王，容貌威嚴，光芒閃耀，在夜將要結束，黎明將要到來的時候，來到手長者的家中，告訴他說：「長者！您有很大的利益，有很大的功德。這是什麼原因呢？現在三十三天眾神爲了手長者聚集在法堂，讚歎說道：『手長者有很大的利益，有很大的功德。這是什麼原因呢？諸位賢者！那位手長者，佛陀為他說法，勸導他生起渴求和仰慕之心，成就歡喜之後，就從座位上站起來，向佛陀作禮，繞佛三圈后離去，回到自己的家中。

'If (his) compassion, joy, and equanimity arise together, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, pervading all the world, achieving free movement.' 'Now the thirty-three gods are gathered in the Dharma hall, praising and saying: 'Elder Hand has great benefit, great merit. What is the reason for this? O virtuous ones! That Elder Hand, the Buddha preached to him, encouraged him to arouse longing and admiration, and after achieving joy, he immediately rose from his seat, paid homage to the Buddha, circled him three times, and left, returning to his home. Upon reaching the outer gate, if there were people, he would preach to them, encouraging them to arouse longing and admiration, and achieve joy; upon reaching the middle gate, the inner gate, and entering the house, if there were people, he would preach to them, encouraging them to arouse longing and admiration, and after achieving joy, he would ascend to the hall, lay out his bed, sit in full lotus posture, his heart filled with loving-kindness, pervading one direction, achieving free movement, and in this way pervading two, three, four directions, the four intermediate directions, above and below, universally pervading all, his heart filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, pervading all the world, achieving free movement. In this way, (his) compassion, joy, and equanimity arise together, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably cultivating good deeds, pervading all the world, achieving free movement.' 'At this time, the great heavenly king Vaishravana, with a majestic appearance and radiant light, as the night was about to end and dawn was about to arrive, came to the home of Elder Hand and told him: 'Elder! You have great benefit, great merit. What is the reason for this? Now the thirty-three gods have gathered in the Dharma hall for Elder Hand, praising and saying: 'Elder Hand has great benefit, great merit. What is the reason for this? O virtuous ones! That Elder Hand, the Buddha preached to him, encouraged him to arouse longing and admiration, and after achieving joy, he immediately rose from his seat, paid homage to the Buddha, circled him three times, and left, returning to his home.'

。到外門已，若有人者盡為說法，勸發渴仰，成就歡喜；中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，升堂敷床，結加趺坐，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。』」是時，手長者默然不語，亦不觀視毗沙門大天王。所以者何？以尊重定、守護定故。』」

於是，手長者白比丘曰：「尊者！是時無白衣耶？」

比丘答曰：「無白衣也。」又問曰：「若有白衣者，當有何咎？」

長者答曰：「尊者！或有不信世尊語者，彼當長夜不義不忍，生極惡處，受苦無量。若有信佛語者，彼因此事故，便能尊重恭敬禮事我。尊者！我亦不欲令爾也。尊者！愿在此食。」

彼比丘為手長者故，默然受請。手長者知彼比丘默然受已，即從坐起，自行澡水，以極凈美種種豐饒食啖含消，自手斟酌，令得飽滿，食訖收器，行澡水已，取一小床，別坐聽法

現代漢語譯本：到了外門，如果有人的話，就都為他們說法，勸導他們生起渴求嚮往之心，成就歡喜；中門、內門以及進入到裡面，如果有人的話，就都為他們說法，勸導他們生起渴求嚮往之心，成就歡喜之後，就登上講堂鋪好床，結跏趺坐，心中充滿慈愛，遍滿一方，成就遊行。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊行。像這樣，悲心、喜心，心中充滿舍心，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊行。』這時，手長者沉默不語，也不看毗沙門大天王。這是為什麼呢？因為他尊重禪定，守護禪定的緣故。』 於是，手長者對比丘說：『尊者！那時沒有在家居士嗎？』 比丘回答說：『沒有在家居士。』又問：『如果有在家居士，會有什麼過失呢？』 長者回答說：『尊者！或許有人不相信世尊的話，他們將長夜處於不義不忍的狀態，生於極惡之處，遭受無量的痛苦。如果有人相信佛的話，他們會因此事而尊重恭敬地禮待我。尊者！我也不希望那樣。尊者！希望您在這裡用餐。』 那位比丘爲了手長者的緣故，默然接受了邀請。手長者知道那位比丘默然接受后，就從座位上站起來，自己去洗手，用極其乾淨美好的各種豐盛食物，讓比丘吃得飽足，自己斟酌，讓比丘吃飽，吃完后收起餐具，洗完手，取來一張小床，另外坐下聽法。

English version: 'Having reached the outer gate, if there are people, he would preach the Dharma to all of them, encouraging them to develop longing and aspiration, and to achieve joy. At the middle gate, the inner gate, and upon entering within, if there are people, he would preach the Dharma to all of them, encouraging them to develop longing and aspiration, and to achieve joy. Then, he would ascend the hall, spread out a mat, sit in the lotus position, his mind filled with loving-kindness, pervading one direction, accomplishing his practice. Likewise, in the second, third, and fourth directions, above and below, universally encompassing all, his mind filled with loving-kindness, without fetters, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, accomplishing his practice. Likewise, with compassion, joy, and equanimity, his mind filled with equanimity, without fetters, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, accomplishing his practice.』 At that time, the elder Hand remained silent and did not look at the great heavenly king Vaisravana. Why was this? Because he respected and guarded his meditative state.』 Then, the elder Hand said to the monk, 『Venerable one! At that time, were there no laypeople?』 The monk replied, 『There were no laypeople.』 He further asked, 『If there were laypeople, what fault would there be?』 The elder replied, 『Venerable one! Perhaps there are those who do not believe the words of the World Honored One. They would spend long nights in unrighteousness and intolerance, be born in extremely evil places, and suffer immeasurable pain. If there are those who believe the Buddha』s words, they would, because of this, respect, revere, and honor me. Venerable one! I do not wish for that either. Venerable one! I wish you would eat here.』 For the sake of the elder Hand, the monk silently accepted the invitation. The elder Hand, knowing that the monk had silently accepted, then rose from his seat, washed his hands himself, and with extremely clean and delicious various abundant foods, he let the monk eat his fill, personally serving him, ensuring he was full. After the meal, he cleared the dishes, washed his hands, and brought a small bed, sitting separately to listen to the Dharma.

。彼比丘為手長者說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，往詣佛所，稽首禮足，卻坐一面，謂與手長者本所共論盡向佛說。

於是，世尊告諸比丘：「我以是故，稱說手長者有七未曾有法。複次汝等當知，手長者復有第八未曾有法，手長者無求無慾。」

手長者經第九竟(二千六百五十八字)

（四一）中阿含未曾有法品手長者經第十(初一日誦)

爾時，世尊告諸比丘：「手長者有八未曾有法。云何為八？手長者有少欲、有信、有慚、有愧、有精進、有念、有定、有慧。手長者有少欲者，此何因說？手長者自少欲，不欲令他知我少欲，有信、有慚、有愧、有精進、有念、有定、有慧，手長者自有慧，不欲令他知我有慧。手長者有少欲者，因此故說。

「手長者有信者，此何因說？手長者得信堅固，深著如來，信根已立，終不隨外沙門、梵志、若天、魔、梵及余世間。手長者有信者，因此故說。

「手長者有慚者，此何因說？手長者常行慚恥，可慚知慚，惡不善法、穢污煩惱受諸惡報，造生死本

那位比丘為手長者說法，勸導他生起渴望，成就歡喜。用無量的方法為他說法，勸導他生起渴望，成就歡喜后，便從座位起身離去，前往佛陀所在之處，頂禮佛足，然後退坐在一旁，將之前與手長者討論的內容全部告訴了佛陀。 於是，世尊告訴眾比丘：『我因此才說手長者有七種未曾有之法。此外，你們應當知道，手長者還有第八種未曾有之法，那就是手長者無所求無所欲。』 佛陀如此說道。那些比丘聽聞佛陀所說，歡喜地奉行。 《手長者經》第九篇結束（二千六百五十八字） （四一）《中阿含經·未曾有法品·手長者經》第十（初一日誦） 一時，佛陀在阿邏鞞伽邏的森林中游化。 當時，世尊告訴眾比丘：『手長者有八種未曾有之法。哪八種呢？手長者少欲、有信、有慚、有愧、有精進、有念、有定、有慧。手長者少欲，這是什麼原因說的呢？手長者自己少欲，卻不希望別人知道他少欲。他有信、有慚、有愧、有精進、有念、有定、有慧，手長者自己有智慧，卻不希望別人知道他有智慧。手長者少欲，因此才這樣說。 『手長者有信，這是什麼原因說的呢？手長者獲得堅固的信心，深深地信賴如來，信根已經建立，最終不會跟隨外道沙門、婆羅門，也不會跟隨天、魔、梵天以及其他世間。手長者有信，因此才這樣說。 『手長者有慚，這是什麼原因說的呢？手長者常常感到慚愧，知道什麼是可慚愧的，對於惡不善法、污穢的煩惱以及由此而來的惡報，以及造作生死輪迴的根本，

That bhikkhu, having taught the householder Hand, encouraged him to develop longing and achieve joy. After teaching him with countless skillful means, encouraging him to develop longing and achieve joy, he rose from his seat and departed, going to where the Buddha was. He bowed his head at the Buddha's feet, sat down to one side, and told the Buddha everything he had discussed with the householder Hand. Then, the Blessed One said to the bhikkhus: 'It is for this reason that I say the householder Hand has seven unprecedented qualities. Furthermore, you should know that the householder Hand has an eighth unprecedented quality: the householder Hand is without seeking and without desire.' Thus spoke the Buddha. Those bhikkhus, having heard what the Buddha said, joyfully practiced it. The ninth discourse of the 'Hand' sutra ends (2,658 words). (41) The tenth discourse of the 'Hand' sutra from the 'Unprecedented Qualities' section of the Madhyama Agama (recited on the first day) At one time, the Buddha was wandering in the forest of Arāḷī, in the land of Āḷavī. At that time, the Blessed One said to the bhikkhus: 'The householder Hand has eight unprecedented qualities. What are the eight? The householder Hand has few desires, has faith, has shame, has remorse, has diligence, has mindfulness, has concentration, and has wisdom. Why is it said that the householder Hand has few desires? The householder Hand himself has few desires, but he does not want others to know that he has few desires. He has faith, has shame, has remorse, has diligence, has mindfulness, has concentration, and has wisdom. The householder Hand himself has wisdom, but he does not want others to know that he has wisdom. It is for this reason that it is said that the householder Hand has few desires.' 'Why is it said that the householder Hand has faith? The householder Hand has obtained firm faith, deeply trusts the Tathagata, his root of faith is established, and he will never follow external ascetics, brahmins, gods, demons, Brahmas, or any other in the world. It is for this reason that it is said that the householder Hand has faith.' 'Why is it said that the householder Hand has shame? The householder Hand always feels shame, knows what is shameful, and is ashamed of evil and unwholesome actions, defiled afflictions, and the evil consequences that come from them, as well as the root of the cycle of birth and death,

。手長者有慚者，因此故說。

「手長者有愧者，此何因說？手長者常行羞愧，可愧知愧，惡不善法，穢污煩惱受諸惡報，造生死本。手長者有愧者，因此故說。

「手長者有精進者，此何因說？手長者常行精進，除惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。手長者有精進者，因此故說。

「手長者有念者，此何因說？手長者觀內身如身，觀內覺、心、法如法。手長者有念者，因此故說。

「手長者有定者，此何因說？手長者離欲、離惡不善之法，至得第四禪成就游。手長者有定者，因此故說。

「手長者有慧者，此何因說？手長者修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。手長者有慧者，因此故說。手長者有八未曾有法者，因此故說。」

『手長』的人有慚愧之心，因此這樣說。 『手長』的人有慚愧之心，這是什麼原因說的呢？『手長』的人常常感到羞愧，知道什麼是可恥的，厭惡不善的行為，厭惡污穢的煩惱，承受各種惡報，造作生死輪迴的根本。『手長』的人有慚愧之心，因此這樣說。 『手長』的人有精進之心，這是什麼原因說的呢？『手長』的人常常精進努力，去除惡和不善，修習各種善法，經常自己發起意願，專一而堅定，作為各種善行的根本，不放棄方便之法。『手長』的人有精進之心，因此這樣說。 『手長』的人有正念，這是什麼原因說的呢？『手長』的人觀察自己的身體如同身體，觀察自己的感受、心念、法如同法。『手長』的人有正念，因此這樣說。 『手長』的人有禪定，這是什麼原因說的呢？『手長』的人遠離慾望，遠離惡和不善之法，最終達到第四禪的成就並安住其中。『手長』的人有禪定，因此這樣說。 『手長』的人有智慧，這是什麼原因說的呢？『手長』的人修行智慧，觀察事物興衰的規律，獲得這樣的智慧，聖潔的智慧明亮通達，能夠分辨清楚，用正道來徹底消除痛苦。『手長』的人有智慧，因此這樣說。『手長』的人有八種未曾有之法，因此這樣說。

Those with 『long hands』 have a sense of shame, therefore it is said. Those with 『long hands』 have a sense of shame, what is the reason for saying this? Those with 『long hands』 often feel ashamed, know what is shameful, detest unwholesome actions, detest defiled afflictions, endure various evil retributions, and create the root of the cycle of birth and death. Those with 『long hands』 have a sense of shame, therefore it is said. Those with 『long hands』 have diligence, what is the reason for saying this? Those with 『long hands』 often practice diligence, eliminate evil and unwholesome things, cultivate various wholesome practices, constantly initiate their own intentions, are focused and firm, as the root of all good deeds, and do not abandon skillful means. Those with 『long hands』 have diligence, therefore it is said. Those with 『long hands』 have mindfulness, what is the reason for saying this? Those with 『long hands』 observe their own body as a body, observe their own feelings, mind, and phenomena as phenomena. Those with 『long hands』 have mindfulness, therefore it is said. Those with 『long hands』 have concentration, what is the reason for saying this? Those with 『long hands』 are detached from desires, detached from evil and unwholesome things, and ultimately attain the accomplishment of the fourth dhyana and abide in it. Those with 『long hands』 have concentration, therefore it is said. Those with 『long hands』 have wisdom, what is the reason for saying this? Those with 『long hands』 cultivate wisdom, observe the law of rise and fall of things, obtain such wisdom, sacred wisdom is bright and clear, able to distinguish clearly, and use the right path to completely eliminate suffering. Those with 『long hands』 have wisdom, therefore it is said. Those with 『long hands』 have eight unprecedented qualities, therefore it is said.

手長者經第十竟(四百七十三字)

中阿含經卷第九(一萬二千八十八字)

中阿含未曾有法品第四竟(一萬九百四十六字)(初一日誦)

中阿含經卷第十

習相應品第五(有十六經)(初一日誦)

何義、不思、念、慚二　　戒敬各二、及本際 二食、盡智、說涅槃　　彌醯、即為比丘說

（四二）中阿含習相應品何義經第一

爾時，尊者阿難則于晡時從燕坐起，往詣佛所，稽首禮足，卻住一面，白曰：「世尊！持戒為何義？」

世尊答曰：「阿難！持戒者，令不悔義。阿難！若有持戒者，便得不悔。」

復問：「世尊！不悔為何義？」

世尊答曰：「阿難！不悔者，令歡悅義。阿難！若有不悔者，便得歡悅。」

復問：「世尊！歡悅為何義？」

世尊答曰：「阿難！歡悅者，令喜義。阿難！若有歡悅者，便得喜。」

復問：「世尊！喜為何義？」

世尊答曰：「阿難！喜者，令止義。阿難！若有喜者，便得止身

《手長者經》第十完（四百七十三字） 《中阿含經》卷第九（一萬二千零八十八字） 《中阿含經·未曾有法品》第四完（一萬零九百四十六字）（初一日誦） 《中阿含經》卷第十 《習相應品》第五（有十六經）（初一日誦） 何義、不思、念、慚二，戒敬各二、及本際 二食、盡智、說涅槃，彌醯、即為比丘說 （四二）《中阿含經·習相應品·何義經》第一 那時，尊者阿難在下午時分從禪定中起身，前往佛陀所在之處，向佛陀頂禮，然後退到一旁站立，說道：『世尊！持戒是爲了什麼意義？』 世尊回答說：『阿難！持戒是爲了不後悔的意義。阿難！如果有人持戒，就能不後悔。』 又問：『世尊！不後悔是爲了什麼意義？』 世尊回答說：『阿難！不後悔是爲了歡悅的意義。阿難！如果有人不後悔，就能歡悅。』 又問：『世尊！歡悅是爲了什麼意義？』 世尊回答說：『阿難！歡悅是爲了喜的意義。阿難！如果有人歡悅，就能喜。』 又問：『世尊！喜是爲了什麼意義？』 世尊回答說：『阿難！喜是爲了止的意義。阿難！如果有人喜，就能止身。

The 'Hand Length Elder Sutra', Chapter Ten, is complete (473 characters). The 'Madhyama Agama Sutra', Volume Nine (12,088 characters). The 'Madhyama Agama Sutra', 'Unprecedented Dharma Chapter', Fourth is complete (10,946 characters) (Recited on the first day). Taisho Tripitaka, Volume 01, No. 0026, Madhyama Agama Sutra. The 'Madhyama Agama Sutra', Volume Ten. Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty. The 'Practice Correspondence Chapter', Fifth (containing sixteen sutras) (Recited on the first day). What meaning, non-thinking, mindfulness, two of shame, two of precepts and respect, and the origin. Two foods, exhaustion of knowledge, speaking of Nirvana, Miga, that is what is spoken to the monks. (42) The 'Madhyama Agama Sutra', 'Practice Correspondence Chapter', 'What Meaning Sutra', First. Then, the venerable Ananda, in the afternoon, arose from his meditation, went to where the Buddha was, bowed his head at the Buddha's feet, and stood to one side, saying: 'Venerable Sir, what is the meaning of upholding precepts?' The World-Honored One replied: 'Ananda, upholding precepts is for the meaning of non-regret. Ananda, if one upholds precepts, one will obtain non-regret.' He asked again: 'Venerable Sir, what is the meaning of non-regret?' The World-Honored One replied: 'Ananda, non-regret is for the meaning of joy. Ananda, if one has non-regret, one will obtain joy.' He asked again: 'Venerable Sir, what is the meaning of joy?' The World-Honored One replied: 'Ananda, joy is for the meaning of delight. Ananda, if one has joy, one will obtain delight.' He asked again: 'Venerable Sir, what is the meaning of delight?' The World-Honored One replied: 'Ananda, delight is for the meaning of tranquility. Ananda, if one has delight, one will obtain tranquility of body.'

復問：「世尊！止為何義？」

世尊答曰：「阿難！止者，令樂義。阿難！若有止者，便得覺樂。」

復問：「世尊！樂為何義？」

世尊答曰：「阿難！樂者，令定義。阿難！若有樂者，便得定心。」

復問：「世尊！定為何義？」

世尊答曰：「阿難！定者，令見如實、知如真義。阿難！若有定者，便得見如實、知如真。」

復問：「世尊！見如實、知如真為何義？」

世尊答曰：「阿難！見如實、知如真者，令厭義。阿難！若有見如實、知如真者，便得厭。」

復問：「世尊！厭為何義？」

世尊答曰：「阿難！厭者，令無慾義。阿難！若有厭者，便得無慾。」

復問：「世尊！無慾為何義？」

世尊答曰：「阿難！無慾者，令解脫義。阿難！若有無慾者，便得解脫一切淫、怒、癡。是為，阿難！因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定。阿難！多聞聖弟子因定便得見如實、知如真，因見如實、知如真，便得厭，因厭便得無慾，因無慾便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真

阿難又問：『世尊，止是什麼意思？』 世尊回答說：『阿難，止的意思是使人感到快樂。阿難，如果有了止，就能感受到快樂。』 阿難又問：『世尊，快樂是什麼意思？』 世尊回答說：『阿難，快樂的意思是使人進入禪定。阿難，如果有了快樂，就能進入禪定。』 阿難又問：『世尊，禪定是什麼意思？』 世尊回答說：『阿難，禪定的意思是使人如實地看見、如實地知曉真理。阿難，如果有了禪定，就能如實地看見、如實地知曉真理。』 阿難又問：『世尊，如實地看見、如實地知曉真理是什麼意思？』 世尊回答說：『阿難，如實地看見、如實地知曉真理的意思是使人厭離。阿難，如果能如實地看見、如實地知曉真理，就能產生厭離。』 阿難又問：『世尊，厭離是什麼意思？』 世尊回答說：『阿難，厭離的意思是使人沒有慾望。阿難，如果有了厭離，就能沒有慾望。』 阿難又問：『世尊，沒有慾望是什麼意思？』 世尊回答說：『阿難，沒有慾望的意思是使人解脫。阿難，如果沒有慾望，就能解脫一切淫慾、嗔怒、愚癡。因此，阿難，因為持戒就能不後悔，因為不後悔就能歡喜，因為歡喜就能喜悅，因為喜悅就能止息，因為止息就能快樂，因為快樂就能禪定。阿難，多聞的聖弟子因為禪定就能如實地看見、如實地知曉真理，因為如實地看見、如實地知曉真理，就能產生厭離，因為厭離就能沒有慾望，因為沒有慾望就能解脫，因為解脫就能知道自己已經解脫，生死已經終結，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，如實地知曉真理。』

Ananda further asked: 'Venerable Sir, what is the meaning of cessation?' The World Honored One replied: 'Ananda, cessation means to bring about joy. Ananda, if there is cessation, then one obtains joy.' Ananda further asked: 'Venerable Sir, what is the meaning of joy?' The World Honored One replied: 'Ananda, joy means to bring about concentration. Ananda, if there is joy, then one obtains a concentrated mind.' Ananda further asked: 'Venerable Sir, what is the meaning of concentration?' The World Honored One replied: 'Ananda, concentration means to see things as they truly are, to know the truth. Ananda, if there is concentration, then one can see things as they truly are and know the truth.' Ananda further asked: 'Venerable Sir, what is the meaning of seeing things as they truly are and knowing the truth?' The World Honored One replied: 'Ananda, seeing things as they truly are and knowing the truth means to bring about aversion. Ananda, if one sees things as they truly are and knows the truth, then one obtains aversion.' Ananda further asked: 'Venerable Sir, what is the meaning of aversion?' The World Honored One replied: 'Ananda, aversion means to bring about the absence of desire. Ananda, if there is aversion, then one obtains the absence of desire.' Ananda further asked: 'Venerable Sir, what is the meaning of the absence of desire?' The World Honored One replied: 'Ananda, the absence of desire means to bring about liberation. Ananda, if there is the absence of desire, then one obtains liberation from all lust, anger, and delusion. Therefore, Ananda, because of upholding precepts, one obtains no remorse; because of no remorse, one obtains joy; because of joy, one obtains delight; because of delight, one obtains cessation; because of cessation, one obtains joy; because of joy, one obtains concentration. Ananda, a well-learned noble disciple, because of concentration, sees things as they truly are and knows the truth; because of seeing things as they truly are and knowing the truth, one obtains aversion; because of aversion, one obtains the absence of desire; because of the absence of desire, one obtains liberation; because of liberation, one knows one is liberated, birth is exhausted, the holy life is established, what was to be done is done, there is no more rebirth, and one knows the truth.'

。阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸。」

何義經第一竟(五百二十九字)

（四三）中阿含習相應品不思經第二(初一日誦)

爾時，世尊告曰：「阿難！持戒者不應思，令我不悔。阿難！但法自然，持戒者便得不悔。阿難！有不悔者不應思，令我歡悅。阿難！但法自然，有不悔者便得歡悅。阿難！有歡悅者不應思，令我喜。阿難！但法自然，有歡悅者便得喜。阿難！有喜者不應思，令我止。阿難！但法自然，有喜者便得止身。阿難！有止者不應思，令我樂。阿難！但法自然，有止者便得覺樂。阿難！有樂者不應思，令我定。阿難！但法自然，有樂者便得定心。阿難！有定者不應思，令我見如實、知如真。阿難！但法自然，有定者便得見如實、知如真。阿難！有見如實、知如真者不應思，令我厭。阿難！但法自然，有見如實、知如真者便得厭。阿難！有厭者不應思，令我無慾。阿難！但法自然，有厭者便得無慾。阿難！有無慾者不應思，令我解脫。阿難！但法自然，有無慾者便得解脫一切淫、怒、癡

現代漢語譯本：阿難！這就是法與法之間相互增益，法與法之間相互依存的關係。如此，持戒便能趨向第一，也就是度過此岸，到達彼岸。 佛陀如是說。尊者阿難以及眾比丘，聽聞佛陀所說，歡喜奉行。 《何義經》第一部分結束（五百二十九字） （四三）《中阿含經·習相應品·不思經》第二（初一日誦） 當時，世尊告訴阿難：『阿難！持戒的人不應該想，要讓我不後悔。阿難！只是法爾如是，持戒的人自然就會不後悔。阿難！不後悔的人不應該想，要讓我歡悅。阿難！只是法爾如是，不後悔的人自然就會歡悅。阿難！歡悅的人不應該想，要讓我喜樂。阿難！只是法爾如是，歡悅的人自然就會喜樂。阿難！喜樂的人不應該想，要讓我身止。阿難！只是法爾如是，喜樂的人自然就會身止。阿難！身止的人不應該想，要讓我快樂。阿難！只是法爾如是，身止的人自然就會覺樂。阿難！快樂的人不應該想，要讓我入定。阿難！只是法爾如是，快樂的人自然就會心定。阿難！入定的人不應該想，要讓我如實見、如實知。阿難！只是法爾如是，入定的人自然就會如實見、如實知。阿難！如實見、如實知的人不應該想，要讓我厭離。阿難！只是法爾如是，如實見、如實知的人自然就會厭離。阿難！厭離的人不應該想，要讓我無慾。阿難！只是法爾如是，厭離的人自然就會無慾。阿難！無慾的人不應該想，要讓我解脫。阿難！只是法爾如是，無慾的人自然就會解脫一切淫慾、嗔怒、愚癡。』

English version: 'Ananda! This is how dharma benefits dharma, and dharma is dependent on dharma. Thus, this precept leads to the ultimate, which is to cross this shore and reach the other shore.' The Buddha spoke thus. Venerable Ananda and the other monks, having heard what the Buddha said, joyfully practiced it. The end of the first section of the 'What is the Meaning' Sutra (529 words) (43) The Second Sutra of the 'Not Thinking' in the 'Practice-Related' Chapter of the Middle Length Discourses (Recited on the first day) At one time, the Buddha was traveling in the country of Savatthi, residing in Jeta's Grove, Anathapindika's Park. At that time, the World Honored One said to Ananda: 'Ananda! One who observes the precepts should not think, 'May I not have remorse.' Ananda! It is simply the nature of dharma that one who observes the precepts naturally has no remorse. Ananda! One who has no remorse should not think, 'May I have joy.' Ananda! It is simply the nature of dharma that one who has no remorse naturally has joy. Ananda! One who has joy should not think, 'May I have gladness.' Ananda! It is simply the nature of dharma that one who has joy naturally has gladness. Ananda! One who has gladness should not think, 'May I have tranquility.' Ananda! It is simply the nature of dharma that one who has gladness naturally has tranquility of body. Ananda! One who has tranquility should not think, 'May I have pleasure.' Ananda! It is simply the nature of dharma that one who has tranquility naturally experiences pleasure. Ananda! One who has pleasure should not think, 'May I have concentration.' Ananda! It is simply the nature of dharma that one who has pleasure naturally has concentration of mind. Ananda! One who has concentration should not think, 'May I see things as they truly are, and know things as they truly are.' Ananda! It is simply the nature of dharma that one who has concentration naturally sees things as they truly are, and knows things as they truly are. Ananda! One who sees things as they truly are, and knows things as they truly are, should not think, 'May I have aversion.' Ananda! It is simply the nature of dharma that one who sees things as they truly are, and knows things as they truly are, naturally has aversion. Ananda! One who has aversion should not think, 'May I be without desire.' Ananda! It is simply the nature of dharma that one who has aversion naturally is without desire. Ananda! One who is without desire should not think, 'May I be liberated.' Ananda! It is simply the nature of dharma that one who is without desire naturally is liberated from all lust, anger, and delusion.'

「阿難！是為因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定心。阿難！多聞聖弟子有定心者便見如實、知如真，因見如實、知如真便得厭，因厭便得無慾，因無慾便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸。」

不思經第二竟(四百五十字)

（四四）中阿含習相應品唸經第三(初一日誦)

爾時，世尊告諸比丘：「若比丘多忘無正智，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若無解脫，便害涅槃。若比丘不多忘有正智，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若有解脫，便習涅槃。」

『阿難！這是因為持戒才能不後悔，因為不後悔才能歡悅，因為歡悅才能喜樂，因為喜樂才能止息，因為止息才能快樂，因為快樂才能心定。阿難！多聞的聖弟子有了定心，就能如實地看見、如實地知道，因為如實地看見、如實地知道，就能厭離，因為厭離就能無慾，因為無慾就能解脫，因為解脫就能知道自己已經解脫，知道生死已盡，清凈的修行已經建立，該做的已經做完，不再受後有，如實地知道。阿難！這就是法與法之間互相增益，法與法之間互相因循，這樣，戒律就能達到第一，也就是度過此岸，到達彼岸。』 佛陀這樣說。尊者阿難和眾比丘聽了佛陀所說，都歡喜地奉行。 《不思經》第二完（四百五十個字） （四四）《中阿含經·習相應品·唸經》第三（初一日誦） 那時，世尊告訴眾比丘：『如果比丘多忘失而沒有正智，就會損害正念正智；如果沒有正念正智，就會損害守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、快樂、禪定、如實地看見、如實地知道、厭離、無慾、解脫；如果沒有解脫，就會損害涅槃。如果比丘不多忘失而有正智，就會修習正念正智；如果有正念正智，就會修習守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、快樂、禪定、如實地看見、如實地知道、厭離、無慾、解脫；如果有解脫，就會修習涅槃。』 佛陀這樣說。那些比丘聽了佛陀所說，都歡喜地奉行。

'Ananda! It is because of upholding precepts that one obtains no remorse; because of no remorse, one obtains joy; because of joy, one obtains gladness; because of gladness, one obtains tranquility; because of tranquility, one obtains happiness; because of happiness, one obtains a concentrated mind. Ananda! A well-learned noble disciple, having a concentrated mind, sees things as they truly are and knows things as they truly are. Because of seeing things as they truly are and knowing things as they truly are, one obtains aversion; because of aversion, one obtains non-desire; because of non-desire, one obtains liberation; because of liberation, one knows one is liberated, knowing that birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, knowing this as it truly is. Ananda! This is how dharma benefits dharma, how dharma is the cause of dharma. Thus, these precepts lead to the highest, which is crossing this shore to reach the other shore.' The Buddha spoke thus. Venerable Ananda and the monks, having heard what the Buddha said, joyfully practiced it. The end of the second chapter of the 'Inconceivable Sutra' (450 words) (44) The third sutra of the 'Mindfulness Sutra' in the 'Practice-Related Chapter' of the 'Middle Length Discourses' (recited on the first day) At that time, the World Honored One told the monks, 'If a monk is often forgetful and lacks right wisdom, he harms right mindfulness and right wisdom; if there is no right mindfulness and right wisdom, he harms guarding the senses, guarding the precepts, no remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, aversion, non-desire, liberation; if there is no liberation, he harms Nirvana. If a monk is not often forgetful and has right wisdom, he cultivates right mindfulness and right wisdom; if there is right mindfulness and right wisdom, he cultivates guarding the senses, guarding the precepts, no remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, aversion, non-desire, liberation; if there is liberation, he cultivates Nirvana.'

唸經第三竟(一百五十一字)

（四五）中阿含習相應品慚愧經第四(初一日誦)

爾時，世尊告諸比丘：「若比丘無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫。若無解脫，便害涅槃。若比丘有慚有愧，便習愛恭敬；若有愛恭敬，便習其信；若有其信，便習正思惟；若有正思惟，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若有解脫，便習涅槃。」

慚愧經第四竟(二百四字)

（四六）中阿含習相應品慚愧經第五(初一日誦)

唸誦經文第三部分結束（共一百五十一字）

（四五）《中阿含經·習相應品·慚愧經》第四（每月初一誦讀）

當時，世尊告訴眾比丘：『如果比丘沒有慚愧之心，就會損害愛敬之心；如果沒有愛敬之心，就會損害其信心；如果沒有信心，就會損害正思惟；如果沒有正思惟，就會損害正念正智；如果沒有正念正智，就會損害守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫。如果沒有解脫，就會損害涅槃。如果比丘有慚愧之心，就會修習愛敬之心；如果有愛敬之心，就會修習信心；如果有信心，就會修習正思惟；如果有正思惟，就會修習正念正智；如果有正念正智，就會修習守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫；如果有解脫，就會修習涅槃。』

《慚愧經》第四結束（共二百零四字）

（四六）《中阿含經·習相應品·慚愧經》第五（每月初一誦讀）

End of the Third Section of Reciting Sutras (151 characters)

(45) The Fourth Shame and Remorse Sutra of the Practice Correspondence Chapter in the Middle Length Discourses (Recited on the first day of each month)

At one time, the Buddha was traveling in the country of Savatthi, residing in the Jeta Grove, Anathapindika's Park.

At that time, the World Honored One told the bhikkhus: 'If a bhikkhu has no shame and remorse, he will harm love and respect; if there is no love and respect, he will harm his faith; if there is no faith, he will harm right thinking; if there is no right thinking, he will harm right mindfulness and right wisdom; if there is no right mindfulness and right wisdom, he will harm guarding the senses, guarding the precepts, non-regret, joy, happiness, cessation, bliss, concentration, seeing things as they are, knowing things as they truly are, aversion, non-desire, and liberation. If there is no liberation, he will harm Nirvana. If a bhikkhu has shame and remorse, he will practice love and respect; if there is love and respect, he will practice faith; if there is faith, he will practice right thinking; if there is right thinking, he will practice right mindfulness and right wisdom; if there is right mindfulness and right wisdom, he will practice guarding the senses, guarding the precepts, non-regret, joy, happiness, cessation, bliss, concentration, seeing things as they are, knowing things as they truly are, aversion, non-desire, and liberation; if there is liberation, he will practice Nirvana.'

End of the Fourth Shame and Remorse Sutra (204 characters)

(46) The Fifth Shame and Remorse Sutra of the Practice Correspondence Chapter in the Middle Length Discourses (Recited on the first day of each month)

爾時，尊者舍梨子告諸比丘：「諸賢！若比丘無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若無解脫，便害涅槃。諸賢！猶如有樹，若害外皮，則內皮不成，內皮不成，則莖、干、心、節、枝、葉、華、實皆不得成。諸賢！當知比丘亦復如是，若無慚無愧，便害愛恭敬；若無愛恭敬，便害其信；若無其信，便害正思惟；若無正思惟，便害正念正智；若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若無解脫，便害涅槃。

「諸賢！若比丘有慚有愧，便習愛恭敬；若有愛恭敬，便習其信；若有其信，便習正思惟；若有正思惟，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若有解脫，便習涅槃。諸賢！猶如有樹，不害外皮，則內皮得成，內皮得成，則莖、干、心、節、枝、葉、華、實皆得成就

那時，尊者舍利子告訴眾比丘：『諸位賢者！如果比丘沒有慚愧之心，就會損害愛敬之心；如果沒有愛敬之心，就會損害其信心；如果沒有信心，就會損害正思惟；如果沒有正思惟，就會損害正念正智；如果沒有正念正智，就會損害守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫；如果沒有解脫，就會損害涅槃。諸位賢者！就像一棵樹，如果外皮受損，內皮就不能生長，內皮不能生長，那麼莖、干、心、節、枝、葉、花、果實都不能長成。諸位賢者！應當知道比丘也是如此，如果沒有慚愧之心，就會損害愛敬之心；如果沒有愛敬之心，就會損害其信心；如果沒有信心，就會損害正思惟；如果沒有正思惟，就會損害正念正智；如果沒有正念正智，就會損害守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫；如果沒有解脫，就會損害涅槃。』 『諸位賢者！如果比丘有慚愧之心，就會修習愛敬之心；如果有愛敬之心，就會修習其信心；如果有信心，就會修習正思惟；如果有正思惟，就會修習正念正智；如果有正念正智，就會修習守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫；如果有解脫，就會修習涅槃。諸位賢者！就像一棵樹，如果不損害外皮，內皮就能生長，內皮能生長，那麼莖、干、心、節、枝、葉、花、果實都能成就。』

At that time, the venerable Sariputra addressed the monks, saying: 'Friends, if a monk is without shame and remorse, he harms love and respect; if he is without love and respect, he harms his faith; if he is without faith, he harms right thought; if he is without right thought, he harms right mindfulness and right wisdom; if he is without right mindfulness and right wisdom, he harms guarding the senses, guarding the precepts, non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they are, knowing things as they are, disenchantment, non-desire, and liberation; if he is without liberation, he harms Nirvana. Friends, it is like a tree, if the outer bark is damaged, the inner bark cannot grow, and if the inner bark cannot grow, then the stem, trunk, heartwood, nodes, branches, leaves, flowers, and fruits cannot develop. Friends, know that a monk is also like this, if he is without shame and remorse, he harms love and respect; if he is without love and respect, he harms his faith; if he is without faith, he harms right thought; if he is without right thought, he harms right mindfulness and right wisdom; if he is without right mindfulness and right wisdom, he harms guarding the senses, guarding the precepts, non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they are, knowing things as they are, disenchantment, non-desire, and liberation; if he is without liberation, he harms Nirvana.' 'Friends, if a monk has shame and remorse, he cultivates love and respect; if he has love and respect, he cultivates his faith; if he has faith, he cultivates right thought; if he has right thought, he cultivates right mindfulness and right wisdom; if he has right mindfulness and right wisdom, he cultivates guarding the senses, guarding the precepts, non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they are, knowing things as they are, disenchantment, non-desire, and liberation; if he has liberation, he cultivates Nirvana. Friends, it is like a tree, if the outer bark is not damaged, the inner bark can grow, and if the inner bark can grow, then the stem, trunk, heartwood, nodes, branches, leaves, flowers, and fruits can all be accomplished.'

。諸賢！當知比丘亦復如是，若有慚有愧，便習愛恭敬；若有愛恭敬，便習其信；若有其信，便習正思惟；若有正思惟，便習正念正智；若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；若有解脫，便習涅槃。」

慚愧經第五竟(四百六十二字)

（四七）中阿含習相應品戒經第六(初一日誦)

爾時，世尊告諸比丘：「若比丘犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫，若無解脫，便害涅槃。若比丘持戒，便習不悔、歡悅、喜、止、樂、定、見、如實、知如真、厭、無慾、解脫，若有解脫，便習涅槃。」

戒經第六竟(一百一十字)

（四八）中阿含習相應品戒經第七(初一日誦)

爾時，尊者舍梨子告諸比丘：「諸賢！若比丘犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫，若無解脫，便害涅槃

現代漢語譯本：諸位賢者！應當知道，比丘也是如此，如果有了慚愧之心，便會修習愛敬；如果有了愛敬之心，便會修習信心；如果有了信心，便會修習正確的思考；如果有了正確的思考，便會修習正念正智；如果有了正念正智，便會修習守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實觀察、如實知曉、厭離、無慾、解脫；如果有了解脫，便會修習涅槃。 尊者舍利弗所說的就是這樣。那些比丘聽了尊者舍利弗所說，都歡喜地奉行。 《慚愧經》第五完（四百六十二字） （四七）《中阿含經·習相應品·戒經》第六（初一日誦） 當時，世尊告訴眾比丘：『如果比丘犯戒，就會損害不後悔、歡悅、喜樂、止息、安樂、禪定、如實觀察、如實知曉、厭離、無慾、解脫；如果沒有解脫，就會損害涅槃。如果比丘持戒，就會修習不後悔、歡悅、喜樂、止息、安樂、禪定、如實觀察、如實知曉、厭離、無慾、解脫；如果有了解脫，就會修習涅槃。』 佛陀是這樣說的。那些比丘聽了佛陀所說，都歡喜地奉行。 《戒經》第六完（一百一十字） （四八）《中阿含經·習相應品·戒經》第七（初一日誦） 當時，尊者舍利弗告訴眾比丘：『諸位賢者！如果比丘犯戒，就會損害不後悔、歡悅、喜樂、止息、安樂、禪定、如實觀察、如實知曉、厭離、無慾、解脫；如果沒有解脫，就會損害涅槃。』

English version: 'Friends, it should be known that a bhikkhu is also like this: if there is shame and remorse, then one cultivates love and respect; if there is love and respect, then one cultivates faith; if there is faith, then one cultivates right thinking; if there is right thinking, then one cultivates right mindfulness and right wisdom; if there is right mindfulness and right wisdom, then one cultivates guarding the senses, guarding the precepts, non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, disenchantment, non-desire, and liberation; if there is liberation, then one cultivates Nirvana.' The Fifth Discourse on Shame and Remorse is concluded (462 words). (47) The Sixth Discourse on Precepts from the Samyukta-Agama, Chapter on Practice (First Day Recitation) At one time, the Buddha was traveling in the country of Savatthi, staying in Jeta's Grove, Anathapindika's Park. At that time, the World Honored One told the bhikkhus: 'If a bhikkhu breaks the precepts, then he harms non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, disenchantment, non-desire, and liberation; if there is no liberation, then he harms Nirvana. If a bhikkhu keeps the precepts, then he cultivates non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, disenchantment, non-desire, and liberation; if there is liberation, then he cultivates Nirvana.' The Sixth Discourse on Precepts is concluded (110 words). (48) The Seventh Discourse on Precepts from the Samyukta-Agama, Chapter on Practice (First Day Recitation) At that time, Venerable Sariputta told the bhikkhus: 'Friends, if a bhikkhu breaks the precepts, then he harms non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, disenchantment, non-desire, and liberation; if there is no liberation, then he harms Nirvana.'

。諸賢！猶如有樹，若害根者，則莖、干、心、節、枝、葉、華、實皆不得成。諸賢！當知比丘亦復如是，若有犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫，若無解脫，便害涅槃。

「諸賢！若比丘持戒，便習不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫，若有解脫，便習涅槃。諸賢！猶如有樹，若不害根者，則莖、干、心、節、枝、葉、華、實皆得成就。諸賢！當知比丘亦復如是，若有持戒，便習不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫，若有解脫，便習涅槃。」

戒經第七竟(三百九字)

（四九）中阿含習相應品恭敬經第八(初一日誦)

爾時，世尊告諸比丘：「比丘當行恭敬及善觀，敬重諸梵行人。若比丘不行恭敬、不善觀、不敬重諸梵行已，具威儀法者，必無是處。不具威儀法已，具學法者，必無是處。不具學法已，具戒身者，必無是處。不具戒身已，具定身者，必無是處。不具定身已，具慧身者，必無是處。不具慧身已，具解脫身者，必無是處

諸位賢者！譬如有一棵樹，如果傷害了它的根，那麼它的莖、干、心、節、枝、葉、花、果實都不能長成。諸位賢者！應當知道比丘也是如此，如果犯了戒，就會損害不後悔、歡悅、喜樂、止息、快樂、禪定、如實見、如實知、厭離、無慾、解脫，如果沒有解脫，就會損害涅槃。 諸位賢者！如果比丘持守戒律，就會修習不後悔、歡悅、喜樂、止息、快樂、禪定、如實見、如實知、厭離、無慾、解脫，如果有解脫，就會修習涅槃。諸位賢者！譬如有一棵樹，如果不傷害它的根，那麼它的莖、干、心、節、枝、葉、花、果實都能成就。諸位賢者！應當知道比丘也是如此，如果持守戒律，就會修習不後悔、歡悅、喜樂、止息、快樂、禪定、如實見、如實知、厭離、無慾、解脫，如果有解脫，就會修習涅槃。 《戒經》第七篇結束（三百九字） （四九）《中阿含經·習相應品·恭敬經》第八（初一日誦） 當時，世尊告訴眾比丘：『比丘應當行恭敬和善觀，敬重各位梵行者。如果比丘不行恭敬、不善觀、不敬重各位梵行者，卻能具足威儀法，這是不可能的。不具足威儀法，卻能具足學法，這是不可能的。不具足學法，卻能具足戒身，這是不可能的。不具足戒身，卻能具足定身，這是不可能的。不具足定身，卻能具足慧身，這是不可能的。不具足慧身，卻能具足解脫身，這是不可能的。』

Venerable ones! It is like a tree, if its root is harmed, then its stem, trunk, heartwood, nodes, branches, leaves, flowers, and fruits will not be able to develop. Venerable ones! Know that a bhikkhu is also like this; if he violates the precepts, he harms non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they are, knowing things as they are, aversion, non-desire, and liberation. If there is no liberation, then he harms Nirvana. Venerable ones! If a bhikkhu upholds the precepts, then he cultivates non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they are, knowing things as they are, aversion, non-desire, and liberation. If there is liberation, then he cultivates Nirvana. Venerable ones! It is like a tree, if its root is not harmed, then its stem, trunk, heartwood, nodes, branches, leaves, flowers, and fruits will all be able to develop. Venerable ones! Know that a bhikkhu is also like this; if he upholds the precepts, then he cultivates non-remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they are, knowing things as they are, aversion, non-desire, and liberation. If there is liberation, then he cultivates Nirvana. Thus spoke the venerable Sariputta. Those bhikkhus, having heard what the venerable Sariputta had said, rejoiced and practiced accordingly. The seventh section of the Precepts Sutra ends (309 characters) (49) The Eighth Sutra on Reverence from the Samyukta-Agama, Practice Section (Recited on the first day) Then, the Blessed One addressed the bhikkhus: 'Bhikkhus, you should practice reverence and good observation, and respect the Brahmacaris. If a bhikkhu does not practice reverence, does not observe well, and does not respect the Brahmacaris, yet possesses the conduct of deportment, this is impossible. If he does not possess the conduct of deportment, yet possesses the conduct of learning, this is impossible. If he does not possess the conduct of learning, yet possesses the body of precepts, this is impossible. If he does not possess the body of precepts, yet possesses the body of concentration, this is impossible. If he does not possess the body of concentration, yet possesses the body of wisdom, this is impossible. If he does not possess the body of wisdom, yet possesses the body of liberation, this is impossible.'

。不具解脫身已，具解脫知見身者，必無是處。不具解脫知見身已，具涅槃者，必無是處。

「若比丘行恭敬及善觀，敬重諸梵行已，具威儀法者，必有是處。具威儀法已，具學法者，必有是處。具學法已，具戒身者，必有是處。具戒身已，具定身者，必有是處。具定身已，具慧身者，必有是處。具慧身已，具解脫身者，必有是處。具解脫身已，具解脫知見身者，必有是處。具解脫知見身已，具涅槃者，必有是處。」

恭敬經第八竟(三百字)

（五〇）中阿含習相應品恭敬經第九(初一日誦)

爾時，世尊告諸比丘：「比丘當行恭敬及善觀，敬重諸梵行人。若比丘不行恭敬、不善觀、不敬重諸梵行已，具威儀法者，必無是處。不具威儀法已，具學法者，必無是處。不具學法已，護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；不具解脫已，具涅槃者，必無是處。

「若比丘行恭敬及善觀，敬重諸梵行已，具威儀法者，必有是處。具威儀法已，具學法者，必有是處

現代漢語譯本：如果一個人沒有解脫的身體，卻擁有解脫的知見，這是不可能的。如果一個人沒有解脫的知見，卻能達到涅槃，這也是不可能的。 如果比丘能夠恭敬地行事，善於觀察，尊重同修，那麼他一定能夠具備威儀。具備威儀之後，他一定能夠學習佛法。學習佛法之後，他一定能夠持守戒律。持守戒律之後，他一定能夠修習禪定。修習禪定之後，他一定能夠獲得智慧。獲得智慧之後，他一定能夠獲得解脫。獲得解脫之後，他一定能夠擁有解脫的知見。擁有解脫的知見之後，他一定能夠達到涅槃。 佛陀就是這樣說的。那些比丘聽了佛陀的教誨，都歡喜地接受並奉行。 恭敬經第八完結 （五〇）中阿含習相應品恭敬經第九（初一日誦） 那時，世尊告訴眾比丘：『比丘們應當恭敬地行事，善於觀察，尊重同修。如果比丘不能恭敬地行事，不善於觀察，不尊重同修，卻能具備威儀，這是不可能的。如果他沒有威儀，卻能學習佛法，這是不可能的。如果他沒有學習佛法，卻能守護諸根、持戒、不後悔、歡喜、喜悅、止息、快樂、禪定、如實地見、如實地知、厭離、無慾、解脫；如果他沒有解脫，卻能達到涅槃，這也是不可能的。』 『如果比丘能夠恭敬地行事，善於觀察，尊重同修，那麼他一定能夠具備威儀。具備威儀之後，他一定能夠學習佛法。'

English version: It is impossible for one who does not possess a body of liberation to possess the knowledge and vision of liberation. It is impossible for one who does not possess the knowledge and vision of liberation to attain Nirvana. If a bhikkhu practices reverence and careful observation, and respects his fellow practitioners, then it is certain that he will possess proper conduct. Having proper conduct, it is certain that he will learn the Dharma. Having learned the Dharma, it is certain that he will uphold the precepts. Having upheld the precepts, it is certain that he will practice meditation. Having practiced meditation, it is certain that he will gain wisdom. Having gained wisdom, it is certain that he will attain liberation. Having attained liberation, it is certain that he will possess the knowledge and vision of liberation. Having possessed the knowledge and vision of liberation, it is certain that he will attain Nirvana. Thus spoke the Buddha. Those bhikkhus, having heard the Buddha's teachings, joyfully accepted and practiced them. The Eighth Discourse on Reverence is concluded. (50) The Ninth Discourse on Reverence from the Middle Length Discourses, Section on Practice (Recited on the first day) At that time, the Blessed One addressed the bhikkhus: 'Bhikkhus, you should practice reverence and careful observation, and respect your fellow practitioners. If a bhikkhu does not practice reverence, is not careful in observation, and does not respect his fellow practitioners, it is impossible for him to possess proper conduct. If he does not have proper conduct, it is impossible for him to learn the Dharma. If he has not learned the Dharma, it is impossible for him to guard his senses, uphold the precepts, be without remorse, be joyful, be delighted, be tranquil, be happy, be in meditation, see things as they truly are, know things as they truly are, be disenchanted, be without desire, be liberated; if he is not liberated, it is impossible for him to attain Nirvana.' 'If a bhikkhu practices reverence and careful observation, and respects his fellow practitioners, then it is certain that he will possess proper conduct. Having proper conduct, it is certain that he will learn the Dharma.'

。具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫；具解脫已，具涅槃者，必有是處。」

恭敬經第九竟(二百一十七字)

（五一）中阿含習相應品本際經第十(初一日誦)

爾時，世尊告諸比丘：「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。有愛者，則有習，非無習。何謂有愛習？答曰無明為習。無明亦有習，非無習。何謂無明習？答曰五蓋為習。五蓋亦有習，非無習。何謂五蓋習？答曰三惡行為習。三惡行亦有習，非無習。何謂三惡行習？答曰不護諸根為習。不護諸根亦有習，非無習。何謂不護諸根習？答曰不正念、不正智為習。不正念、不正智亦有習，非無習。何謂不正念、不正智習？答曰不正思惟為習。不正思惟亦有習，非無習。何謂不正思惟習？答曰不信為習。不信亦有習，非無習。何謂不信習？答曰聞惡法為習。聞惡法亦有習，非無習。何謂聞惡法習？答曰親近惡知識為習。親近惡知識亦有習，非無習。何謂親近惡知識習？答曰惡人為習。」

「是為具惡人已，便具親近惡知識

'當他具備了學法，就具備了守護諸根、持戒、不後悔、歡喜、喜悅、止息、快樂、禪定、如實觀察、如實知曉、厭離、無慾、解脫；當他具備了解脫，就具備了涅槃，這是必然的。'

佛陀如是說。那些比丘聽聞佛陀所說，歡喜地奉行。

《恭敬經》第九完（二百一十七字）

（五一）《中阿含經·習相應品·本際經》第十（初一日誦）

當時，世尊告訴眾比丘：『有愛的人，其根本起源是不可知的，本來沒有愛，但現在產生了愛，就可以知道，是什麼原因導致了愛。有愛的人，就有習性，不是沒有習性。什麼是有愛的習性呢？回答說，無明是習性。無明也有習性，不是沒有習性。什麼是無明的習性呢？回答說，五蓋是習性。五蓋也有習性，不是沒有習性。什麼是五蓋的習性呢？回答說，三惡行是習性。三惡行也有習性，不是沒有習性。什麼是三惡行的習性呢？回答說，不守護諸根是習性。不守護諸根也有習性，不是沒有習性。什麼是不守護諸根的習性呢？回答說，不正念、不正知是習性。不正念、不正知也有習性，不是沒有習性。什麼是不正念、不正知的習性呢？回答說，不正思惟是習性。不正思惟也有習性，不是沒有習性。什麼是不正思惟的習性呢？回答說，不信是習性。不信也有習性，不是沒有習性。什麼是不信的習性呢？回答說，聽聞惡法是習性。聽聞惡法也有習性，不是沒有習性。什麼是聽聞惡法的習性呢？回答說，親近惡知識是習性。親近惡知識也有習性，不是沒有習性。什麼是親近惡知識的習性呢？回答說，惡人是習性。』

『這就是說，具備了惡人，就具備了親近惡知識，'

'Having perfected the practice, he has perfected guarding the senses, keeping the precepts, having no remorse, joy, gladness, tranquility, happiness, concentration, seeing things as they truly are, knowing things as they truly are, aversion, non-desire, and liberation; having perfected liberation, he has perfected Nirvana, this is certain.'

The Ninth Discourse on Reverence is complete (217 words)

(51) The Tenth Discourse on the Origin in the Samyukta-Agama, Chapter on Practice (Recited on the first day)

At that time, the World-Honored One addressed the monks, saying: 'For one who has craving, the origin is unknowable. Originally, there was no craving, but now craving arises, and it can be known what causes craving. For one who has craving, there is habit, it is not without habit. What is the habit of craving? The answer is, ignorance is the habit. Ignorance also has habit, it is not without habit. What is the habit of ignorance? The answer is, the five hindrances are the habit. The five hindrances also have habit, it is not without habit. What is the habit of the five hindrances? The answer is, the three evil actions are the habit. The three evil actions also have habit, it is not without habit. What is the habit of the three evil actions? The answer is, not guarding the senses is the habit. Not guarding the senses also has habit, it is not without habit. What is the habit of not guarding the senses? The answer is, incorrect mindfulness and incorrect wisdom are the habit. Incorrect mindfulness and incorrect wisdom also have habit, it is not without habit. What is the habit of incorrect mindfulness and incorrect wisdom? The answer is, incorrect thinking is the habit. Incorrect thinking also has habit, it is not without habit. What is the habit of incorrect thinking? The answer is, lack of faith is the habit. Lack of faith also has habit, it is not without habit. What is the habit of lack of faith? The answer is, hearing evil teachings is the habit. Hearing evil teachings also has habit, it is not without habit. What is the habit of hearing evil teachings? The answer is, associating with evil friends is the habit. Associating with evil friends also has habit, it is not without habit. What is the habit of associating with evil friends? The answer is, evil people are the habit.'

'This means that having an evil person, one has the habit of associating with evil friends,'

。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五蓋。具五蓋已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。

「明、解脫亦有習，非無習。何謂明、解脫習？答曰七覺支為習。七覺支亦有習，非無習。何謂七覺支習？答曰四念處為習。四念處亦有習，非無習。何謂四念處習？答曰三妙行為習。三妙行亦有習，非無習。何謂三妙行習？答曰護諸根為習。護諸根亦有習，非無習。何謂護諸根習？答曰正念、正智為習。正念、正智亦有習，非無習。何謂正念、正智習？答曰正思惟為習。正思惟亦有習，非無習。何謂正思惟習？答曰信為習。信亦有習，非無習。何謂信習？答曰聞善法為習。聞善法亦有習，非無習。何謂聞善法習？答曰親近善知識為習。親近善知識亦有習，非無習。何謂親近善知識習？答曰善人為習。

「是為具善人已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行

現代漢語譯本：如果一個人親近了惡知識，就會聽聞惡法。聽聞惡法后，就會產生不信任。產生不信任后，就會有不正當的思考。有了不正當的思考後，就會有不正當的念頭和不正當的智慧。有了不正當的念頭和不正當的智慧后，就會不守護自己的感官。不守護自己的感官后，就會有三種惡行。有了三種惡行后，就會有五蓋。有了五蓋后，就會有無明。有了無明後，就會有愛慾。這樣，這種愛慾就會逐漸形成。 現代漢語譯本：『明』和『解脫』也有其修習的途徑，並非沒有修習。什麼是『明』和『解脫』的修習途徑呢？回答是七覺支是修習途徑。七覺支也有其修習的途徑，並非沒有修習。什麼是七覺支的修習途徑呢？回答是四念處是修習途徑。四念處也有其修習的途徑，並非沒有修習。什麼是四念處的修習途徑呢？回答是三種妙行是修習途徑。三種妙行也有其修習的途徑，並非沒有修習。什麼是三種妙行的修習途徑呢？回答是守護感官是修習途徑。守護感官也有其修習的途徑，並非沒有修習。什麼是守護感官的修習途徑呢？回答是正念和正智是修習途徑。正念和正智也有其修習的途徑，並非沒有修習。什麼是正念和正智的修習途徑呢？回答是正思惟是修習途徑。正思惟也有其修習的途徑，並非沒有修習。什麼是正思惟的修習途徑呢？回答是信心是修習途徑。信心也有其修習的途徑，並非沒有修習。什麼是信心的修習途徑呢？回答是聽聞善法是修習途徑。聽聞善法也有其修習的途徑，並非沒有修習。什麼是聽聞善法的修習途徑呢？回答是親近善知識是修習途徑。親近善知識也有其修習的途徑，並非沒有修習。什麼是親近善知識的修習途徑呢？回答是善人是修習途徑。 現代漢語譯本：『因此，有了善人，就會親近善知識。親近善知識后，就會聽聞善法。聽聞善法后，就會產生信心。產生信心后，就會有正當的思考。有了正當的思考後，就會有正當的念頭和正當的智慧。有了正當的念頭和正當的智慧后，就會守護自己的感官。守護自己的感官后，就會有三種妙行。』

English version: If one associates with evil teachers, one will hear evil teachings. Having heard evil teachings, one will develop disbelief. Having developed disbelief, one will have incorrect thinking. Having incorrect thinking, one will have incorrect mindfulness and incorrect wisdom. Having incorrect mindfulness and incorrect wisdom, one will not guard one's senses. Not guarding one's senses, one will engage in three evil actions. Having three evil actions, one will have the five hindrances. Having the five hindrances, one will have ignorance. Having ignorance, one will have craving. Thus, this craving gradually develops. English version: 'Enlightenment' and 'liberation' also have their practices, they are not without practice. What is the practice for 'enlightenment' and 'liberation'? The answer is that the seven factors of enlightenment are the practice. The seven factors of enlightenment also have their practice, they are not without practice. What is the practice for the seven factors of enlightenment? The answer is that the four foundations of mindfulness are the practice. The four foundations of mindfulness also have their practice, they are not without practice. What is the practice for the four foundations of mindfulness? The answer is that the three good actions are the practice. The three good actions also have their practice, they are not without practice. What is the practice for the three good actions? The answer is that guarding the senses is the practice. Guarding the senses also has its practice, it is not without practice. What is the practice for guarding the senses? The answer is that right mindfulness and right wisdom are the practice. Right mindfulness and right wisdom also have their practice, they are not without practice. What is the practice for right mindfulness and right wisdom? The answer is that right thinking is the practice. Right thinking also has its practice, it is not without practice. What is the practice for right thinking? The answer is that faith is the practice. Faith also has its practice, it is not without practice. What is the practice for faith? The answer is that hearing good teachings is the practice. Hearing good teachings also has its practice, it is not without practice. What is the practice for hearing good teachings? The answer is that associating with good teachers is the practice. Associating with good teachers also has its practice, it is not without practice. What is the practice for associating with good teachers? The answer is that a good person is the practice. English version: 'Therefore, having a good person, one will associate with good teachers. Having associated with good teachers, one will hear good teachings. Having heard good teachings, one will develop faith. Having developed faith, one will have right thinking. Having right thinking, one will have right mindfulness and right wisdom. Having right mindfulness and right wisdom, one will guard one's senses. Having guarded one's senses, one will engage in three good actions.'

。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫，如是此明、解脫展轉具成。」

本際經第十竟(七百五十四字)

（五二）中阿含習相應品食經第十一(初一日誦)

爾時，世尊告諸比丘：「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。有愛者，則有食，非無食。何謂有愛食？答曰無明為食。無明亦有食，非無食。何謂無明食？答曰五蓋為食。五蓋亦有食，非無食。何謂五蓋食？答曰三惡行為食。三惡行亦有食，非無食。何謂三惡行食？答曰不護諸根為食。不護諸根亦有食，非無食。何謂不護諸根食？答曰不正念、不正智為食。不正念、不正智亦有食，非無食。何謂不正念、不正智食？答曰不正思惟為食。不正思惟亦有食，非無食。何謂不正思惟食？答曰不信為食。不信亦有食，非無食。何謂不信食？答曰聞惡法為食。聞惡法亦有食，非無食。何謂聞惡法食？答曰親近惡知識為食。親近惡知識亦有食，非無食。何謂親近惡知識食？答曰惡人為食。

『當具備了三種微妙的修行后，便具備了四念處。當具備了四念處后，便具備了七覺支。當具備了七覺支后，便具備了明和解脫，如此這明和解脫輾轉相續而成就。』 《本際經》第十完（七百五十四字） （五二）《中阿含經·習相應品·食經》第十一（初一日誦） 那時，世尊告訴眾比丘：『有愛，它的本源是不可知的，本來沒有愛，但現在產生了愛，就可以知道，是什麼原因導致了愛。有愛，就有食，不是沒有食。什麼是有愛的食呢？回答說，無明是食。無明也有食，不是沒有食。什麼是無明的食呢？回答說，五蓋是食。五蓋也有食，不是沒有食。什麼是五蓋的食呢？回答說，三惡行是食。三惡行也有食，不是沒有食。什麼是三惡行的食呢？回答說，不守護諸根是食。不守護諸根也有食，不是沒有食。什麼是不守護諸根的食呢？回答說，不正念、不正知是食。不正念、不正知也有食，不是沒有食。什麼是不正念、不正知的食呢？回答說，不正思惟是食。不正思惟也有食，不是沒有食。什麼是不正思惟的食呢？回答說，不信是食。不信也有食，不是沒有食。什麼是不信的食呢？回答說，聽聞惡法是食。聽聞惡法也有食，不是沒有食。什麼是聽聞惡法的食呢？回答說，親近惡知識是食。親近惡知識也有食，不是沒有食。什麼是親近惡知識的食呢？回答說，惡人是食。』 『這是說，當具備了惡人后，便具備了親近惡知識。

'Having cultivated the three subtle practices, one then possesses the four foundations of mindfulness. Having possessed the four foundations of mindfulness, one then possesses the seven factors of enlightenment. Having possessed the seven factors of enlightenment, one then possesses clear understanding and liberation; thus, this clear understanding and liberation are successively and completely attained.' The End of the Tenth Chapter of the 'Original Source Sutra' (754 words) (52) The Eleventh Sutra on Food from the 'Practice-Related Chapter' of the 'Middle Length Discourses' (Recited on the First Day) At that time, the World Honored One addressed the monks, saying: 'The origin of craving is unknowable; originally there was no craving, but now craving arises, and it can be known what causes craving. When there is craving, there is food; it is not without food. What is the food of craving? The answer is, ignorance is food. Ignorance also has food; it is not without food. What is the food of ignorance? The answer is, the five hindrances are food. The five hindrances also have food; it is not without food. What is the food of the five hindrances? The answer is, the three evil actions are food. The three evil actions also have food; it is not without food. What is the food of the three evil actions? The answer is, not guarding the senses is food. Not guarding the senses also has food; it is not without food. What is the food of not guarding the senses? The answer is, wrong mindfulness and wrong knowledge are food. Wrong mindfulness and wrong knowledge also have food; it is not without food. What is the food of wrong mindfulness and wrong knowledge? The answer is, wrong thinking is food. Wrong thinking also has food; it is not without food. What is the food of wrong thinking? The answer is, lack of faith is food. Lack of faith also has food; it is not without food. What is the food of lack of faith? The answer is, hearing evil teachings is food. Hearing evil teachings also has food; it is not without food. What is the food of hearing evil teachings? The answer is, associating with evil companions is food. Associating with evil companions also has food; it is not without food. What is the food of associating with evil companions? The answer is, evil people are food.' 'This is to say, having acquired evil people, one then acquires association with evil companions.'

「大海亦有食，非無食。何謂大海食？答曰大河為食。大河亦有食，非無食。何謂大河食？答曰小河為食。小河亦有食，非無食。何謂小河食？答曰大川為食。大川亦有食，非無食。何謂大川食？答曰小川為食。小川亦有食，非無食。何謂小川食？答曰山巖溪澗、平澤為食。山巖溪澗、平澤亦有食，非無食。何謂山巖溪澗、平澤食？答曰雨為食。有時大雨，大雨已，則山巖溪澗、平澤水滿。山巖溪澗、平澤水滿已，則小川滿。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河滿已，則大海滿。如是彼大海展轉成滿。

「如是有愛亦有食，非無食。何謂有愛食？答曰無明為食。無明亦有食，非無食。何謂無明食？答曰五蓋為食。五蓋亦有食，非無食。何謂五蓋食？答曰三惡行為食。三惡行亦有食，非無食。何謂三惡行食？答曰不護諸根為食。不護諸根亦有食，非無食

現代漢語譯本：如果一個人親近了惡知識，就會聽聞惡法。聽聞惡法后，就會產生不信任。產生不信任后，就會有不正當的思考。有了不正當的思考後，就會有不正當的念頭和不正當的智慧。有了不正當的念頭和不正當的智慧后，就會不守護自己的感官。不守護自己的感官后，就會有三種惡行。有了三種惡行后，就會有五種障礙。有了五種障礙后，就會有無明。有了無明後，就會有愛慾。這樣，這種愛慾就逐漸形成。 現代漢語譯本：『大海也有食物，不是沒有食物。』什麼叫大海的食物？回答說：『大河是它的食物。』大河也有食物，不是沒有食物。什麼叫大河的食物？回答說：『小河是它的食物。』小河也有食物，不是沒有食物。什麼叫小河的食物？回答說：『大川是它的食物。』大川也有食物，不是沒有食物。什麼叫大川的食物？回答說：『小川是它的食物。』小川也有食物，不是沒有食物。什麼叫小川的食物？回答說：『山巖溪澗、平地水澤是它的食物。』山巖溪澗、平地水澤也有食物，不是沒有食物。什麼叫山巖溪澗、平地水澤的食物？回答說：『雨是它的食物。』有時下大雨，大雨過後，山巖溪澗、平地水澤的水就滿了。山巖溪澗、平地水澤的水滿了后，小川就滿了。小川滿了后，大川就滿了。大川滿了后，小河就滿了。小河滿了后，大河就滿了。大河滿了后，大海就滿了。這樣，大海就逐漸充滿。 現代漢語譯本：『同樣，愛慾也有食物，不是沒有食物。』什麼叫愛慾的食物？回答說：『無明是它的食物。』無明也有食物，不是沒有食物。什麼叫無明的食物？回答說：『五種障礙是它的食物。』五種障礙也有食物，不是沒有食物。什麼叫五種障礙的食物？回答說：『三種惡行是它的食物。』三種惡行也有食物，不是沒有食物。什麼叫三種惡行的食物？回答說：『不守護感官是它的食物。』不守護感官也有食物，不是沒有食物。

English version: If a person associates with evil teachers, they will hear evil teachings. Having heard evil teachings, they will develop disbelief. Having developed disbelief, they will have improper thoughts. Having improper thoughts, they will have improper mindfulness and improper wisdom. Having improper mindfulness and improper wisdom, they will not guard their senses. Not guarding their senses, they will engage in three evil actions. Having engaged in three evil actions, they will have five hindrances. Having five hindrances, they will have ignorance. Having ignorance, they will have craving. Thus, this craving gradually develops. English version: 'The great ocean also has food, it is not without food.' What is the food of the great ocean? The answer is: 'The great river is its food.' The great river also has food, it is not without food. What is the food of the great river? The answer is: 'The small river is its food.' The small river also has food, it is not without food. What is the food of the small river? The answer is: 'The large stream is its food.' The large stream also has food, it is not without food. What is the food of the large stream? The answer is: 'The small stream is its food.' The small stream also has food, it is not without food. What is the food of the small stream? The answer is: 'Mountain rocks, ravines, and flatland marshes are its food.' Mountain rocks, ravines, and flatland marshes also have food, they are not without food. What is the food of mountain rocks, ravines, and flatland marshes? The answer is: 'Rain is its food.' Sometimes there is heavy rain, and after the heavy rain, the water in mountain rocks, ravines, and flatland marshes is full. When the water in mountain rocks, ravines, and flatland marshes is full, the small stream is full. When the small stream is full, the large stream is full. When the large stream is full, the small river is full. When the small river is full, the great river is full. When the great river is full, the great ocean is full. Thus, the great ocean gradually becomes full. English version: 'Likewise, craving also has food, it is not without food.' What is the food of craving? The answer is: 'Ignorance is its food.' Ignorance also has food, it is not without food. What is the food of ignorance? The answer is: 'The five hindrances are its food.' The five hindrances also have food, they are not without food. What is the food of the five hindrances? The answer is: 'The three evil actions are its food.' The three evil actions also have food, they are not without food. What is the food of the three evil actions? The answer is: 'Not guarding the senses is its food.' Not guarding the senses also has food, it is not without food.

。何謂不護諸根食？答曰不正念、不正智為食。不正念、不正智亦有食，非無食。何謂不正念、不正智食？答曰不正思惟為食。不正思惟亦有食，非無食。何謂不正思惟食？答曰不信為食。不信亦有食，非無食。何謂不信食？答曰聞惡法為食。聞惡法亦有食，非無食。何謂聞惡法食？答曰親近惡知識為食。親近惡知識亦有食，非無食。何謂親近惡知識食？答曰惡人為食。

「是為具惡人已，便具親近惡知識。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五蓋。具五蓋已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。

「明、解脫亦有食，非無食。何謂明、解脫食？答曰七覺支為食。七覺支亦有食，非無食。何謂七覺支食？答曰四念處為食。四念處亦有食，非無食。何謂四念處食？答曰三妙行為食。三妙行亦有食，非無食。何謂三妙行食？答曰護諸根為食。護諸根亦有食，非無食。何謂護諸根食？答曰正念、正智為食。正念、正智亦有食，非無食。何謂正念、正智食？答曰正思惟為食。正思惟亦有食，非無食

現代漢語譯本：什麼是不守護諸根的食？回答說，不正念、不正智是食。不正念、不正智也有食，不是沒有食。什麼是不正念、不正智的食？回答說，不正思惟是食。不正思惟也有食，不是沒有食。什麼是不正思惟的食？回答說，不信是食。不信也有食，不是沒有食。什麼是不信的食？回答說，聽聞惡法是食。聽聞惡法也有食，不是沒有食。什麼是聽聞惡法的食？回答說，親近惡知識是食。親近惡知識也有食，不是沒有食。什麼是親近惡知識的食？回答說，惡人是食。 這就是說，具備了惡人，就具備了親近惡知識。具備了親近惡知識，就具備了聽聞惡法。具備了聽聞惡法，就具備了產生不信。具備了產生不信，就具備了不正思惟。具備了不正思惟，就具備了不正念、不正智。具備了不正念、不正智，就具備了不守護諸根。具備了不守護諸根，就具備了三種惡行。具備了三種惡行，就具備了五蓋。具備了五蓋，就具備了無明。具備了無明，就具備了有愛。這樣，有愛就輾轉相續地形成。 明、解脫也有食，不是沒有食。什麼是明、解脫的食？回答說，七覺支是食。七覺支也有食，不是沒有食。什麼是七覺支的食？回答說，四念處是食。四念處也有食，不是沒有食。什麼是四念處的食？回答說，三種妙行是食。三種妙行也有食，不是沒有食。什麼是三種妙行的食？回答說，守護諸根是食。守護諸根也有食，不是沒有食。什麼是守護諸根的食？回答說，正念、正智是食。正念、正智也有食，不是沒有食。什麼是正念、正智的食？回答說，正思惟是食。正思惟也有食，不是沒有食。

English version: What is the food of not guarding the senses? The answer is, wrong mindfulness and wrong wisdom are food. Wrong mindfulness and wrong wisdom also have food, they are not without food. What is the food of wrong mindfulness and wrong wisdom? The answer is, wrong thinking is food. Wrong thinking also has food, it is not without food. What is the food of wrong thinking? The answer is, disbelief is food. Disbelief also has food, it is not without food. What is the food of disbelief? The answer is, hearing evil teachings is food. Hearing evil teachings also has food, it is not without food. What is the food of hearing evil teachings? The answer is, associating with evil teachers is food. Associating with evil teachers also has food, it is not without food. What is the food of associating with evil teachers? The answer is, evil people are food. That is to say, having an evil person, one then has association with evil teachers. Having association with evil teachers, one then has hearing evil teachings. Having heard evil teachings, one then has the arising of disbelief. Having the arising of disbelief, one then has wrong thinking. Having wrong thinking, one then has wrong mindfulness and wrong wisdom. Having wrong mindfulness and wrong wisdom, one then has not guarding the senses. Having not guarding the senses, one then has three evil actions. Having three evil actions, one then has the five hindrances. Having the five hindrances, one then has ignorance. Having ignorance, one then has craving. Thus, this craving is formed through a chain of causes. Clarity and liberation also have food, they are not without food. What is the food of clarity and liberation? The answer is, the seven factors of enlightenment are food. The seven factors of enlightenment also have food, they are not without food. What is the food of the seven factors of enlightenment? The answer is, the four foundations of mindfulness are food. The four foundations of mindfulness also have food, they are not without food. What is the food of the four foundations of mindfulness? The answer is, the three good actions are food. The three good actions also have food, they are not without food. What is the food of the three good actions? The answer is, guarding the senses is food. Guarding the senses also has food, it is not without food. What is the food of guarding the senses? The answer is, right mindfulness and right wisdom are food. Right mindfulness and right wisdom also have food, they are not without food. What is the food of right mindfulness and right wisdom? The answer is, right thinking is food. Right thinking also has food, it is not without food.

。何謂正思惟食？答曰信為食。信亦有食，非無食。何謂信食？答曰聞善法為食。聞善法亦有食，非無食。何謂聞善法食？答曰親近善知識為食。親近善知識亦有食，非無食。何謂親近善知識食？答曰善人為食。

「是為具善人已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫。如是此明、解脫展轉具成。

「如是明、解脫亦有食，非無食

現代漢語譯本：什麼是正思惟的食糧？回答說，是信為食糧。信也有食糧，不是沒有食糧。什麼是信的食糧？回答說，聽聞善法是食糧。聽聞善法也有食糧，不是沒有食糧。什麼是聽聞善法的食糧？回答說，親近善知識是食糧。親近善知識也有食糧，不是沒有食糧。什麼是親近善知識的食糧？回答說，善人是食糧。 有了善人，就具備了親近善知識的條件。具備了親近善知識的條件，就具備了聽聞善法的條件。具備了聽聞善法的條件，就具備了生起信心的條件。具備了生起信心的條件，就具備了正思惟的條件。具備了正思惟的條件，就具備了正念、正智的條件。具備了正念、正智的條件，就具備了守護諸根的條件。具備了守護諸根的條件，就具備了三妙行的條件。具備了三妙行的條件，就具備了四念處的條件。具備了四念處的條件，就具備了七覺支的條件。具備了七覺支的條件，就具備了明、解脫的條件。這樣，這明、解脫就逐漸成就。 大海也有食糧，不是沒有食糧。什麼是大海的食糧？回答說，大河是食糧。大河也有食糧，不是沒有食糧。什麼是大河的食糧？回答說，小河是食糧。小河也有食糧，不是沒有食糧。什麼是小河的食糧？回答說，大川是食糧。大川也有食糧，不是沒有食糧。什麼是大川的食糧？回答說，小川是食糧。小川也有食糧，不是沒有食糧。什麼是小川的食糧？回答說，山巖溪澗、平澤是食糧。山巖溪澗、平澤也有食糧，不是沒有食糧。什麼是山巖溪澗、平澤的食糧？回答說，雨是食糧。有時下大雨，大雨過後，山巖溪澗、平澤的水就滿了。山巖溪澗、平澤的水滿了，小川就滿了。小川滿了，大川就滿了。大川滿了，小河就滿了。小河滿了，大河就滿了。大河滿了，大海就滿了。這樣，大海就逐漸充滿。 同樣，明、解脫也有食糧，不是沒有食糧。

English version: What is the nourishment for right thought? The answer is, faith is nourishment. Faith also has nourishment, it is not without nourishment. What is the nourishment of faith? The answer is, hearing the good Dharma is nourishment. Hearing the good Dharma also has nourishment, it is not without nourishment. What is the nourishment of hearing the good Dharma? The answer is, associating with good teachers is nourishment. Associating with good teachers also has nourishment, it is not without nourishment. What is the nourishment of associating with good teachers? The answer is, good people are nourishment. Having good people, one then has the conditions for associating with good teachers. Having the conditions for associating with good teachers, one then has the conditions for hearing the good Dharma. Having the conditions for hearing the good Dharma, one then has the conditions for generating faith. Having the conditions for generating faith, one then has the conditions for right thought. Having the conditions for right thought, one then has the conditions for right mindfulness and right wisdom. Having the conditions for right mindfulness and right wisdom, one then has the conditions for guarding the senses. Having the conditions for guarding the senses, one then has the conditions for the three excellent practices. Having the conditions for the three excellent practices, one then has the conditions for the four foundations of mindfulness. Having the conditions for the four foundations of mindfulness, one then has the conditions for the seven factors of enlightenment. Having the conditions for the seven factors of enlightenment, one then has the conditions for clarity and liberation. Thus, this clarity and liberation gradually become complete. The great ocean also has nourishment, it is not without nourishment. What is the nourishment of the great ocean? The answer is, the great river is nourishment. The great river also has nourishment, it is not without nourishment. What is the nourishment of the great river? The answer is, the small river is nourishment. The small river also has nourishment, it is not without nourishment. What is the nourishment of the small river? The answer is, the large stream is nourishment. The large stream also has nourishment, it is not without nourishment. What is the nourishment of the large stream? The answer is, the small stream is nourishment. The small stream also has nourishment, it is not without nourishment. What is the nourishment of the small stream? The answer is, mountain rocks, streams, and plains are nourishment. Mountain rocks, streams, and plains also have nourishment, it is not without nourishment. What is the nourishment of mountain rocks, streams, and plains? The answer is, rain is nourishment. Sometimes there is heavy rain, and after the heavy rain, the water in the mountain rocks, streams, and plains is full. When the water in the mountain rocks, streams, and plains is full, the small stream is full. When the small stream is full, the large stream is full. When the large stream is full, the small river is full. When the small river is full, the great river is full. When the great river is full, the great ocean is full. Thus, the great ocean gradually becomes full. Likewise, clarity and liberation also have nourishment, they are not without nourishment.

。何謂明、解脫食？答曰七覺支為食。七覺支亦有食，非無食。何謂七覺支食？答曰四念處為食。四念處亦有食，非無食。何謂四念處食？答曰三妙行為食。三妙行亦有食，非無食。何謂三妙行食？答曰護諸根為食。護諸根亦有食，非無食。何謂護諸根食？答曰正念、正智為食。正念、正智亦有食，非無食。何謂正念、正智食？答曰正思惟為食。正思惟亦有食，非無食。何謂正思惟食？答曰信為食。信亦有食，非無食。何謂信食？答曰聞善法為食。聞善法亦有食，非無食。何謂聞善法食？答曰親近善知識為食。親近善知識亦有食，非無食。何謂親近善知識食？答曰善人為食。

「是為具善人已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫。如是此明、解脫展轉具成。」

現代漢語譯本：什麼是『明』和『解脫』的食糧？回答說，七覺支是它們的食糧。七覺支也有食糧，不是沒有食糧。什麼是七覺支的食糧？回答說，四念處是它們的食糧。四念處也有食糧，不是沒有食糧。什麼是四念處的食糧？回答說，三種妙行是它們的食糧。三種妙行也有食糧，不是沒有食糧。什麼是三種妙行的食糧？回答說，守護諸根是它們的食糧。守護諸根也有食糧，不是沒有食糧。什麼是守護諸根的食糧？回答說，正念和正智是它們的食糧。正念和正智也有食糧，不是沒有食糧。什麼是正念和正智的食糧？回答說，正思惟是它們的食糧。正思惟也有食糧，不是沒有食糧。什麼是正思惟的食糧？回答說，信是它們的食糧。信也有食糧，不是沒有食糧。什麼是信的食糧？回答說，聽聞善法是它們的食糧。聽聞善法也有食糧，不是沒有食糧。什麼是聽聞善法的食糧？回答說，親近善知識是它們的食糧。親近善知識也有食糧，不是沒有食糧。什麼是親近善知識的食糧？回答說，善人是它們的食糧。 『這樣，具備了善人，就具備了親近善知識。具備了親近善知識，就具備了聽聞善法。具備了聽聞善法，就具備了生起信心。具備了生起信心，就具備了正思惟。具備了正思惟，就具備了正念和正智。具備了正念和正智，就具備了守護諸根。具備了守護諸根，就具備了三種妙行。具備了三種妙行，就具備了四念處。具備了四念處，就具備了七覺支。具備了七覺支，就具備了『明』和『解脫』。這樣，這『明』和『解脫』就輾轉具足成就。』

English version: What are the 'enlightenment' and 'liberation' nourished by? The answer is that the seven factors of enlightenment are their nourishment. The seven factors of enlightenment also have nourishment; they are not without nourishment. What is the nourishment of the seven factors of enlightenment? The answer is that the four foundations of mindfulness are their nourishment. The four foundations of mindfulness also have nourishment; they are not without nourishment. What is the nourishment of the four foundations of mindfulness? The answer is that the three good conducts are their nourishment. The three good conducts also have nourishment; they are not without nourishment. What is the nourishment of the three good conducts? The answer is that guarding the senses is their nourishment. Guarding the senses also has nourishment; it is not without nourishment. What is the nourishment of guarding the senses? The answer is that right mindfulness and right wisdom are their nourishment. Right mindfulness and right wisdom also have nourishment; they are not without nourishment. What is the nourishment of right mindfulness and right wisdom? The answer is that right thought is their nourishment. Right thought also has nourishment; it is not without nourishment. What is the nourishment of right thought? The answer is that faith is their nourishment. Faith also has nourishment; it is not without nourishment. What is the nourishment of faith? The answer is that hearing the good Dharma is their nourishment. Hearing the good Dharma also has nourishment; it is not without nourishment. What is the nourishment of hearing the good Dharma? The answer is that associating with good teachers is their nourishment. Associating with good teachers also has nourishment; it is not without nourishment. What is the nourishment of associating with good teachers? The answer is that good people are their nourishment. 'Thus, having good people, one then has association with good teachers. Having association with good teachers, one then has hearing the good Dharma. Having heard the good Dharma, one then has the arising of faith. Having the arising of faith, one then has right thought. Having right thought, one then has right mindfulness and right wisdom. Having right mindfulness and right wisdom, one then has guarding the senses. Having guarded the senses, one then has the three good conducts. Having the three good conducts, one then has the four foundations of mindfulness. Having the four foundations of mindfulness, one then has the seven factors of enlightenment. Having the seven factors of enlightenment, one then has 'enlightenment' and 'liberation'. Thus, this 'enlightenment' and 'liberation' are gradually and completely achieved.'

食經第十一竟(一千八百三十三字)

（五三）中阿含習相應品食經第十二(初一日誦)

「大海亦有食，非無食。何謂大海食？答曰雨為食。有時大雨，大雨已則山巖溪澗、平澤水滿。山巖溪澗、平澤水滿已，則小川滿。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河滿已，則大海滿

《食經》第十一（共一千八百三十三字）結束。

（五三）《中阿含經·習相應品·食經》第十二（初一日誦）

當時，世尊告訴眾比丘：『有愛，它的根本起源是不可知的。本來沒有愛，但現在產生了愛，就可以知道它產生的原因。有愛，就有食，不是沒有食。什麼是有愛的食呢？回答說，無明是食。無明也有食，不是沒有食。什麼是無明的食呢？回答說，五蓋是食。五蓋也有食，不是沒有食。什麼是五蓋的食呢？回答說，三惡行是食。三惡行也有食，不是沒有食。什麼是三惡行的食呢？回答說，不守護諸根是食。不守護諸根也有食，不是沒有食。什麼是不守護諸根的食呢？回答說，不正念、不正知是食。不正念、不正知也有食，不是沒有食。什麼是不正念、不正知的食呢？回答說，不正思惟是食。不正思惟也有食，不是沒有食。什麼是不正思惟的食呢？回答說，不信是食。不信也有食，不是沒有食。什麼是不信的食呢？回答說，聽聞惡法是食。聽聞惡法也有食，不是沒有食。什麼是聽聞惡法的食呢？回答說，親近惡知識是食。親近惡知識也有食，不是沒有食。什麼是親近惡知識的食呢？回答說，惡人是食。』

『大海也有食，不是沒有食。什麼是大海的食呢？回答說，雨是食。有時下大雨，大雨過後，山巖溪澗、平地水澤都滿了。山巖溪澗、平地水澤滿了之後，小溪就滿了。小溪滿了之後，大川就滿了。大川滿了之後，小河就滿了。小河滿了之後，大河就滿了。大河滿了之後，大海就滿了。』

The eleventh discourse on food is concluded (1833 words).

(53) The twelfth discourse on food from the 'Practice-Related' chapter of the Middle Length Discourses (to be recited on the first day).

Then, the Blessed One addressed the monks, 'Craving, its origin is unknowable. Originally, there was no craving, but now that craving has arisen, it can be known what its cause is. When there is craving, there is food; it is not without food. What is the food of craving? It is said that ignorance is the food. Ignorance also has food; it is not without food. What is the food of ignorance? It is said that the five hindrances are the food. The five hindrances also have food; they are not without food. What is the food of the five hindrances? It is said that the three evil actions are the food. The three evil actions also have food; they are not without food. What is the food of the three evil actions? It is said that not guarding the senses is the food. Not guarding the senses also has food; it is not without food. What is the food of not guarding the senses? It is said that wrong mindfulness and wrong awareness are the food. Wrong mindfulness and wrong awareness also have food; they are not without food. What is the food of wrong mindfulness and wrong awareness? It is said that wrong thinking is the food. Wrong thinking also has food; it is not without food. What is the food of wrong thinking? It is said that lack of faith is the food. Lack of faith also has food; it is not without food. What is the food of lack of faith? It is said that hearing evil teachings is the food. Hearing evil teachings also has food; it is not without food. What is the food of hearing evil teachings? It is said that associating with evil friends is the food. Associating with evil friends also has food; it is not without food. What is the food of associating with evil friends? It is said that evil people are the food.'

'The great ocean also has food; it is not without food. What is the food of the great ocean? It is said that rain is the food. Sometimes there is heavy rain, and after the heavy rain, the mountain cliffs, streams, and plains are filled with water. After the mountain cliffs, streams, and plains are filled with water, the small streams are filled. After the small streams are filled, the large rivers are filled. After the large rivers are filled, the small rivers are filled. After the small rivers are filled, the great rivers are filled. After the great rivers are filled, the great ocean is filled.'

。如是彼大海展轉成滿。

「如是具惡人已，便具親近惡知識。具親近惡知識已，便具聞惡法。具聞惡法已，便具生不信。具生不信已，便具不正思惟。具不正思惟已，便具不正念、不正智。具不正念、不正智已，便具不護諸根。具不護諸根已，便具三惡行。具三惡行已，便具五蓋。具五蓋已，便具無明。具無明已，便具有愛。如是此有愛展轉具成。

「明、解脫亦有食，非無食。何謂明、解脫食？答曰七覺支為食。七覺支亦有食，非無食。何謂七覺支食？答曰四念處為食。四念處亦有食，非無食。何謂四念處食？答曰三妙行為食。三妙行亦有食，非無食。何謂三妙行食？答曰護諸根為食。護諸根亦有食，非無食。何謂護諸根食？答曰正念、正智為食。正念、正智亦有食，非無食。何謂正念、正智食？答曰正思惟為食。正思惟亦有食，非無食。何謂正思惟食？答曰信為食。信亦有食，非無食。何謂信食？答曰聞善法為食。聞善法亦有食，非無食。何謂聞善法食？答曰親近善知識為食。親近善知識亦有食，非無食。何謂親近善知識食？答曰善人為食。

「大海亦有食，非無食。何謂大海食？答曰雨為食。有時大雨，大雨已，則山巖溪澗、平澤水滿。山巖溪澗、平澤水滿已，則小川滿

現代漢語譯本：就像那樣，大海逐漸變得充滿。 像這樣，一個具備惡行的人，就會具備親近惡知識的條件。具備親近惡知識的條件后，就會具備聽聞惡法的條件。具備聽聞惡法的條件后，就會產生不信任。產生不信任后，就會具備不正當的思考。具備不正當的思考後，就會具備不正當的念頭和不正當的智慧。具備不正當的念頭和不正當的智慧后，就會不守護自己的感官。不守護自己的感官后，就會具備三種惡行。具備三種惡行后，就會具備五蓋。具備五蓋后，就會具備無明。具備無明後，就會產生愛慾。就像這樣，這種愛慾逐漸形成。 『明』和『解脫』也有食物，不是沒有食物。什麼是『明』和『解脫』的食物呢？回答說，是七覺支作為食物。七覺支也有食物，不是沒有食物。什麼是七覺支的食物呢？回答說，是四念處作為食物。四念處也有食物，不是沒有食物。什麼是四念處的食物呢？回答說，是三種妙行作為食物。三種妙行也有食物，不是沒有食物。什麼是三種妙行的食物呢？回答說，是守護感官作為食物。守護感官也有食物，不是沒有食物。什麼是守護感官的食物呢？回答說，是正念和正智作為食物。正念和正智也有食物，不是沒有食物。什麼是正念和正智的食物呢？回答說，是正思惟作為食物。正思惟也有食物，不是沒有食物。什麼是正思惟的食物呢？回答說，是信任作為食物。信任也有食物，不是沒有食物。什麼是信任的食物呢？回答說，是聽聞善法作為食物。聽聞善法也有食物，不是沒有食物。什麼是聽聞善法的食物呢？回答說，是親近善知識作為食物。親近善知識也有食物，不是沒有食物。什麼是親近善知識的食物呢？回答說，是善人作為食物。 大海也有食物，不是沒有食物。什麼是大海的食物呢？回答說，是雨水作為食物。有時下大雨，下過大雨後，山巖溪澗和平地上的水就會充滿。山巖溪澗和平地上的水充滿后，小河就會充滿。

English version: Just like that, the great ocean gradually becomes full. In this way, a person with evil deeds will have the condition of associating with evil teachers. Having the condition of associating with evil teachers, they will have the condition of hearing evil teachings. Having the condition of hearing evil teachings, they will develop disbelief. Having developed disbelief, they will have incorrect thinking. Having incorrect thinking, they will have incorrect mindfulness and incorrect wisdom. Having incorrect mindfulness and incorrect wisdom, they will not guard their senses. Not guarding their senses, they will have three evil actions. Having three evil actions, they will have the five hindrances. Having the five hindrances, they will have ignorance. Having ignorance, they will develop craving. Just like that, this craving gradually forms. 'Clarity' and 'liberation' also have food, they are not without food. What is the food for 'clarity' and 'liberation'? The answer is, the seven factors of enlightenment are the food. The seven factors of enlightenment also have food, they are not without food. What is the food for the seven factors of enlightenment? The answer is, the four foundations of mindfulness are the food. The four foundations of mindfulness also have food, they are not without food. What is the food for the four foundations of mindfulness? The answer is, the three kinds of good conduct are the food. The three kinds of good conduct also have food, they are not without food. What is the food for the three kinds of good conduct? The answer is, guarding the senses is the food. Guarding the senses also has food, it is not without food. What is the food for guarding the senses? The answer is, right mindfulness and right wisdom are the food. Right mindfulness and right wisdom also have food, they are not without food. What is the food for right mindfulness and right wisdom? The answer is, right thinking is the food. Right thinking also has food, it is not without food. What is the food for right thinking? The answer is, faith is the food. Faith also has food, it is not without food. What is the food for faith? The answer is, hearing good teachings is the food. Hearing good teachings also has food, it is not without food. What is the food for hearing good teachings? The answer is, associating with good teachers is the food. Associating with good teachers also has food, it is not without food. What is the food for associating with good teachers? The answer is, good people are the food. The great ocean also has food, it is not without food. What is the food for the great ocean? The answer is, rain is the food. Sometimes there is heavy rain, and after the heavy rain, the water in the mountain rocks, streams, and plains will be full. After the water in the mountain rocks, streams, and plains is full, the small rivers will be full.

。小川滿已，則大川滿。大川滿已，則小河滿。小河滿已，則大河滿。大河滿已，則大海滿。如是彼大海展轉成滿。

「如是善人具已，便具親近善知識。具親近善知識已，便具聞善法。具聞善法已，便具生信。具生信已，便具正思惟。具正思惟已，便具正念、正智。具正念、正智已，便具護諸根。具護諸根已，便具三妙行。具三妙行已，便具四念處。具四念處已，便具七覺支。具七覺支已，便具明、解脫。如是此明、解脫展轉具成。」

食經第十二竟(九百三十字)

（五四）中阿含習相應品盡智經第十三(初一日誦)

一時，佛游拘樓瘦，在劍摩瑟曇拘樓都邑。

爾時，世尊告諸比丘：「有知有見者，便得漏盡，非不知，非不見。云何知見便得漏盡？謂知見苦如真，便得漏盡。知見苦習、知見苦滅、知見苦滅道如真，便得漏盡。盡智有習，非無習。何謂盡智習？答曰解脫為習。解脫亦有習，非無習。何謂解脫習？答曰無慾為習。無慾亦有習，非無習。何謂無慾習？答曰厭為習。厭亦有習，非無習。何謂厭習？答曰見如實、知如真為習。見如實、知如真亦有習，非無習。何謂見如實、知如真習？答曰定為習

現代漢語譯本：小水溝滿了，大水溝就會滿。大水溝滿了，小河就會滿。小河滿了，大河就會滿。大河滿了，大海就會滿。就這樣，大海逐漸地充滿。 現代漢語譯本：『同樣，善人具備了（善根），就具備親近善知識的條件。具備親近善知識的條件后，就具備聽聞善法的條件。具備聽聞善法的條件后，就具備生起信心的條件。具備生起信心的條件后，就具備正確思考的條件。具備正確思考的條件后，就具備正念和正智。具備正念和正智后，就具備守護諸根的條件。具備守護諸根的條件后，就具備身、口、意三方面的妙行。具備三妙行后，就具備四念處的修行。具備四念處后，就具備七覺支的修行。具備七覺支后，就具備明和解脫。就這樣，明和解脫逐漸地成就。』 現代漢語譯本：佛陀是這樣說的。那些比丘聽了佛陀所說，歡喜地奉行。 現代漢語譯本：《食經》第十二結束（九百三十字） 現代漢語譯本：（五四）《中阿含經·習相應品·盡智經》第十三（初一日誦） 現代漢語譯本：我是這樣聽說的： 現代漢語譯本：一時，佛陀在拘樓瘦游化，住在劍摩瑟曇拘樓都邑。 現代漢語譯本：那時，世尊告訴眾比丘：『有知有見的人，就能得到漏盡，不是不知不見。怎樣知見才能得到漏盡呢？就是如實知見苦，就能得到漏盡。如實知見苦的生起、苦的滅盡、苦滅之道，就能得到漏盡。盡智是有所修習的，不是沒有修習。什麼是盡智的修習呢？回答說，解脫是修習。解脫也是有所修習的，不是沒有修習。什麼是解脫的修習呢？回答說，無慾是修習。無慾也是有所修習的，不是沒有修習。什麼是無慾的修習呢？回答說，厭離是修習。厭離也是有所修習的，不是沒有修習。什麼是厭離的修習呢？回答說，如實見、如實知是修習。如實見、如實知也是有所修習的，不是沒有修習。什麼是如實見、如實知的修習呢？回答說，禪定是修習。』

English version: When a small ditch is full, a large ditch will be full. When a large ditch is full, a small river will be full. When a small river is full, a large river will be full. When a large river is full, the ocean will be full. In this way, the ocean gradually becomes full. English version: 'Similarly, when a good person is equipped (with good roots), they are equipped to associate with good teachers. When equipped to associate with good teachers, they are equipped to hear the good Dharma. When equipped to hear the good Dharma, they are equipped to generate faith. When equipped to generate faith, they are equipped to think correctly. When equipped to think correctly, they are equipped with right mindfulness and right wisdom. When equipped with right mindfulness and right wisdom, they are equipped to guard their senses. When equipped to guard their senses, they are equipped with the three excellent conducts of body, speech, and mind. When equipped with the three excellent conducts, they are equipped with the practice of the four foundations of mindfulness. When equipped with the four foundations of mindfulness, they are equipped with the practice of the seven factors of enlightenment. When equipped with the seven factors of enlightenment, they are equipped with wisdom and liberation. In this way, wisdom and liberation are gradually achieved.' English version: The end of the twelfth Sutta on Food (930 words) English version: (54) The thirteenth Sutta on the Exhaustion of Knowledge from the Samyukta-Agama, Chapter on Practice (recited on the first day) English version: At one time, the Buddha was traveling in Kuru, residing in the Kuru town of Kammasadhamma. English version: Then, the World-Honored One addressed the monks: 'One who has knowledge and vision attains the extinction of outflows, not one who does not know or see. How does knowledge and vision lead to the extinction of outflows? It is through truly knowing and seeing suffering that one attains the extinction of outflows. Through truly knowing and seeing the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering, one attains the extinction of outflows. The knowledge of extinction has a practice, it is not without practice. What is the practice of the knowledge of extinction? The answer is, liberation is the practice. Liberation also has a practice, it is not without practice. What is the practice of liberation? The answer is, non-desire is the practice. Non-desire also has a practice, it is not without practice. What is the practice of non-desire? The answer is, aversion is the practice. Aversion also has a practice, it is not without practice. What is the practice of aversion? The answer is, seeing things as they truly are, knowing things as they truly are, is the practice. Seeing things as they truly are, knowing things as they truly are, also has a practice, it is not without practice. What is the practice of seeing things as they truly are, knowing things as they truly are? The answer is, concentration is the practice.'

。定亦有習，非無習。何謂定習？答曰樂為習。樂亦有習，非無習？何謂樂習？答曰止為習。止亦有習，非無習。何謂止習？答曰喜為習。喜亦有習，非無習。何謂喜習？答曰歡悅為習。歡悅亦有習，非無習。何謂歡悅習？答曰不悔為習。不悔亦有習，非無習。何謂不悔習？答曰護戒為習。護戒亦有習，非無習。何謂護戒習？答曰護諸根為習。護諸根亦有習，非無習。何謂護諸根習？答曰正念、正智為習。正念、正智亦有習，非無習。何謂正念、正智習？答曰正思惟為習。正思惟亦有習，非無習。何謂正思惟習？答曰信為習。信亦有習，非無習。何謂信習？答曰觀法忍為習。觀法忍亦有習，非無習。何謂觀法忍習？答曰玩誦法為習。玩誦法亦有習，非無習。何謂玩誦法習？答曰受持法為習。受持法亦有習，非無習。何謂受持法習？答曰觀法義為習。觀法義亦有習，非無習。何謂觀法義習？答曰耳界為習。耳界亦有習，非無習。何謂耳界習？答曰聞善法為習。聞善法亦有習，非無習。何謂聞善法習？答曰往詣為習。往詣亦有習，非無習。何謂往詣習？答曰奉事為習。

「若有奉事善知識者，未聞便聞，已聞便利，如是善知識若不奉事者，便害奉事習。若無奉事，便害往詣習。若無往詣，便害聞善法習

『禪定』也有其習性，並非沒有習性。什麼是『禪定』的習性？回答說，樂於禪定是其習性。『樂於禪定』也有其習性，並非沒有習性。什麼是『樂於禪定』的習性？回答說，止息雜念是其習性。『止息雜念』也有其習性，並非沒有習性。什麼是『止息雜念』的習性？回答說，喜悅是其習性。『喜悅』也有其習性，並非沒有習性。什麼是『喜悅』的習性？回答說，歡快愉悅是其習性。『歡快愉悅』也有其習性，並非沒有習性。什麼是『歡快愉悅』的習性？回答說，不後悔是其習性。『不後悔』也有其習性，並非沒有習性。什麼是『不後悔』的習性？回答說，守護戒律是其習性。『守護戒律』也有其習性，並非沒有習性。什麼是『守護戒律』的習性？回答說，守護諸根是其習性。『守護諸根』也有其習性，並非沒有習性。什麼是『守護諸根』的習性？回答說，正念、正智是其習性。『正念、正智』也有其習性，並非沒有習性。什麼是『正念、正智』的習性？回答說，正思惟是其習性。『正思惟』也有其習性，並非沒有習性。什麼是『正思惟』的習性？回答說，信心是其習性。『信心』也有其習性，並非沒有習性。什麼是『信心』的習性？回答說，觀察法理的忍耐是其習性。『觀察法理的忍耐』也有其習性，並非沒有習性。什麼是『觀察法理的忍耐』的習性？回答說，玩味誦讀佛法是其習性。『玩味誦讀佛法』也有其習性，並非沒有習性。什麼是『玩味誦讀佛法』的習性？回答說，受持佛法是其習性。『受持佛法』也有其習性，並非沒有習性。什麼是『受持佛法』的習性？回答說，觀察法義是其習性。『觀察法義』也有其習性，並非沒有習性。什麼是『觀察法義』的習性？回答說，耳界是其習性。『耳界』也有其習性，並非沒有習性。什麼是『耳界』的習性？回答說，聽聞善法是其習性。『聽聞善法』也有其習性，並非沒有習性。什麼是『聽聞善法』的習性？回答說，前往聽法是其習性。『前往聽法』也有其習性，並非沒有習性。什麼是『前往聽法』的習性？回答說，奉事善知識是其習性。

『如果有人奉事善知識，那麼未曾聽聞的便能聽聞，已經聽聞的便能更加明瞭。』如果這樣善知識不被奉事，就會損害奉事善知識的習性。如果沒有奉事，就會損害前往聽法的習性。如果沒有前往聽法，就會損害聽聞善法的習性。

'Concentration' also has its habits, it is not without habits. What is the habit of 'concentration'? The answer is, delighting in concentration is its habit. 'Delighting in concentration' also has its habits, it is not without habits. What is the habit of 'delighting in concentration'? The answer is, cessation of distractions is its habit. 'Cessation of distractions' also has its habits, it is not without habits. What is the habit of 'cessation of distractions'? The answer is, joy is its habit. 'Joy' also has its habits, it is not without habits. What is the habit of 'joy'? The answer is, joyful delight is its habit. 'Joyful delight' also has its habits, it is not without habits. What is the habit of 'joyful delight'? The answer is, no regret is its habit. 'No regret' also has its habits, it is not without habits. What is the habit of 'no regret'? The answer is, guarding the precepts is its habit. 'Guarding the precepts' also has its habits, it is not without habits. What is the habit of 'guarding the precepts'? The answer is, guarding the senses is its habit. 'Guarding the senses' also has its habits, it is not without habits. What is the habit of 'guarding the senses'? The answer is, right mindfulness and right wisdom are its habits. 'Right mindfulness and right wisdom' also have their habits, they are not without habits. What is the habit of 'right mindfulness and right wisdom'? The answer is, right thought is its habit. 'Right thought' also has its habits, it is not without habits. What is the habit of 'right thought'? The answer is, faith is its habit. 'Faith' also has its habits, it is not without habits. What is the habit of 'faith'? The answer is, patience in observing the Dharma is its habit. 'Patience in observing the Dharma' also has its habits, it is not without habits. What is the habit of 'patience in observing the Dharma'? The answer is, savoring and reciting the Dharma is its habit. 'Savoring and reciting the Dharma' also has its habits, it is not without habits. What is the habit of 'savoring and reciting the Dharma'? The answer is, upholding the Dharma is its habit. 'Upholding the Dharma' also has its habits, it is not without habits. What is the habit of 'upholding the Dharma'? The answer is, observing the meaning of the Dharma is its habit. 'Observing the meaning of the Dharma' also has its habits, it is not without habits. What is the habit of 'observing the meaning of the Dharma'? The answer is, the ear faculty is its habit. 'The ear faculty' also has its habits, it is not without habits. What is the habit of 'the ear faculty'? The answer is, hearing the good Dharma is its habit. 'Hearing the good Dharma' also has its habits, it is not without habits. What is the habit of 'hearing the good Dharma'? The answer is, going to listen to the Dharma is its habit. 'Going to listen to the Dharma' also has its habits, it is not without habits. What is the habit of 'going to listen to the Dharma'? The answer is, serving a good teacher is its habit.

'If someone serves a good teacher, then what has not been heard will be heard, and what has been heard will become clearer.' If such a good teacher is not served, it will harm the habit of serving a good teacher. If there is no service, it will harm the habit of going to listen to the Dharma. If there is no going to listen to the Dharma, it will harm the habit of hearing the good Dharma.

。若不聞善法，便害耳界習。若無耳界，便害觀法義習。若無觀法義，便害受持法習。若無受持法，便害玩誦法習。若無玩誦法，便害觀法忍習。若無觀法忍，便害信習。若無信，便害正思惟習。若無正思惟，便害正念、正智習。若無正念、正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫習。若無解脫，便害盡智習。

「若奉事善知識者，未聞便聞，已聞便利，如是善知識，若奉事者，便習奉事。若有奉事，便習往詣。若有往詣，便習聞善法。若有聞善法，便習耳界。若有耳界，便習觀法義。若有觀法義，便習受持法。若有受持法，便習玩誦法。若有玩誦法，便習觀法忍。若有觀法忍，便習信。若有信，便習正思惟。若有正思惟，便習正念、正智。若有正念、正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫。若有解脫，便習盡智。」

盡智經第十三竟(八百六十八字)

（五五）中阿含習相應品涅槃經第十四(初一日誦)

爾時，世尊告諸比丘：「涅槃有習，非無習

現代漢語譯本：如果聽不到好的佛法，就會損害聽覺器官的習慣。如果沒有聽覺器官，就會損害觀察佛法義理的習慣。如果沒有觀察佛法義理，就會損害受持佛法的習慣。如果沒有受持佛法，就會損害玩味誦讀佛法的習慣。如果沒有玩味誦讀佛法，就會損害觀察佛法忍耐的習慣。如果沒有觀察佛法忍耐，就會損害信心的習慣。如果沒有信心，就會損害正確的思考習慣。如果沒有正確的思考，就會損害正念和正智的習慣。如果沒有正念和正智，就會損害守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫的習慣。如果沒有解脫，就會損害盡智的習慣。 如果奉事善知識，未聽聞的就能聽聞，已聽聞的就能更加明白，像這樣的善知識，如果奉事他們，就會習慣奉事。如果有奉事，就會習慣前往親近。如果有前往親近，就會習慣聽聞好的佛法。如果有聽聞好的佛法，就會習慣聽覺器官。如果有聽覺器官，就會習慣觀察佛法義理。如果有觀察佛法義理，就會習慣受持佛法。如果有受持佛法，就會習慣玩味誦讀佛法。如果有玩味誦讀佛法，就會習慣觀察佛法忍耐。如果有觀察佛法忍耐，就會習慣信心。如果有信心，就會習慣正確的思考。如果有正確的思考，就會習慣正念和正智。如果有正念和正智，就會習慣守護諸根、守護戒律、不後悔、歡悅、喜樂、止息、安樂、禪定、如實見、如實知、厭離、無慾、解脫。如果有解脫，就會習慣盡智。」 佛陀這樣說。那些比丘聽了佛陀所說，歡喜奉行。 《盡智經》第十三結束（八百六十八字） （五五）《中阿含經·習相應品·涅槃經》第十四（初一日誦） 當時，世尊告訴眾比丘：『涅槃是有修習的，不是沒有修習的。』

English version: If one does not hear the good Dharma, it harms the habit of the ear faculty. If there is no ear faculty, it harms the habit of contemplating the meaning of the Dharma. If there is no contemplation of the meaning of the Dharma, it harms the habit of upholding the Dharma. If there is no upholding of the Dharma, it harms the habit of enjoying and reciting the Dharma. If there is no enjoying and reciting the Dharma, it harms the habit of contemplating the Dharma with patience. If there is no contemplation of the Dharma with patience, it harms the habit of faith. If there is no faith, it harms the habit of right thinking. If there is no right thinking, it harms the habit of right mindfulness and right wisdom. If there is no right mindfulness and right wisdom, it harms the habit of guarding the senses, guarding the precepts, not regretting, joy, happiness, cessation, bliss, concentration, seeing things as they are, knowing things as they truly are, aversion, non-desire, and liberation. If there is no liberation, it harms the habit of the exhaustion of knowledge. If one serves a good teacher, what has not been heard will be heard, and what has been heard will become clearer. Such a good teacher, if served, will lead to the habit of serving. If there is serving, there will be the habit of approaching. If there is approaching, there will be the habit of hearing the good Dharma. If there is hearing the good Dharma, there will be the habit of the ear faculty. If there is the ear faculty, there will be the habit of contemplating the meaning of the Dharma. If there is contemplation of the meaning of the Dharma, there will be the habit of upholding the Dharma. If there is upholding the Dharma, there will be the habit of enjoying and reciting the Dharma. If there is enjoying and reciting the Dharma, there will be the habit of contemplating the Dharma with patience. If there is contemplation of the Dharma with patience, there will be the habit of faith. If there is faith, there will be the habit of right thinking. If there is right thinking, there will be the habit of right mindfulness and right wisdom. If there is right mindfulness and right wisdom, there will be the habit of guarding the senses, guarding the precepts, not regretting, joy, happiness, cessation, bliss, concentration, seeing things as they are, knowing things as they truly are, aversion, non-desire, and liberation. If there is liberation, there will be the habit of the exhaustion of knowledge.' The end of the Thirteenth Sutra on the Exhaustion of Knowledge (868 words) (55) The Fourteenth Sutra on Nirvana from the Section on Habits in the Middle Length Discourses (Recited on the first day) Then, the Blessed One addressed the monks, 'Nirvana has a practice, it is not without practice.'

。何謂涅槃習？答曰解脫為習。解脫亦有習，非無習。何謂解脫習？答曰無慾為習。無慾亦有習，非無習。何謂無慾習？答曰厭為習。厭亦有習，非無習。何謂厭習？答曰見如實、知如真為習。見如實、知如真亦有習，非無習。何謂見如實、知如真習？答曰定為習。定亦有習，非無習。何謂定習？答曰樂為習。樂亦有習，非無習。何謂樂習？答曰止為習。止亦有習，非無習。何謂止習？答曰喜為習。喜亦有習，非無習。何謂喜習？答曰歡悅為習。歡悅亦有習，非無習。何謂歡悅習？答曰不悔為習。不悔亦有習，非無習。何謂不悔習？答曰護戒為習。護戒亦有習，非無習。何謂護戒習？答曰護諸根為習。護諸根亦有習，非無習。何謂護諸根習？答曰正念、正智為習。正念、正智亦有習，非無習。何謂正念、正智習？答曰正思惟為習。正思惟亦有習，非無習。何謂正思惟習？答曰信為習。信亦有習，非無習。何謂信習？答曰苦為習。苦亦有習，非無習。何謂苦習？答曰老死為習。老死亦有習，非無習。何謂老死習？答曰生為習。生亦有習，非無習。何謂生習？答曰有為習。有亦有習，非無習。何謂有習？答曰受為習。受亦有習，非無習。何謂受習？答曰愛為習。愛亦有習，非無習。何謂愛習？答曰覺為習

什麼是涅槃的習性？回答說，解脫是它的習性。解脫也有習性，並非沒有習性。什麼是解脫的習性？回答說，無慾是它的習性。無慾也有習性，並非沒有習性。什麼是無慾的習性？回答說，厭離是它的習性。厭離也有習性，並非沒有習性。什麼是厭離的習性？回答說，如實地觀察、如真地瞭解是它的習性。如實地觀察、如真地瞭解也有習性，並非沒有習性。什麼是如實地觀察、如真地瞭解的習性？回答說，禪定是它的習性。禪定也有習性，並非沒有習性。什麼是禪定的習性？回答說，快樂是它的習性。快樂也有習性，並非沒有習性。什麼是快樂的習性？回答說，止息是它的習性。止息也有習性，並非沒有習性。什麼是止息的習性？回答說，喜悅是它的習性。喜悅也有習性，並非沒有習性。什麼是喜悅的習性？回答說，歡悅是它的習性。歡悅也有習性，並非沒有習性。什麼是歡悅的習性？回答說，不後悔是它的習性。不後悔也有習性，並非沒有習性。什麼是不後悔的習性？回答說，守護戒律是它的習性。守護戒律也有習性，並非沒有習性。什麼是守護戒律的習性？回答說，守護諸根是它的習性。守護諸根也有習性，並非沒有習性。什麼是守護諸根的習性？回答說，正念、正知是它的習性。正念、正知也有習性，並非沒有習性。什麼是正念、正知的習性？回答說，正思惟是它的習性。正思惟也有習性，並非沒有習性。什麼是正思惟的習性？回答說，信心是它的習性。信心也有習性，並非沒有習性。什麼是信心的習性？回答說，苦是它的習性。苦也有習性，並非沒有習性。什麼是苦的習性？回答說，老死是它的習性。老死也有習性，並非沒有習性。什麼是老死的習性？回答說，生是它的習性。生也有習性，並非沒有習性。什麼是生的習性？回答說，有是它的習性。有也有習性，並非沒有習性。什麼是有的習性？回答說，受是它的習性。受也有習性，並非沒有習性。什麼是受的習性？回答說，愛是它的習性。愛也有習性，並非沒有習性。什麼是愛的習性？回答說，覺是它的習性。

What is the habit of Nirvana? The answer is, liberation is its habit. Liberation also has a habit, it is not without a habit. What is the habit of liberation? The answer is, desirelessness is its habit. Desirelessness also has a habit, it is not without a habit. What is the habit of desirelessness? The answer is, aversion is its habit. Aversion also has a habit, it is not without a habit. What is the habit of aversion? The answer is, seeing things as they truly are, knowing things as they truly are, is its habit. Seeing things as they truly are, knowing things as they truly are, also has a habit, it is not without a habit. What is the habit of seeing things as they truly are, knowing things as they truly are? The answer is, concentration is its habit. Concentration also has a habit, it is not without a habit. What is the habit of concentration? The answer is, joy is its habit. Joy also has a habit, it is not without a habit. What is the habit of joy? The answer is, tranquility is its habit. Tranquility also has a habit, it is not without a habit. What is the habit of tranquility? The answer is, delight is its habit. Delight also has a habit, it is not without a habit. What is the habit of delight? The answer is, gladness is its habit. Gladness also has a habit, it is not without a habit. What is the habit of gladness? The answer is, non-regret is its habit. Non-regret also has a habit, it is not without a habit. What is the habit of non-regret? The answer is, guarding the precepts is its habit. Guarding the precepts also has a habit, it is not without a habit. What is the habit of guarding the precepts? The answer is, guarding the senses is its habit. Guarding the senses also has a habit, it is not without a habit. What is the habit of guarding the senses? The answer is, right mindfulness and right awareness are its habit. Right mindfulness and right awareness also have a habit, it is not without a habit. What is the habit of right mindfulness and right awareness? The answer is, right thought is its habit. Right thought also has a habit, it is not without a habit. What is the habit of right thought? The answer is, faith is its habit. Faith also has a habit, it is not without a habit. What is the habit of faith? The answer is, suffering is its habit. Suffering also has a habit, it is not without a habit. What is the habit of suffering? The answer is, old age and death are its habit. Old age and death also have a habit, it is not without a habit. What is the habit of old age and death? The answer is, birth is its habit. Birth also has a habit, it is not without a habit. What is the habit of birth? The answer is, becoming is its habit. Becoming also has a habit, it is not without a habit. What is the habit of becoming? The answer is, feeling is its habit. Feeling also has a habit, it is not without a habit. What is the habit of feeling? The answer is, craving is its habit. Craving also has a habit, it is not without a habit. What is the habit of craving? The answer is, awareness is its habit.

。覺亦有習，非無習。何謂覺習？答曰更樂為習。更樂亦有習，非無習。何謂更樂習？答曰六處為習。六處亦有習，非無習。何謂六處習？答曰名色為習。名色亦有習，非無習。何謂名色習？答曰識為習。識亦有習，非無習。何謂識習？答曰行為習。行亦有習，非無習。何謂行習？答曰無明為習。

「是為緣無明行，緣行識，緣識名色，緣名色六處，緣六處更樂，緣更樂覺，緣覺愛、緣愛受，緣受有，緣有生，緣生老死，緣老死苦。習苦，便有信。習信，便有正思惟。習正思惟，便有正念正智。習正念正智，便有護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無慾、解脫。習解脫，便得涅槃。」

涅槃經第十四竟(六百六十三字)

（五六）中阿含習相應品彌醯經第十五(初一日誦)

一時，佛游摩竭陀國，在阇斗村莽㮈林窟。

爾時，尊者彌醯為奉侍者。於是，尊者彌醯過夜平旦，著衣持缽，入阇斗村而行乞食

現代漢語譯本：覺悟也有其習性，並非沒有習性。什麼是覺悟的習性呢？回答說，是更樂於感受的習性。更樂於感受也有其習性，並非沒有習性。什麼是更樂於感受的習性呢？回答說，是六處（眼、耳、鼻、舌、身、意）的習性。六處也有其習性，並非沒有習性。什麼是六處的習性呢？回答說，是名色（精神和物質）的習性。名色也有其習性，並非沒有習性。什麼是名色的習性呢？回答說，是識（意識）的習性。識也有其習性，並非沒有習性。什麼是識的習性呢？回答說，是行（意志行為）的習性。行也有其習性，並非沒有習性。什麼是行的習性呢？回答說，是無明（對真理的無知）的習性。 『這就是緣于無明而有行，緣於行而有識，緣于識而有名色，緣于名色而有六處，緣於六處而有更樂於感受，緣于更樂於感受而有覺悟，緣于覺悟而有愛，緣于愛而有受，緣于受而有有（存在），緣于有而有生，緣于生而有老死，緣于老死而有苦。』 『修習苦，便會有信。修習信，便會有正思惟。修習正思惟，便會有正念正智。修習正念正智，便會有守護諸根、守護戒律、不後悔、歡悅、喜、止、樂、定、如實見、如實知、厭離、無慾、解脫。修習解脫，便能證得涅槃。』 《涅槃經》第十四品結束（六百六十三字） （五六）《中阿含經·習相應品·彌醯經》第十五（初一日誦） 一時，佛陀在摩揭陀國游化，住在阇斗村的莽㮈林窟。 當時，尊者彌醯擔任侍者。於是，尊者彌醯過夜后，清晨穿好衣服，拿著缽，進入阇斗村乞食。

English version: Awareness also has its habits, it is not without habits. What are the habits of awareness? The answer is, the habit of being more inclined to feeling. Being more inclined to feeling also has its habits, it is not without habits. What are the habits of being more inclined to feeling? The answer is, the habits of the six sense bases (eye, ear, nose, tongue, body, mind). The six sense bases also have their habits, they are not without habits. What are the habits of the six sense bases? The answer is, the habits of name and form (mind and matter). Name and form also have their habits, they are not without habits. What are the habits of name and form? The answer is, the habits of consciousness. Consciousness also has its habits, it is not without habits. What are the habits of consciousness? The answer is, the habits of volitional actions. Volitional actions also have their habits, they are not without habits. What are the habits of volitional actions? The answer is, the habits of ignorance (ignorance of the truth). 'This is how, conditioned by ignorance, there are volitional actions; conditioned by volitional actions, there is consciousness; conditioned by consciousness, there are name and form; conditioned by name and form, there are the six sense bases; conditioned by the six sense bases, there is being more inclined to feeling; conditioned by being more inclined to feeling, there is awareness; conditioned by awareness, there is craving; conditioned by craving, there is feeling; conditioned by feeling, there is existence; conditioned by existence, there is birth; conditioned by birth, there is old age and death; conditioned by old age and death, there is suffering.' 'By cultivating suffering, there will be faith. By cultivating faith, there will be right thought. By cultivating right thought, there will be right mindfulness and right wisdom. By cultivating right mindfulness and right wisdom, there will be guarding of the senses, guarding of precepts, no remorse, joy, gladness, tranquility, pleasure, concentration, seeing things as they truly are, knowing things as they truly are, disenchantment, non-desire, and liberation. By cultivating liberation, one will attain Nirvana.' The fourteenth chapter of the Nirvana Sutra ends (663 words) (56) The fifteenth Sutra of the Middle Length Discourses, 'The Sutra of Migha' from the 'Connected Discourses on Habits' (recited on the first day) At one time, the Buddha was traveling in the country of Magadha, staying in the Mango Grove Cave in Jhadu Village. At that time, the Venerable Migha was serving as an attendant. Then, the Venerable Migha, after spending the night, in the early morning, put on his robes, took his bowl, and entered Jhadu Village to beg for alms.

。乞食已竟，往至金鞞河邊，見地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，見已歡喜，便作是念：「此地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶？」

於是，彌醯食訖，中后舉衣缽已，澡洗手足，以尼師檀著于肩上，往詣佛所，稽首禮足，卻住一面，白曰：「世尊！我今平旦著衣持缽，入阇斗村而行乞食。乞食已竟，往至金鞞河邊，見地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，我見喜已，便作是念：『此地平正，名好㮈林，金鞞河水極妙可樂，清泉徐流，冷暖和適，若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶？』世尊！我今欲往至彼㮈林靜處學斷。」

爾時，世尊告曰：「彌醯！汝今知不？我獨無人，無有侍者，汝可小住，須比丘來為吾侍者，汝便可去，至彼㮈林靜處而學。」

尊者彌醯乃至再三白曰：「世尊！我今欲往至彼㮈林靜處學斷。」

世尊亦復再三告曰：「彌醯！汝今知不？我獨無人，無有侍者，汝可小住，須比丘來為吾侍者，汝便可去，至彼㮈林靜處而學。」

彌醯復白曰：「世尊無為無作，亦無所觀

乞食完畢后，我前往金鞞河邊，看到那裡地勢平坦，名為好㮈林。金鞞河的水非常美妙，令人愉悅，清澈的泉水緩緩流淌，冷暖適宜。我看到後心生歡喜，便想：『這裡地勢平坦，名為好㮈林，金鞞河的水非常美妙，令人愉悅，清澈的泉水緩緩流淌，冷暖適宜。如果族姓子弟想要學習斷除煩惱，應當在這裡。我也有所要斷除的，不如就在這裡安靜地學習斷除吧？』 於是，彌醯吃完飯後，在中午過後收拾好衣缽，洗凈手腳，將尼師檀搭在肩上，前往佛陀所在之處，頂禮佛足，然後退到一旁，稟告說：『世尊！我今天早上穿好衣服，拿著缽，進入阇斗村乞食。乞食完畢后，我前往金鞞河邊，看到那裡地勢平坦，名為好㮈林。金鞞河的水非常美妙，令人愉悅，清澈的泉水緩緩流淌，冷暖適宜。我看到後心生歡喜，便想：『這裡地勢平坦，名為好㮈林，金鞞河的水非常美妙，令人愉悅，清澈的泉水緩緩流淌，冷暖適宜。如果族姓子弟想要學習斷除煩惱，應當在這裡。我也有所要斷除的，不如就在這裡安靜地學習斷除吧？』世尊！我現在想去那㮈林靜處學習斷除。』 當時，世尊告訴他說：『彌醯！你現在知道嗎？我獨自一人，沒有侍者。你可稍作停留，等有比丘來做我的侍者，你就可以去那㮈林靜處學習了。』 尊者彌醯甚至再三稟告說：『世尊！我現在想去那㮈林靜處學習斷除。』 世尊也再三告訴他說：『彌醯！你現在知道嗎？我獨自一人，沒有侍者。你可稍作停留，等有比丘來做我的侍者，你就可以去那㮈林靜處學習了。』 彌醯又稟告說：『世尊您無為無作，也無所觀察。』

Having finished begging for alms, I went to the bank of the Kimbi River and saw that the land was flat and called 'Good Na Forest'. The water of the Kimbi River was extremely wonderful and delightful, with clear springs flowing gently, and the temperature was just right. Seeing this, I was delighted and thought: 'This place is flat, called 'Good Na Forest', the water of the Kimbi River is extremely wonderful and delightful, with clear springs flowing gently, and the temperature is just right. If a clansman wants to learn to cut off defilements, he should do it here. I also have something to cut off, so why not learn to cut it off quietly here?' Then, after Míhí had finished eating, after midday, he gathered his robes and bowl, washed his hands and feet, put the nisidana on his shoulder, and went to where the Buddha was. He bowed at the Buddha's feet, then stood to one side and said: 'Venerable One! This morning I put on my robes and took my bowl, and went into the village of Jhadu to beg for alms. Having finished begging for alms, I went to the bank of the Kimbi River and saw that the land was flat and called 'Good Na Forest'. The water of the Kimbi River was extremely wonderful and delightful, with clear springs flowing gently, and the temperature was just right. Seeing this, I was delighted and thought: 'This place is flat, called 'Good Na Forest', the water of the Kimbi River is extremely wonderful and delightful, with clear springs flowing gently, and the temperature is just right. If a clansman wants to learn to cut off defilements, he should do it here. I also have something to cut off, so why not learn to cut it off quietly here?' Venerable One! I now wish to go to that quiet place in the Na Forest to learn to cut off defilements.' At that time, the World Honored One said: 'Míhí! Do you know that I am alone, without an attendant? You can stay a little longer, and when a bhikkhu comes to be my attendant, you can go to that quiet place in the Na Forest to learn.' Venerable Míhí even reported three times: 'Venerable One! I now wish to go to that quiet place in the Na Forest to learn to cut off defilements.' The World Honored One also told him three times: 'Míhí! Do you know that I am alone, without an attendant? You can stay a little longer, and when a bhikkhu comes to be my attendant, you can go to that quiet place in the Na Forest to learn.' Míhí then reported: 'Venerable One, you are without action, without doing, and without observation.'

。世尊！我有為有作而有所觀。世尊！我至彼㮈林靜處學斷。」

世尊告曰：「彌醯！汝欲求斷者，我復何言？彌醯！汝去，隨意所欲。」於是，尊者彌醯聞佛所說，善受善持而善誦習，即禮佛足，繞三匝而去，詣彼㮈林。入林中已，至一樹下，敷尼師檀，結加趺坐。

尊者彌醯住㮈林中便生三惡不善之念，慾念、恚念及與害念，彼由此故便念世尊。於是，彌醯則于晡時從燕坐起，往詣佛所，稽首禮足，卻住一面，白曰：「世尊！我至㮈林，于靜處坐便生三惡不善之念，慾念、恚念及與害念，我由此故便念世尊。」

世尊告曰：「彌醯！心解脫未熟，欲令熟者有五習法。云何為五？彌醯！比丘者自善知識與善知識俱，善知識共和合。彌醯！心解脫未熟，欲令熟者，是謂第一習法。複次，彌醯！比丘者，修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。彌醯！心解脫未熟，欲令熟者，是謂第二習法。複次，彌醯！比丘者，謂所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。彌醯！心解脫未熟，欲令熟者，是謂第三習法

現代漢語譯本：世尊！我因為有所作為而有所觀察。世尊！我到那㮈林安靜的地方去學習斷除煩惱。 世尊告訴他說：『彌醯，你想要尋求斷除煩惱，我還能說什麼呢？彌醯，你去吧，隨你所愿。』於是，尊者彌醯聽了佛陀所說，很好地接受、很好地持守並很好地背誦，就禮拜佛足，繞佛三圈后離去，前往那㮈林。進入林中后，到一棵樹下，鋪上坐具，結跏趺坐。 尊者彌醯住在㮈林中，便生起了三種邪惡不善的念頭，即慾念、嗔念和害念。他因此想起了世尊。於是，彌醯在傍晚時分從禪坐中起身，前往佛陀所在之處，頂禮佛足，退到一旁站立，說道：『世尊！我到㮈林，在安靜的地方坐著，就生起了三種邪惡不善的念頭，即慾念、嗔念和害念。我因此想起了世尊。』 世尊告訴他說：『彌醯，心解脫尚未成熟，想要讓它成熟，有五種修習的方法。哪五種呢？彌醯，比丘要親近善知識，與善知識在一起，與善知識和合。彌醯，心解脫尚未成熟，想要讓它成熟，這是第一種修習的方法。其次，彌醯，比丘要修習戒律，守護從解脫而來的戒律，還要善於攝持威儀禮節，見到微小的罪過，常常懷有畏懼之心，受持學習戒律。彌醯，心解脫尚未成熟，想要讓它成熟，這是第二種修習的方法。再次，彌醯，比丘要聽聞那些聖者所說的有意義的教導，使心柔軟，使心沒有遮蓋，即聽聞關於戒、定、慧、解脫、解脫知見、漸損、不樂聚會、少欲、知足、斷、無慾、滅、燕坐、緣起的教導。得到像這樣比沙門所說的教導，是容易得到的，不難得到。彌醯，心解脫尚未成熟，想要讓它成熟，這是第三種修習的方法。

English version: Venerable Sir, I have observations based on actions and efforts. Venerable Sir, I will go to that quiet place in the 㮈 forest to learn to cut off [defilements].' The Blessed One said, 'Mihila, if you wish to seek to cut off [defilements], what more can I say? Mihila, go, as you wish.' Then, Venerable Mihila, having heard what the Buddha said, well-received, well-held, and well-recited it, bowed at the Buddha's feet, circumambulated him three times, and departed, going to that 㮈 forest. Having entered the forest, he went to a tree, spread out his sitting cloth, and sat cross-legged. Venerable Mihila, while dwelling in the 㮈 forest, arose three evil and unwholesome thoughts: thoughts of desire, thoughts of ill-will, and thoughts of harm. Because of this, he thought of the Blessed One. Then, Mihila, in the late afternoon, arose from his meditation, went to where the Buddha was, bowed at his feet, and stood to one side, saying, 'Venerable Sir, I went to the 㮈 forest, and while sitting in a quiet place, three evil and unwholesome thoughts arose: thoughts of desire, thoughts of ill-will, and thoughts of harm. Because of this, I thought of the Blessed One.' The Blessed One said, 'Mihila, when the mind's liberation is not yet mature, there are five practices to make it mature. What are the five? Mihila, a bhikkhu should associate with good friends, be with good friends, and be in harmony with good friends. Mihila, when the mind's liberation is not yet mature, this is the first practice to make it mature. Furthermore, Mihila, a bhikkhu should practice the precepts, guard the precepts that come from liberation, and also be skilled in maintaining proper conduct and etiquette, seeing even the smallest fault, always having a sense of fear, and upholding the learning of the precepts. Mihila, when the mind's liberation is not yet mature, this is the second practice to make it mature. Furthermore, Mihila, a bhikkhu should listen to the meaningful teachings spoken by the noble ones, making the mind pliable, making the mind without cover, namely, teachings about precepts, concentration, wisdom, liberation, the knowledge and vision of liberation, gradual reduction, not delighting in gatherings, having few desires, being content, cutting off, non-desire, cessation, solitary dwelling, and dependent origination. Obtaining such teachings spoken by the shramanas is easy to obtain, not difficult to obtain. Mihila, when the mind's liberation is not yet mature, this is the third practice to make it mature.'

。複次，彌醯！比丘者，常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。彌醯！心解脫未熟，欲令熟者，是謂第四習法。複次，彌醯！比丘者，修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。彌醯！心解脫未熟，欲令熟者，是謂第五習法。

「彼有此五習法已，復修四法。云何為四？修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必得所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。

「彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦

現代漢語譯本：再者，彌醯！比丘應當經常精進修行，斷除邪惡和不善的行為，修習各種善法，始終自我激勵，專心致志，堅定不移地以善為根本，不放棄任何方便法門。彌醯！如果心解脫尚未成熟，想要使其成熟，這就是第四種修習方法。再者，彌醯！比丘應當修行智慧，觀察事物興衰變化的規律，從而獲得這樣的智慧，即聖潔的智慧，能夠明察通達，分辨清楚，從而正確地斷除痛苦。彌醯！如果心解脫尚未成熟，想要使其成熟，這就是第五種修習方法。 比丘具備這五種修習方法后，還要修習四種法。哪四種呢？修習不凈觀，以斷除慾望；修習慈心，以斷除嗔恨；修習出入息，以斷除散亂的念頭；修習無常觀，以斷除我慢。彌醯！如果比丘能夠親近善知識，與善知識在一起，與善知識和合相處，應當知道他必定會修習戒律，守護解脫之道，並且善於攝持威儀禮節，即使見到微小的過失，也常懷畏懼之心，受持並學習戒律。彌醯！如果比丘能夠親近善知識，與善知識在一起，與善知識和合相處，應當知道他必定能夠聽到聖者所說的有意義的教誨，使內心柔軟，使內心沒有障礙，即聽聞關於戒律、禪定、智慧、解脫、解脫知見的教誨，聽聞關於逐漸減少慾望、不喜好聚會、少欲知足、斷除煩惱、無慾、寂滅、獨處、緣起的教誨，能夠輕易地獲得沙門所說的這些教誨，並不難得到。 彌醯！如果比丘能夠親近善知識，與善知識在一起，與善知識和合相處，應當知道他必定會精進修行，斷除邪惡和不善的行為，修習各種善法，始終自我激勵，專心致志，堅定不移地以善為根本，不放棄任何方便法門。彌醯！如果比丘能夠親近善知識，與善知識在一起，與善知識和合相處，應當知道他必定會修行智慧，觀察事物興衰變化的規律，從而獲得這樣的智慧，即聖潔的智慧，能夠明察通達，分辨清楚，從而正確地斷除痛苦。

English version: Furthermore, Miga! A bhikkhu should always practice diligently, abandoning evil and unwholesome deeds, cultivating all good dharmas, constantly motivating himself, being single-minded and firm, taking good as the foundation, and not abandoning any expedient means. Miga! If the mind's liberation is not yet mature, and one wishes to make it mature, this is called the fourth practice. Furthermore, Miga! A bhikkhu should cultivate wisdom, observe the laws of rise and fall, and thus attain such wisdom, that is, sacred wisdom, which is clear and penetrating, able to distinguish and understand, and thus correctly end suffering. Miga! If the mind's liberation is not yet mature, and one wishes to make it mature, this is called the fifth practice. Having these five practices, he further cultivates four dharmas. What are the four? Cultivating the contemplation of impurity to abandon desire; cultivating loving-kindness to abandon hatred; cultivating mindfulness of breathing to abandon scattered thoughts; cultivating the contemplation of impermanence to abandon pride. Miga! If a bhikkhu is with good teachers, is in the company of good teachers, and is in harmony with good teachers, know that he will surely practice the precepts, guard the path of liberation, and also be good at observing proper conduct and etiquette. Even seeing the slightest fault, he will always be fearful, uphold and learn the precepts. Miga! If a bhikkhu is with good teachers, is in the company of good teachers, and is in harmony with good teachers, know that he will surely hear the meaningful teachings spoken by the saints, making his heart soft and without obstacles, that is, hearing teachings about precepts, concentration, wisdom, liberation, the knowledge and vision of liberation, about gradually reducing desires, not liking gatherings, having few desires and being content, abandoning afflictions, being without desire, extinction, solitude, and dependent origination. He can easily obtain these teachings spoken by the shramanas, and it is not difficult to obtain them. Miga! If a bhikkhu is with good teachers, is in the company of good teachers, and is in harmony with good teachers, know that he will surely practice diligently, abandoning evil and unwholesome deeds, cultivating all good dharmas, constantly motivating himself, being single-minded and firm, taking good as the foundation, and not abandoning any expedient means. Miga! If a bhikkhu is with good teachers, is in the company of good teachers, and is in harmony with good teachers, know that he will surely cultivate wisdom, observe the laws of rise and fall, and thus attain such wisdom, that is, sacred wisdom, which is clear and penetrating, able to distinguish and understand, and thus correctly end suffering.

。彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。彌醯！若比丘得無常想者，必得無我想。彌醯！若比丘得無我想者，便於現法斷一切我慢，得息、滅、盡、無為、涅槃。」

佛說如是。尊者彌醯及諸比丘，聞佛所說，歡喜奉行。

彌醯經第十五竟(千三百二十三字)

（五七）中阿含習相應品即為比丘說經第十六(初一日誦)

爾時，世尊告諸比丘：「心解脫未熟，欲令熟者，有五習法。云何為五？比丘！自善知識與善知識俱，善知識共和合，心解脫未熟，欲令熟者，是謂第一習法。複次，比丘！修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒，心解脫未熟，欲令熟者，是謂第二習法。複次，比丘！謂所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得，心解脫未熟，欲令熟者，是謂第三習法

現代漢語譯本：彌醯！如果比丘與善知識在一起，與善知識和合，應當知道他必定會修習不凈觀，以斷除貪慾；修習慈心觀，以斷除嗔恚；修習出入息觀，以斷除散亂的念頭；修習無常想，以斷除我慢。彌醯！如果比丘證得無常想，必定會證得無我想。彌醯！如果比丘證得無我想，就能在現世斷除一切我慢，獲得寂靜、滅盡、無為、涅槃。 佛陀如是說。尊者彌醯及眾比丘，聽聞佛陀所說，歡喜奉行。 《彌醯經》第十五完（一千三百二十三字） （五七）《中阿含經·習相應品》之《為比丘說經》第十六（初一日誦） 那時，世尊告訴眾比丘：『如果心解脫尚未成熟，想要使其成熟，有五種修習方法。哪五種呢？比丘們！與善知識在一起，與善知識和合，心解脫尚未成熟，想要使其成熟，這是第一種修習方法。再者，比丘們！修習戒律，守護從解脫，又善於攝持威儀禮節，見到微小的罪過，常懷畏懼，受持學習戒律，心解脫尚未成熟，想要使其成熟，這是第二種修習方法。再者，比丘們！所說的聖法有意義，使心柔軟，使心無遮蓋，即說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，得到像這樣比沙門所說的，容易得到，不難得到，心解脫尚未成熟，想要使其成熟，這是第三種修習方法。』

English version: 'Mihila! If a bhikkhu dwells with good friends, in harmony with good friends, it should be known that he will surely cultivate the perception of foulness to abandon desire; cultivate loving-kindness to abandon hatred; cultivate mindfulness of breathing to abandon scattered thoughts; cultivate the perception of impermanence to abandon conceit. Mihila! If a bhikkhu attains the perception of impermanence, he will surely attain the perception of no-self. Mihila! If a bhikkhu attains the perception of no-self, he will, in this very life, abandon all conceit, and attain peace, cessation, the unconditioned, and Nirvana.' Thus spoke the Buddha. Venerable Mihila and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The fifteenth discourse, the Mihila Sutta, is complete (1323 words). (57) The sixteenth discourse, the 'Discourse to Bhikkhus' from the 'Practice-Related Chapter' of the Madhyama Agama (recited on the first day) Then, the Blessed One addressed the bhikkhus: 'Bhikkhus, if the liberation of the mind is not yet mature, and one wishes to make it mature, there are five practices. What are the five? Bhikkhus, dwelling with good friends, in harmony with good friends, if the liberation of the mind is not yet mature, and one wishes to make it mature, this is the first practice. Furthermore, bhikkhus, practicing the precepts, guarding from liberation, and also well-restrained in deportment and etiquette, seeing even the slightest fault, always feeling fear, undertaking and learning the precepts, if the liberation of the mind is not yet mature, and one wishes to make it mature, this is the second practice. Furthermore, bhikkhus, what is said to be the noble meaning, making the mind pliable, making the mind without cover, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of gradual reduction, speaking of not delighting in gatherings, speaking of few desires, speaking of contentment, speaking of abandonment, speaking of non-desire, speaking of cessation, speaking of seclusion, speaking of dependent origination, obtaining what is said by such a samana, easily obtained, not difficult to obtain, if the liberation of the mind is not yet mature, and one wishes to make it mature, this is the third practice.'

。複次，比丘！常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，心解脫未熟，欲令熟者，是謂第四習法。複次，比丘！修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，心解脫未熟，欲令熟者，是謂第五習法。

「彼有此五習法已，復修四法。云何為四？修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。若比丘自善知識與善知識俱，善知識共和合，當知必得所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。若比丘自善知識與善知識俱，善知識共和合，當知必行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。若比丘自善知識與善知識俱，善知識共和合，當知必行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦

現代漢語譯本：再者，比丘！要經常精進修行，斷除邪惡不善的行為，修習各種善法，始終自己發起意願，專心一意，堅定不移，作為各種善行的根本，不放棄任何方便法門。如果心解脫尚未成熟，就努力使它成熟，這叫做第四種修習方法。再者，比丘！要修行智慧，觀察世間萬物的興衰變化規律，從而獲得這樣的智慧，即聖潔的智慧，明澈通達，能夠分辨清楚，用正確的方法來徹底消除痛苦。如果心解脫尚未成熟，就努力使它成熟，這叫做第五種修習方法。 當他具備這五種修習方法后，還要修習四種方法。哪四種呢？修習不凈觀，用來斷除慾望；修習慈悲觀，用來斷除嗔恚；修習出入息觀，用來斷除散亂的念頭；修習無常觀，用來斷除我慢。如果比丘自己與善知識在一起，與善知識共同生活，與善知識和合相處，應當知道他必定會修習戒律，守護從解脫而來的戒律，而且會善於攝持威儀禮節，見到微小的罪過，也常常心懷畏懼，受持學習戒律。如果比丘自己與善知識在一起，與善知識共同生活，與善知識和合相處，應當知道他必定會得到聖者所說的有意義的教誨，使內心柔軟，使內心沒有遮蔽，即宣說戒律、宣說禪定、宣說智慧、宣說解脫、宣說解脫知見、宣說逐漸減少（煩惱）、宣說不樂於聚集、宣說少欲、宣說知足、宣說斷除（煩惱）、宣說無慾、宣說寂滅、宣說燕坐、宣說緣起。得到像這樣沙門所說的教誨，很容易得到，不難得到。如果比丘自己與善知識在一起，與善知識共同生活，與善知識和合相處，應當知道他必定會精進行道，斷除邪惡不善的行為，修習各種善法，始終自己發起意願，專心一意，堅定不移，作為各種善行的根本，不放棄任何方便法門。如果比丘自己與善知識在一起，與善知識共同生活，與善知識和合相處，應當知道他必定會修行智慧，觀察世間萬物的興衰變化規律，從而獲得這樣的智慧，即聖潔的智慧，明澈通達，能夠分辨清楚，用正確的方法來徹底消除痛苦。

English version: Furthermore, bhikkhus! One should always practice diligently, abandoning evil and unwholesome deeds, cultivating all good dharmas, constantly initiating the intention oneself, being single-minded and firm, as the foundation of all good deeds, not abandoning any expedient means. If the mind's liberation is not yet mature, one should strive to make it mature; this is called the fourth practice. Furthermore, bhikkhus! One should cultivate wisdom, observing the laws of rise and fall, thus attaining such wisdom, that is, noble wisdom, clear and penetrating, able to discern clearly, using the correct method to completely eliminate suffering. If the mind's liberation is not yet mature, one should strive to make it mature; this is called the fifth practice. Having these five practices, one should further cultivate four practices. What are the four? Cultivating the contemplation of the impure to abandon desire; cultivating loving-kindness to abandon hatred; cultivating mindfulness of breathing to abandon scattered thoughts; cultivating the contemplation of impermanence to abandon conceit. If a bhikkhu is with good teachers, lives with good teachers, and is in harmony with good teachers, it should be known that he will certainly practice the precepts, guarding the precepts that come from liberation, and will also be good at maintaining proper conduct and etiquette. Seeing even the smallest fault, he will always be fearful, and will uphold and learn the precepts. If a bhikkhu is with good teachers, lives with good teachers, and is in harmony with good teachers, it should be known that he will certainly receive the meaningful teachings spoken by the noble ones, making his heart soft and without cover, namely, the teachings on precepts, the teachings on concentration, the teachings on wisdom, the teachings on liberation, the teachings on the knowledge and vision of liberation, the teachings on gradual reduction (of defilements), the teachings on not delighting in gatherings, the teachings on few desires, the teachings on contentment, the teachings on abandoning (defilements), the teachings on non-desire, the teachings on cessation, the teachings on solitary dwelling, and the teachings on dependent origination. Receiving such teachings spoken by the shramanas, it is easy to obtain, not difficult to obtain. If a bhikkhu is with good teachers, lives with good teachers, and is in harmony with good teachers, it should be known that he will certainly practice diligently, abandoning evil and unwholesome deeds, cultivating all good dharmas, constantly initiating the intention oneself, being single-minded and firm, as the foundation of all good deeds, not abandoning any expedient means. If a bhikkhu is with good teachers, lives with good teachers, and is in harmony with good teachers, it should be known that he will certainly cultivate wisdom, observing the laws of rise and fall, thus attaining such wisdom, that is, noble wisdom, clear and penetrating, able to discern clearly, using the correct method to completely eliminate suffering.

。若比丘自善知識與善知識俱，善知識共和合，當知必修惡露，令斷欲；修慈，令斷恚；修息出息入，令斷亂念；修無常想，令斷我慢。若比丘得無常想者，必得無我想，若比丘得無我想者，便於現法斷一切我慢，得息、滅、盡、無為、涅槃。」

即為比丘說經第十六竟(六百八十三字)

中阿含經卷第十(九千七百五十六字)

中阿含經卷第十一

中阿含王相應品第六(有七經王相應品本有十四經分后七經屬第二誦)(初二日誦)

七寶、相、四洲　　牛糞、摩竭王 鞞婆麗陵耆　　天使最在後

（五八）中阿含王相應品七寶經第一

爾時，世尊告諸比丘：「若轉輪王出於世時，當知便有七寶出世。云何為七？輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。若轉輪王出於世時，當知有此七寶出世。如是如來、無所著、等正覺出於世時，當知亦有七覺支寶出於世間

現代漢語譯本：如果比丘與善知識在一起，或者與善知識共同和合，應當知道他必定會修習不凈觀，以斷除貪慾；修習慈心，以斷除嗔恚；修習出入息，以斷除散亂的念頭；修習無常想，以斷除我慢。如果比丘證得無常想，必定會證得無我想；如果比丘證得無我想，那麼他便能在現世斷除一切我慢，獲得寂靜、滅盡、無為、涅槃。 《為比丘說經》第十六結束（六百八十三字） 《中阿含經》卷第十（九千七百五十六字） 《中阿含經》卷第十一 《中阿含王相應品》第六（有七經，王相應品本有十四經，分后七經屬第二誦）（初二日誦） 七寶、相、四洲，牛糞、摩竭王，鞞婆麗陵耆，天使最在後。 （五八）《中阿含王相應品》七寶經第一 當時，世尊告訴諸位比丘：『如果轉輪王出現於世，應當知道便有七寶出現於世。哪七種呢？輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這便是七寶。如果轉輪王出現於世，應當知道有這七寶出現。同樣，如來、無所著、等正覺出現於世時，應當知道也有七覺支寶出現於世間。』

English version: If a bhikkhu dwells with a good friend, or in harmony with good friends, it should be known that he will surely cultivate the contemplation of foulness to abandon desire; cultivate loving-kindness to abandon hatred; cultivate mindfulness of breathing to abandon scattered thoughts; and cultivate the perception of impermanence to abandon conceit. If a bhikkhu attains the perception of impermanence, he will surely attain the perception of no-self; if a bhikkhu attains the perception of no-self, then in this very life he will abandon all conceit, and attain peace, cessation, the unconditioned, and Nirvana. The Buddha spoke thus. Those bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The sixteenth discourse, 'Discourse for Bhikkhus,' is concluded (683 words). The Madhyama Agama Sutra, Volume 10 (9,756 words). The Madhyama Agama Sutra, Volume 11. The Sixth Chapter of the Madhyama Agama Sutra, 'Connected with Kings' (containing seven discourses; the original chapter 'Connected with Kings' had fourteen discourses, the latter seven belonging to the second recitation) (the first two days of recitation). Seven Treasures, Marks, Four Continents, Cow Dung, King Magadha, Bhevalilingi, Angels are last. (58) The First Discourse on the Seven Treasures, from the Chapter 'Connected with Kings' in the Madhyama Agama Sutra. Then, the Blessed One addressed the bhikkhus, 'When a Wheel-Turning Monarch appears in the world, it should be known that seven treasures appear in the world. What are the seven? The wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military officer treasure. These are the seven. When a Wheel-Turning Monarch appears in the world, it should be known that these seven treasures appear. Likewise, when a Tathagata, an Arhat, a Fully Enlightened One appears in the world, it should be known that the seven factors of enlightenment also appear in the world.'

。云何為七？念覺支寶、擇法覺支、精進覺支、喜覺支、息覺支、定覺支、舍覺支寶，是謂為七。如來、無所著、等正覺出於世時，當知有此七覺支寶出於世間。」

七寶經第一竟(一百八十二字)

（五九）中阿含王相應品三十二相經第二(初一日誦)

爾時，諸比丘于中食後集坐講堂，共論此事：「諸賢！甚奇！甚特！大人成就三十二相，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在；如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

爾時，世尊在於燕坐，以凈天耳出過於人，聞諸比丘于中食後集坐講堂，共論此事：「諸賢！甚奇！甚特！大人成就三十二相，必有二處真諦不虛

現代漢語譯本：什麼是七覺支？即念覺支寶、擇法覺支、精進覺支、喜覺支、息覺支、定覺支、舍覺支寶，這被稱為七覺支。當如來、無所著、等正覺出現於世時，應當知道這七覺支寶也會出現於世間。 《七寶經》第一部分結束（共一百八十二字） （五九）《中阿含經·王相應品·三十二相經》第二（初一日誦） 當時，眾比丘在午飯後聚集在講堂，共同討論這件事：『諸位賢者！真是奇特！真是殊勝！大人成就三十二相，必定有兩種真實不虛的歸宿。如果在家，必定成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主；如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這被稱為七寶，擁有千子，容貌端正，勇猛無畏，能降伏其他眾人，他必定統治這整個大地乃至大海，不用刀劍，用佛法教導，使他們得到安樂。如果剃除鬚髮，穿上袈裟，至誠地捨棄家庭，出家學道，必定證得如來、無所著、等正覺，名聲流傳，遍聞十方。』 當時，世尊正在禪坐，用清凈的天耳，超越常人，聽見眾比丘在午飯後聚集在講堂，共同討論這件事：『諸位賢者！真是奇特！真是殊勝！大人成就三十二相，必定有兩種真實不虛的歸宿。

English version: What are the seven factors of enlightenment? They are the treasure of mindfulness enlightenment factor, the investigation of dharma enlightenment factor, the effort enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. These are called the seven factors of enlightenment. When a Tathagata, an Arhat, a Fully Enlightened One appears in the world, it should be known that these seven treasures of enlightenment factors also appear in the world. The first part of the 'Seven Treasures Sutra' ends (182 words in total). (59) The Second Sutra of the Thirty-Two Marks from the 'King's Correspondence Chapter' of the 'Middle Length Discourses' (Recited on the first day) Then, the monks, after their midday meal, gathered in the lecture hall and discussed this matter together: 'Friends! How marvelous! How extraordinary! A great man who possesses the thirty-two marks is certain to have two true and unfailing destinies. If he remains a householder, he will surely become a Wheel-Turning Monarch, intelligent and wise, possessing four kinds of armies, ruling the world, with sovereignty over himself; a righteous king who possesses the seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These are called the seven treasures. He will have a thousand sons, with handsome features, courageous and fearless, able to subdue others. He will surely rule this entire earth, even to the great ocean, not with swords and weapons, but with the Dharma, teaching them, bringing them peace. If he shaves off his hair and beard, puts on the saffron robe, with faith, leaves home, becomes homeless, and practices the path, he will surely attain the Tathagata, the Arhat, the Fully Enlightened One, his name will spread, and be heard in all ten directions.' At that time, the World Honored One was in meditation, and with his pure divine ear, surpassing that of humans, he heard the monks, after their midday meal, gathered in the lecture hall, discussing this matter together: 'Friends! How marvelous! How extraordinary! A great man who possesses the thirty-two marks is certain to have two true and unfailing destinies.'

。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在；如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

世尊聞已，則于晡時從燕坐起，往詣講堂比丘眾前敷座而坐，問諸比丘：「汝等今日共論何事集坐講堂？」

時，諸比丘白曰：「世尊！我等今日集坐講堂共論此事：『諸賢！甚奇！甚特！大人成就三十二相，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在；如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。』世尊！我等共論如此事故集坐講堂

現代漢語譯本：如果這個人是在家之人，必定會成為轉輪聖王，擁有聰明的智慧，統領四種軍隊，治理天下，一切都由自己做主；他會像如法的法王一樣擁有七種寶物，這七寶分別是：輪寶、象寶、馬寶、珠寶、女寶、居士寶和主兵臣寶，這便是七寶。他還會有一千個兒子，個個容貌端正，勇猛無畏，能夠降伏其他眾人。他必定會統治這整個大地，乃至大海，不用刀劍，而是用佛法教化，使人民得到安樂。如果這個人剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，出家修道，必定會證得如來、無所執著、正等正覺的果位，名聲遠播，傳遍十方。 世尊聽了這些話，在傍晚時分從禪坐中起身，前往講堂，在比丘眾前鋪好座位坐下，問眾比丘：『你們今天聚集在講堂里討論什麼事情？』 當時，眾比丘回答說：『世尊！我們今天聚集在講堂里討論這件事：諸位賢者！真是奇特！真是殊勝！大人成就三十二相，必定會有兩種真實不虛的歸宿。如果是在家之人，必定會成為轉輪聖王，擁有聰明的智慧，統領四種軍隊，治理天下，一切都由自己做主；他會像如法的法王一樣擁有七種寶物，這七寶分別是：輪寶、象寶、馬寶、珠寶、女寶、居士寶和主兵臣寶，這便是七寶。他還會有一千個兒子，個個容貌端正，勇猛無畏，能夠降伏其他眾人。他必定會統治這整個大地，乃至大海，不用刀劍，而是用佛法教化，使人民得到安樂。如果這個人剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，出家修道，必定會證得如來、無所執著、正等正覺的果位，名聲遠播，傳遍十方。』世尊！我們就是因為討論這件事才聚集在講堂里的。』

English version: If this person remains at home, he will surely become a Chakravarti king, possessing brilliant wisdom, commanding four types of armies, governing the world, and being self-reliant in all matters. Like a righteous Dharma king, he will possess seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These are the seven. He will have a thousand sons, all with upright appearances, courageous and fearless, capable of subduing others. He will surely rule over all this land, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing peace and happiness to the people. If this person shaves his head and beard, wears the monastic robe, with sincere faith, leaves home, becomes homeless, and practices the Way, he will surely attain the Tathagata, the Unattached One, the Perfectly Enlightened One, his name spreading far and wide, known throughout the ten directions. Having heard this, the World Honored One arose from his meditation in the late afternoon, went to the lecture hall, sat on the seat prepared before the assembly of monks, and asked the monks, 'What matter were you discussing today that you gathered in the lecture hall?' At that time, the monks replied, 'World Honored One! Today we gathered in the lecture hall to discuss this matter: 'Venerable ones! How marvelous! How extraordinary! A great person who has attained the thirty-two marks will surely have two true and unfailing destinies. If he remains at home, he will surely become a Chakravarti king, possessing brilliant wisdom, commanding four types of armies, governing the world, and being self-reliant in all matters. Like a righteous Dharma king, he will possess seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These are the seven. He will have a thousand sons, all with upright appearances, courageous and fearless, capable of subduing others. He will surely rule over all this land, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing peace and happiness to the people. If this person shaves his head and beard, wears the monastic robe, with sincere faith, leaves home, becomes homeless, and practices the Way, he will surely attain the Tathagata, the Unattached One, the Perfectly Enlightened One, his name spreading far and wide, known throughout the ten directions.' World Honored One! It is because of discussing this matter that we gathered in the lecture hall.'

於是，世尊告曰：「比丘！汝等欲得從如來聞三十二相耶？謂大人所成，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在；如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

時，諸比丘聞已，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說三十二相者，諸比丘聞已當善受持。」

世尊告曰：「諸比丘！諦聽，諦聽！善思念之，吾當為汝廣分別說。」時，諸比丘受教而聽。

佛言：「大人足安平立，是謂大人大人之相。複次，大人足下生輪，輪有千輻，一切具足，是謂大人大人之相。複次，大人足指纖長，是謂大人大人之相。複次，大人足周正直，是謂大人大人之相。複次，大人足跟踝后兩邊平滿，是謂大人大人之相。複次，大人足兩踝𦟛，是謂大人大人之相。複次，大人身毛上向，是謂大人大人之相。複次，大人手足網縵，猶如雁王，是謂大人大人之相

於是，世尊告訴他們說：『比丘們！你們想聽如來說三十二相嗎？這三十二相是偉大的人所成就的，必定有兩個真實不虛的去處。如果是在家之人，必定成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主；如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這便是七寶，還有一千個兒子，容貌端正，勇猛無畏，能夠降伏其他眾人，他必定統治這整個大地乃至大海，不用刀劍，而是用佛法教導，使他們得到安樂。如果剃除鬚髮，穿上袈裟，至誠信仰、捨棄家庭、無家可歸、學習佛道的人，必定證得如來、無所執著、等正覺，名聲流傳，遍佈十方。』 當時，眾比丘聽了之後，說道：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘宣說三十二相，眾比丘聽了之後一定會好好接受並奉持。』 世尊告訴他們說：『比丘們！仔細聽，仔細聽！好好思考，我將為你們詳細分別解說。』當時，眾比丘接受教誨，認真聽講。 佛說：『偉大的人雙足安穩平立，這就是偉大的人的相貌。其次，偉大的人足底生有輪相，輪有千輻，一切具足，這就是偉大的人的相貌。其次，偉大的人足趾纖長，這就是偉大的人的相貌。其次，偉大的人足背圓滿正直，這就是偉大的人的相貌。其次，偉大的人足跟踝骨后兩邊平滿，這就是偉大的人的相貌。其次，偉大的人足踝隱沒不現，這就是偉大的人的相貌。其次，偉大的人身上的毛髮向上生長，這就是偉大的人的相貌。其次，偉大的人手足之間有網狀薄膜，如同雁王一般，這就是偉大的人的相貌。

Then, the World Honored One said, 'Monks! Do you wish to hear from the Tathagata about the thirty-two marks? These are the marks of a great person, and there are certainly two true and unfailing destinations. If one is a householder, he will surely become a Wheel-Turning King, intelligent and wise, possessing four kinds of armies, governing the world, and being self-reliant. As a righteous king, he will possess seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These are the seven treasures. He will also have a thousand sons, with handsome appearances, courageous and fearless, able to subdue others. He will surely rule over this entire earth, even to the great ocean, not with swords and weapons, but with the Dharma, teaching and bringing them peace. If one shaves his beard and hair, wears the monastic robe, with sincere faith, leaves home, becomes homeless, and studies the Way, he will surely attain the Tathagata, the Unattached One, the Perfectly Enlightened One, whose name will spread and be heard in all ten directions.' At that time, the monks, having heard this, said, 'World Honored One! Now is the right time. Well-Gone One! Now is the right time. If the World Honored One were to explain the thirty-two marks to the monks, the monks, having heard it, would surely accept and uphold it well.' The World Honored One said, 'Monks! Listen carefully, listen carefully! Think well, and I will explain it to you in detail.' At that time, the monks received the teaching and listened attentively. The Buddha said, 'A great person stands with his feet firmly and evenly placed, this is the mark of a great person. Furthermore, a great person has wheels on the soles of his feet, with a thousand spokes, all complete, this is the mark of a great person. Furthermore, a great person has long and slender toes, this is the mark of a great person. Furthermore, a great person has full and straight insteps, this is the mark of a great person. Furthermore, a great person has full and even heels and ankles, this is the mark of a great person. Furthermore, a great person has ankles that are hidden and not visible, this is the mark of a great person. Furthermore, a great person has body hair that grows upwards, this is the mark of a great person. Furthermore, a great person has webbed hands and feet, like a king of geese, this is the mark of a great person.'

。複次，大人手足極妙柔弱軟敷，猶兜羅華，是謂大人大人之相。複次，大人肌皮軟細，塵水不著，是謂大人大人之相。

「複次，大人一一毛，一一毛者，身一孔一毛生，色若紺青，如螺右旋，是謂大人大人之相。複次，大人鹿𨄔腸，猶如鹿王，是謂大人大人之相。複次，大人陰馬藏，猶良馬王，是謂大人大人之相。複次，大人身形圓好，猶如尼拘類樹，上下圓相稱，是謂大人大人之相。複次，大人身不阿曲，身不曲者，平立申手以摩其膝，是謂大人大人之相。複次，大人身黃金色，如紫磨金，是謂大人大人之相。複次，大人身七處滿，七處滿者，兩手、兩足、兩肩及頸，是謂大人大人之相。複次，大人其上身大，猶如師子，是謂大人大人之相。複次，大人師子頰車，是謂大人大人之相。

「複次，大人脊背平直，是謂大人大人之相。複次，大人兩肩上連，通頸平滿，是謂大人大人之相。複次，大人四十齒牙、平齒、不疏齒、白齒、通味第一味，是謂大人大人之相。複次，大人梵音可愛，其聲猶如加羅毗伽，是謂大人大人之相。複次，大人廣長舌，廣長舌者，舌從口出遍覆其面，是謂大人大人之相。複次，大人承淚處滿，猶如牛王，是謂大人大人之相。複次，大人眼色紺青，是謂大人大人之相

現代漢語譯本：再者，大人的手足極其美妙柔弱，軟綿如兜羅花，這就是大人之相。再者，大人的肌膚柔軟細膩，塵土和水都沾不上，這就是大人之相。 再者，大人每一根毛髮，都是一個毛孔長一根毛，顏色像紺青色，像螺一樣向右旋轉，這就是大人之相。再者，大人的腸子像鹿王一樣，這就是大人之相。再者，大人的陰部像良馬王一樣，這就是大人之相。再者，大人的身形圓滿美好，像尼拘類樹一樣，上下圓潤對稱，這就是大人之相。再者，大人的身體不彎曲，身體不彎曲是指站直時伸手可以摸到膝蓋，這就是大人之相。再者，大人的身體是黃金色，像紫磨金一樣，這就是大人之相。再者，大人的身體有七處飽滿，七處飽滿是指兩手、兩足、兩肩和頸部，這就是大人之相。再者，大人的上半身很大，像獅子一樣，這就是大人之相。再者，大人的臉頰像獅子一樣，這就是大人之相。 再者，大人的脊背平直，這就是大人之相。再者，大人的兩肩向上連線，與頸部平滿相連，這就是大人之相。再者，大人有四十顆牙齒，牙齒平整、不稀疏、潔白，能嚐到所有味道中的第一味，這就是大人之相。再者，大人的聲音像梵音一樣可愛，聲音像迦陵頻伽鳥一樣，這就是大人之相。再者，大人的舌頭又寬又長，舌頭從口中伸出可以覆蓋整個面部，這就是大人之相。再者，大人的淚堂飽滿，像牛王一樣，這就是大人之相。再者，大人的眼睛顏色是紺青色，這就是大人之相。

English version: Furthermore, the hands and feet of a great person are extremely exquisite, tender, and soft, like the cotton of the silk-cotton tree; this is called a mark of a great person. Furthermore, the skin of a great person is soft and delicate, and neither dust nor water adheres to it; this is called a mark of a great person. Furthermore, each hair of a great person grows individually from a single pore, and is the color of dark blue, spiraling to the right like a conch shell; this is called a mark of a great person. Furthermore, the intestines of a great person are like those of a deer king; this is called a mark of a great person. Furthermore, the private parts of a great person are like those of a fine horse king; this is called a mark of a great person. Furthermore, the body of a great person is round and well-formed, like a banyan tree, with the upper and lower parts round and symmetrical; this is called a mark of a great person. Furthermore, the body of a great person is not crooked; 'not crooked' means that when standing straight, one can touch their knees with their hands; this is called a mark of a great person. Furthermore, the body of a great person is the color of gold, like refined gold; this is called a mark of a great person. Furthermore, the body of a great person has seven full parts; the seven full parts are the two hands, two feet, two shoulders, and neck; this is called a mark of a great person. Furthermore, the upper body of a great person is large, like a lion; this is called a mark of a great person. Furthermore, the cheeks of a great person are like those of a lion; this is called a mark of a great person. Furthermore, the back of a great person is straight; this is called a mark of a great person. Furthermore, the two shoulders of a great person are connected upwards, joining smoothly with the neck; this is called a mark of a great person. Furthermore, a great person has forty teeth, which are even, not sparse, and white, and can taste the finest of all flavors; this is called a mark of a great person. Furthermore, the voice of a great person is as lovely as a Brahma sound, like the sound of a kalavinka bird; this is called a mark of a great person. Furthermore, the tongue of a great person is broad and long, extending from the mouth to cover the entire face; this is called a mark of a great person. Furthermore, the tear ducts of a great person are full, like those of a bull king; this is called a mark of a great person. Furthermore, the eyes of a great person are the color of dark blue; this is called a mark of a great person.

。複次，大人頂有肉髻，團圓相稱，發螺右旋，是謂大人大人之相。複次，大人眉間生毛，潔白右縈，是謂大人大人之相。

「諸比丘！大人成就此三十二相，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在；如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

三十二相經第二竟(千六百八字)

（六〇）中阿含王相應品四洲經第三(初一日誦)

爾時，尊者阿難在安靜處，燕坐思惟而作是念：「世人甚少少能于欲有滿足意，少有厭患于欲而命終者；世人于欲有滿足意，厭患于欲而命終者，為甚難得

現代漢語譯本：再者，大人頭頂有肉髻，圓滿相稱，頭髮呈螺旋狀向右旋轉，這被稱為大人之相。再者，大人眉間生有毫毛，潔白且向右盤旋，這被稱為大人之相。 『諸位比丘！大人成就這三十二種相，必定會在兩種情況下應驗不虛。如果是在家之人，必定成為轉輪王，聰明睿智，擁有四種軍隊，統治天下，一切由自己做主；如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這七種寶物齊全，還有一千個兒子，容貌端正，勇猛無畏，能夠降伏其他眾人，他必定統治這整個大地乃至大海，不用刀劍，而是用佛法教化，使人民得到安樂。如果剃除鬚髮，穿上袈裟，真心實意、捨棄家庭、出家修道，必定會成就如來、無所執著、等正覺，名聲遠播，傳遍十方。』 《三十二相經》第二完（一千六百八字） （六〇）《中阿含王相應品四洲經》第三（初一日誦） 當時，尊者阿難在安靜的地方，靜坐思惟，心中這樣想：『世人很少有對慾望感到滿足的，很少有厭倦慾望而去世的；世人對慾望感到滿足，厭倦慾望而去世的，實在太難得了。』

English version: Furthermore, the great man has a fleshy protuberance on the top of his head, perfectly rounded and proportionate, and his hair spirals to the right; this is called a mark of a great man. Furthermore, the great man has a hair growing between his eyebrows, pure white and curling to the right; this is called a mark of a great man. 'Monks! A great man who possesses these thirty-two marks will certainly have two true destinies that will not be in vain. If he remains a householder, he will become a wheel-turning monarch, intelligent and wise, possessing four kinds of armies, ruling the world, with everything under his own control; a righteous king who possesses the seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These seven treasures are complete, and he will have a thousand sons, with upright appearances, courageous and fearless, able to subdue others. He will surely rule over this entire earth, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing peace and happiness to the people. If he shaves his head and beard, puts on the monastic robe, with true faith, leaves his home, and becomes a homeless seeker of the path, he will surely attain the Tathagata, the unattached, the perfectly enlightened one, and his name will spread throughout the ten directions.' The Second Discourse on the Thirty-Two Marks is complete (1608 words) (60) The Third Discourse on the Four Continents from the Middle Length Discourses, King's Section (Recited on the first day) At that time, the Venerable Ananda, in a quiet place, sat in meditation and thought thus: 'Very few people in the world are satisfied with their desires, and very few die having grown weary of their desires; it is very rare for people to be satisfied with their desires and die having grown weary of them.'

尊者阿難則于晡時從燕坐起，往詣佛所，到已作禮，卻住一面，白曰：「世尊！我今在安靜處，燕坐思惟而作是念：『世人甚少少能于欲有滿足意，少有厭患于欲而命終者；世人于欲有滿足意，厭患于欲而命終者，為甚難得。』」

佛告阿難：「如是，如是。世人甚少少能于欲有滿足意，少有厭患于欲而命終者。阿難！世人于欲有滿足意，厭患于欲而命終者，為甚難得。阿難！世人極甚難得，極甚難得於欲有滿足意，厭患于欲而命終者。阿難！但世間人甚多甚多，于欲無滿足意，不厭患欲而命終也。所以者何？阿難！往昔有王名曰頂生，作轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。阿難！彼頂生王而於后時極大久遠，便作是念：『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，我欲于宮雨寶七日，積至於膝。』阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即于宮中雨寶七日，積至於膝

尊者阿難在下午時分從禪定中起身，前往佛陀所在之處，到達後向佛陀行禮，然後退到一旁站立，稟告說：『世尊！我現在在安靜的地方，禪坐思考時產生這樣的想法：『世人很少能對慾望感到滿足，很少有人厭倦慾望而去世；世人對慾望感到滿足，厭倦慾望而去世的，實在太難得了。』 佛陀告訴阿難：『是的，是的。世人很少能對慾望感到滿足，很少有人厭倦慾望而去世。阿難！世人對慾望感到滿足，厭倦慾望而去世的，實在太難得了。阿難！世人極其難得，極其難得對慾望感到滿足，厭倦慾望而去世。阿難！但是世間人非常多，非常多對慾望沒有滿足感，不厭倦慾望而去世。這是為什麼呢？阿難！過去有一位國王名叫頂生，他成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主，像如法的法王一樣成就了七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這七種寶物，還有一千個兒子，容貌端正，勇猛無畏，能夠降伏其他人群，他必定統治這整個大地乃至大海，不用刀劍，用佛法教導，使他們得到安樂。阿難！這位頂生王在後來非常久遠的時間裡，就產生這樣的想法：『我擁有閻浮洲，極其富裕快樂，有很多人民，我擁有七寶，一千個兒子，我想要在宮殿里下七天寶物雨，堆積到膝蓋那麼高。』阿難！這位頂生王擁有強大的如意足，擁有強大的威德，擁有強大的福佑，擁有強大的威神，剛一發心，就在宮殿里下了七天寶物雨，堆積到膝蓋那麼高。

Venerable Ananda, in the late afternoon, arose from his meditation and went to where the Buddha was. Having arrived, he paid homage to the Buddha, stood to one side, and said: 'Venerable Sir, I was in a quiet place, meditating and thinking this thought: 『Very few people in the world are able to be satisfied with desires, and few die weary of desires; it is very difficult for people to be satisfied with desires and die weary of desires.』 The Buddha said to Ananda: 'So it is, so it is. Very few people in the world are able to be satisfied with desires, and few die weary of desires. Ananda! It is very difficult for people to be satisfied with desires and die weary of desires. Ananda! It is extremely difficult, extremely difficult for people to be satisfied with desires and die weary of desires. Ananda! But there are very, very many people in the world who are not satisfied with desires and do not die weary of desires. Why is that? Ananda! In the past, there was a king named Tops, who became a wheel-turning king, intelligent and wise, possessing four kinds of armies, ruling the world, being self-governing, like a righteous Dharma king, he achieved the seven treasures. These seven treasures were: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure. These are the seven, and he had a thousand sons, with handsome appearances, brave and fearless, able to subdue other groups. He would surely rule all this land, even to the great ocean, not with swords and weapons, but with the Dharma, teaching them, so that they would find peace. Ananda! This King Tops, after a very long time, had this thought: 『I possess Jambudvipa, which is extremely rich and happy, with many people. I possess the seven treasures, and a thousand sons. I want to rain down treasures in the palace for seven days, piling them up to my knees.』 Ananda! This King Tops had great magical powers, great virtue, great blessings, and great divine power. As soon as he had this thought, he rained down treasures in the palace for seven days, piling them up to his knees.

「阿難！彼頂生王而於后時極大久遠，復作是念：『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至於膝。我憶曾從古人聞之，西方有洲名瞿陀尼，極大富樂，多有人民。我今欲往見瞿陀尼洲，到已整御。』阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而去，及四種軍。阿難！彼頂生王即時往到住瞿陀尼洲。阿難！彼頂生王住已整御瞿陀尼洲，乃至無量百千萬歲。

「阿難！彼頂生王而於后時極大久遠，復作是念：『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至於膝，我亦復有瞿陀尼洲。我復曾從古人聞之，東方有洲名弗婆鞞陀提，極大富樂，多有人民。我今欲往見弗婆鞞陀提洲，到已整御。』阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而去，及四種軍。阿難！彼頂生王即時往到住弗婆鞞陀提洲。阿難！彼頂生王住已整御弗婆鞞陀提洲，乃至無量百千萬歲

『阿難！那位頂生王在很久很久之後，又產生這樣的想法：『我擁有閻浮洲，極其富饒快樂，人口眾多，我擁有七寶，有一千個兒子，而且在宮中降寶雨七天，堆積到膝蓋那麼高。我記得曾經從古人那裡聽說，西方有一個洲名叫瞿陀尼，極其富饒快樂，人口眾多。我現在想去看看瞿陀尼洲，到了之後就進行治理。』阿難！那位頂生王擁有強大的如意足，擁有強大的威德，擁有強大的福佑，擁有強大的威神，剛一發心，就以如意足乘空而去，帶著四種軍隊。阿難！那位頂生王立刻到達並居住在瞿陀尼洲。阿難！那位頂生王居住之後治理瞿陀尼洲，乃至無量百千萬年。 『阿難！那位頂生王在很久很久之後，又產生這樣的想法：『我擁有閻浮洲，極其富饒快樂，人口眾多，我擁有七寶，有一千個兒子，而且在宮中降寶雨七天，堆積到膝蓋那麼高，我還擁有瞿陀尼洲。我又曾經從古人那裡聽說，東方有一個洲名叫弗婆鞞陀提，極其富饒快樂，人口眾多。我現在想去看看弗婆鞞陀提洲，到了之後就進行治理。』阿難！那位頂生王擁有強大的如意足，擁有強大的威德，擁有強大的福佑，擁有強大的威神，剛一發心，就以如意足乘空而去，帶著四種軍隊。阿難！那位頂生王立刻到達並居住在弗婆鞞陀提洲。阿難！那位頂生王居住之後治理弗婆鞞陀提洲，乃至無量百千萬年。

'Ananda! That King Tops-Born, after a very long time, again had this thought: 'I possess Jambudvipa, which is extremely rich and joyful, with many people. I have the seven treasures, a thousand sons, and in my palace, it rained treasures for seven days, piling up to my knees. I remember hearing from the ancients that there is a continent in the west called Godaniya, which is extremely rich and joyful, with many people. Now I want to go see Godaniya Continent, and after arriving, I will govern it.' Ananda! That King Tops-Born had great miraculous power of the feet, great virtue, great blessings, and great divine power. As soon as he had this thought, he went through the air with his miraculous feet, along with his four kinds of armies. Ananda! That King Tops-Born immediately arrived and resided in Godaniya Continent. Ananda! That King Tops-Born, after residing there, governed Godaniya Continent for countless millions of years. 'Ananda! That King Tops-Born, after a very long time, again had this thought: 'I possess Jambudvipa, which is extremely rich and joyful, with many people. I have the seven treasures, a thousand sons, and in my palace, it rained treasures for seven days, piling up to my knees. I also possess Godaniya Continent. I also heard from the ancients that there is a continent in the east called Purvavideha, which is extremely rich and joyful, with many people. Now I want to go see Purvavideha Continent, and after arriving, I will govern it.' Ananda! That King Tops-Born had great miraculous power of the feet, great virtue, great blessings, and great divine power. As soon as he had this thought, he went through the air with his miraculous feet, along with his four kinds of armies. Ananda! That King Tops-Born immediately arrived and resided in Purvavideha Continent. Ananda! That King Tops-Born, after residing there, governed Purvavideha Continent for countless millions of years.'

「阿難！彼頂生王而於后時極大久遠，復作是念：『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至於膝，我亦復有瞿陀尼洲，亦有弗婆鞞陀提洲。我復曾從古人聞之，北方有洲名郁單曰，極大富樂，多有人民，彼雖無我想亦無所受。我今欲往見郁單曰洲，到已整御，及諸眷屬。』阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而去，及四種軍。

「阿難！彼頂生王遙見平地白，告諸臣曰：『卿等見郁單曰平地白耶？』諸臣對曰：『見也。天王！』王復告曰：『卿等知不？彼是郁單曰人自然粳米，郁單曰人常所食者，卿等亦應共食此食。』阿難！彼頂生王復遙見郁單曰洲中，若干種樹，凈妙嚴飾，種種彩色，在欄楯里，告諸臣曰：『卿等見郁單曰洲中，若干種樹，凈妙嚴飾，種種彩色，在欄楯里耶？』諸臣對曰：『見也。天王！』王復告曰：『卿等知不？是郁單曰人衣樹，郁單曰人取此衣著，卿等亦應取此衣著。』阿難！彼頂生王即時往到住郁單曰洲。阿難！彼頂生王住已整御郁單曰洲，乃至無量百千萬歲，及諸眷屬

『阿難！』頂生王在很久很久之後，又這樣想：『我擁有閻浮洲，極其富饒快樂，人民眾多。我有七寶，一千個兒子都具備，而且宮中連續七天降下寶物，堆積到膝蓋那麼高。我還有瞿陀尼洲，也有弗婆鞞陀提洲。我還曾從古人那裡聽說，北方有個洲叫做郁單曰，極其富饒快樂，人民眾多，那裡的人雖然沒有『我』的觀念，也沒有任何感受。我現在想去看看郁單曰洲，到了那裡就進行統治，並帶著我的所有眷屬。』阿難！頂生王有強大的如意足，有強大的威德，有強大的福佑，有強大的威神力，剛一發心，就立刻以如意足騰空而去，帶著他的四種軍隊。 『阿難！』頂生王遠遠看到一片平坦的白色地面，就告訴他的大臣們說：『你們看到郁單曰的平坦白色地面了嗎？』大臣們回答說：『看到了，天王！』國王又告訴他們說：『你們知道嗎？那是郁單曰人自然生長的粳米，是郁單曰人經常吃的食物，你們也應該一起吃這種食物。』阿難！頂生王又遠遠看到郁單曰洲中，有各種各樣的樹木，清凈美妙，裝飾華麗，色彩繽紛，在欄桿圍起來的地方，就告訴他的大臣們說：『你們看到郁單曰洲中，各種各樣的樹木，清凈美妙，裝飾華麗，色彩繽紛，在欄桿圍起來的地方了嗎？』大臣們回答說：『看到了，天王！』國王又告訴他們說：『你們知道嗎？那是郁單曰人的衣樹，郁單曰人從這裡取衣服穿，你們也應該取這種衣服穿。』阿難！頂生王立刻前往併到達了郁單曰洲。阿難！頂生王到達后，就統治了郁單曰洲，乃至無量百千萬年，以及他的所有眷屬。

『Ananda!』 King Top-Born, after a very long time, thought to himself: 『I possess Jambudvipa, which is extremely rich and joyful, with many people. I have the seven treasures, a thousand sons all complete, and in my palace, treasures rained down for seven days, piling up to my knees. I also have Kūṭadanīdvīpa, and Pūrvavideha. I have also heard from the ancients that there is a continent in the north called Uttarakuru, which is extremely rich and joyful, with many people, and although they have no concept of 『self』 and no feelings. I now wish to go and see Uttarakuru, and upon arriving, I will govern it, along with all my retinue.』 Ananda! King Top-Born had great miraculous power, great virtue, great blessings, and great divine power. As soon as he had this thought, he immediately used his miraculous power to fly through the air, along with his four kinds of armies. 『Ananda!』 King Top-Born, seeing a flat white ground from afar, said to his ministers: 『Do you see the flat white ground of Uttarakuru?』 The ministers replied: 『We see it, Your Majesty!』 The king then told them: 『Do you know? That is the naturally grown rice of the people of Uttarakuru, which they eat regularly, and you should also eat this food.』 Ananda! King Top-Born, seeing from afar in Uttarakuru various kinds of trees, pure and beautiful, adorned with various colors, within railings, said to his ministers: 『Do you see in Uttarakuru various kinds of trees, pure and beautiful, adorned with various colors, within railings?』 The ministers replied: 『We see them, Your Majesty!』 The king then told them: 『Do you know? Those are the clothing trees of the people of Uttarakuru, from which they take their clothes to wear, and you should also take these clothes to wear.』 Ananda! King Top-Born immediately went to and arrived at Uttarakuru. Ananda! After arriving, King Top-Born governed Uttarakuru for countless millions of years, along with all his retinue.

「阿難！彼頂生王而於后時極大久遠，復作是念：『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至於膝，我亦復有瞿陀尼洲，亦有弗婆鞞陀提洲，亦有郁單曰洲。我復曾從古人聞之，有天名曰三十三天。我今欲往見三十三天。』阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而往，及四種軍，向日光去。

「阿難！彼頂生王遙見三十三天中，須彌山王上猶如大云，告諸臣曰：『卿等見三十三天中，須彌山王上猶如大云耶？』諸臣對曰：『見也。天王！』王復告曰：『卿等知不？是三十三天晝度樹也。三十三天在此樹下，于夏四月，具足五欲，而自娛樂。』阿難！彼頂生王復遙見三十三天中，須彌山王上近於南邊猶如大云，告諸臣曰：『卿等見三十三天中，須彌山王上近於南邊猶如大云耶？』諸臣對曰：『見也。天王！』王復告曰：『卿等知不？是三十三天正法之堂，三十三天於此堂中，八日、十四日、十五日，為天為人，思法思義。』

「阿難！彼頂生王即到三十三天。彼頂生王到三十三天已，即入法堂。於是，天帝釋便與頂生王半座令坐，彼頂生王即坐天帝釋半座

『阿難！』頂生王在很久很久之後，又這樣想：『我擁有閻浮洲，極其富饒快樂，人民眾多。我擁有七寶，有一千個兒子，而且在宮中連續七天降下寶物，堆積到膝蓋那麼高。我還擁有瞿陀尼洲，弗婆鞞陀提洲，以及郁單曰洲。我曾經從古人那裡聽說，有一個天叫做三十三天。我現在想去見三十三天。』阿難！頂生王擁有強大的如意足，有巨大的威德，有巨大的福佑，有巨大的威神力。他剛一發心，就立刻以如意足騰空而去，帶著四種軍隊，朝著太陽的方向飛去。 『阿難！』頂生王遠遠地看到三十三天中，須彌山頂上像一片巨大的雲彩，就告訴他的大臣們說：『你們看到三十三天中，須彌山頂上像一片巨大的雲彩嗎？』大臣們回答說：『看到了，天王！』國王又說：『你們知道嗎？那是三十三天的晝度樹。三十三天在這棵樹下，在夏季的四個月里，盡情享受五欲之樂。』阿難！頂生王又遠遠地看到三十三天中，須彌山頂上靠近南邊的地方像一片巨大的雲彩，就告訴他的大臣們說：『你們看到三十三天中，須彌山頂上靠近南邊的地方像一片巨大的雲彩嗎？』大臣們回答說：『看到了，天王！』國王又說：『你們知道嗎？那是三十三天的正法之堂。三十三天在這座殿堂中，在每月的初八、十四、十五日，為天人和人思考佛法和義理。』 『阿難！』頂生王隨即到達了三十三天。頂生王到達三十三天後，就進入了法堂。這時，天帝釋就讓頂生王坐了半個座位，頂生王就坐在了天帝釋的半個座位上。

'Ananda! After a very long time, King Top-Born thought to himself: 'I possess Jambudvipa, which is extremely wealthy and joyful, with many people. I have the seven treasures, a thousand sons, and for seven days, treasures rained down in my palace, piling up to my knees. I also possess Kuru, Aparagodaniya, and Uttarakuru. I have heard from the ancients that there is a heaven called the Thirty-three Heavens. I now wish to go and see the Thirty-three Heavens.' Ananda! King Top-Born had great magical powers of the feet, great virtue, great blessings, and great divine power. As soon as he had this thought, he immediately used his magical feet to fly into the sky, taking his four kinds of troops, and flew towards the sun. 'Ananda! King Top-Born saw from afar that on Mount Sumeru in the Thirty-three Heavens, there was something like a large cloud, and he said to his ministers: 'Do you see something like a large cloud on Mount Sumeru in the Thirty-three Heavens?' The ministers replied: 'We see it, Your Majesty!' The king then said: 'Do you know what that is? That is the Day-Crossing Tree of the Thirty-three Heavens. The Thirty-three Heavens enjoy the five desires under this tree for four months in the summer.' Ananda! King Top-Born again saw from afar that on Mount Sumeru in the Thirty-three Heavens, near the south side, there was something like a large cloud, and he said to his ministers: 'Do you see something like a large cloud on Mount Sumeru in the Thirty-three Heavens, near the south side?' The ministers replied: 'We see it, Your Majesty!' The king then said: 'Do you know what that is? That is the Hall of Righteous Dharma of the Thirty-three Heavens. In this hall, on the eighth, fourteenth, and fifteenth days of each month, the Thirty-three Heavens contemplate the Dharma and its meaning for gods and humans.' 'Ananda! King Top-Born then arrived at the Thirty-three Heavens. After King Top-Born arrived at the Thirty-three Heavens, he entered the Hall of Dharma. Thereupon, Sakra, the Lord of the Gods, offered King Top-Born half of his seat, and King Top-Born sat on half of Sakra's seat.'

。於是，頂生王及天帝釋都無差別，光光無異，色色無異，形形無異，威儀禮節及其衣服亦無有異，唯眼眴異。

「阿難！彼頂生王而於后時極大久遠，復作是念：『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至於膝。我亦復有瞿陀尼洲，亦有弗婆鞞陀提洲，亦有郁單曰洲。我又已見三十三天雲集大會，我已得入諸天法堂。又天帝釋與我半座，我已得坐帝釋半座，我與帝釋都無差別，光光無異，色色無異，形形無異，威儀禮節及其衣服亦無有異，唯眼眴異。我今寧可驅帝釋去，奪取半座，作天人王，由己自在。』

「阿難！彼頂生王適發此念，不覺已下在閻浮洲，便失如意足，生極重病。命將終時，諸臣往詣頂生王所白曰：『天王！若有梵志、居士及臣人民，來問我等：「頂生王臨命終時說何等事？天王！我等當云何答梵志、居士及臣人民？」』

「時，頂生王告諸臣曰：『若梵志、居士及臣人民，來問卿等：「頂生王臨命終時說何等事？」卿等應當如是答之：「頂生王得閻浮洲，意不滿足而命終。頂生王得七寶，意不滿足而命終。千子具足，意不滿足而命終。頂生王七日雨寶，意不滿足而命終。頂生王得瞿陀尼洲，意不滿足而命終

現代漢語譯本：於是，頂生王和天帝釋之間沒有任何差別，他們的光芒、外形、儀態禮節以及衣著都完全相同，唯一的區別在於眨眼的方式。 阿難！頂生王在很久之後，又產生了這樣的想法：『我擁有閻浮洲，極其富饒快樂，人民眾多。我擁有七寶，有一千個兒子，宮殿里還連續七天下寶雨，堆積到膝蓋那麼高。我還擁有瞿陀尼洲、弗婆鞞陀提洲和郁單曰洲。我甚至已經見過三十三天眾神聚集開會，進入了諸天的法堂。天帝釋還分給我一半座位，我已經坐在了帝釋的半個座位上。我和帝釋之間沒有任何差別，光芒、外形、儀態禮節以及衣著都完全相同，唯一的區別在於眨眼的方式。我為什麼不把帝釋趕走，奪取他的半個座位，自己做天人王，自由自在呢？』 阿難！頂生王剛產生這個念頭，就感覺自己已經回到了閻浮洲，失去了如意足，並且得了重病。在他臨終的時候，大臣們來到頂生王面前稟告說：『天王！如果有婆羅門、居士以及臣民來問我們：「頂生王臨終時說了些什麼？」天王！我們應該如何回答婆羅門、居士以及臣民呢？』 當時，頂生王告訴大臣們說：『如果婆羅門、居士以及臣民來問你們：「頂生王臨終時說了些什麼？」你們應當這樣回答他們：「頂生王得到了閻浮洲，但並不滿足，最終去世了。頂生王得到了七寶，但並不滿足，最終去世了。他有一千個兒子，但並不滿足，最終去世了。頂生王連續七天得到寶雨，但並不滿足，最終去世了。頂生王得到了瞿陀尼洲，但並不滿足，最終去世了。」』

English version: Thus, there was no difference between King Tops and the Heavenly Emperor Śakra; their radiance, forms, manners, etiquette, and clothing were all identical, the only difference being in the way they blinked. Ananda! After a very long time, King Tops had this thought: 『I possess Jambudvipa, which is extremely wealthy and joyful, with many people. I have the seven treasures, a thousand sons, and for seven days, jewels rained down in my palace, piling up to my knees. I also possess Kuru, Aparagodānīya, and Uttarakuru. I have even seen the Thirty-three Gods gather for a meeting and have entered the hall of the gods. The Heavenly Emperor Śakra even shared half of his seat with me, and I have sat on Śakra's half of the seat. There is no difference between me and Śakra; our radiance, forms, manners, etiquette, and clothing are all identical, the only difference being in the way we blink. Why shouldn't I drive Śakra away, seize his half of the seat, and become the king of gods and humans, free and independent?』 Ananda! As soon as King Tops had this thought, he felt himself back in Jambudvipa, having lost his magical powers, and he became seriously ill. As he was dying, his ministers came to King Tops and reported: 『Your Majesty! If Brahmins, householders, and subjects come to ask us, 「What did King Tops say as he was dying?」 Your Majesty! How should we answer the Brahmins, householders, and subjects?』 At that time, King Tops told his ministers: 『If Brahmins, householders, and subjects come to ask you, 「What did King Tops say as he was dying?」 you should answer them like this: 「King Tops obtained Jambudvipa, but was not satisfied, and ultimately died. King Tops obtained the seven treasures, but was not satisfied, and ultimately died. He had a thousand sons, but was not satisfied, and ultimately died. King Tops received a rain of jewels for seven days, but was not satisfied, and ultimately died. King Tops obtained Kuru, but was not satisfied, and ultimately died.」』

。頂生王得弗婆鞞陀提洲，意不滿足而命終。頂生王得郁單曰洲，意不滿足而命終。頂生王見諸天集會，意不滿足而命終。頂生王具足五欲功德色、聲、香、味、觸，意不滿足而命終。」若梵志、居士及臣人民，來問卿等：「頂生王臨命終時說何等事？」卿等應當如是答之。』」

於是，世尊而說頌曰：

「天雨妙珍寶，　　欲者無厭足， 欲苦無有樂，　　慧者應當知。 若有得金積，　　猶如大雪山， 一一無有足，　　慧者作是念。 得天妙五欲，　　不以此五樂， 斷愛不著欲，　　等正覺弟子。」

於是，世尊告曰：「阿難！昔頂生王，汝謂異人耶？莫作斯念，當知即是我也。阿難！我于爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。爾時說法不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖。爾時不離生老病死、啼哭憂戚，亦未能得脫一切苦。阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。我今說法得至究竟，究竟白凈，究竟梵行，究竟梵行訖

現代漢語譯本：頂生王得到了弗婆鞞陀提洲，但內心不滿足就去世了。頂生王得到了郁單曰洲，但內心不滿足就去世了。頂生王見到了諸天，但內心不滿足就去世了。頂生王擁有了五欲的功德，包括色、聲、香、味、觸，但內心不滿足就去世了。』如果梵志、居士以及臣民來問你們：『頂生王臨終時說了些什麼？』你們應當這樣回答他們。』 於是，世尊說了偈語： 『天降美妙珍寶，慾望之人永不滿足，慾望帶來痛苦而無快樂，有智慧的人應當明白。如果有人得到堆積如山的黃金，如同巨大的雪山，但仍然不會滿足，有智慧的人應當這樣思考。即使得到天上的美妙五欲，也不應沉溺於這些快樂，應當斷除愛慾，不執著于慾望，這才是等正覺的弟子。』 於是，世尊告訴阿難：『阿難！以前的頂生王，你以為是別人嗎？不要這樣想，應當知道那就是我。阿難！我那時是爲了自己利益，也爲了利益他人，利益更多的人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。那時說法沒有達到究竟，沒有究竟的清凈，沒有究竟的梵行，沒有究竟的梵行結束。那時沒有脫離生老病死、哭泣憂愁，也沒有能夠解脫一切痛苦。阿難！我現在出世，如來、無所著、等正覺、明行成就、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我現在爲了自己利益，也爲了利益他人，利益更多的人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。我現在說法能夠達到究竟，究竟的清凈，究竟的梵行，究竟的梵行結束。

English version: King Tops was born in the continent of Pubbavideha, but he was not satisfied and died. King Tops was born in the continent of Uttarakuru, but he was not satisfied and died. King Tops saw the gods, but he was not satisfied and died. King Tops possessed the merits of the five desires, including form, sound, smell, taste, and touch, but he was not satisfied and died.』 If Brahmins, householders, and subjects come to ask you, 『What did King Tops say when he was about to die?』 you should answer them like this.』 Then, the World Honored One spoke in verse: 『Though the heavens rain down precious jewels, those with desires are never satisfied. Desire brings suffering and no joy; the wise should understand this. If one were to obtain piles of gold, like a great snow mountain, they would still not be satisfied. The wise should think like this. Even if one obtains the wonderful five desires of the heavens, one should not indulge in these pleasures. One should cut off craving and not be attached to desires; this is the disciple of the Fully Enlightened One.』 Then, the World Honored One said to Ananda, 『Ananda! The former King Tops, do you think he was someone else? Do not think like that; you should know that it was me. Ananda! At that time, I was for my own benefit, and also for the benefit of others, for the benefit of many people, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. At that time, the teaching did not reach its ultimate end, there was no ultimate purity, no ultimate holy life, no ultimate end to the holy life. At that time, there was no escape from birth, old age, sickness, and death, crying and sorrow, and there was no way to be liberated from all suffering. Ananda! Now I have come into the world, the Tathagata, the Unattached One, the Fully Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Law, the Teacher of Gods and Humans, called Buddha, the Blessed One. Now I am for my own benefit, and also for the benefit of others, for the benefit of many people, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. Now my teaching can reach its ultimate end, ultimate purity, ultimate holy life, and the ultimate end to the holy life.』

。我今得離生老病死、啼哭憂戚，我今已得脫一切苦。」

四洲經第三竟(二千三百五十三字)

（六一）中阿含王相應品牛糞喻經第四(初一日誦)

爾時，有一比丘在安靜處，燕坐思惟而作是念：「頗覆有色常住不變，而一向樂，恒久存耶？頗有覺、想、行、識常住不變，而一向樂，恒久存耶？」

彼一比丘則于晡時從燕坐起，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！我今在安靜處燕坐思惟而作是念：『頗覆有色常住不變，而一向樂，恒久存耶？頗有覺、想、行、識常住不變，而一向樂，恒久存耶？』」

佛告比丘：「無有一色常住不變，而一向樂，恒久存者，無有覺、想、行、識常住不變，而一向樂，恒久存者。」

於是，世尊以手指爪抄少牛糞，告曰：「比丘！汝今見我以手指爪抄少牛糞耶？」

比丘白曰：「見也。世尊！」

佛復告曰比丘：「如是，無有少色常住不變，而一向樂，恒久存也。如是，無有少覺、想、行、識常住不變，而一向樂，恒久存也。所以者何？比丘！我憶昔時長夜作福，長作福已，長受樂報

現代漢語譯本：我今天得以脫離生老病死、啼哭憂愁，我今天已經解脫了一切痛苦。 佛陀這樣說道。尊者阿難和眾比丘聽聞佛陀所說，歡喜地奉行。 《四洲經》第三部分結束（共二千三百五十三字）。 （六一）《中阿含王相應品牛糞喻經》第四（初一日誦） 當時，有一位比丘在安靜的地方，靜坐思惟，心中這樣想：『是否有什麼色是常住不變，而且永遠快樂，恒久存在的呢？是否有什麼覺、想、行、識是常住不變，而且永遠快樂，恒久存在的呢？』 那位比丘在傍晚時分從靜坐中起身，前往佛陀所在之處，向佛陀頂禮，然後坐在一旁，稟告說：『世尊！我今天在安靜的地方靜坐思惟，心中這樣想：『是否有什麼色是常住不變，而且永遠快樂，恒久存在的呢？是否有什麼覺、想、行、識是常住不變，而且永遠快樂，恒久存在的呢？』 佛陀告訴比丘：『沒有任何色是常住不變，而且永遠快樂，恒久存在的；也沒有任何覺、想、行、識是常住不變，而且永遠快樂，恒久存在的。』 於是，世尊用手指甲抄起少許牛糞，告訴比丘說：『比丘！你現在看到我用手指甲抄起少許牛糞了嗎？』 比丘回答說：『看到了，世尊！』 佛陀又告訴比丘說：『正是這樣，沒有任何少許的色是常住不變，而且永遠快樂，恒久存在的。正是這樣，沒有任何少許的覺、想、行、識是常住不變，而且永遠快樂，恒久存在的。這是為什麼呢？比丘！我回憶過去長久以來行善積福，行善積福之後，長久地享受快樂的果報。

English version: Today, I have been able to escape from birth, old age, sickness, death, weeping, and sorrow. Today, I have been liberated from all suffering. The third part of the 'Four Continents Sutra' concludes (2,353 words in total). (61) The fourth 'Cow Dung Simile Sutra' of the 'Middle Length Discourses, King's Chapter' At that time, there was a monk in a quiet place, sitting in meditation, thinking to himself: 'Is there any form that is permanent, unchanging, always pleasant, and eternally existing? Is there any feeling, perception, mental formation, or consciousness that is permanent, unchanging, always pleasant, and eternally existing?' That monk then arose from his meditation in the late afternoon, went to where the Buddha was, bowed his head in respect, sat to one side, and said: 'Venerable Sir, today I was in a quiet place, sitting in meditation, thinking to myself: 'Is there any form that is permanent, unchanging, always pleasant, and eternally existing? Is there any feeling, perception, mental formation, or consciousness that is permanent, unchanging, always pleasant, and eternally existing?' The Buddha said to the monk: 'There is no form that is permanent, unchanging, always pleasant, and eternally existing; nor is there any feeling, perception, mental formation, or consciousness that is permanent, unchanging, always pleasant, and eternally existing.' Then, the World Honored One picked up a small amount of cow dung with his fingernail and said: 'Monk, do you see me picking up a small amount of cow dung with my fingernail?' The monk replied: 'Yes, Venerable Sir!' The Buddha further said to the monk: 'Just so, there is no small amount of form that is permanent, unchanging, always pleasant, and eternally existing. Just so, there is no small amount of feeling, perception, mental formation, or consciousness that is permanent, unchanging, always pleasant, and eternally existing. Why is that? Monk, I recall that in the past, for a long time, I performed meritorious deeds, and having performed meritorious deeds, I have long enjoyed the rewards of happiness.'

。比丘！我在昔時七年行慈，七反成敗，不來此世，世敗壞時，生晃昱天，世成立時，來下生空梵宮殿中，于彼梵中作大梵天，余處千反，作自在天王，三十六反，作天帝釋，復無量反，作剎利頂生王。

「比丘！我作剎利頂生王時，有八萬四千大象，被好乘具，眾寶校飾，白珠珞覆，于娑賀象王為首。比丘！我作剎利頂生王時，有八萬四千馬，被好乘具，眾寶莊飾，金銀珓珞，䭷馬王為首。比丘！我作剎利頂生王時，有八萬四千車，四種校飾，莊以眾好、師子、虎豹斑文之皮，織成雜色，種種莊飾，極利疾名樂聲車為首。比丘！我作剎利頂生王時，有八萬四千大城，極大富樂，多有人民，拘舍和堤王城為首。比丘！我作剎利頂生王時，有八萬四千樓，四種寶樓，金、銀、琉璃及水精，正法殿為首。

「比丘！我作剎利頂生王時，有八萬四千御座，四種寶座，金、銀、琉璃及水精，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那。比丘！我作剎利頂生王時，有八萬四千雙衣，初摩衣、錦衣、繒衣、劫貝衣、加陵伽波和邏衣

現代漢語譯本：比丘們！我過去曾七年修行慈心，經歷七次世界的成敗，沒有再來這個世界。當世界毀滅時，我便轉生到晃昱天；當世界形成時，我便降生到空梵宮殿中，在那梵天中成為大梵天。其他地方，我曾一千次成為自在天王，三十六次成為天帝釋，又無數次成為剎利頂生王。 現代漢語譯本：比丘們！當我作為剎利頂生王時，擁有八萬四千頭大象，都配備精良的鞍具，用各種珍寶裝飾，覆蓋著白色的珍珠瓔珞，其中以娑賀象王為首。比丘們！當我作為剎利頂生王時，擁有八萬四千匹馬，都配備精良的鞍具，用各種珍寶裝飾，配有金銀馬絡頭，其中以䭷馬王為首。比丘們！當我作為剎利頂生王時，擁有八萬四千輛馬車，用四種裝飾品裝飾，裝飾著各種精美的獅子、老虎、豹子斑紋的皮革，編織成各種顏色，各種裝飾，其中以極利疾名樂聲車為首。比丘們！當我作為剎利頂生王時，擁有八萬四千座大城，極其富饒快樂，人口眾多，其中以拘舍和堤王城為首。比丘們！當我作為剎利頂生王時，擁有八萬四千座樓閣，是四種寶樓，用金、銀、琉璃和水晶建造，其中以正法殿為首。 現代漢語譯本：比丘們！當我作為剎利頂生王時，擁有八萬四千個御座，是四種寶座，用金、銀、琉璃和水晶製成，鋪著毛毯和厚絨毯，覆蓋著錦緞和絲綢，有襯墊，兩頭安放枕頭，並有加陵伽波和邏、波遮悉多羅那。比丘們！當我作為剎利頂生王時，擁有八萬四千雙衣服，包括初摩衣、錦衣、繒衣、劫貝衣、加陵伽波和邏衣。

English version: 'Monks! In the past, I practiced loving-kindness for seven years, experiencing seven cycles of world formation and destruction, and did not return to this world. When the world was destroyed, I was born in the Abhassara heaven; when the world was formed, I descended to the empty Brahma palace, and there, among the Brahmas, I became the Great Brahma. Elsewhere, I became the sovereign of the gods a thousand times, Sakra, the lord of the gods, thirty-six times, and a wheel-turning monarch countless times.' English version: 'Monks! When I was a wheel-turning monarch, I had eighty-four thousand elephants, all equipped with fine harnesses, adorned with various jewels, and covered with white pearl necklaces, with the elephant king Sahaga at their head. Monks! When I was a wheel-turning monarch, I had eighty-four thousand horses, all equipped with fine harnesses, adorned with various jewels, with gold and silver bridles, with the horse king Valaha at their head. Monks! When I was a wheel-turning monarch, I had eighty-four thousand chariots, adorned with four kinds of ornaments, decorated with various beautiful lion, tiger, and leopard patterned skins, woven into various colors, with various decorations, with the chariot named 'Extremely Swift and Pleasant Sound' at their head. Monks! When I was a wheel-turning monarch, I had eighty-four thousand great cities, extremely wealthy and joyful, with many people, with the royal city of Kusavati at their head. Monks! When I was a wheel-turning monarch, I had eighty-four thousand mansions, four kinds of jeweled mansions, made of gold, silver, crystal, and lapis lazuli, with the Hall of Righteousness at their head.' English version: 'English version: Monks! When I was a wheel-turning monarch, I had eighty-four thousand thrones, four kinds of jeweled thrones, made of gold, silver, crystal, and lapis lazuli, spread with carpets and thick rugs, covered with brocade and silk, with cushions, pillows at both ends, and with Kalinga coverings and Benares coverings. Monks! When I was a wheel-turning monarch, I had eighty-four thousand pairs of clothes, including fine linen clothes, brocade clothes, silk clothes, cotton clothes, and Kalinga coverings.'

。比丘！我作剎利頂生王時，有八萬四千女，身體光澤，皎潔明凈，美色過人，小不及天，姿容端正，睹者歡悅，眾寶瓔珞嚴飾具足，盡剎利種女，余族無量。比丘！我作剎利頂生王時，有八萬四千種食，晝夜常供，為我故設，欲令我食。

「比丘！彼八萬四千種食中，有一種食，極美凈潔，無量種味，是我常所食。比丘！彼八萬四千女中，有一剎利女，最端正姝好，常奉侍我。比丘！彼八萬四千雙衣中，有一雙衣，或初摩衣、或錦衣、或繒衣、或劫貝衣、或加陵伽波和邏衣，是我常所著。比丘！彼八萬四千御座中，有一御座，或金、或銀、或琉璃、或水精，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，是我常所臥。比丘！彼八萬四千樓觀中，有一樓觀，或金、或銀、或琉璃、或水精，名正法殿，是我常所住。

「比丘！彼八萬四千大城中，而有一城，極大富樂，多有人民，名拘舍和堤，是我常所居。比丘！彼八萬四千車中，而有一車，莊以眾好、師子、虎豹斑文之皮，織成雜色，種種莊飾，極利疾名樂聲車，是我常所載，至觀望園觀。比丘！彼八萬四千馬中，而有一馬，體紺青色，頭像如烏，名䭷馬王，是我常所騎，至觀望園觀

現代漢語譯本：比丘們！當我作為剎利頂生王時，有八萬四千名女子，她們身體光澤，潔白明亮，容貌美麗，略遜於天人，姿態端莊，令人賞心悅目，佩戴著各種珍寶瓔珞，都是剎利種姓的女子，其他種姓的女子則數不勝數。比丘們！當我作為剎利頂生王時，有八萬四千種食物，日夜不斷地供應，專門為我準備，以供我食用。 比丘們！在那八萬四千種食物中，有一種食物，極其美味潔凈，具有無數種味道，是我經常食用的。比丘們！在那八萬四千名女子中，有一位剎利女子，最為端莊美麗，經常侍奉我。比丘們！在那八萬四千雙衣服中，有一雙衣服，或是初摩衣、或是錦衣、或是繒衣、或是劫貝衣、或是加陵伽波和邏衣，是我經常穿的。比丘們！在那八萬四千個御座中，有一個御座，或是金製、或是銀製、或是琉璃制、或是水晶制，上面鋪著氍氀、毾𣰆，覆蓋著錦綺羅縠，有襯體的被子，兩頭安放著枕頭，加陵伽波和邏、波遮悉多羅那，是我經常躺臥的。比丘們！在那八萬四千座樓閣中，有一座樓閣，或是金製、或是銀製、或是琉璃制、或是水晶制，名為正法殿，是我經常居住的。 比丘們！在那八萬四千座大城中，有一座城市，極其富饒快樂，人口眾多，名為拘舍和堤，是我經常居住的。比丘們！在那八萬四千輛車中，有一輛車，裝飾著各種美好的獅子、虎豹斑紋的皮革，織成各種顏色，裝飾華麗，極其快速，名為樂聲車，是我經常乘坐的，前往觀望園林。比丘們！在那八萬四千匹馬中，有一匹馬，身體呈紺青色，頭如烏鴉，名為䭷馬王，是我經常騎乘的，前往觀望園林。

English version: Monks! When I was a Khattiya king, a king who had attained the crown of his head, I had eighty-four thousand women, their bodies radiant, pure and bright, their beauty surpassing that of humans, slightly inferior to the gods, their forms upright, pleasing to behold, adorned with various jeweled ornaments, all of them of the Khattiya lineage, with countless others from other lineages. Monks! When I was a Khattiya king, a king who had attained the crown of his head, there were eighty-four thousand kinds of food, constantly provided day and night, prepared for my sake, for me to eat. Monks! Among those eighty-four thousand kinds of food, there was one kind of food, extremely delicious and pure, with countless flavors, which I regularly ate. Monks! Among those eighty-four thousand women, there was one Khattiya woman, the most upright and beautiful, who constantly attended to me. Monks! Among those eighty-four thousand pairs of clothes, there was one pair of clothes, either of fine linen, or of silk, or of hemp, or of cotton, or of Kalinga cloth, which I regularly wore. Monks! Among those eighty-four thousand thrones, there was one throne, either of gold, or of silver, or of crystal, or of glass, spread with woolen rugs and blankets, covered with silk and fine cloth, with a body-supporting cushion, with pillows at both ends, of Kalinga cloth and fine linen, on which I regularly lay. Monks! Among those eighty-four thousand mansions, there was one mansion, either of gold, or of silver, or of crystal, or of glass, named the Hall of Righteousness, where I regularly resided. Monks! Among those eighty-four thousand great cities, there was one city, extremely wealthy and prosperous, with many people, named Kosavati, where I regularly lived. Monks! Among those eighty-four thousand chariots, there was one chariot, adorned with various beautiful lion, tiger, and leopard skins, woven with various colors, decorated in various ways, extremely fast, named the Sound of Joy Chariot, which I regularly rode, to go to the pleasure gardens. Monks! Among those eighty-four thousand horses, there was one horse, with a dark blue body, its head like a crow, named the King of Horses, which I regularly rode, to go to the pleasure gardens.

。比丘！彼八萬四千大象中，而有一象，舉體極白，七支盡正，名于娑賀象王，是我常所乘，至觀望園觀。

「比丘！我作此念：『是何業果，為何業報，令我今日有大如意足，有大威德，有大福祐，有大威神？』比丘！我復作此念：『是三業果，為三業報，令我今日有大如意足，有大威德，有大福祐，有大威神。一者佈施，二者調御，三者守護。』比丘！汝觀彼一切所有盡滅，如意足亦失。比丘！于意云何？色為有常，為無常耶？」

答曰：「無常也。世尊！」

復問曰：「若無常者，是苦，非苦耶？」

答曰：「苦、變易也。世尊！」

復問曰：「若無常、苦、變易法者，是多聞聖弟子頗受是我，是我所，我是彼所耶？」

答曰：「不也。世尊！」

復問曰：「比丘！于意云何？覺、想、行、識為有常，為無常耶？」

「是故，比丘！汝應如是學

現代漢語譯本：比丘們！在那八萬四千頭大象中，有一頭大象，全身雪白，七個部位都端正，名叫娑賀象王，是我經常乘坐的，去觀望園遊覽。 比丘們！我曾這樣想：『是什麼樣的業報，什麼樣的果報，使我今天擁有如此強大的如意足，如此大的威德，如此大的福佑，如此大的威神？』比丘們！我又這樣想：『是三種業的果報，是三種業的報應，使我今天擁有如此強大的如意足，如此大的威德，如此大的福佑，如此大的威神。一是佈施，二是調御，三是守護。』比丘們！你們看，那一切所有都終將滅盡，如意足也會失去。比丘們！你們認為如何？色是常住的，還是無常的呢？」 回答說：『是無常的，世尊！』 又問：『如果無常，是苦，還是非苦呢？』 回答說：『是苦，是變易的，世尊！』 又問：『如果無常、苦、變易的法，是多聞的聖弟子會執著于『這是我』，『這是我的』，『我是屬於他的』嗎？』 回答說：『不會的，世尊！』 又問：『比丘們！你們認為如何？覺、想、行、識是常住的，還是無常的呢？』 『因此，比丘們！你們應當這樣學習。』

English version: Monks! Among those eighty-four thousand elephants, there was one elephant, entirely white, with all seven limbs perfectly formed, named the Sahā elephant king, which I often rode to visit the Observation Garden. Monks! I thought to myself: 『What kind of karma, what kind of result, has caused me to have such great psychic power today, such great virtue, such great blessings, such great spiritual power?』 Monks! I further thought: 『It is the result of three kinds of karma, the retribution of three kinds of karma, that has caused me to have such great psychic power today, such great virtue, such great blessings, such great spiritual power. The first is giving, the second is self-control, and the third is protection.』 Monks! You see that all those things will eventually perish, and psychic power will also be lost. Monks! What do you think? Is form permanent or impermanent?』 They replied: 『Impermanent, O Lord!』 He asked again: 『If it is impermanent, is it suffering or not suffering?』 They replied: 『It is suffering, it is subject to change, O Lord!』 He asked again: 『If it is impermanent, suffering, and subject to change, would a well-learned noble disciple cling to 『This is me,』 『This is mine,』 『I belong to him』?』 They replied: 『No, O Lord!』 He asked again: 『Monks! What do you think? Are feeling, perception, mental formations, and consciousness permanent or impermanent?』 『Therefore, monks! You should train yourselves in this way.』

。若有色，或過去、或未來、或現在，或內、或外，或粗、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真。若有覺、想、行、識，或過去、或未來、或現在，或內、或外，或粗、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真。比丘！若多聞聖弟子如是觀者，彼便厭色，厭覺、想、行、識，厭已便無慾，無慾已便解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」

於是，彼比丘聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。

彼比丘受佛化已，獨住遠離，心無放逸，修行精勤，彼獨住遠離，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。如是彼比丘知法已，乃至得阿羅訶。

現代漢語譯本：如果存在色，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細膩，無論是好還是壞，無論是近還是遠，這一切都不是我，不是我所擁有的，我也不是它們所擁有的，應當用智慧如實地觀察。如果存在感受、思想、行為、意識，無論是過去、未來還是現在，無論是內在還是外在，無論是粗糙還是細膩，無論是好還是壞，無論是近還是遠，這一切都不是我，不是我所擁有的，我也不是它們所擁有的，應當用智慧如實地觀察。比丘們！如果多聞的聖弟子這樣觀察，他就會厭惡色，厭惡感受、思想、行為、意識，厭惡之後就會沒有慾望，沒有慾望之後就會解脫，解脫之後就會知道自己已經解脫，知道生死已經終結，清凈的修行已經完成，該做的事情已經做完，不再有來世，如實地知道真相。 於是，那位比丘聽了佛陀所說，很好地接受並記住了，就從座位上站起來，向佛陀的腳行禮，繞佛三圈后離開了。 那位比丘接受了佛陀的教化后，獨自居住在遠離喧囂的地方，心中沒有懈怠，精勤修行。他獨自居住在遠離喧囂的地方，心中沒有懈怠，精勤修行后，完成了族姓子出家所要完成的事情，剃除了鬚髮，穿上了袈裟，以堅定的信心捨棄了家庭，過上了無家可歸的修行生活，只爲了完成無上的清凈修行，在今生今世自己覺悟，自己作證併成就，知道生死已經終結，清凈的修行已經完成，該做的事情已經做完，不再有來世，如實地知道真相。就這樣，那位比丘瞭解了佛法，最終證得了阿羅漢果。 佛陀是這樣說的。那些比丘聽了佛陀所說，歡喜地接受並奉行。

English version: If there is form, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether near or far, all of that is not me, not what is mine, and I am not what is theirs. One should observe this with wisdom as it truly is. If there are feelings, thoughts, volitions, or consciousness, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether near or far, all of that is not me, not what is mine, and I am not what is theirs. One should observe this with wisdom as it truly is. Monks! If a well-taught noble disciple observes in this way, he becomes disenchanted with form, disenchanted with feelings, thoughts, volitions, and consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, he knows that he is liberated. He knows that birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, and he knows this as it truly is. Then, that monk, having heard what the Buddha said, well received and well remembered it, rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and departed. That monk, having received the Buddha's teaching, lived alone in seclusion, with a mind free from negligence, and practiced diligently. Having lived alone in seclusion, with a mind free from negligence, and practiced diligently, he accomplished what a clansman leaves home for, shaving off his hair and beard, putting on the yellow robe, with faith, leaving home, going forth from the household life into homelessness, solely for the sake of completing the unsurpassed holy life, realizing it for himself in this very life, knowing and witnessing it, knowing that birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, and he knows this as it truly is. Thus, that monk, having understood the Dharma, eventually attained Arahantship. The Buddha spoke thus. Those monks, having heard what the Buddha said, rejoiced and practiced accordingly.

牛糞喻經第四竟(千六百三十三字)

（六二）中阿含王相應品頻鞞娑邏王迎佛經第五(初一日誦)

一時，佛游摩竭陀國，與大比丘眾俱，比丘一千悉無著、至真，本皆編髮，往詣王舍城摩竭陀邑。於是，摩竭陀王頻鞞娑邏聞世尊游摩竭陀國，與大比丘眾俱，比丘一千悉無著、至真，本皆編髮，來此王舍城摩竭陀邑。摩竭陀王頻鞞娑邏聞已，即集四種軍，像軍、馬軍、車軍，步軍，集四種軍已，與無數眾俱，長一由延，往詣佛所。於是，世尊遙見摩竭陀王頻鞞娑邏來，則便避道，往至善住尼拘類樹王下，敷尼師檀，結跏趺坐，及比丘眾。

摩竭陀王頻鞞娑邏遙見世尊在林樹間，端正姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默，見已下車。若諸王剎利以水灑頂，得為人主，整御大地，有五儀式：一者劍，二者蓋，三者天冠，四者珠柄拂，五者嚴飾屣，一切除卻，及四種軍，步進詣佛。到已作禮，三自稱名姓：「世尊！我是摩竭陀王洗尼頻鞞娑邏。」如是至三。

於是，世尊告曰：「大王！如是，如是。汝是摩竭陀王洗尼頻鞞娑邏

牛糞喻經第四結束（共一千六百三十三字） （六二）中阿含王相應品頻毗娑羅王迎佛經第五（初一日誦） 一時，佛陀在摩竭陀國游化，與眾多大比丘一同，一千位比丘都已無執著、達到真諦，原本都是編著頭髮的，前往王舍城摩竭陀邑。當時，摩竭陀國王頻毗娑羅聽說世尊在摩竭陀國游化，與眾多大比丘一同，一千位比丘都已無執著、達到真諦，原本都是編著頭髮的，來到這王舍城摩竭陀邑。摩竭陀國王頻毗娑羅聽聞后，立即集結四種軍隊，像軍、馬軍、車軍、步軍，集結四種軍隊后，與無數隨從一同，行進一由延的距離，前往佛陀所在之處。這時，世尊遠遠看見摩竭陀國王頻毗娑羅前來，便避開道路，前往善住尼拘類樹王下，鋪上尼師檀，結跏趺坐，以及比丘眾也一同坐下。 摩竭陀國王頻毗娑羅遠遠看見世尊在樹林間，端正美好，如同星辰中的月亮，光芒閃耀，如同金山一般，相好具足，威嚴神聖，諸根寂靜，沒有遮蔽障礙，成就調御，內心平靜沉默，看見后便下車。那些以水灑頂的剎帝利王，成為一國之主，統治大地，有五種儀式：一是劍，二是傘蓋，三是天冠，四是珠柄拂塵，五是裝飾華麗的鞋子，全部除去，以及四種軍隊，步行前往佛陀之處。到達后，向佛陀行禮，三次自稱姓名：『世尊！我是摩竭陀國王洗尼頻毗娑羅。』這樣說了三次。 這時，世尊說道：『大王！是的，是的。你是摩竭陀國王洗尼頻毗娑羅。』

The Cow Dung Simile Sutra, Chapter Four, concludes (1633 words) (62) The Middle Agama, King Samyukta Chapter, King Bimbisara Welcomes the Buddha Sutra, Fifth (Recited on the first day) At one time, the Buddha was traveling in the country of Magadha, together with a large assembly of monks. One thousand monks, all without attachments and having attained the truth, who had originally worn their hair in braids, were going to the city of Rajagriha in Magadha. Then, King Bimbisara of Magadha heard that the World Honored One was traveling in the country of Magadha, together with a large assembly of monks. One thousand monks, all without attachments and having attained the truth, who had originally worn their hair in braids, had come to this city of Rajagriha in Magadha. Having heard this, King Bimbisara of Magadha immediately assembled four kinds of troops: elephant troops, horse troops, chariot troops, and infantry troops. Having assembled the four kinds of troops, together with countless followers, he traveled one yojana to where the Buddha was. Then, the World Honored One, seeing King Bimbisara of Magadha coming from afar, avoided the road and went to the foot of the well-established Nigrodha tree king, spread out a nisidana, and sat in the lotus position, as did the assembly of monks. King Bimbisara of Magadha, seeing the World Honored One from afar in the forest, upright and beautiful, like the moon among the stars, shining brightly, like a golden mountain, with all the marks of greatness, majestic and awe-inspiring, his senses tranquil, without any obstruction, having achieved self-control, his mind peaceful and silent, got out of his chariot. Those Kshatriya kings who have had water sprinkled on their heads, becoming rulers of a country, governing the land, have five rituals: first, a sword; second, a parasol; third, a heavenly crown; fourth, a jeweled fly whisk; and fifth, ornate shoes. He removed all of these, as well as the four kinds of troops, and walked to where the Buddha was. Having arrived, he bowed to the Buddha, and three times proclaimed his name: 'World Honored One! I am King Bimbisara of Magadha, Sreni.' He said this three times. Then, the World Honored One said: 'Great King! Yes, yes. You are King Bimbisara of Magadha, Sreni.'

於是，摩竭陀王洗尼頻鞞娑邏再三自稱名姓已，為佛作禮，卻坐一面。諸摩竭陀人或禮佛足，卻坐一面，或問訊佛，卻坐一面，或叉手向佛，卻坐一面，或遙見佛已，默然而坐。

爾時，尊者郁毗邏迦葉亦在眾坐。尊者郁毗羅迦葉是摩竭陀人意之所繫，謂大尊師，是無著真人。於是，摩竭陀人悉作是念：「沙門瞿曇從郁毗羅迦葉學梵行耶？為郁毗羅迦葉從沙門瞿曇學梵行耶？」

爾時，世尊即知摩竭陀人心之所念，便向尊者郁毗羅迦葉而說頌曰：

「郁毗見何等，　　斷火來就此？ 迦葉為我說，　　所由不事火。 飲食種種味，　　為欲故事火， 生中見如此，　　是故不樂事。 迦葉意不樂，　　飲食種種味， 何不樂天人？　　迦葉為我說。」 「見寂靜滅盡，　　無為不欲有， 更無有尊天，　　是故不事火。 世尊為最勝，　　世尊不邪思， 瞭解覺諸法，　　我受最勝法。」

於是，世尊告曰：「迦葉！汝今當爲現如意足，令此眾會鹹得信樂。」

於是，尊者郁毗羅迦葉即如其像作如意足，便在坐沒，從東方出，飛騰虛空，現四種威儀，一行、二住、三坐、四臥

於是，摩竭陀國王洗尼頻鞞娑羅再三自報姓名后，向佛陀行禮，然後退坐一旁。其他摩竭陀人有的禮拜佛足，然後退坐一旁；有的向佛陀問候，然後退坐一旁；有的合掌向佛，然後退坐一旁；有的遠遠看見佛陀，便默默地坐下。 當時，尊者郁毗羅迦葉也在人群中。尊者郁毗羅迦葉是摩竭陀人心中所敬仰的，被認為是偉大的導師，是無執著的真人。於是，摩竭陀人都在想：『沙門瞿曇是向郁毗羅迦葉學習梵行呢？還是郁毗羅迦葉向沙門瞿曇學習梵行呢？』 這時，世尊知道摩竭陀人心中所想，便向尊者郁毗羅迦葉說了偈語： 『郁毗，你看到了什麼，才放棄祭火來到這裡？迦葉，請告訴我，你為何不再事奉火？是因為飲食的各種美味，才想事奉火嗎？我看到生命中是這樣的，所以不喜歡事奉火。迦葉，你不喜歡飲食的各種美味，為何不喜歡天人？迦葉，請告訴我。』 『我看到寂靜的滅盡，無為而不欲有，再也沒有更尊貴的天神，所以不再事奉火。世尊是最殊勝的，世尊沒有邪念，瞭解覺悟一切法，我接受這最殊勝的法。』 於是，世尊說道：『迦葉！你現在應當展現如意神通，讓在場的大眾都生起信樂。』 於是，尊者郁毗羅迦葉就按照他的形象展現如意神通，就在座位上消失，從東方出現，飛騰在空中，展現四種威儀：行走、站立、坐著、躺臥。

Then, King Bimbisara of Magadha, having repeatedly announced his name and lineage, paid homage to the Buddha and sat to one side. The people of Magadha, some bowed at the Buddha's feet and sat to one side, some greeted the Buddha and sat to one side, some folded their hands towards the Buddha and sat to one side, and some, having seen the Buddha from afar, sat in silence. At that time, the venerable Uruvilva Kashyapa was also among the assembly. The venerable Uruvilva Kashyapa was held in high regard by the people of Magadha, considered a great teacher and a true sage without attachments. So, the people of Magadha all thought: 'Did the Shramana Gautama learn the holy life from Uruvilva Kashyapa? Or did Uruvilva Kashyapa learn the holy life from the Shramana Gautama?' Then, the World-Honored One, knowing the thoughts in the minds of the Magadha people, spoke these verses to the venerable Uruvilva Kashyapa: 'Uruvilva, what did you see that you abandoned fire worship and came here? Kashyapa, tell me, why do you no longer serve fire? Is it for the sake of various delicious foods that you wanted to serve fire? I see it like this in life, therefore I do not enjoy serving fire. Kashyapa, you do not enjoy various delicious foods, why do you not enjoy the gods? Kashyapa, tell me.' 'I have seen the extinction of tranquility, the unconditioned and without desire for existence, there is no more venerable god, therefore I do not serve fire. The World-Honored One is the most supreme, the World-Honored One has no wrong thoughts, understands and awakens to all dharmas, I accept this most supreme dharma.' Then, the World-Honored One said: 'Kashyapa! You should now display your miraculous powers, so that this assembly may all gain faith and joy.' Then, the venerable Uruvilva Kashyapa, according to his form, displayed his miraculous powers, vanished from his seat, appeared from the east, flew into the sky, and displayed the four postures: walking, standing, sitting, and lying down.

。複次，入於火定，尊者郁毗羅迦葉入火定已，身中便出種種火焰，青、黃、赤、白中水精色，下身出火，上身出水，上身出火，下身出水，如是南、西、北方，飛騰虛空，現四種威儀，一行，二住，三坐，四臥。複次，入於火定，尊者郁毗羅迦葉入火定已，身中便出種種火焰，青、黃、赤、白中水精色，下身出火，上身出水，上身出火，下身出水。

於是，尊者郁毗羅迦葉止如意足已，為佛作禮，白曰：「世尊！佛是我師，我是佛弟子，佛一切智，我無一切智。」

世尊告曰：「如是。迦葉！如是。迦葉！我有一切智，汝無一切智。」

爾時，尊者郁毗羅迦葉因自己故，而說頌曰：

「昔無所知時，　　為解脫事火， 雖老猶生盲，　　邪不見真際。 我今見上跡，　　無上龍所說， 無為盡脫苦，　　見已生死盡。」

諸摩竭陀人見如此已，便作是念：「沙門瞿曇不從郁毗羅迦葉學梵行，郁毗羅迦葉從沙門瞿曇學梵行也。」

世尊知諸摩竭陀人心之所念，便為摩竭陀王洗尼頻鞞娑邏說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已

現代漢語譯本：再者，進入火定后，尊者郁毗羅迦葉進入火定后，身體便發出各種火焰，青色、黃色、紅色、白色以及水晶般的顏色。下半身出火，上半身出水；上半身出火，下半身出水。就這樣，在南方、西方、北方，他飛騰于虛空，展現出四種威儀：行走、站立、坐著、躺臥。再次，進入火定后，尊者郁毗羅迦葉進入火定后，身體便發出各種火焰，青色、黃色、紅色、白色以及水晶般的顏色。下半身出火，上半身出水；上半身出火，下半身出水。 於是，尊者郁毗羅迦葉停止瞭如意足的神通，向佛陀行禮，說道：『世尊！佛陀是我的老師，我是佛陀的弟子。佛陀具有一切智慧，我沒有一切智慧。』 世尊說道：『是的，迦葉！是的，迦葉！我具有一切智慧，你沒有一切智慧。』 當時，尊者郁毗羅迦葉因為自己的緣故，而說了偈頌： 『過去無知的時候，爲了解脫而事奉火，雖然年老仍然像盲人一樣，邪見而不能見到真理的邊際。我現在見到了至上的足跡，這是無上的龍所說的，無為而徹底解脫痛苦，見到後生死就終結了。』 那些摩竭陀人看到這種情況后，便這樣想：『沙門瞿曇不是向郁毗羅迦葉學習梵行，而是郁毗羅迦葉向沙門瞿曇學習梵行。』 世尊知道那些摩竭陀人心中所想，便為摩竭陀國王頻婆娑羅說法，勸導他們生起渴求，成就歡喜。用無量的方法為他們說法，勸導他們生起渴求，成就歡喜后。

English version: Furthermore, having entered the fire samadhi, Venerable Uruvilva Kashyapa, upon entering the fire samadhi, emitted various flames from his body, blue, yellow, red, white, and crystal-like in color. Fire emerged from his lower body, and water from his upper body; fire from his upper body, and water from his lower body. Thus, in the south, west, and north, he soared into the sky, displaying four kinds of deportment: walking, standing, sitting, and lying down. Again, having entered the fire samadhi, Venerable Uruvilva Kashyapa, upon entering the fire samadhi, emitted various flames from his body, blue, yellow, red, white, and crystal-like in color. Fire emerged from his lower body, and water from his upper body; fire from his upper body, and water from his lower body. Then, Venerable Uruvilva Kashyapa, having ceased his miraculous power of the 'wish-fulfilling foot,' bowed to the Buddha and said, 'Venerable One! The Buddha is my teacher, and I am the Buddha's disciple. The Buddha possesses all wisdom, and I do not possess all wisdom.' The World-Honored One said, 'So it is, Kashyapa! So it is, Kashyapa! I possess all wisdom, and you do not possess all wisdom.' At that time, Venerable Uruvilva Kashyapa, because of his own experience, spoke this verse: 'In the past, when I was ignorant, I served fire for liberation; though old, I was still like a blind man, with wrong views, unable to see the true reality. Now I have seen the supreme path, spoken by the supreme dragon; through non-action, suffering is completely overcome; having seen this, birth and death are ended.' When the people of Magadha saw this, they thought, 'The Shramana Gautama is not learning the holy life from Uruvilva Kashyapa, but rather Uruvilva Kashyapa is learning the holy life from the Shramana Gautama.' The World-Honored One, knowing the thoughts in the minds of the people of Magadha, then taught the Dharma to King Bimbisara of Magadha, encouraging them to develop longing and achieve joy. He taught them the Dharma using countless methods, encouraging them to develop longing and achieve joy.

。如諸佛法，先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無慾為妙道品白凈，世尊為彼大王說之。佛已知彼有歡喜心、具足心、柔軟心、堪耐心、升上心、一向心、無疑心、無盡心，有能、有力堪受正法，謂如諸佛所說正要，世尊即為彼說苦、習、滅、道。「大王！色生滅，汝當知色生滅。大王！覺、想、行、識生滅，汝當知識生滅。大王！猶如大雨時，水上之泡或生或滅。大王！色生滅亦如是，汝當知色生滅。大王！覺、想、行、識生滅，汝當知識生滅。

「大王！若族姓子知色生滅，便知不復生當來色。大王！若族姓子知覺、想、行、識生滅，便知不復生當來識。大王！若族姓子知色如真，便不著色，不計色，不染色，不住色，不樂色是我。大王！若族姓子知覺、想、行、識如真，便不著識，不計識，不染識，不住識，不樂識是我。大王！若族姓子不著色，不計色，不染色，不住色，不樂色是我者，便不復更受當來色。大王！若族姓子不著覺、想、行、識，不計識，不染識，不住識，不樂識是我者，便不復更受當來識。大王！此族姓子無量、不可計、無限，得息寂，若舍此五陰已，則不更受陰也

現代漢語譯本：如同諸佛所教導的，先說使人端正的法，聽聞者會感到歡喜，即講述佈施、持戒、以及能夠昇天的法門，同時指出慾望是災禍的根源，生死是污穢的，讚美無慾是通往清凈的妙道。世尊為那位大王宣說了這些。佛陀知道他已生起歡喜心、具足心、柔軟心、堪耐心、向上心、專一的心、無疑的心、無盡的心，具備了能夠接受正法的能力和力量，也就是諸佛所說的正要。世尊就為他講述了苦、集、滅、道四聖諦。『大王！色是生滅的，你應該知道色的生滅。大王！感受、思想、行為、意識也是生滅的，你應該知道它們的生滅。大王！就像下大雨時，水面上的泡沫時而生起時而破滅一樣。大王！色的生滅也是如此，你應該知道色的生滅。大王！感受、思想、行為、意識的生滅也是如此，你應該知道它們的生滅。』 『大王！如果善男子知道色的生滅，就會明白不再會有未來的色產生。大王！如果善男子知道感受、思想、行為、意識的生滅，就會明白不再會有未來的意識產生。大王！如果善男子如實地瞭解色，就不會執著於色，不會計較色，不會被色所污染，不會停留在色上，也不會樂於認為色是『我』。大王！如果善男子如實地瞭解感受、思想、行為、意識，就不會執著于意識，不會計較意識，不會被意識所污染，不會停留在意識上，也不會樂於認為意識是『我』。大王！如果善男子不執著於色，不計較色，不被色所污染，不停留在色上，不樂於認為色是『我』，那麼就不會再承受未來的色。大王！如果善男子不執著于感受、思想、行為、意識，不計較意識，不被意識所污染，不停留在意識上，不樂於認為意識是『我』，那麼就不會再承受未來的意識。大王！這樣的善男子是無量、不可計數、無限的，能夠達到寂滅，一旦捨棄了這五蘊，就不會再承受五蘊了。』

English version: Just as the Buddhas teach, first, the Dharma that leads to righteousness is spoken, which brings joy to the listeners. This includes teachings on giving, morality, and the path to heavenly rebirth, while also pointing out that desire is the root of suffering, and that birth and death are impure. It praises the state of non-desire as the wonderful path to purity. The World Honored One spoke these things to the great king. The Buddha knew that he had developed a joyful heart, a complete heart, a gentle heart, a patient heart, an aspiring heart, a focused heart, a heart without doubt, and an inexhaustible heart. He possessed the ability and strength to receive the true Dharma, which is the essence of what the Buddhas teach. The World Honored One then explained to him the Four Noble Truths: suffering, its origin, its cessation, and the path to its cessation. 'Great King! Form is subject to arising and ceasing, you should understand the arising and ceasing of form. Great King! Feeling, perception, mental formations, and consciousness are also subject to arising and ceasing, you should understand their arising and ceasing. Great King! Just like bubbles on the water during heavy rain, they arise and then disappear. Great King! The arising and ceasing of form is also like this, you should understand the arising and ceasing of form. Great King! The arising and ceasing of feeling, perception, mental formations, and consciousness is also like this, you should understand their arising and ceasing.' 'Great King! If a virtuous person understands the arising and ceasing of form, they will know that there will be no future form arising. Great King! If a virtuous person understands the arising and ceasing of feeling, perception, mental formations, and consciousness, they will know that there will be no future consciousness arising. Great King! If a virtuous person truly understands form, they will not be attached to form, will not be concerned with form, will not be defiled by form, will not dwell in form, and will not delight in thinking that form is 'I'. Great King! If a virtuous person truly understands feeling, perception, mental formations, and consciousness, they will not be attached to consciousness, will not be concerned with consciousness, will not be defiled by consciousness, will not dwell in consciousness, and will not delight in thinking that consciousness is 'I'. Great King! If a virtuous person is not attached to form, not concerned with form, not defiled by form, does not dwell in form, and does not delight in thinking that form is 'I', then they will no longer experience future form. Great King! If a virtuous person is not attached to feeling, perception, mental formations, and consciousness, not concerned with consciousness, not defiled by consciousness, does not dwell in consciousness, and does not delight in thinking that consciousness is 'I', then they will no longer experience future consciousness. Great King! Such a virtuous person is immeasurable, countless, and limitless, able to attain tranquility. Once they have abandoned these five aggregates, they will no longer experience the aggregates.'

於是，諸摩竭陀人而作是念：「若使色無常，覺、想、行、識無常者，誰活？誰受苦樂？」

世尊即知摩竭陀人心之所念，便告比丘：「愚癡凡夫不有所聞，見我是我而著於我，但無我、無我所，空我、空我所。法生則生，法滅則滅，皆由因緣合會生苦，若無因緣，諸苦便滅。眾生因緣會相連續則生諸法，如來見眾生相連續生已，便作是說：『有生有死，我以清凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身善行，口、意善行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃至天上。』我知彼如是，然不語彼，此是我為能覺、能語、作教、作起、教起，謂彼彼處受善惡業報，于中或有作是念：『此不相應，此不得住，其行如法，因此生彼，若無此因便不生彼，因此有彼，若此滅者，彼便滅也。』所謂緣無明有行，乃至緣生有老死，若無明滅，則行便滅，乃至生滅則老死滅。大王！于意云何？色為有常，為無常耶？」

答曰：「無常也

於是，摩揭陀人心中想：『如果色是無常的，感受、思想、行為、意識也是無常的，那麼誰在活著？誰在承受苦樂？』 世尊知道摩揭陀人心中所想，便告訴比丘們：『愚癡的凡夫因為沒有聽聞佛法，認為有「我」而執著于「我」，但實際上沒有「我」，也沒有「我所擁有」，只有空性的「我」和空性的「我所擁有」。法生起則生起，法滅則滅，一切都是由因緣和合而產生痛苦。如果沒有因緣，一切痛苦就會熄滅。眾生因緣相續不斷，所以產生諸法。如來看到眾生相續不斷地產生，就說：「有生有死。」我以清凈的天眼，超越常人，看到眾生死時和生時，他們的好壞美醜，以及往來善處和不善處，都隨著他們所造的業而顯現，真實不虛。如果眾生造作身惡行、口惡行、意惡行，誹謗聖人，持有邪見並造作邪見之業，他們就會因為這些因緣，身壞命終后，必定墮入惡道，進入地獄。如果眾生造作身善行、口善行、意善行，不誹謗聖人，持有正見並造作正見之業，他們就會因為這些因緣，身壞命終后，必定升入善道，乃至天上。』我知道這些，但我不直接告訴他們，因為我能覺悟、能說法、能教導、能發起、能引導他們，讓他們在不同的地方承受善惡業報。其中或許有人會想：『這不相應，這不能成立，其行為如法，因此產生彼果，如果沒有此因，就不會產生彼果，因此有此，才有彼，如果此滅，彼也會滅。』所謂緣于無明而有行，乃至緣于生而有老死。如果無明滅，則行滅，乃至生滅則老死滅。大王，你認為如何？色是有常的，還是無常的呢？」 回答說：『是無常的。』

Then, the people of Magadha thought: 'If form is impermanent, and so are feeling, perception, mental formations, and consciousness, then who lives? Who experiences suffering and joy?' The World Honored One, knowing what the people of Magadha were thinking, told the monks: 'Ignorant ordinary people, not having heard the Dharma, see a 'self' and cling to that 'self'. But there is no 'self', nor is there 'what belongs to self'. There is only the emptiness of 'self' and the emptiness of 'what belongs to self'. When a dharma arises, it arises; when a dharma ceases, it ceases. All suffering arises from the coming together of causes and conditions. If there are no causes and conditions, all suffering will cease. Because the causes and conditions of sentient beings continue, all dharmas arise. The Tathagata, seeing the continuous arising of sentient beings, says: 'There is birth and death.' With my pure heavenly eye, surpassing ordinary people, I see beings at the time of their death and at the time of their birth, their good and bad appearances, and their going to good and bad places, all according to the karma they have created, and it is true. If a sentient being engages in evil actions of body, speech, and mind, slanders the sages, holds wrong views, and creates wrong karma, then because of these causes and conditions, when their body breaks and their life ends, they will surely fall into evil realms and go to hell. If a sentient being engages in good actions of body, speech, and mind, does not slander the sages, holds right views, and creates right karma, then because of these causes and conditions, when their body breaks and their life ends, they will surely ascend to good realms, even to the heavens.' I know these things, but I do not tell them directly, because I am able to awaken, to speak the Dharma, to teach, to initiate, and to guide them, so that they may experience the results of their good and bad karma in different places. Among them, some might think: 'This is not consistent, this cannot be established. Their actions are in accordance with the Dharma, and therefore that result arises. If there is no such cause, that result will not arise. Because there is this, there is that. If this ceases, that will also cease.' That is to say, conditioned by ignorance, there are actions, and so on, conditioned by birth, there is old age and death. If ignorance ceases, then actions cease, and so on, if birth ceases, then old age and death cease. Great King, what do you think? Is form permanent or impermanent?' He replied: 'It is impermanent.'

「大王！于意云何？覺、想、行、識為有常，為無常耶？」

「大王。是故汝當如是學。若有色，或過去、或未來、或現在，或內、或外，或粗、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真，大王。若有覺、想、行、識，或過去、或未來、或現在，或內、或外，或粗、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真。大王！若多聞聖弟子如是觀者，彼便厭色，厭覺、想、行、識，厭已便無慾，無慾已便得解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真

回答說：『是苦，是變易的。世尊！』 又問：『如果無常、苦、變易的法，是多聞的聖弟子會認為「這是我」，「這是我的」，「我是屬於他的」嗎？』 回答說：『不會的。世尊！』 『大王！你認為如何？感覺、思想、行為、意識是有常的，還是無常的呢？』 回答說：『是無常的。世尊！』 『大王！因此你應當這樣學習。如果有色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、壞，無論是近、遠，那一切都不是我，不是我的，我不是屬於它的，應當用智慧如實地觀察瞭解。大王！如果有感覺、思想、行為、意識，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是好、壞，無論是近、遠，那一切都不是我，不是我的，我不是屬於它的，應當用智慧如實地觀察瞭解。大王！如果多聞的聖弟子這樣觀察，他就會厭惡色，厭惡感覺、思想、行為、意識，厭惡之後就會沒有慾望，沒有慾望之後就會得到解脫，解脫之後就會知道自己已經解脫，生命已經終結，清凈的行為已經建立，該做的已經完成，不再受輪迴，如實地知道。』

English version: 『Venerable One!』 He further asked: 『If it is impermanent, is it suffering or not suffering?』 He replied: 『It is suffering, it is subject to change, Venerable One!』 He further asked: 『If it is impermanent, suffering, and subject to change, would a well-learned noble disciple consider 「This is me,」 「This is mine,」 or 「I am of this」?』 He replied: 『No, Venerable One!』 『Great King! What do you think? Are feeling, perception, volitional formations, and consciousness permanent or impermanent?』 He replied: 『Impermanent, Venerable One!』 『Great King, therefore you should train yourself thus: Whatever form there is, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether near or far, all of that is not me, not mine, I am not of that; you should understand this with wisdom as it truly is. Great King, whatever feeling, perception, volitional formations, and consciousness there are, whether past, future, or present, whether internal or external, whether coarse or fine, whether good or bad, whether near or far, all of that is not me, not mine, I am not of that; you should understand this with wisdom as it truly is. Great King, if a well-learned noble disciple observes in this way, he becomes disenchanted with form, disenchanted with feeling, perception, volitional formations, and consciousness. Being disenchanted, he becomes dispassionate. Being dispassionate, he is liberated. Being liberated, he knows that he is liberated. Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he knows this as it truly is.』

佛說此法時，摩竭陀王洗尼頻鞞娑邏遠塵離垢，諸法法眼生，及八萬天、摩竭陀諸人萬二千，遠塵離垢，諸法法眼生。於是，摩竭陀王洗尼頻鞞娑邏見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，稽首佛足，白曰：「世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。摩竭陀王洗尼頻鞞娑邏及八萬天，摩竭諸人萬二千，及千比丘，聞佛所說，歡喜奉行。

頻鞞娑邏王迎佛經第五竟(二千二百二十字)

中阿含經卷第十一(七千九百九十六字)

中阿含經卷第十二

（六三）中阿含王相應品鞞婆陵耆經第六(初一日誦)

一時，佛游拘薩羅國。

爾時，世尊與大比丘眾俱行道，中路欣然而笑。尊者阿難見世尊笑，叉手向佛，白曰：「世尊！何因緣笑？諸佛如來、無所著、等正覺若無因緣，終不妄笑。愿聞其意。」

彼時，世尊告曰：「阿難！此處所中，迦葉如來、無所著、等正覺在此處坐，為弟子說法

佛陀宣講此法時，摩竭陀國王頻婆娑羅遠離塵垢，對諸法生起了法眼，還有八萬天人、摩竭陀的民眾一萬二千人，也遠離塵垢，對諸法生起了法眼。於是，摩竭陀國王頻婆娑羅見法得法，覺悟清凈之法，斷除疑惑，不再依賴其他尊者，不再跟隨他人，沒有猶豫，已經安住于果位，對世尊的教法生起了無所畏懼之心，隨即從座位起身，向佛陀的足部頂禮，說道：『世尊！我現在皈依佛、法以及比丘僧團，唯愿世尊接納我為優婆塞，從今日起，終身皈依，直至生命終結。』 佛陀如是宣說。摩竭陀國王頻婆娑羅以及八萬天人，摩竭陀民眾一萬二千人，還有一千比丘，聽聞佛陀所說，歡喜奉行。 《頻婆娑羅王迎佛經》第五完（二千二百二十字） 《中阿含經》卷第十一（七千九百九十六字） 《中阿含經》卷第十二 （六三）《中阿含王相應品鞞婆陵耆經》第六（初一日誦） 一時，佛陀在拘薩羅國游化。 當時，世尊與眾多比丘一同行走在道路上，中途欣然一笑。尊者阿難見到世尊微笑，合掌向佛陀，說道：『世尊！是什麼因緣讓您微笑？諸佛如來、無所著、等正覺如果沒有因緣，是不會無故微笑的。愿聞其意。』 那時，世尊說道：『阿難！在這個地方，迦葉如來、無所著、等正覺曾在此處坐過，為弟子說法。』

When the Buddha was teaching this Dharma, King Bimbisara of Magadha was cleansed of defilement, and the Dharma eye arose in him regarding all phenomena. Also, eighty thousand devas and twelve thousand people of Magadha were cleansed of defilement, and the Dharma eye arose in them regarding all phenomena. Then, King Bimbisara of Magadha saw the Dharma, attained the Dharma, awakened to the pure Dharma, cut off doubt, and was no longer dependent on other venerables, no longer followed others, had no hesitation, had already dwelt in the fruit of attainment, and had fearlessness in the Dharma of the World Honored One. He immediately rose from his seat, bowed at the Buddha's feet, and said: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha of Bhikkhus. May the World Honored One accept me as a lay disciple, from this day forward, I take refuge for life, until the end of my life.' The Buddha spoke thus. King Bimbisara of Magadha, as well as eighty thousand devas, twelve thousand people of Magadha, and one thousand bhikkhus, having heard what the Buddha said, joyfully practiced it. The fifth chapter of 'The Sutra of King Bimbisara Welcoming the Buddha' is complete (2,220 words). The eleventh scroll of the 'Madhyama Agama Sutra' (7,996 words). Taisho Tripitaka Volume 01, No. 0026, 'Madhyama Agama Sutra'. The twelfth scroll of the 'Madhyama Agama Sutra'. (63) The sixth chapter of 'The Vibhalangika Sutra' from the 'Madhyama Agama King Corresponding Section' (recited on the first day of the month). At one time, the Buddha was traveling in the country of Kosala. At that time, the World Honored One was walking on the road with a large assembly of bhikkhus, and in the middle of the road, he smiled with joy. Venerable Ananda saw the World Honored One smile, clasped his hands towards the Buddha, and said: 'World Honored One! What is the cause and condition for your smile? The Tathagatas, the Arhats, the Perfectly Enlightened Ones, if there is no cause and condition, will not smile without reason. I wish to hear its meaning.' At that time, the World Honored One said: 'Ananda! In this place, the Tathagata Kasyapa, the Arhat, the Perfectly Enlightened One, sat in this place and taught the Dharma to his disciples.'

於是，尊者阿難即在彼處速疾敷座，叉手向佛，白曰：「世尊！唯愿世尊亦坐此處，為弟子說法，如是此處為二如來、無所著、等正覺所行。」

爾時，世尊便於彼處坐尊者阿難所敷之座，坐已，告曰：「阿難！此處所中，迦葉如來、無所著、等正覺有講堂，迦葉如來、無所著、等正覺于中坐已，為弟子說法。阿難！此處所中昔有村邑，名鞞婆陵耆，極大豐樂，多有人民。阿難！鞞婆陵耆村邑之中有梵志大長者，名曰無恚，極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足。阿難！梵志大長者無恚有子，名優多羅摩納，為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。阿難！優多羅童子有善朋友，名難提波羅陶師，常為優多羅童子之所愛念，喜見無厭。

「阿難！難提波羅陶師歸佛、歸法、歸比丘眾，不疑三尊，不惑苦、習、滅、道，得信、持戒、博聞、惠施、成就智慧，離殺、斷殺、棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，彼于殺生凈除其心。阿難！難提波羅陶師離不與取，斷不與取，與之乃取，樂於與取，常好佈施，歡喜無吝，不望其報，彼于不與取凈除其心

於是，尊者阿難立刻在那裡迅速鋪設座位，合掌向佛，說道：『世尊！愿世尊也坐在這裡，為弟子們說法，這樣這裡就成為兩位如來、無所執著、正等覺者所行之處。』 當時，世尊就在那裡坐上了尊者阿難鋪設的座位，坐下後，說道：『阿難！這個地方，迦葉如來、無所執著、正等覺者曾有講堂，迦葉如來、無所執著、正等覺者曾坐于其中，為弟子們說法。阿難！這個地方以前有個村莊，名叫鞞婆陵耆，非常繁榮富庶，人口眾多。阿難！鞞婆陵耆村莊中有一位婆羅門大長者，名叫無恚，極其富有，資財無數，畜牧產業不可計數，封地食邑各種條件都具備。阿難！婆羅門大長者無恚有個兒子，名叫優多羅摩納，為父母所生，出生清凈，乃至七世父母不絕種族，生生世世沒有惡行，博聞強記，通曉四部經典，深入瞭解因、緣、正、文、戲五種說法。阿難！優多羅童子有個好朋友，名叫難提波羅陶師，常常被優多羅童子所喜愛，見到他從不厭倦。 『阿難！難提波羅陶師皈依佛、皈依法、皈依僧眾，對三寶沒有疑惑，對苦、集、滅、道沒有迷惑，獲得了信仰、持戒、博聞、佈施、成就智慧，遠離殺生、斷絕殺生、捨棄刀杖，有慚愧心，有慈悲心，饒益一切眾生乃至昆蟲，他對於殺生清凈了內心。阿難！難提波羅陶師遠離不予而取，斷絕不予而取，給予才取，樂於給予，常常喜歡佈施，歡喜而不吝嗇，不期望回報，他對於不予而取清凈了內心。』

Then, the venerable Ananda quickly spread out a seat there, clasped his hands towards the Buddha, and said: 'World Honored One! May the World Honored One also sit here and preach the Dharma to the disciples, so that this place will be where two Tathagatas, the unattached, the fully enlightened ones, have walked.' At that time, the World Honored One sat on the seat spread out by the venerable Ananda, and after sitting, said: 'Ananda! In this place, the Tathagata Kasyapa, the unattached, the fully enlightened one, had a lecture hall. The Tathagata Kasyapa, the unattached, the fully enlightened one, sat in it and preached the Dharma to the disciples. Ananda! In this place, there used to be a village called Bhibhalingi, which was extremely prosperous and had a large population. Ananda! In the village of Bhibhalingi, there was a Brahmin elder named Wu Hui, who was extremely wealthy, with immeasurable assets, countless livestock, and various kinds of fiefdoms and stipends. Ananda! The Brahmin elder Wu Hui had a son named Uttara Manava, who was born of his parents, with a pure birth, and for seven generations his parents' lineage had not been broken. In every life, he had no evil deeds, was learned and had a good memory, was versed in the four Vedas, and deeply understood the five kinds of teachings: cause, condition, correctness, text, and play. Ananda! The boy Uttara had a good friend named Nandipala the potter, who was always loved by Uttara, and he never tired of seeing him.' 'Ananda! Nandipala the potter took refuge in the Buddha, the Dharma, and the Sangha, had no doubts about the Three Jewels, was not confused about suffering, its origin, its cessation, and the path, and attained faith, observance of precepts, learning, generosity, and the achievement of wisdom. He abstained from killing, cut off killing, abandoned weapons, had a sense of shame and remorse, had a compassionate heart, and benefited all beings, even insects. He purified his mind from killing. Ananda! Nandipala the potter abstained from taking what was not given, cut off taking what was not given, only took what was given, enjoyed giving, always liked to give, was happy and not stingy, and did not expect any reward. He purified his mind from taking what was not given.'

。阿難！難提波羅陶師離非梵行，斷非梵行，勤修梵行，精勤妙行，清凈無穢，離欲斷淫，彼于非梵行凈除其心。

「阿難！難提波羅陶師離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼于妄言凈除其心。阿難！難提波羅陶師離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼于兩舌凈除其心。阿難！難提波羅陶師離粗言，斷粗言。若有所言辭氣粗獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。若有所說清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼于粗言凈除其心。阿難！難提波羅陶師離綺語，斷綺語。時說、真說、法說、義說、止息說、樂止息說，事順時得宜，善教善訶，彼于綺語凈除其心。

「阿難！難提波羅陶師離治生，斷治生，棄捨稱量及斗斛，棄捨受貨，不縛束人，不望折斗量，不以小利侵欺於人，彼于治生凈除其心。阿難！難提波羅陶師離受寡婦、童女，斷受寡婦、童女，彼于受寡婦、童女凈除其心。阿難！難提波羅陶師離受奴婢，斷受奴婢，彼于受奴婢凈除其心

現代漢語譯本：阿難！難提波羅陶師遠離非梵行，斷絕非梵行，勤勉修行梵行，精進修持妙行，清凈無染，離欲斷淫，他對非梵行清凈了自己的心。 阿難！難提波羅陶師遠離妄語，斷絕妄語，說真實語，樂於真實，安住于真實而不動搖，一切可信，不欺騙世人，他對妄語清凈了自己的心。 阿難！難提波羅陶師遠離兩舌，斷絕兩舌，行為不兩舌，不破壞他人，不在此處聽到話語傳到彼處，想要破壞此處的和諧，不在彼處聽到話語傳到此處，想要破壞彼處的和諧，離間者想要使之和合，和合者感到歡喜，不結黨營私，不樂於結黨營私，不稱讚結黨營私，他對兩舌清凈了自己的心。 阿難！難提波羅陶師遠離粗惡之語，斷絕粗惡之語。如果所說的話語辭氣粗獷，聲音惡劣刺耳，眾人不喜歡，眾人不愛聽，使他人苦惱，使人不得安定，就斷絕這樣的話語。如果所說的話語清和柔潤，順耳入心，令人喜悅可愛，使他人安樂，言語清晰明瞭，不使人畏懼，使人安定，就說這樣的話語，他對粗惡之語清凈了自己的心。 阿難！難提波羅陶師遠離綺語，斷絕綺語。適時地說，真實地說，符合法理地說，符合義理地說，止息爭論地說，樂於止息爭論地說，事情順應時機，恰當得宜，善於教導，善於呵斥，他對綺語清凈了自己的心。 阿難！難提波羅陶師遠離不正當的謀生手段，斷絕不正當的謀生手段，捨棄稱量和斗斛，捨棄接受貨物，不束縛他人，不希望折損斗量，不以小利侵犯欺騙他人，他對不正當的謀生手段清凈了自己的心。 阿難！難提波羅陶師遠離接受寡婦、童女，斷絕接受寡婦、童女，他對接受寡婦、童女清凈了自己的心。 阿難！難提波羅陶師遠離接受奴婢，斷絕接受奴婢，他對接受奴婢清凈了自己的心。

English version: 'Ananda, Nandipala the potter has abandoned unchaste conduct, has given up unchaste conduct, diligently practices chaste conduct, diligently cultivates excellent conduct, is pure and undefiled, free from desire and has abandoned lust. He has purified his mind of unchaste conduct.' 'Ananda, Nandipala the potter has abandoned false speech, has given up false speech, speaks the truth, delights in the truth, abides in the truth without wavering, is trustworthy in all things, and does not deceive the world. He has purified his mind of false speech.' 'Ananda, Nandipala the potter has abandoned divisive speech, has given up divisive speech, practices non-divisive speech, does not break others apart, does not hear words here to repeat them there to cause division, does not hear words there to repeat them here to cause division, but rather unites those who are divided, rejoices in those who are united, does not form factions, does not delight in factions, and does not praise factions. He has purified his mind of divisive speech.' 'Ananda, Nandipala the potter has abandoned harsh speech, has given up harsh speech. If there is speech that is rough, with harsh tones, unpleasant to the ear, disliked by many, unloved by many, causing others distress, and preventing them from attaining concentration, he has abandoned such speech. If there is speech that is gentle and smooth, pleasing to the ear and heart, delightful and lovable, bringing others happiness, with clear and complete tones, not causing fear, and enabling them to attain concentration, he speaks such speech. He has purified his mind of harsh speech.' 'Ananda, Nandipala the potter has abandoned idle chatter, has given up idle chatter. He speaks at the right time, speaks truthfully, speaks in accordance with the Dharma, speaks in accordance with the meaning, speaks to cease conflict, delights in speaking to cease conflict, and acts in accordance with the proper time, is skillful in teaching, and skillful in reproving. He has purified his mind of idle chatter.' 'Ananda, Nandipala the potter has abandoned wrong livelihood, has given up wrong livelihood, has discarded scales and measures, has discarded accepting goods, does not bind others, does not hope to reduce measures, and does not cheat others with small gains. He has purified his mind of wrong livelihood.' 'Ananda, Nandipala the potter has abandoned accepting widows and young girls, has given up accepting widows and young girls. He has purified his mind of accepting widows and young girls.' 'Ananda, Nandipala the potter has abandoned accepting male and female slaves, has given up accepting male and female slaves. He has purified his mind of accepting male and female slaves.'

。阿難！難提波羅陶師離受象、馬、牛、羊，斷受象、馬、牛、羊，彼于受象、馬、牛、羊凈除其心。阿難！難提波羅陶師離受雞、豬，斷受雞、豬，彼于受雞、豬凈除其心。阿難！難提波羅陶師離受田業、店肆，斷受田業、店肆，彼于受田業、店肆凈除其心。阿難！難提波羅陶師離受生稻、麥、豆，斷受生稻、麥、豆，彼于受生稻、麥、豆凈除其心。

「阿難！難提波羅陶師離酒、斷酒，彼于飲酒凈除其心。阿難！難提波羅陶師離高廣大床，斷高廣大床，彼于高廣大床凈除其心。阿難！難提波羅陶師離華鬘、瓔珞、涂香、脂粉，斷華鬘、瓔珞、涂香、脂粉，彼于華鬘、瓔珞、涂香、脂粉凈除其心。阿難！難提波羅陶師離歌舞倡妓及往觀聽，斷歌舞倡妓及往觀聽，彼于歌舞倡妓及往觀聽凈除其心。阿難！難提波羅陶師離受生色像寶，斷受生色像寶，彼于生色像寶凈除其心。阿難！難提波羅陶師離過中食，斷過中食，常一食，不夜食，學時食，彼於過中食凈除其心。

「阿難！難提波羅陶師盡形壽手離鏵鍬，不自掘地，亦不教他，若水岸崩土及鼠傷土，取用作器，舉著一面，語買者曰：『汝等若有豌豆、稻、麥、大小麻豆、豍豆、芥子，瀉已持器去，隨意所欲

現代漢語譯本：阿難！難提波羅陶師捨棄接受象、馬、牛、羊，斷絕接受象、馬、牛、羊，他對於接受象、馬、牛、羊清凈了內心。阿難！難提波羅陶師捨棄接受雞、豬，斷絕接受雞、豬，他對於接受雞、豬清凈了內心。阿難！難提波羅陶師捨棄接受田地產業、店舖，斷絕接受田地產業、店舖，他對於接受田地產業、店舖清凈了內心。阿難！難提波羅陶師捨棄接受未成熟的稻、麥、豆，斷絕接受未成熟的稻、麥、豆，他對於接受未成熟的稻、麥、豆清凈了內心。 阿難！難提波羅陶師捨棄飲酒，斷絕飲酒，他對於飲酒清凈了內心。阿難！難提波羅陶師捨棄高大寬廣的床，斷絕高大寬廣的床，他對於高大寬廣的床清凈了內心。阿難！難提波羅陶師捨棄花環、瓔珞、涂香、脂粉，斷絕花環、瓔珞、涂香、脂粉，他對於花環、瓔珞、涂香、脂粉清凈了內心。阿難！難提波羅陶師捨棄歌舞表演和前往觀看，斷絕歌舞表演和前往觀看，他對於歌舞表演和前往觀看清凈了內心。阿難！難提波羅陶師捨棄接受生色像寶，斷絕接受生色像寶，他對於生色像寶清凈了內心。阿難！難提波羅陶師捨棄過午進食，斷絕過午進食，堅持一天一餐，不在晚上進食，學習按時進食，他對於過午進食清凈了內心。 阿難！難提波羅陶師終其一生，雙手不再使用鋤頭和鏟子，不親自挖掘土地，也不教唆他人挖掘。如果水岸崩塌或老鼠破壞了土地，就取用這些土來製作陶器，將陶器擺放在一邊，告訴購買者說：『你們如果需要，可以用豌豆、稻米、小麥、大小麻豆、扁豆、芥菜等來交換，倒完之後就可以拿走陶器，隨意使用。』

English version: 'Ananda! Nandipala the potter, having abandoned the acceptance of elephants, horses, cattle, and sheep, having ceased the acceptance of elephants, horses, cattle, and sheep, his mind was purified regarding the acceptance of elephants, horses, cattle, and sheep. Ananda! Nandipala the potter, having abandoned the acceptance of chickens and pigs, having ceased the acceptance of chickens and pigs, his mind was purified regarding the acceptance of chickens and pigs. Ananda! Nandipala the potter, having abandoned the acceptance of fields and shops, having ceased the acceptance of fields and shops, his mind was purified regarding the acceptance of fields and shops. Ananda! Nandipala the potter, having abandoned the acceptance of raw rice, wheat, and beans, having ceased the acceptance of raw rice, wheat, and beans, his mind was purified regarding the acceptance of raw rice, wheat, and beans.' 'Ananda! Nandipala the potter, having abandoned alcohol, having ceased alcohol, his mind was purified regarding the drinking of alcohol. Ananda! Nandipala the potter, having abandoned high and wide beds, having ceased high and wide beds, his mind was purified regarding high and wide beds. Ananda! Nandipala the potter, having abandoned garlands, necklaces, perfumes, and cosmetics, having ceased garlands, necklaces, perfumes, and cosmetics, his mind was purified regarding garlands, necklaces, perfumes, and cosmetics. Ananda! Nandipala the potter, having abandoned singing, dancing, and attending performances, having ceased singing, dancing, and attending performances, his mind was purified regarding singing, dancing, and attending performances. Ananda! Nandipala the potter, having abandoned the acceptance of raw colored gems, having ceased the acceptance of raw colored gems, his mind was purified regarding raw colored gems. Ananda! Nandipala the potter, having abandoned eating after midday, having ceased eating after midday, always eating one meal a day, not eating at night, learning to eat at the proper time, his mind was purified regarding eating after midday.' 'Ananda! Nandipala the potter, for the rest of his life, his hands are free from hoes and shovels, he does not dig the earth himself, nor does he instruct others to do so. If the riverbank collapses or the earth is damaged by rats, he takes the soil to make pottery, places the pottery on one side, and tells the buyers: 『If you have peas, rice, wheat, large and small beans, lentils, or mustard seeds, pour them out and take the pottery away, as you wish.』

。』阿難！難提波羅陶師盡形壽供侍父母，父母無目，唯仰於人，是故供侍。

「阿難！難提波羅陶師過夜平旦，往詣迦葉如來、無所著、等正覺所，到已作禮，卻坐一面。迦葉如來、無所著、等正覺為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。阿難！於是，難提波羅陶師，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，禮迦葉如來、無所著、等正覺足已，繞三匝而去。

「爾時，優多羅童子乘白馬車，與五百童子俱，過夜平旦，從鞞婆陵耆村邑出，往至一無事處，欲教若干國來諸弟子等，令讀梵志書。於是，優多羅童子遙見難提波羅陶師來，見已便問：『難提波羅！汝從何來？』難提波羅答曰：『我今從迦葉如來、無所著、等正覺所供養禮事來。優多羅！汝可共我往詣迦葉如來、無所著、等正覺所供養禮事。』於是，優多羅童子答曰：『難提波羅！我不欲見禿頭沙門，禿沙門不應得道，道難得故。』於是，難提波羅陶師捉優多羅童子頭髻，牽令下車。於是，優多羅童子便作是念：『此難提波羅陶師常不調戲，不狂不癡，今捉我頭髻，必當有以。』念已，語曰：『難提波羅！我隨汝去，我隨汝去

『阿難！難提波羅陶師一生都侍奉父母，他的父母雙目失明，只能依靠別人，所以他才侍奉他們。 『阿難！難提波羅陶師在天亮時，前往迦葉如來、無所著、等正覺所在的地方，到達後向他行禮，然後坐在一旁。迦葉如來、無所著、等正覺為他說法，勸導他生起渴望，成就歡喜，用各種方便法門為他說法，勸導他生起渴望，成就歡喜后，就默然不語。阿難！這時，難提波羅陶師因為迦葉如來、無所著、等正覺為他說法，勸導他生起渴望，成就歡喜，就從座位上站起來，向迦葉如來、無所著、等正覺的腳行禮，然後繞著他走了三圈就離開了。 『當時，優多羅童子乘坐著白馬車，和五百個童子一起，在天亮時，從鞞婆陵耆村出發，前往一個僻靜的地方，想要教導從各個國家來的弟子們，讓他們學習婆羅門的書籍。這時，優多羅童子遠遠地看見難提波羅陶師走來，看見后就問：『難提波羅！你從哪裡來？』難提波羅回答說：『我剛從迦葉如來、無所著、等正覺那裡供養禮拜回來。優多羅！你可以和我一起去迦葉如來、無所著、等正覺那裡供養禮拜。』於是，優多羅童子回答說：『難提波羅！我不想見那些禿頭的沙門，禿頭的沙門不可能得道，因為得道很難。』於是，難提波羅陶師抓住優多羅童子的髮髻，把他從車上拉了下來。這時，優多羅童子心想：『這個難提波羅陶師平時不胡鬧，不瘋也不傻，現在抓住我的髮髻，一定有原因。』想到這裡，就說：『難提波羅！我跟你去，我跟你去。』

'Ananda! Nandi-pala the potter served his parents throughout his life. His parents were blind and relied solely on others, which is why he served them.' 'Ananda! Nandi-pala the potter, at dawn, went to where Kashyapa Tathagata, the Arhat, the Fully Enlightened One was. Having arrived, he paid homage and sat to one side. Kashyapa Tathagata, the Arhat, the Fully Enlightened One, taught him the Dharma, encouraging him to develop longing and achieve joy. He taught him the Dharma with countless skillful means, encouraging him to develop longing and achieve joy, and then remained silent. Ananda! Then, Nandi-pala the potter, having been taught the Dharma by Kashyapa Tathagata, the Arhat, the Fully Enlightened One, and having been encouraged to develop longing and achieve joy, rose from his seat, paid homage to the feet of Kashyapa Tathagata, the Arhat, the Fully Enlightened One, circumambulated him three times, and departed.' 'At that time, Uttara the youth, riding in a white horse-drawn chariot with five hundred youths, at dawn, left the village of Bhebalingika and went to a secluded place, intending to teach the disciples from various countries to read the Brahmin scriptures. Then, Uttara the youth saw Nandi-pala the potter coming from afar. Upon seeing him, he asked: 'Nandi-pala! Where are you coming from?' Nandi-pala replied: 'I have just come from paying homage to Kashyapa Tathagata, the Arhat, the Fully Enlightened One. Uttara! You can come with me to pay homage to Kashyapa Tathagata, the Arhat, the Fully Enlightened One.' Then, Uttara the youth replied: 'Nandi-pala! I do not wish to see those bald-headed ascetics. Bald-headed ascetics cannot attain enlightenment, because enlightenment is difficult to attain.' Then, Nandi-pala the potter grabbed Uttara the youth by his topknot and pulled him down from the chariot. Then, Uttara the youth thought: 'This Nandi-pala the potter is usually not mischievous, not crazy or foolish. Now that he has grabbed my topknot, there must be a reason.' Having thought this, he said: 'Nandi-pala! I will go with you, I will go with you.'

。』難提波羅喜，復語曰：『去者甚善。』

「於是，難提波羅陶師與優多羅童子共往詣迦葉如來、無所著、等正覺所，到已作禮，卻坐一面。難提波羅陶師白迦葉如來、無所著、等正覺曰：『世尊！此優多羅童子是我朋友，彼常見愛，常喜見我，無有厭足。彼於世尊無信敬心，唯愿世尊善為說法，令彼歡喜得信敬心。』於是，迦葉如來、無所著、等正覺為難提波羅陶師及優多羅童子說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。於是，難提波羅陶師及優多羅童子，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，禮迦葉如來、無所著、等正覺足，繞三匝而去。

「於是，優多羅童子還去不遠，問曰：『難提波羅！汝從迦葉如來、無所著、等正覺得聞如是微妙之法，何意住家？不能捨離學聖道耶？』於是，難提波羅陶師答曰：『優多羅！汝自知我盡形壽供養父母，父母無目，唯仰於人，我以供養侍父母故。』於是，優多羅童子問難提波羅：『我可得從迦葉如來、無所著、等正覺出家學道，受于具足，得作比丘，行梵行耶？』於是，難提波羅陶師及優多羅童子即從彼處復往詣迦葉如來、無所著、等正覺所，到已作禮，卻坐一面

現代漢語譯本：難提波羅聽了這話，回答說：『你走吧，很好。』 於是，難提波羅陶師和優多羅童子一同前往迦葉如來、無所著、等正覺所在的地方，到達後行禮，然後退坐在一旁。難提波羅陶師對迦葉如來、無所著、等正覺說：『世尊！這位優多羅童子是我的朋友，他經常喜歡我，總是喜歡見到我，從不感到厭倦。但他對世尊沒有信敬之心，希望世尊能為他好好說法，讓他歡喜併產生信敬之心。』於是，迦葉如來、無所著、等正覺為難提波羅陶師和優多羅童子說法，勸導他們生起渴求之心，成就歡喜，用無量的方法為他們說法，勸導他們生起渴求之心，成就歡喜后，便默然不語。於是，難提波羅陶師和優多羅童子，聽了迦葉如來、無所著、等正覺為他們說法，勸導他們生起渴求之心，成就歡喜后，就從座位上站起來，向迦葉如來、無所著、等正覺的腳行禮，然後繞著他走了三圈離去。 於是，優多羅童子離開不遠，問道：『難提波羅！你從迦葉如來、無所著、等正覺那裡聽聞了如此微妙的佛法，為什麼還要住在家裡？不能捨棄世俗去學習聖道呢？』於是，難提波羅陶師回答說：『優多羅！你自己知道我一生都要供養父母，我的父母雙目失明，只能依靠別人，我爲了供養侍奉父母的緣故，才不能出家。』於是，優多羅童子問難提波羅：『我可以從迦葉如來、無所著、等正覺那裡出家學道，受具足戒，成為比丘，修行梵行嗎？』於是，難提波羅陶師和優多羅童子就從那裡再次前往迦葉如來、無所著、等正覺所在的地方，到達後行禮，然後退坐在一旁。

English version: Upon hearing this, Nandi-pala replied, 'Go then, it is well.' Then, Nandi-pala the potter and the youth Uttara went together to where the Tathagata Kasyapa, the Arhat, the Fully Enlightened One was. Having arrived, they paid their respects and sat down to one side. Nandi-pala the potter said to the Tathagata Kasyapa, the Arhat, the Fully Enlightened One, 'Venerable Sir, this youth Uttara is my friend. He often loves me, always likes to see me, and is never tired of it. However, he has no faith or respect for the Venerable One. I wish that the Venerable One would kindly preach the Dharma to him, so that he may be pleased and develop faith and respect.' Then, the Tathagata Kasyapa, the Arhat, the Fully Enlightened One, preached the Dharma to Nandi-pala the potter and the youth Uttara, encouraging them to develop a thirst for it and achieve joy. He preached to them with countless skillful means, encouraging them to develop a thirst for it and achieve joy, and then remained silent. Then, Nandi-pala the potter and the youth Uttara, having heard the Dharma preached by the Tathagata Kasyapa, the Arhat, the Fully Enlightened One, which encouraged them to develop a thirst for it and achieve joy, rose from their seats, paid their respects to the feet of the Tathagata Kasyapa, the Arhat, the Fully Enlightened One, and circumambulated him three times before leaving. Then, the youth Uttara, having not gone far, asked, 'Nandi-pala, having heard such wonderful Dharma from the Tathagata Kasyapa, the Arhat, the Fully Enlightened One, why do you still live at home? Why can't you abandon the world to study the holy path?' Then, Nandi-pala the potter replied, 'Uttara, you know that I must support my parents for the rest of my life. My parents are blind and can only rely on others. It is because I must support and serve my parents that I cannot leave home.' Then, the youth Uttara asked Nandi-pala, 'Can I leave home to study the path under the Tathagata Kasyapa, the Arhat, the Fully Enlightened One, receive full ordination, become a Bhikkhu, and practice the holy life?' Then, Nandi-pala the potter and the youth Uttara went again from that place to where the Tathagata Kasyapa, the Arhat, the Fully Enlightened One was. Having arrived, they paid their respects and sat down to one side.

「難提波羅陶師白迦葉如來、無所著、等正覺曰：『世尊！此優多羅童子還去不遠，而問我言：「難提波羅！汝從迦葉如來、無所著、等正覺得聞如是微妙之法，何意住家？不能捨離學聖道耶？」世尊！我答彼曰：「優多羅！汝自知我盡形壽供養父母，父母無目，唯仰於人，我以供養侍父母故。」優多羅復問我曰：「難提波羅！我可得從迦葉如來、無所著、等正覺出家學道，受于具足，得作比丘，行梵行耶？」愿世尊度彼出家學道，授與具足，得作比丘。』迦葉如來、無所著、等正覺為難提波羅默然而受。於是，難提波羅陶師知迦葉如來、無所著、等正覺默然受已，即從坐起，稽首作禮，繞三匝而去。

「於是，迦葉如來、無所著、等正覺，難提波羅去後不久，度優多羅童子出家學道，授與具足，出家學道。授與具足已，于鞞婆陵耆村邑隨住數日，攝持衣缽，與大比丘眾俱共遊行，欲至波羅㮈迦私國邑，展轉游行，便到波羅㮈迦私國邑，游波羅㮈住仙人處鹿野園中。

「於是，頰鞞王聞迦葉如來、無所著、等正覺遊行迦私國，與大比丘眾俱，到此波羅㮈住仙人處鹿野園中。頰鞞王聞已，告御者曰：『汝可嚴駕，我今欲往詣迦葉如來、無所著、等正覺所。』時，彼御者受王教已，即便嚴駕

難提波羅陶師對迦葉如來、無所著、等正覺說：『世尊！這個優多羅童子剛走不遠，就問我：「難提波羅！你從迦葉如來、無所著、等正覺那裡聽聞如此微妙的佛法，為什麼還待在家裡？不能捨棄世俗去修習聖道呢？」世尊！我回答他說：「優多羅！你知道我一生都要供養父母，我的父母雙目失明，只能依靠別人，我爲了供養侍奉父母才留在家中。」優多羅又問我：「難提波羅！我可以從迦葉如來、無所著、等正覺那裡出家學道，受具足戒，成為比丘，修行梵行嗎？」愿世尊允許他出家學道，授予他具足戒，讓他成為比丘。』迦葉如來、無所著、等正覺默許了難提波羅的請求。於是，難提波羅陶師知道迦葉如來、無所著、等正覺默許后，就從座位上起身，向佛稽首作禮，繞佛三圈后離開了。 『之後不久，迦葉如來、無所著、等正覺在難提波羅離開后，就允許優多羅童子出家學道，授予他具足戒，讓他出家學道。授予具足戒后，在鞞婆陵耆村邑住了幾天，收拾好衣缽，與眾多比丘一起出發，想要前往波羅㮈迦私國邑，一路輾轉，便到達了波羅㮈迦私國邑，在波羅㮈的仙人居住的鹿野園中安住。 『這時，頰鞞王聽說迦葉如來、無所著、等正覺來到了迦私國，與眾多比丘一起，住在波羅㮈的仙人居住的鹿野園中。頰鞞王聽聞后，告訴御者說：『你準備好車駕，我現在要前往拜見迦葉如來、無所著、等正覺。』當時，御者接受了國王的命令，立即準備好了車駕。

The potter Nandipala said to Kashyapa Tathagata, Arhat, Samyak-sambuddha: 'Venerable Sir! That young man Uttara has not gone far, and he asked me: 「Nandipala! You have heard such wonderful Dharma from Kashyapa Tathagata, Arhat, Samyak-sambuddha, why do you still live at home? Why can't you renounce the world and practice the holy path?」 Venerable Sir! I replied to him: 「Uttara! You know that I will support my parents for my whole life. My parents are blind and rely on others. I stay at home to support and serve my parents.」 Uttara then asked me: 「Nandipala! Can I leave home and practice the Dharma under Kashyapa Tathagata, Arhat, Samyak-sambuddha, receive full ordination, become a Bhikkhu, and practice the Brahmacharya?」 May the Venerable Sir allow him to leave home and practice the Dharma, grant him full ordination, and let him become a Bhikkhu.' Kashyapa Tathagata, Arhat, Samyak-sambuddha silently accepted Nandipala's request. Then, the potter Nandipala, knowing that Kashyapa Tathagata, Arhat, Samyak-sambuddha had silently accepted, rose from his seat, bowed his head in reverence, circumambulated the Buddha three times, and left. 'Not long after, after Nandipala left, Kashyapa Tathagata, Arhat, Samyak-sambuddha allowed the young man Uttara to leave home and practice the Dharma, granted him full ordination, and let him leave home and practice the Dharma. After granting full ordination, he stayed in the village of Bhebalingika for a few days, gathered his robes and bowl, and set off with many Bhikkhus, intending to go to the city of Varanasi in Kashi. After traveling from place to place, they arrived at the city of Varanasi in Kashi and stayed in the Deer Park, where the ascetics lived in Varanasi. 'At that time, King Jabhya heard that Kashyapa Tathagata, Arhat, Samyak-sambuddha had arrived in Kashi, and was staying with many Bhikkhus in the Deer Park, where the ascetics lived in Varanasi. Upon hearing this, King Jabhya told his charioteer: 「Prepare the chariot, I now wish to go and visit Kashyapa Tathagata, Arhat, Samyak-sambuddha.」 At that time, the charioteer, having received the king's order, immediately prepared the chariot.'

。嚴駕已訖，還白王曰：『已嚴好車，隨天王意。』

「於是，頰鞞王乘好車已，從波羅㮈出，往詣仙人住處鹿野園中。時，頰鞞王遙見樹間迦葉如來、無所著、等正覺，端正姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。見已下車，步詣迦葉如來、無所著、等正覺所，到已作禮，卻坐一面。頰鞞王坐一面已，迦葉如來、無所著、等正覺為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。

「於是，頰鞞王，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，偏袒著衣，叉手而向，白迦葉如來、無所著、等正覺曰：『唯愿世尊明受我請，及比丘眾。』迦葉如來、無所著、等正覺為頰鞞王默然受請。於是，頰鞞王知迦葉如來、無所著、等正覺默然受已，稽首作禮，繞三匝而去，還歸其家。于夜施設極美凈妙種種豐饒食啖含消，即于其夜供辦已訖，平旦敷床唱曰：『世尊！今時已到，食具已辦，唯愿世尊以時臨顧。』

「於是，迦葉如來、無所著、等正覺過夜平旦，著衣持缽，諸比丘眾侍從世尊，往詣頰鞞王家，在比丘眾上敷座而坐

現代漢語譯本：車駕準備完畢后，他回去稟告國王說：『已經準備好車輛，聽從天王的旨意。』 於是，頰鞞王乘坐好車，從波羅奈城出發，前往仙人居住的鹿野園。當時，頰鞞王遠遠看見樹林間的迦葉如來、無所執著、正等正覺，容貌端正美好，如同星辰中的月亮，光芒閃耀，如同金山一般，相貌莊嚴，威儀神聖，諸根寂靜，沒有遮蔽障礙，成就調御，內心平靜沉默。看見后，他下車，步行到迦葉如來、無所執著、正等正覺所在之處，到達後行禮，退坐在一旁。頰鞞王坐在一旁后，迦葉如來、無所執著、正等正覺為他說法，勸導他生起渴求和仰慕之心，成就歡喜，用無量方便為他說法，勸導他生起渴求和仰慕之心，成就歡喜后，便默然不語。 於是，頰鞞王，迦葉如來、無所執著、正等正覺為他說法，勸導他生起渴求和仰慕之心，成就歡喜后，便從座位起身，袒露右肩，雙手合十，面向迦葉如來、無所執著、正等正覺說：『唯愿世尊慈悲接受我的邀請，以及比丘僧眾的邀請。』迦葉如來、無所執著、正等正覺默然接受了頰鞞王的邀請。於是，頰鞞王知道迦葉如來、無所執著、正等正覺默然接受后，便頂禮叩拜，繞佛三圈后離去，返回家中。當夜，他準備了極其精美潔凈、各種豐盛的食物，當夜準備完畢后，清晨鋪好床鋪，說道：『世尊！現在時間已到，食物已經準備好，唯愿世尊按時前來。』 於是，迦葉如來、無所執著、正等正覺過夜后，清晨穿好衣服，拿著缽，眾比丘跟隨世尊，前往頰鞞王的家，在比丘眾之上鋪設座位坐下。

English version: Having completed the preparations for the carriage, he returned and reported to the king, saying, 'The carriage is ready, as Your Majesty wishes.' Then, King Jabhī rode in the fine carriage, departed from Varanasi, and went to the Deer Park where the ascetic was staying. At that time, King Jabhī saw from afar, among the trees, the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, with a dignified and beautiful appearance, like the moon among the stars, shining brightly, like a golden mountain, with all the marks of greatness, majestic and divine, his senses tranquil, without any obstruction, accomplished in self-control, with a peaceful and silent mind. Upon seeing him, he got out of the carriage and walked to where the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One was. Having arrived, he paid his respects and sat down to one side. After King Jabhī had sat down to one side, the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, taught him the Dharma, encouraging him to develop longing and aspiration, and to achieve joy. He taught him the Dharma with countless skillful means, encouraging him to develop longing and aspiration, and to achieve joy, and then remained silent. Then, King Jabhī, after the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, had taught him the Dharma, encouraging him to develop longing and aspiration, and to achieve joy, rose from his seat, bared his right shoulder, and with his palms together, facing the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, said, 'May the World-Honored One graciously accept my invitation, as well as the invitation of the community of monks.' The Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, silently accepted King Jabhī's invitation. Then, King Jabhī, knowing that the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, had silently accepted, bowed his head in reverence, circumambulated the Buddha three times, and departed, returning to his home. That night, he prepared extremely exquisite, pure, and abundant food of various kinds. Having completed the preparations that night, he spread out the bedding at dawn and announced, 'World-Honored One! The time has come, and the food is prepared. May the World-Honored One come at the appointed time.' Then, the Tathagata Kasyapa, the Unattached One, the Perfectly Enlightened One, after the night had passed, at dawn, put on his robes, took his bowl, and with the community of monks attending the World-Honored One, went to King Jabhī's house, and sat down on the seat prepared above the community of monks.

。於是，頰鞞王見佛及比丘眾坐已，自行澡水，以極美凈妙種種豐饒食啖含消，手自斟酌，令得飽滿，食訖收器，行澡水竟，敷一小床，別坐聽法。頰鞞王坐已，迦葉如來、無所著、等正覺為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。

「於是，頰鞞王，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，偏袒著衣，叉手而向，白迦葉如來、無所著、等正覺曰：『唯愿世尊於此波羅㮈受我夏坐，及比丘眾，我為世尊作五百房、五百床褥，及施拘執如此白粳米。王之所食種種諸味，飯飼世尊及比丘眾。』迦葉如來、無所著、等正覺告頰鞞王曰：『止！止！大王！但心喜足。』頰鞞王如是至再三，叉手而向，白迦葉如來、無所著、等正覺曰：『唯愿世尊於此波羅㮈受我夏坐，及比丘眾，我為世尊作五百房、五百床褥，及施拘執如此白粳米。王之所食種種諸味，飯飼世尊及比丘眾。』迦葉如來、無所著、等正覺亦再三告頰鞞王曰：『止！止！大王！但心喜足。』

「於是，頰鞞王不忍不欲，心大憂戚：『迦葉如來、無所著、等正覺不能為我於此波羅㮈而受夏坐，及比丘眾

現代漢語譯本：於是，頰鞞王看到佛陀和比丘僧眾坐定后，親自準備洗漱用水，並用極其精美、潔凈、豐盛的各種食物供養，讓大家吃得飽足。他親自斟酌，待大家吃完后收起餐具，再次準備洗漱用水。之後，他鋪設一張小床，獨自坐下聽法。頰鞞王坐定后，迦葉如來、無所著、等正覺為他說法，勸導他生起渴求之心，成就歡喜之情。如來以無量方便為他說法，勸導他生起渴求之心，成就歡喜之情后，便默然不語。 現代漢語譯本：於是，迦葉如來、無所著、等正覺為頰鞞王說法，勸導他生起渴求之心，成就歡喜之情后，頰鞞王立即從座位上起身，偏袒右肩，雙手合十，面向迦葉如來、無所著、等正覺說道：『唯愿世尊在此波羅㮈接受我的夏季安居供養，以及比丘僧眾的供養。我將為世尊建造五百間房舍、五百張床鋪，並供養像拘執那樣多的白粳米。我將用國王所食用的各種美味佳餚來供養世尊和比丘僧眾。』迦葉如來、無所著、等正覺告訴頰鞞王說：『夠了！夠了！大王！只要心生歡喜就足夠了。』頰鞞王如此請求了兩次三次，他雙手合十，面向迦葉如來、無所著、等正覺說道：『唯愿世尊在此波羅㮈接受我的夏季安居供養，以及比丘僧眾的供養。我將為世尊建造五百間房舍、五百張床鋪，並供養像拘執那樣多的白粳米。我將用國王所食用的各種美味佳餚來供養世尊和比丘僧眾。』迦葉如來、無所著、等正覺也兩次三次地告訴頰鞞王說：『夠了！夠了！大王！只要心生歡喜就足夠了。』 現代漢語譯本：於是，頰鞞王感到不忍心，也不願意接受這樣的結果，心中非常憂愁：『迦葉如來、無所著、等正覺竟然不肯接受我在此波羅㮈的夏季安居供養，以及比丘僧眾的供養。』

English version: Then, King Jabhī saw the Buddha and the assembly of monks seated, he personally prepared water for washing, and offered extremely exquisite, clean, and abundant food of various kinds, allowing everyone to eat their fill. He personally poured drinks, and after everyone had finished eating, he collected the utensils and again prepared water for washing. After that, he laid out a small bed and sat alone to listen to the Dharma. Once King Jabhī was seated, the Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, preached the Dharma to him, encouraging him to develop a thirst for it and to achieve joy. The Tathagata used countless skillful means to preach the Dharma to him, encouraging him to develop a thirst for it and to achieve joy, and then remained silent. English version: Then, the Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, preached the Dharma to King Jabhī, encouraging him to develop a thirst for it and to achieve joy. King Jabhī immediately rose from his seat, bared his right shoulder, and with his palms together, faced the Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, and said: 'May the World Honored One accept my summer retreat offering here in this Parana, as well as the offering for the assembly of monks. I will build five hundred dwellings and five hundred beds for the World Honored One, and offer white rice as much as a 'kujih'. I will use all kinds of delicacies that the king eats to offer to the World Honored One and the assembly of monks.' The Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, told King Jabhī: 'Enough! Enough! Great King! It is enough to have joy in your heart.' King Jabhī requested this two or three times, with his palms together, facing the Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, and said: 'May the World Honored One accept my summer retreat offering here in this Parana, as well as the offering for the assembly of monks. I will build five hundred dwellings and five hundred beds for the World Honored One, and offer white rice as much as a 'kujih'. I will use all kinds of delicacies that the king eats to offer to the World Honored One and the assembly of monks.' The Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, also told King Jabhī two or three times: 'Enough! Enough! Great King! It is enough to have joy in your heart.' English version: Then, King Jabhī felt unbearable and unwilling to accept this outcome, and was very worried in his heart: 'The Tathagata Kasyapa, the Unattached, the Perfectly Enlightened One, is unwilling to accept my summer retreat offering here in this Parana, as well as the offering for the assembly of monks.'

。』作是念已，頰鞞王白迦葉如來、無所著、等正覺曰：『世尊！頗更有在家白衣，奉事世尊如我者耶？』

「迦葉如來、無所著、等正覺告頰鞞王曰：『有，在王境界鞞婆陵耆村極大豐樂，多有人民。大王！彼鞞婆陵耆村中有難提波羅陶師。大王！難提波羅陶師歸佛、歸法、歸比丘眾，不疑三尊，不惑苦、習、滅、道，得信、持戒、博聞、惠施、成就智慧，離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，彼于殺生凈除其心。大王！難提波羅陶師離不與取，斷不與取，與之乃取，樂於與取，常好佈施，歡喜無吝，不望其報，彼于不與取凈除其心。大王！難提波羅陶師離非梵行，斷非梵行，勤修梵行，精勤妙行，清凈無穢，離欲斷淫，彼于非梵行凈除其心。

「『大王！難提波羅陶師離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼于妄言凈除其心。大王！難提波羅陶師離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼于兩舌凈除其心。大王！難提波羅陶師離粗言，斷粗言。若有所言辭氣粗獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言

現代漢語譯本：『當他這樣想的時候，頰鞞王對迦葉如來、無所著、等正覺說：『世尊！還有像我這樣在家修行的白衣，侍奉世尊的嗎？』 迦葉如來、無所著、等正覺告訴頰鞞王說：『有，在你的領地鞞婆陵耆村，那裡非常富饒，人口眾多。大王！在鞞婆陵耆村裡，有一位名叫難提波羅的陶師。大王！難提波羅陶師皈依佛、皈依法、皈依比丘僧團，對三寶沒有疑惑，不迷惑于苦、集、滅、道四諦，他具有信心、持守戒律、博學多聞、樂於佈施、成就智慧，他遠離殺生、斷絕殺生，拋棄刀杖，有慚愧心，有慈悲心，利益一切眾生乃至昆蟲，他在殺生方面清凈了自己的心。大王！難提波羅陶師遠離不與取，斷絕不與取，別人給予才取，樂於給予，常常喜歡佈施，歡喜而不吝嗇，不求回報，他在不與取方面清凈了自己的心。大王！難提波羅陶師遠離非梵行，斷絕非梵行，勤修梵行，精進修行，清凈無染，遠離慾望，斷絕淫慾，他在非梵行方面清凈了自己的心。 『大王！難提波羅陶師遠離妄語，斷絕妄語，說真實的話，喜歡真實，安住于真實而不動搖，一切都可信，不欺騙世人，他在妄語方面清凈了自己的心。大王！難提波羅陶師遠離兩舌，斷絕兩舌，不進行兩舌，不破壞他人，不聽此語傳彼，想要破壞此人，不聽彼語傳此，想要破壞彼人，使離散的人和合，使和合的人歡喜，不結黨，不樂於結黨，不稱讚結黨，他在兩舌方面清凈了自己的心。大王！難提波羅陶師遠離粗惡的言語，斷絕粗惡的言語。如果所說的話語粗魯，聲音刺耳，令人不悅，令人不愛，使他人痛苦，使人不得安寧，他斷絕了這樣的言語。

English version: 'Having thought thus, King Jālinī asked the Tathāgata Kāśyapa, the Arhat, the Fully Enlightened One: 『Venerable Sir, are there any other lay white-robed followers who serve the Venerable One as I do?』 The Tathāgata Kāśyapa, the Arhat, the Fully Enlightened One, said to King Jālinī: 『Yes, there is, in your kingdom, in the village of Bhebalingī, which is very prosperous and has many people. O King, in that village of Bhebalingī, there is a potter named Nandipāla. O King, Nandipāla the potter has gone for refuge to the Buddha, the Dharma, and the Sangha; he has no doubt about the Three Jewels, he is not confused about suffering, its origin, its cessation, and the path; he has faith, upholds the precepts, is learned, generous, and has attained wisdom; he abstains from killing, has given up killing, has discarded weapons, has a sense of shame and remorse, has a compassionate heart, and benefits all beings, even insects; he has purified his mind in regard to killing. O King, Nandipāla the potter abstains from taking what is not given, has given up taking what is not given, takes only what is given, delights in giving, is always fond of giving, is joyful and ungrudging, and does not expect any reward; he has purified his mind in regard to taking what is not given. O King, Nandipāla the potter abstains from unchaste conduct, has given up unchaste conduct, diligently practices chaste conduct, is diligent in virtuous conduct, is pure and undefiled, is free from desire, and has given up sexual activity; he has purified his mind in regard to unchaste conduct. 『O King, Nandipāla the potter abstains from false speech, has given up false speech, speaks the truth, delights in the truth, abides in the truth without wavering, is trustworthy in all things, and does not deceive the world; he has purified his mind in regard to false speech. O King, Nandipāla the potter abstains from divisive speech, has given up divisive speech, does not engage in divisive speech, does not break up others, does not hear something here and repeat it there to break up this person, does not hear something there and repeat it here to break up that person, he unites those who are divided, rejoices in those who are united, does not form factions, does not delight in factions, and does not praise factions; he has purified his mind in regard to divisive speech. O King, Nandipāla the potter abstains from harsh speech, has given up harsh speech. If there is any speech that is rough, harsh, unpleasant to the ear, disliked by many, unloved by many, causing suffering to others, and preventing them from attaining concentration, he has given up such speech.』

。若有所說清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼于粗言凈除其心。大王！難提波羅陶師離綺語，斷綺語，時說、真說、法說、義說、止息說、樂止息說，事順時得宜，善教善訶，彼于綺語凈除其心。

「『大王！難提波羅陶師離治生，斷治生，棄捨稱量及斗斛，亦不受貨，不縛束人，不望折斗量，不以小利侵欺於人，彼于治生凈除其心。大王！難提波羅陶師離受寡婦、童女，斷受寡婦、童女，彼于受寡婦、童女凈除其心。大王！難提波羅陶師離受奴婢，斷受奴婢，彼于受奴婢凈除其心。大王！難提波羅陶師離受象、馬、牛、羊，斷受象、馬、牛、羊，彼于受象、馬、牛、羊凈除其心。大王！難提波羅陶師離受雞、豬，斷受雞、豬，彼于受雞、豬凈除其心。大王！難提波羅陶師離受田業、店肆，斷受田業、店肆，彼于受田業、店肆凈除其心。大王！難提波羅陶師離受生稻、麥、豆，斷受生稻、麥、豆，彼于受生稻、麥、豆凈除其心。

「『大王！難提波羅陶師離酒、斷酒，彼于飲酒凈除其心。大王！難提波羅陶師離高廣大床，斷高廣大床，彼于高廣大床凈除其心

現代漢語譯本：如果說話清晰柔和，聽起來順耳入心，令人喜悅喜愛，使人感到安樂，言語表達完整，不使人畏懼，使人內心安定，說這樣的話，他就能從粗俗的言語中凈化自己的內心。大王！難提波羅陶師遠離綺語，斷絕綺語，說合時宜的話、真實的話、符合法理的話、符合義理的話、使人止息煩惱的話、使人樂於止息煩惱的話，做事順應時機，善於教導和呵斥，他就能從綺語中凈化自己的內心。 『大王！難提波羅陶師遠離不正當的謀生手段，斷絕不正當的謀生手段，放棄使用不公正的稱量工具和斗斛，也不接受貨物，不束縛他人，不希望通過折損斗量來獲利，不以小利欺騙他人，他就能從不正當的謀生手段中凈化自己的內心。大王！難提波羅陶師遠離接受寡婦和童女，斷絕接受寡婦和童女，他就能從接受寡婦和童女中凈化自己的內心。大王！難提波羅陶師遠離接受奴婢，斷絕接受奴婢，他就能從接受奴婢中凈化自己的內心。大王！難提波羅陶師遠離接受象、馬、牛、羊，斷絕接受象、馬、牛、羊，他就能從接受象、馬、牛、羊中凈化自己的內心。大王！難提波羅陶師遠離接受雞和豬，斷絕接受雞和豬，他就能從接受雞和豬中凈化自己的內心。大王！難提波羅陶師遠離接受田地和店舖，斷絕接受田地和店舖，他就能從接受田地和店舖中凈化自己的內心。大王！難提波羅陶師遠離接受生稻、麥、豆，斷絕接受生稻、麥、豆，他就能從接受生稻、麥、豆中凈化自己的內心。 『大王！難提波羅陶師遠離飲酒，斷絕飲酒，他就能從飲酒中凈化自己的內心。大王！難提波羅陶師遠離高大寬廣的床，斷絕高大寬廣的床，他就能從高大寬廣的床中凈化自己的內心。

English version: If speech is clear and gentle, pleasing to the ear and heart, delightful and lovable, bringing him comfort, the expression is complete, not causing fear, allowing him to be at peace, speaking such words, he purifies his mind from coarse speech. Great King! Nandipala the potter abstains from frivolous talk, abandons frivolous talk, speaks at the right time, speaks truthfully, speaks according to the Dharma, speaks according to the meaning, speaks of cessation, speaks of the joy of cessation, acts in accordance with the time, is good at teaching and admonishing, he purifies his mind from frivolous talk. 'Great King! Nandipala the potter abstains from wrong livelihood, abandons wrong livelihood, gives up using unjust scales and measures, does not accept goods, does not bind others, does not hope to profit by reducing measures, does not deceive others with small gains, he purifies his mind from wrong livelihood. Great King! Nandipala the potter abstains from accepting widows and maidens, abandons accepting widows and maidens, he purifies his mind from accepting widows and maidens. Great King! Nandipala the potter abstains from accepting slaves, abandons accepting slaves, he purifies his mind from accepting slaves. Great King! Nandipala the potter abstains from accepting elephants, horses, cattle, and sheep, abandons accepting elephants, horses, cattle, and sheep, he purifies his mind from accepting elephants, horses, cattle, and sheep. Great King! Nandipala the potter abstains from accepting chickens and pigs, abandons accepting chickens and pigs, he purifies his mind from accepting chickens and pigs. Great King! Nandipala the potter abstains from accepting fields and shops, abandons accepting fields and shops, he purifies his mind from accepting fields and shops. Great King! Nandipala the potter abstains from accepting raw rice, wheat, and beans, abandons accepting raw rice, wheat, and beans, he purifies his mind from accepting raw rice, wheat, and beans. 'Great King! Nandipala the potter abstains from alcohol, abandons alcohol, he purifies his mind from drinking alcohol. Great King! Nandipala the potter abstains from high and wide beds, abandons high and wide beds, he purifies his mind from high and wide beds.'

。大王！難提波羅陶師離華鬘、瓔珞、涂香、脂粉，斷華鬘、瓔珞、涂香、脂粉，彼于華鬘、瓔珞、涂香、脂粉凈除其心。大王！難提波羅陶師離歌舞倡妓及往觀聽，斷歌舞倡妓及往觀聽，彼于歌舞倡妓及往觀聽凈除其心。大王！難提波羅陶師離受生色像寶，斷受生色像寶，彼于受生色像寶凈除其心。大王！難提波羅陶師離過中食，斷過中食，常一食，不夜食，學時食，彼於過中食凈除其心。

「『大王！難提波羅陶師盡形壽手離鏵鍬，不自掘地，亦不教他，若水岸崩土及鼠傷土，取用作器，舉著一面，語買者言：「汝等若有豌豆、稻、麥、大小麻豆、豍豆、芥子，瀉已持器去，隨意所欲。」大王！難提波羅陶師盡形壽供侍父母，父母無目，唯仰於人，是故供侍。』

「『大王！我憶昔時依鞞婆陵耆村邑遊行。大王！我爾時平旦著衣持缽，入鞞婆陵耆村邑乞食，次第乞食，往到難提波羅陶師家。爾時，難提波羅為小事故，出行不在。大王！我問難提波羅陶師父母曰：「長老！陶師今在何處？」彼答我曰：「世尊！侍者為小事故，暫出不在。善逝！侍者為小事故，暫出不在。世尊！籮中有麥飯，釜中有豆羹，唯愿世尊為慈愍故隨意自取。」大王！我便受郁單曰法，即于籮釜中取羹飯而去

『大王！難提波羅陶師遠離花環、瓔珞、涂香、脂粉，斷絕花環、瓔珞、涂香、脂粉，他對於花環、瓔珞、涂香、脂粉凈化了自己的心。大王！難提波羅陶師遠離歌舞、倡妓以及前往觀看聽聞，斷絕歌舞、倡妓以及前往觀看聽聞，他對於歌舞、倡妓以及前往觀看聽聞凈化了自己的心。大王！難提波羅陶師遠離接受生動的色彩和形象的珍寶，斷絕接受生動的色彩和形象的珍寶，他對於接受生動的色彩和形象的珍寶凈化了自己的心。大王！難提波羅陶師遠離過午的食物，斷絕過午的食物，常常只吃一餐，不吃夜食，學習在規定的時間進食，他對於過午的食物凈化了自己的心。 『大王！難提波羅陶師終其一生，雙手遠離犁和鍬，不親自挖掘土地，也不教別人挖掘，如果水岸崩塌的土或老鼠破壞的土，就取來製作器皿，舉起一面，告訴買者說：「你們如果有豌豆、稻米、小麥、大小麻豆、豍豆、芥菜籽，倒進去後就拿走器皿，隨你們的意願。」大王！難提波羅陶師終其一生侍奉父母，父母雙目失明，只能依靠別人，所以他侍奉他們。』 『大王！我回憶起過去住在鞞婆陵耆村的時候。大王！我那時清晨穿好衣服，拿著缽，進入鞞婆陵耆村乞食，依次乞食，來到難提波羅陶師的家。當時，難提波羅因為小事外出不在家。大王！我問難提波羅陶師的父母說：「長老！陶師現在在哪裡？」他們回答我說：「世尊！侍者因為小事，暫時外出不在家。善逝！侍者因為小事，暫時外出不在家。世尊！籮筐里有麥飯，鍋里有豆羹，希望世尊爲了慈悲的緣故隨意自取。」大王！我便接受了郁單曰的教法，就在籮筐和鍋里取了羹飯離開了。』

'O king! Nandipala the potter abstains from garlands, ornaments, perfumes, and cosmetics; he has given up garlands, ornaments, perfumes, and cosmetics; he has purified his mind of garlands, ornaments, perfumes, and cosmetics. O king! Nandipala the potter abstains from singing, dancing, music, and attending such performances; he has given up singing, dancing, music, and attending such performances; he has purified his mind of singing, dancing, music, and attending such performances. O king! Nandipala the potter abstains from accepting precious objects with vivid colors and forms; he has given up accepting precious objects with vivid colors and forms; he has purified his mind of accepting precious objects with vivid colors and forms. O king! Nandipala the potter abstains from eating after midday; he has given up eating after midday; he eats only one meal a day, does not eat at night, and learns to eat at the proper time; he has purified his mind of eating after midday.' 'O king! Nandipala the potter, for the rest of his life, keeps his hands away from plows and shovels; he does not dig the earth himself, nor does he instruct others to do so. If the soil from a collapsed riverbank or soil damaged by rats is available, he takes it to make vessels. He holds up one side and tells the buyers, 「If you have peas, rice, wheat, large or small beans, lentils, or mustard seeds, pour them in and take the vessel away, as you wish.」 O king! Nandipala the potter, for the rest of his life, serves his parents. His parents are blind and rely solely on others, so he serves them.' 'O king! I recall that in the past, I was residing in the village of Bhebhaliggi. O king! At that time, I would dress in the morning, take my bowl, and enter the village of Bhebhaliggi to beg for alms. I would beg for alms in order, and I arrived at the house of Nandipala the potter. At that time, Nandipala was out for a small matter. O king! I asked Nandipala the potter』s parents, 「Elder, where is the potter now?」 They replied to me, 「Venerable sir, the attendant is out for a small matter, temporarily not at home. Blessed One, the attendant is out for a small matter, temporarily not at home. Venerable sir, there is barley rice in the basket and bean soup in the pot. May the Venerable One, out of compassion, take whatever you wish.」 O king! I then accepted the teaching of Udana, and I took the soup and rice from the basket and pot and left.'

「『難提波羅陶師於後還家，見籮中飯少，釜中羹減，白父母曰：「誰取羹飯？」父母答曰：「賢子！今日迦葉如來、無所著、等正覺至此乞食，彼于籮釜中取羹飯去。」難提波羅陶師聞已，便作是念：「我有善利，有大功德，迦葉如來、無所著、等正覺於我家中隨意自在。」彼以此歡喜結跏趺坐，息心靜默，至於七日，於十五日中而得歡樂，其家父母於七日中亦得歡樂。

「『複次，大王！我憶昔時依鞞婆陵耆村邑遊行。大王！我爾時平旦著衣持缽，入鞞婆陵耆村邑乞食，次第乞食，往到難提波羅陶師家。爾時，難提波羅為小事故，出行不在。大王！我問難提波羅陶師父母曰：「長老！陶師今在何處？」彼答我曰：「世尊！侍者為小事故，暫出不在。善逝！侍者為小事故，暫出不在。世尊！大釜中有粳米飯，小釜中有羹，唯愿世尊為慈愍故隨意自取。」大王！我便受郁單曰法，即于大小釜中取羹飯去。

「『難提波羅陶師於後還家，見大釜中飯少，小釜中羹減，白父母曰：「誰大釜中取飯，小釜中取羹？」父母答曰：「賢子！今日迦葉如來、無所著、等正覺至此乞食，彼于大小釜中取羹飯去

『難提波羅陶師後來回到家，看到籮筐里的飯少了，鍋里的湯也少了，就問父母說：「是誰拿了飯和湯？」父母回答說：「好孩子！今天迦葉如來、無所執著、等正覺來到這裡乞食，他從籮筐和鍋里拿走了飯和湯。」難提波羅陶師聽了，就想：「我真是幸運，有大功德，迦葉如來、無所執著、等正覺在我家中隨意自在。」他因此歡喜地結跏趺坐，靜心默唸，過了七天，在十五天中都感到快樂，他的父母也在七天中感到快樂。 『再者，大王！我回憶起過去住在鞞婆陵耆村的時候。大王！我那時清晨穿好衣服，拿著缽，進入鞞婆陵耆村乞食，依次乞食，來到了難提波羅陶師的家。當時，難提波羅因為小事外出不在家。大王！我問難提波羅陶師的父母說：「長老！陶師現在在哪裡？」他們回答我說：「世尊！侍者因為小事，暫時外出不在家。善逝！侍者因為小事，暫時外出不在家。世尊！大鍋里有粳米飯，小鍋里有湯，希望世尊慈悲，隨意自取。」大王！我便接受了郁單曰法，就從大小鍋里拿走了飯和湯。 『難提波羅陶師後來回到家，看到大鍋里的飯少了，小鍋里的湯也少了，就問父母說：「是誰從大鍋里拿了飯，從小鍋里拿了湯？」父母回答說：「好孩子！今天迦葉如來、無所執著、等正覺來到這裡乞食，他從大小鍋里拿走了飯和湯。」

'Nandipala the potter later returned home and saw that the rice in the basket was less, and the soup in the pot was reduced. He asked his parents, 'Who took the rice and soup?' His parents replied, 'Good son! Today, Kashyapa Tathagata, the unattached, the perfectly enlightened one, came here to beg for food, and he took the rice and soup from the basket and pot.' Upon hearing this, Nandipala the potter thought, 'I am truly fortunate, I have great merit, Kashyapa Tathagata, the unattached, the perfectly enlightened one, is at ease in my home.' Because of this, he joyfully sat in the lotus position, calmed his mind and meditated, and for seven days, he felt joy for fifteen days, and his parents also felt joy for seven days. 'Furthermore, O King! I recall that in the past, I lived in the village of Bhebhalingi. O King! At that time, I would put on my robes in the early morning, take my bowl, and enter the village of Bhebhalingi to beg for food. I would beg for food in order, and I came to the home of Nandipala the potter. At that time, Nandipala was out for a small matter. O King! I asked Nandipala the potter's parents, 'Elder! Where is the potter now?' They replied to me, 'World Honored One! The attendant is temporarily out for a small matter. Sugata! The attendant is temporarily out for a small matter. World Honored One! There is rice in the large pot and soup in the small pot. May the World Honored One, out of compassion, take whatever you wish.' O King! I then accepted the Udana Dharma, and took the rice and soup from the large and small pots. 'Nandipala the potter later returned home and saw that the rice in the large pot was less, and the soup in the small pot was reduced. He asked his parents, 'Who took the rice from the large pot and the soup from the small pot?' His parents replied, 'Good son! Today, Kashyapa Tathagata, the unattached, the perfectly enlightened one, came here to beg for food, and he took the rice and soup from the large and small pots.'

。」難提波羅陶師聞已，便作是念：「我有善利，有大功德，迦葉如來、無所著、等正覺於我家中隨意自在。」彼以此歡喜結跏趺坐，息心靜默，至於七日，於十五日中而得歡樂，其家父母於七日中亦得歡樂。

「『複次，大王！我憶昔時依鞞婆陵耆村邑而受夏坐。大王！我爾時新作屋未覆，難提波羅陶師故陶屋新覆。大王！我告瞻侍比丘曰：「汝等可去壞難提波羅陶師故陶屋，持來覆我屋。」瞻侍比丘即受我教，便去往至難提波羅陶師家，挽壞故陶屋，作束持來用覆我屋。難提波羅陶師父母聞壞故陶屋，聞已，問曰：「誰壞難提波羅故陶屋耶？」比丘答曰：「長老！我等是迦葉如來、無所著、等正覺瞻侍比丘，挽壞難提波羅陶師故陶屋，作束用覆迦葉如來、無所著、等正覺屋。」難提波羅父母語曰：「諸賢！隨意持去，無有制者。」

「『難提波羅陶師於後還家，見挽壞故陶屋，白父母曰：「誰挽壞我故陶屋耶？」父母答曰：「賢子！今日迦葉如來、無所著、等正覺瞻侍比丘挽壞故陶屋，作束持去，用覆迦葉如來、無所著、等正覺屋。」難提波羅陶師聞已，便作是念：「我有善利，有大功德，迦葉如來、無所著、等正覺於我家中隨意自在

『難提波羅陶師聽聞此事後，心中便想：『我真是太幸運了，有如此大的功德，迦葉如來、無所著、等正覺竟然在我家中如此隨意自在。』他因此歡喜地結跏趺坐，息心靜默，持續了七日，在這七日中都感到無比的快樂，他的父母在這七日中也同樣感到快樂。 『再者，大王！我回憶起過去曾在鞞婆陵耆村邑接受夏安居。大王！那時我新蓋的房屋還未覆蓋屋頂，而難提波羅陶師新燒製的陶屋已經覆蓋好了。大王！我告訴侍者比丘說：『你們可以去拆掉難提波羅陶師舊的陶屋，拿來覆蓋我的房屋。』侍者比丘接受我的教導，便前往難提波羅陶師家，拆毀了舊的陶屋，捆成一束拿來覆蓋我的房屋。難提波羅陶師的父母聽到舊陶屋被拆毀，便問道：『是誰拆毀了難提波羅的舊陶屋？』比丘回答說：『長老！我們是迦葉如來、無所著、等正覺的侍者比丘，拆毀了難提波羅陶師的舊陶屋，捆成一束用來覆蓋迦葉如來、無所著、等正覺的房屋。』難提波羅的父母說：『各位賢者！隨意拿去吧，沒有人會阻止你們。』 『難提波羅陶師之後回到家中，看到舊陶屋被拆毀，便問父母說：『是誰拆毀了我的舊陶屋？』父母回答說：『賢子！今天迦葉如來、無所著、等正覺的侍者比丘拆毀了舊陶屋，捆成一束拿走了，用來覆蓋迦葉如來、無所著、等正覺的房屋。』難提波羅陶師聽聞此事後，心中便想：『我真是太幸運了，有如此大的功德，迦葉如來、無所著、等正覺竟然在我家中如此隨意自在。』

'Upon hearing this, the potter Nandipala thought, 『I am truly fortunate, possessing such great merit that the Tathagata Kasyapa, the Arahant, the Perfectly Enlightened One, feels so at ease in my home.』 With this joy, he sat in the lotus position, calmed his mind, and remained silent for seven days, experiencing happiness throughout those fifteen days, and his parents also experienced happiness during those seven days. 'Furthermore, O King! I recall a time when I observed the summer retreat in the village of Bhebalingika. O King! At that time, my newly built house was not yet roofed, while the potter Nandipala's newly fired pottery house was already roofed. O King! I told the attendant monks, 『You may go and dismantle the old pottery house of the potter Nandipala and bring it to roof my house.』 The attendant monks accepted my instruction and went to the potter Nandipala's house, dismantled the old pottery house, bundled it up, and brought it to roof my house. When the parents of the potter Nandipala heard that the old pottery house had been dismantled, they asked, 『Who dismantled Nandipala's old pottery house?』 The monks replied, 『Elder! We are the attendant monks of the Tathagata Kasyapa, the Arahant, the Perfectly Enlightened One. We dismantled the old pottery house of the potter Nandipala, bundled it up, and used it to roof the house of the Tathagata Kasyapa, the Arahant, the Perfectly Enlightened One.』 Nandipala's parents said, 『Venerable ones! Take it as you please, there is no one to stop you.』 'Later, the potter Nandipala returned home and, seeing that the old pottery house had been dismantled, asked his parents, 『Who dismantled my old pottery house?』 His parents replied, 『Dear son! Today, the attendant monks of the Tathagata Kasyapa, the Arahant, the Perfectly Enlightened One, dismantled the old pottery house, bundled it up, and took it to roof the house of the Tathagata Kasyapa, the Arahant, the Perfectly Enlightened One.』 Upon hearing this, the potter Nandipala thought, 『I am truly fortunate, possessing such great merit that the Tathagata Kasyapa, the Arahant, the Perfectly Enlightened One, feels so at ease in my home.』

。」彼以此歡喜結加趺坐，息心靜默，至於七日，於十五日中而得歡樂，其家父母於七日中亦得歡樂。

「『大王！難提波羅陶師故陶屋，竟夏四月都不患漏。所以者何？蒙佛威神故。大王！難提波羅陶師無有不忍，無有不欲，心無憂戚：「迦葉如來、無所著、等正覺於我家中隨意自在。」大王！汝有不忍，汝有不欲，心大憂戚：「迦葉如來、無所著、等正覺不受我請，於此波羅㮈而受夏坐，及比丘眾。」於是，迦葉如來、無所著、等正覺為頰鞞王說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。

「『時，頰鞞王于迦葉如來、無所著、等正覺去後不久，便敕侍者：「汝等可以五百乘車載滿白粳米，王之所食種種諸味，載至難提波羅陶師家，而語之曰：『難提波羅！此五百乘車載滿白粳米，王之所食種種諸味，頰鞞王送來餉汝，為慈愍故，汝今當受。』」時，彼侍者受王教已，以五百乘車載滿白粳米，王之所食種種諸味，送詣難提波羅陶師家。到已，語曰：「難提波羅陶師！此五百乘車載滿白粳米，王之所食種種諸味，頰鞞王送來餉汝，為慈愍故，汝今當受。」於是，難提波羅陶師辭讓不受，語侍者曰：「諸賢！頰鞞王家國大事多，費用處廣，我知如此，以故不受

『他因此歡喜地結跏趺坐，屏息靜默，持續七日，在十五日中獲得喜樂，他的父母也在七日中獲得喜樂。 『大王！難提波羅陶師所造的陶屋，整個夏季四個月都沒有漏雨。這是為什麼呢？因為蒙受佛陀的威神之力。大王！難提波羅陶師沒有不忍，沒有不願，心中沒有憂愁：『迦葉如來、無所著、等正覺在我家中隨意自在。』大王！你卻有不忍，你有不願，心中非常憂愁：『迦葉如來、無所著、等正覺不接受我的邀請，而在這波羅㮈接受夏坐，以及比丘僧眾。』於是，迦葉如來、無所著、等正覺為頰鞞王說法，勸導他生起渴求和仰慕之心，成就歡喜，用無量方便為他說法，勸導他生起渴求和仰慕之心，成就歡喜后，便從座位起身離去。 『當時，頰鞞王在迦葉如來、無所著、等正覺離去後不久，便命令侍者：『你們可以用五百輛車裝滿白粳米，以及王所食用的各種美味，送到難提波羅陶師家，並告訴他說：『難提波羅！這五百輛車裝滿的白粳米，以及王所食用的各種美味，是頰鞞王送來饋贈你的，因為憐憫你，你現在應當接受。』當時，那些侍者接受王的命令后，用五百輛車裝滿白粳米，以及王所食用的各種美味，送到難提波羅陶師家。到達后，他們說道：『難提波羅陶師！這五百輛車裝滿的白粳米，以及王所食用的各種美味，是頰鞞王送來饋贈你的，因為憐憫你，你現在應當接受。』於是，難提波羅陶師推辭不接受，對侍者說：『各位賢者！頰鞞王家國大事很多，需要花費的地方也很多，我知道這些，所以不接受。』

'Thereupon, he joyfully sat cross-legged, calmed his mind and remained silent for seven days, and within fifteen days he attained joy, and his parents also attained joy within seven days.' 'Great King! The pottery house made by the potter Nandipala did not leak at all during the four months of summer. Why is that? Because it was protected by the majestic power of the Buddha. Great King! The potter Nandipala had no impatience, no unwillingness, and no sorrow in his heart: 『The Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, is at ease in my house.』 Great King! You have impatience, you have unwillingness, and great sorrow in your heart: 『The Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, did not accept my invitation, but accepted the summer retreat at this Parana, along with the assembly of monks.』 Thereupon, the Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, preached to King Jabhika, encouraging him to develop longing and admiration, and to achieve joy. He preached to him with countless skillful means, encouraging him to develop longing and admiration, and having achieved joy, he rose from his seat and departed.' 'At that time, King Jabhika, not long after the Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, had left, ordered his attendants: 『You may load five hundred carts with white rice and all kinds of delicacies that the king eats, and take them to the house of the potter Nandipala, and tell him: 『Nandipala! These five hundred carts loaded with white rice and all kinds of delicacies that the king eats are sent to you by King Jabhika as a gift, out of compassion for you, you should now accept them.』 At that time, those attendants, having received the king's order, loaded five hundred carts with white rice and all kinds of delicacies that the king eats, and sent them to the house of the potter Nandipala. Having arrived, they said: 『Potter Nandipala! These five hundred carts loaded with white rice and all kinds of delicacies that the king eats are sent to you by King Jabhika as a gift, out of compassion for you, you should now accept them.』 Thereupon, the potter Nandipala declined to accept them, and said to the attendants: 『Gentlemen! King Jabhika has many important national affairs and many places where expenses are needed, I know this, therefore I do not accept them.』'

。」』」

佛告阿難：「于意云何？爾時童子優多羅者，汝謂異人耶？莫作斯念，當知即是我也。阿難！我于爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。爾時說法不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖。爾時不離生老病死、啼哭憂戚，亦未能得脫一切苦。阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。我今說法得至究竟，究竟白凈，究竟梵行，究竟梵行訖。我今已離生老病死、啼哭憂戚，我今已得脫一切苦。」

鞞婆陵耆經第六竟(五千七百三十四字)

（六四）中阿含王相應品天使經第七(初一日誦)

爾時，世尊告諸比丘：「我以凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真

佛陀告訴阿難：『你認為如何？當時的童子優多羅，你認為他是別人嗎？不要這樣想，應當知道他就是我。阿難！我那時爲了自己利益，也爲了利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。那時說法沒有達到究竟，沒有究竟清凈，沒有究竟梵行，沒有究竟梵行結束。那時沒有脫離生老病死、啼哭憂愁，也沒有能夠解脫一切痛苦。阿難！我現在出世，如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，我現在爲了自己利益，也爲了利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。我現在說法達到究竟，究竟清凈，究竟梵行，究竟梵行結束。我現在已經脫離生老病死、啼哭憂愁，我現在已經解脫一切痛苦。』 佛陀這樣說。尊者阿難和眾比丘，聽聞佛陀所說，歡喜奉行。 《鞞婆陵耆經》第六完（五千七百三十四字） （六四）《中阿含王相應品天使經》第七（初一日誦） 當時，世尊告訴眾比丘：『我以清凈的天眼，超越常人，看見這些眾生死時、生時，好色、惡色，或者美妙、不美妙，往來善處和不善處，隨著這些眾生所造的業，看見他們真實的情況。』

The Buddha said to Ananda: 'What do you think? Was the boy Uttara at that time someone else? Do not think so, you should know that he was me. Ananda! At that time, I was for my own benefit, and also for the benefit of others, for the benefit of many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. At that time, the teaching did not reach the ultimate, did not reach ultimate purity, did not reach ultimate holy life, did not reach the end of ultimate holy life. At that time, I had not escaped birth, old age, sickness, death, weeping, and sorrow, nor had I been able to escape all suffering. Ananda! Now I have come into the world, as the Tathagata, the Arahant, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men, the Teacher of Gods and Humans, called Buddha, the Blessed One. Now I am for my own benefit, and also for the benefit of others, for the benefit of many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. Now my teaching has reached the ultimate, ultimate purity, ultimate holy life, the end of ultimate holy life. Now I have escaped birth, old age, sickness, death, weeping, and sorrow, and now I have escaped all suffering.' The sixth chapter of the 'Bhebalangki Sutra' is complete (5,734 words). (64) The seventh chapter of the 'Middle Agama King Corresponding Chapter Angel Sutra' (recited on the first day). At one time, the Buddha was traveling in the country of Shravasti, staying in the Jeta Grove, Anathapindika's Park. At that time, the World Honored One told the monks: 'With my pure heavenly eye, surpassing that of ordinary people, I see these beings at the time of their death and birth, with good or bad appearances, or beautiful or not beautiful, going to good or bad places, according to the karma these beings have created, seeing their true situation.'

。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上。

「猶大雨時，水上之泡，或生或滅，若有目人住一處，觀生時、滅時；我亦如是，以凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上。

「猶大雨時，雨墮之渧或上或下，若有目人住一處，觀上時、下時；我亦如是，以凈天眼出過於人，見此眾生，死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上

現代漢語譯本：如果這些眾生造作身惡行、口惡行、意惡行，誹謗聖人，持有邪見並造作邪見之業，他們因此因緣，身壞命終后，必定會墮入惡道，生於地獄之中。如果這些眾生造作身妙行、口妙行、意妙行，不誹謗聖人，持有正見並造作正見之業，他們因此因緣，身壞命終后，必定會升入善道，乃至於生於天上。 現代漢語譯本：就像大雨時，水面上的泡沫，有的生起有的滅去，如果一個有眼睛的人站在一處，觀察它們生起和滅去的時候；我也是這樣，以清凈的天眼，超越常人，看見這些眾生死去和出生，好的容貌和壞的容貌，或者美好的和不美好的，往來於善道和不善道，隨著這些眾生所造作的業，我看到這一切真實不虛。如果這些眾生造作身惡行、口惡行、意惡行，誹謗聖人，持有邪見並造作邪見之業，他們因此因緣，身壞命終后，必定會墮入惡道，生於地獄之中。如果這些眾生造作身妙行、口妙行、意妙行，不誹謗聖人，持有正見並造作正見之業，他們因此因緣，身壞命終后，必定會升入善道，乃至於生於天上。 現代漢語譯本：就像大雨時，雨滴有的向上有的向下，如果一個有眼睛的人站在一處，觀察它們向上和向下的時候；我也是這樣，以清凈的天眼，超越常人，看見這些眾生死去和出生，好的容貌和壞的容貌，或者美好的和不美好的，往來於善道和不善道，隨著這些眾生所造作的業，我看到這一切真實不虛。如果這些眾生造作身惡行、口惡行、意惡行，誹謗聖人，持有邪見並造作邪見之業，他們因此因緣，身壞命終后，必定會墮入惡道，生於地獄之中。如果這些眾生造作身妙行、口妙行、意妙行，不誹謗聖人，持有正見並造作正見之業，他們因此因緣，身壞命終后，必定會升入善道，乃至於生於天上。

English version: If these beings engage in evil actions of body, speech, and mind, slander the noble ones, hold wrong views and commit deeds based on wrong views, due to these causes and conditions, after their bodies break and their lives end, they will certainly fall into evil realms and be born in hell. If these beings engage in virtuous actions of body, speech, and mind, do not slander the noble ones, hold right views and commit deeds based on right views, due to these causes and conditions, after their bodies break and their lives end, they will certainly ascend to good realms and be born in heaven. English version: Just like during a heavy rain, bubbles on the water surface either arise or disappear, if a person with eyes stands in one place, observing when they arise and when they disappear; I am also like that, with my pure heavenly eye, surpassing ordinary people, I see these beings die and are born, with good appearances and bad appearances, or beautiful and not beautiful, going to and fro in good realms and bad realms, according to the deeds these beings have committed, I see all of this as it truly is. If these beings engage in evil actions of body, speech, and mind, slander the noble ones, hold wrong views and commit deeds based on wrong views, due to these causes and conditions, after their bodies break and their lives end, they will certainly fall into evil realms and be born in hell. If these beings engage in virtuous actions of body, speech, and mind, do not slander the noble ones, hold right views and commit deeds based on right views, due to these causes and conditions, after their bodies break and their lives end, they will certainly ascend to good realms and be born in heaven. English version: Just like during a heavy rain, raindrops either fall upwards or downwards, if a person with eyes stands in one place, observing when they go up and when they go down; I am also like that, with my pure heavenly eye, surpassing ordinary people, I see these beings die and are born, with good appearances and bad appearances, or beautiful and not beautiful, going to and fro in good realms and bad realms, according to the deeds these beings have committed, I see all of this as it truly is. If these beings engage in evil actions of body, speech, and mind, slander the noble ones, hold wrong views and commit deeds based on wrong views, due to these causes and conditions, after their bodies break and their lives end, they will certainly fall into evil realms and be born in hell. If these beings engage in virtuous actions of body, speech, and mind, do not slander the noble ones, hold right views and commit deeds based on right views, due to these causes and conditions, after their bodies break and their lives end, they will certainly ascend to good realms and be born in heaven.

「猶琉璃珠，清凈自然，生無瑕穢，八楞善治，貫以妙繩，或青或黃，或赤、黑、白。若有目人住一處，觀此琉璃珠，清凈自然，生無瑕穢，八楞善治，貫以妙繩，或青或黃，或赤、黑、白；我亦如是，以凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上。

「猶如兩屋共一門，多人出入。若有目人住一處，觀出時入時；我亦如是，以凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上

『就像琉璃珠一樣，清澈純凈，自然產生，沒有瑕疵污垢，八個棱角打磨得很好，用精巧的繩子串起來，繩子的顏色有青色、黃色、紅色、黑色和白色。如果一個有視力的人住在一個地方，觀察這顆琉璃珠，它清澈純凈，自然產生，沒有瑕疵污垢，八個棱角打磨得很好，用精巧的繩子串起來，繩子的顏色有青色、黃色、紅色、黑色和白色；我也像這樣，用清凈的天眼，超越常人，看到這些眾生死亡的時候和出生的時候，他們的好壞美醜，以及他們往來於善處和不善處，都隨著他們所造的業，我所見到的都是真實的。如果這個眾生做了身惡行、口惡行、意惡行，誹謗聖人，持有邪見，造作邪見之業，他們因為這些因緣，身壞命終后，必定會墮入惡道，生於地獄之中。如果這個眾生做了身妙行、口妙行、意妙行，不誹謗聖人，持有正見，造作正見之業，他們因為這些因緣，身壞命終后，必定會升入善道，乃至於生於天上。 『就像兩間房屋共用一個門，很多人進進出出。如果一個有視力的人住在一個地方，觀察人們進出；我也像這樣，用清凈的天眼，超越常人，看到這些眾生死亡的時候和出生的時候，他們的好壞美醜，以及他們往來於善處和不善處，都隨著他們所造的業，我所見到的都是真實的。如果這個眾生做了身惡行、口惡行、意惡行，誹謗聖人，持有邪見，造作邪見之業，他們因為這些因緣，身壞命終后，必定會墮入惡道，生於地獄之中。如果這個眾生做了身妙行、口妙行、意妙行，不誹謗聖人，持有正見，造作正見之業，他們因為這些因緣，身壞命終后，必定會升入善道，乃至於生於天上。

'It is like a crystal bead, clear and pure, naturally formed, without any flaws or impurities, with eight well-polished facets, strung together with a delicate cord, which may be blue, yellow, red, black, or white. If a person with sight were to stay in one place and observe this crystal bead, clear and pure, naturally formed, without any flaws or impurities, with eight well-polished facets, strung together with a delicate cord, which may be blue, yellow, red, black, or white; I am also like that, with my pure divine eye, surpassing ordinary people, I see these beings at the time of their death and at the time of their birth, their good and bad appearances, and whether they go to good or bad places, all according to their actions, and what I see is the truth. If this being commits evil deeds with their body, speech, and mind, slanders the saints, holds wrong views, and creates wrong view karma, because of these causes and conditions, after their body breaks and they die, they will surely fall into evil realms and be born in hell. If this being commits virtuous deeds with their body, speech, and mind, does not slander the saints, holds right views, and creates right view karma, because of these causes and conditions, after their body breaks and they die, they will surely ascend to good realms, even to be born in heaven.' 'It is like two houses sharing one door, with many people going in and out. If a person with sight were to stay in one place and observe people going in and out; I am also like that, with my pure divine eye, surpassing ordinary people, I see these beings at the time of their death and at the time of their birth, their good and bad appearances, and whether they go to good or bad places, all according to their actions, and what I see is the truth. If this being commits evil deeds with their body, speech, and mind, slanders the saints, holds wrong views, and creates wrong view karma, because of these causes and conditions, after their body breaks and they die, they will surely fall into evil realms and be born in hell. If this being commits virtuous deeds with their body, speech, and mind, does not slander the saints, holds right views, and creates right view karma, because of these causes and conditions, after their body breaks and they die, they will surely ascend to good realms, even to be born in heaven.'

「若有目人住高樓上，觀于下人往來周旋、坐臥走踴；我亦如是，以凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上。

「若有眾生生於人間，不孝父母，不知尊敬沙門、梵志，不行如實，不作福業，不畏後世罪，彼因緣此，身壞命終，生閻王境界。閻王人收送詣王所，白曰：『天王！此眾生本為人時，不孝父母，不知尊敬沙門、梵志，不行如實，不作福業，不畏後世罪，唯愿天王處當其罪。』

「於是，閻王以初天使善問、善撿、善教、善訶：『汝頗曾見初天使來耶？』彼人答曰：『不見也。天王！』閻王復問：『汝本不見一村邑中，或男或女，幼小嬰孩，身弱柔軟，仰向自臥大小便中，不能語父母，父母抱移離不凈處，澡浴其身，令得凈潔。』彼人答曰：『見也。天王！』閻王復問：『汝于其後有識知時，何不作是念：「我自有生法，不離於生，我應行妙身、口、意業

『如果一個有眼睛的人住在高樓上，觀看下面的人們來來往往、坐臥行走跳躍；我也像這樣，用清凈的天眼超越常人，看到這些眾生死的時候、出生的時候，美好的容貌、醜陋的容貌，或者美妙的、不美妙的，往來於善處和不善處，隨著這些眾生所造的業，看到他們真實的情況。如果這些眾產生就了身體的惡行，口和意的惡行，誹謗聖人，邪見成就了邪見之業，他們因為這些因緣，身體壞滅，生命終結，必定會到惡處，生在地獄中。如果這些眾產生就了身體的善行，口和意的善行，不誹謗聖人，正見成就了正見之業，他們因為這些因緣，身體壞滅，生命終結，必定會升到善處，乃至於生到天上。 『如果有些眾生出生在人間，不孝順父母，不知道尊敬沙門、婆羅門，不按照真實的情況行事，不做善業，不畏懼來世的罪過，他們因為這些因緣，身體壞滅，生命終結，會生到閻王的境界。閻王的人會把他們收押送到閻王那裡，稟告說：『天王！這個眾生本來做人的時候，不孝順父母，不知道尊敬沙門、婆羅門，不按照真實的情況行事，不做善業，不畏懼來世的罪過，希望天王判處他的罪過。』 『於是，閻王用第一個使者善意地詢問、善意地檢查、善意地教導、善意地呵斥：『你曾經見過第一個使者來嗎？』那個人回答說：『沒有見過。天王！』閻王又問：『你難道沒有見過一個村莊里，或者男人或者女人，年幼的嬰兒，身體虛弱柔軟，仰面躺在自己的大小便中，不能告訴父母，父母抱起他離開不乾淨的地方，洗浴他的身體，使他得到乾淨清潔。』那個人回答說：『見過。天王！』閻王又問：『你在後來有意識的時候，為什麼不這樣想：「我自有生老病死的規律，不能脫離生老病死，我應該修行美好的身、口、意業？」』

'If a person with eyes lives on a high building, observing the people below going back and forth, sitting, lying down, walking, and jumping; I am also like that, using pure heavenly eyes that surpass ordinary people, seeing these beings at the time of their death and birth, beautiful appearances, ugly appearances, or wonderful, not wonderful, going to good places and bad places, according to the karma these beings have created, seeing their true situation. If these beings accomplish evil deeds of body, evil deeds of mouth and mind, slander the saints, and with wrong views accomplish the karma of wrong views, because of these causes, their bodies will be destroyed, their lives will end, and they will surely go to bad places, being born in hell. If these beings accomplish good deeds of body, good deeds of mouth and mind, do not slander the saints, and with right views accomplish the karma of right views, because of these causes, their bodies will be destroyed, their lives will end, and they will surely ascend to good places, even being born in heaven.' 'If some beings are born in the human realm, they are not filial to their parents, do not know how to respect the Shramanas and Brahmins, do not act according to the truth, do not do good deeds, and do not fear the sins of the next life, because of these causes, their bodies will be destroyed, their lives will end, and they will be born in the realm of Yama. Yama's people will arrest them and send them to Yama, reporting: 'Your Majesty! This being, when he was a human, was not filial to his parents, did not know how to respect the Shramanas and Brahmins, did not act according to the truth, did not do good deeds, and did not fear the sins of the next life. We hope that Your Majesty will punish his sins.' 'Then, Yama, using the first messenger, kindly asks, kindly examines, kindly teaches, and kindly rebukes: 'Have you ever seen the first messenger come?' That person answers: 'I have not seen him, Your Majesty!' Yama asks again: 'Have you not seen in a village, either a man or a woman, a young infant, with a weak and soft body, lying on his back in his own excrement, unable to tell his parents, and his parents pick him up, move him away from the unclean place, bathe his body, and make him clean?' That person answers: 'I have seen it, Your Majesty!' Yama asks again: 'When you later had consciousness, why did you not think: 「I have the law of birth, old age, sickness, and death, and cannot escape birth, old age, sickness, and death, I should cultivate good deeds of body, mouth, and mind?」』

。」』彼人白曰：『天王！我了敗壞，長衰永失耶？』閻王告曰：『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業。是故汝今必當受報。』

「閻王以此初天使善問、善撿、善教、善訶已，復以第二天使善問、善撿、善教、善訶：『汝頗曾見第二天使來耶？』彼人答曰：『不見也。天王！』閻王復問：『汝本不見一村邑中，或男或女，年耆極老，壽過苦極，命垂欲訖，齒落頭白，身曲僂步，拄杖而行，身體戰動耶？』彼人答曰：『見也。天王！』閻王復問：『汝于其後有識知時，何不作是念：「我自有老法，不離於老，我應行妙身、口、意業。」』彼人白曰：『天王！我了敗壞，長衰永失耶？』閻王告曰：『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業。是故汝今必當受報。』

「閻王以此第二天使善問、善撿、善教、善訶已，復以第三天使善問、善撿、善教、善訶：『汝頗曾見第三天使來耶？』彼人答曰：『不見也

現代漢語譯本：那人回答說：『天王！我難道已經徹底敗壞，永遠衰老失去了嗎？』閻王說：『你已經徹底敗壞，永遠衰老失去了，現在應當拷問你，就像懲治放縱行為、放縱的人一樣。你這些惡業不是父母所為，不是國王不是天神，也不是沙門、婆羅門所為，是你自己造作的惡不善業。所以你現在必定要承受報應。』 閻王用這第一位使者善加詢問、善加檢查、善加教導、善加呵斥之後，又用第二位使者善加詢問、善加檢查、善加教導、善加呵斥：『你曾經見過第二位使者來嗎？』那人回答說：『沒有見過。天王！』閻王又問：『你難道沒有見過一個村莊里，或者男人或者女人，年紀非常老邁，壽命將盡，痛苦至極，生命垂危，牙齒脫落頭髮變白，身體彎曲駝背，拄著枴杖行走，身體顫抖嗎？』那人回答說：『見過。天王！』閻王又問：『你在那之後有意識的時候，為什麼不這樣想：「我自身有衰老的規律，無法脫離衰老，我應該修行美好的身、口、意業。」』那人回答說：『天王！我難道已經徹底敗壞，永遠衰老失去了嗎？』閻王說：『你已經徹底敗壞，永遠衰老失去了，現在應當拷問你，就像懲治放縱行為、放縱的人一樣。你這些惡業不是父母所為，不是國王不是天神，也不是沙門、婆羅門所為，是你自己造作的惡不善業。所以你現在必定要承受報應。』 閻王用這第二位使者善加詢問、善加檢查、善加教導、善加呵斥之後，又用第三位使者善加詢問、善加檢查、善加教導、善加呵斥：『你曾經見過第三位使者來嗎？』那人回答說：『沒有見過。』

English version: That person replied, 『Oh King of Heaven! Am I completely ruined, forever decayed and lost?』 Yama said, 『You are completely ruined, forever decayed and lost. Now you should be interrogated, just like those who are punished for their indulgent actions and indulgent people. These evil deeds of yours were not done by your parents, not by the king, not by the gods, nor by the ascetics or Brahmins. You yourself committed these evil and unwholesome deeds. Therefore, you must now receive the consequences.』 After Yama had used this first messenger to question, examine, teach, and rebuke him well, he then used the second messenger to question, examine, teach, and rebuke him well: 『Have you ever seen the second messenger come?』 That person replied, 『I have not seen him, Oh King of Heaven!』 Yama then asked, 『Have you not seen in a village, either a man or a woman, who is very old, whose life is nearing its end, who is in extreme pain, whose life is hanging by a thread, whose teeth have fallen out, whose hair has turned white, whose body is bent over, who walks with a cane, and whose body trembles?』 That person replied, 『I have seen them, Oh King of Heaven!』 Yama then asked, 『After that, when you were conscious, why did you not think, 「I myself am subject to the law of aging, I cannot escape aging, I should cultivate good deeds with my body, speech, and mind.」』 That person replied, 『Oh King of Heaven! Am I completely ruined, forever decayed and lost?』 Yama said, 『You are completely ruined, forever decayed and lost. Now you should be interrogated, just like those who are punished for their indulgent actions and indulgent people. These evil deeds of yours were not done by your parents, not by the king, not by the gods, nor by the ascetics or Brahmins. You yourself committed these evil and unwholesome deeds. Therefore, you must now receive the consequences.』 After Yama had used this second messenger to question, examine, teach, and rebuke him well, he then used the third messenger to question, examine, teach, and rebuke him well: 『Have you ever seen the third messenger come?』 That person replied, 『I have not seen him.』

。天王！』閻王復問：『汝本不見一村邑中，或男或女，疾病困篤，或坐臥床，或坐臥榻，或坐臥地，身生極苦甚重苦，不可愛念，令促命耶？』彼人答曰：『見也。天王！』閻王復問：『汝于其後有識知時，何不作是念：「我自有病法，不離於病，我應行妙身、口、意業。」』彼人白曰：『天王！我了敗壞，長衰永失耶？』閻王告曰：『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業，是故汝今必當受報。』

「閻王以此第三天使善問、善撿、善教、善訶已，復以第四天使善問、善撿、善教、善訶：『汝頗曾見第四天使來耶？』彼人答曰：『不見也。天王！』閻王復問：『汝本不見一村邑中，或男或女，若死亡時，或一、二日，至六、七日，烏鴟所啄，豺狼所食，或以火燒，或埋地中，或爛腐壞耶？』彼人答曰：『見也。天王！』閻王復問：『汝于其後有識知時，何不作是念：「我自有死法，不離於死，我應行妙身、口、意業

『天王！』閻王又問：『你難道沒見過一個村莊里，無論是男人還是女人，生病嚴重，或坐或臥在床上，或坐或臥在榻上，或坐或臥在地上，身體遭受極大的痛苦，令人厭惡，從而縮短壽命嗎？』那人回答說：『見到了，天王！』閻王又問：『你後來有意識的時候，為什麼不這樣想：「我自身有生病的規律，無法避免生病，我應該修行美好的身、口、意業。」』那人回答說：『天王！我難道已經徹底敗壞，永遠衰落了嗎？』閻王說：『你已經徹底敗壞，永遠衰落了，現在要懲罰你，就像懲罰放縱行為、放縱的人一樣。你這些惡業不是父母所為，不是國王所為，不是天神所為，也不是沙門、婆羅門所為，是你自己造作的惡不善業，所以你現在必定要承受報應。』 『閻王用這第三位使者善加詢問、善加檢查、善加教導、善加呵斥之後，又用第四位使者善加詢問、善加檢查、善加教導、善加呵斥：『你可曾見過第四位使者來嗎？』那人回答說：『沒見過，天王！』閻王又問：『你難道沒見過一個村莊里，無論是男人還是女人，在死亡的時候，或者一兩天，到六七天，被烏鴉老鷹啄食，被豺狼吞食，或者被火燒，或者被埋在地下，或者腐爛壞掉嗎？』那人回答說：『見到了，天王！』閻王又問：『你後來有意識的時候，為什麼不這樣想：「我自身有死亡的規律，無法避免死亡，我應該修行美好的身、口、意業。」』

'O King!' Yama then asked, 'Have you not seen in a village, whether man or woman, suffering from severe illness, either sitting or lying on a bed, or sitting or lying on a couch, or sitting or lying on the ground, their bodies experiencing extreme and unbearable suffering, causing them to shorten their lives?' That person replied, 'I have seen it, O King!' Yama then asked, 'When you were conscious afterwards, why did you not think, 「I am subject to the law of illness, I cannot escape illness, I should practice good deeds with my body, speech, and mind」?' That person replied, 'O King! Am I completely ruined, forever lost?' Yama said, 'You are completely ruined, forever lost. Now you will be punished, just like those who indulge in reckless behavior. These evil deeds of yours were not done by your parents, not by the king, not by the gods, nor by the ascetics or Brahmins. You yourself committed these evil and unwholesome deeds, therefore you must now bear the consequences.' Having thus questioned, examined, taught, and rebuked with the third messenger, Yama then questioned, examined, taught, and rebuked with the fourth messenger: 'Have you ever seen the fourth messenger come?' That person replied, 'I have not seen it, O King!' Yama then asked, 'Have you not seen in a village, whether man or woman, at the time of death, either for one or two days, up to six or seven days, being pecked at by crows and vultures, eaten by jackals and wolves, or burned by fire, or buried in the ground, or rotting and decaying?' That person replied, 'I have seen it, O King!' Yama then asked, 'When you were conscious afterwards, why did you not think, 「I am subject to the law of death, I cannot escape death, I should practice good deeds with my body, speech, and mind」?'

。」』彼人白曰：『天王！我了敗壞，長衰永失耶？』閻王告曰：『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業，是故汝今必當受報。』

「閻王以此第四天使善問、善撿、善教、善訶已，復以第五天使善問、善撿、善教、善訶：『汝頗曾見第五天使來耶？』彼人答曰：『不見也。天王！』閻王復問：『汝本不見王人捉犯罪人，種種考治，截手、截足、或截手足，截耳、截鼻、或截耳鼻，或臠臠割，拔鬚、拔髮、或拔鬚發，或著檻中衣裹火燒，或以沙壅草纏火燒，或內鐵驢腹中，或著鐵豬口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或以鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵搗，或以龍蛇𧎴，或以鞭鞭，或以杖撾，或以棒打，或生貫高標上，或梟其首耶？』彼人答曰：『見也。天王！』閻王復問：『汝于其後有識知時，何不作是念：「我今現見惡不善法。」』彼人白曰：『天王！我了敗壞，長衰永失耶？』閻王告曰：『汝了敗壞，長衰永失。今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業，是故汝今必當受報

現代漢語譯本：那人回答說：『天王！我是否已經徹底敗壞，將永遠衰敗喪失呢？』閻王說：『你已經徹底敗壞，將永遠衰敗喪失。現在應當懲罰你，就像懲罰那些放縱行為、放縱的人一樣。你這些惡業不是父母所為，不是國王或天神所為，也不是沙門或婆羅門所為，是你自己造作的惡不善業，所以你現在必定要承受報應。』 閻王用這第四位天使善加詢問、善加檢查、善加教導、善加呵斥之後，又用第五位天使善加詢問、善加檢查、善加教導、善加呵斥：『你是否曾見過第五位天使來過？』那人回答說：『沒有見過。天王！』閻王又問：『你以前沒有見過官吏捉拿罪犯，用各種刑罰懲治，砍手、砍腳，或者砍手砍腳，割耳朵、割鼻子，或者割耳朵鼻子，或者一塊塊割肉，拔鬍鬚、拔頭髮，或者拔鬍鬚頭髮，或者關在籠子里用衣服裹著火燒，或者用沙土掩埋用草纏著火燒，或者放在鐵驢肚子里，或者放在鐵豬嘴裡，或者放在鐵虎嘴裡燒，或者放在銅鍋里，或者放在鐵鍋里煮，或者一段段砍斷，或者用利叉刺，或者用鉤子鉤，或者躺在鐵床上用沸油澆，或者坐在鐵臼里用鐵杵搗，或者被龍蛇咬，或者用鞭子抽，或者用棍子打，或者用棒子敲，或者活著穿在高桿上，或者砍下頭顱嗎？』那人回答說：『見過。天王！』閻王又問：『你在這之後有意識的時候，為什麼不這樣想：「我現在親眼見到惡不善的法。」』那人回答說：『天王！我是否已經徹底敗壞，將永遠衰敗喪失呢？』閻王說：『你已經徹底敗壞，將永遠衰敗喪失。現在應當懲罰你，就像懲罰那些放縱行為、放縱的人一樣。你這些惡業不是父母所為，不是國王或天神所為，也不是沙門或婆羅門所為，是你自己造作的惡不善業，所以你現在必定要承受報應。』

English version: The person replied, 『O King of Heaven! Am I utterly ruined, to be forever in decline and loss?』 Yama said, 『You are utterly ruined, to be forever in decline and loss. Now you shall be punished, just as those who engage in and are indulgent in their actions are punished. These evil deeds of yours were not done by your parents, nor by the king or gods, nor by ascetics or Brahmins, but by your own doing of evil and unwholesome deeds, therefore you must now receive the consequences.』 After Yama had questioned, examined, taught, and rebuked with this fourth angel, he again questioned, examined, taught, and rebuked with the fifth angel: 『Have you ever seen the fifth angel come?』 The person replied, 『No, O King of Heaven!』 Yama then asked, 『Have you not seen officials capture criminals, and punish them with various tortures, cutting off hands, cutting off feet, or cutting off both hands and feet, cutting off ears, cutting off noses, or cutting off both ears and noses, or cutting off pieces of flesh, pulling out beards, pulling out hair, or pulling out both beards and hair, or being placed in a cage wrapped in cloth and burned with fire, or being buried in sand wrapped in grass and burned with fire, or being placed inside the belly of an iron donkey, or placed in the mouth of an iron pig, or placed in the mouth of an iron tiger to be burned, or placed in a copper cauldron, or placed in an iron cauldron to be boiled, or cut into pieces, or pierced with sharp forks, or hooked with hooks, or lying on an iron bed and poured with boiling oil, or sitting in an iron mortar and pounded with an iron pestle, or bitten by dragons and snakes, or whipped with whips, or struck with sticks, or beaten with rods, or impaled alive on high poles, or having their heads cut off?』 The person replied, 『I have seen it, O King of Heaven!』 Yama then asked, 『After that, when you were conscious, why did you not think, 「I am now seeing evil and unwholesome things」?』 The person replied, 『O King of Heaven! Am I utterly ruined, to be forever in decline and loss?』 Yama said, 『You are utterly ruined, to be forever in decline and loss. Now you shall be punished, just as those who engage in and are indulgent in their actions are punished. These evil deeds of yours were not done by your parents, nor by the king or gods, nor by ascetics or Brahmins, but by your own doing of evil and unwholesome deeds, therefore you must now receive the consequences.』

「閻王以此第五天使善問、善撿、善教、善訶已，即付獄卒。獄卒便捉持，著四門大地獄中，於是頌曰：

「『四柱有四門，　　壁方十二楞， 以鐵為垣墻，　　其上鐵覆蓋。 地獄內鐵地，　　熾燃鐵火布， 深無量由延，　　乃至地底住。 極惡不可受，　　火色難可視， 見已身毛豎，　　恐懼怖甚苦。 彼墮生地獄，　　腳上頭在下， 誹謗諸聖人，　　調御善清善。』

「有時於後極大久遠，為彼眾生故，四門大地獄東門便開。東門開已，彼眾生等走來趣向，欲求安處，求所歸依，彼若集聚無量百千已，地獄東門便還自閉，彼于其中受極重苦，啼哭喚呼，心悶臥地，終不得死，要令彼惡不善業盡。極大久遠，南門、西門、北門復開。北門開已，彼眾生等走來趣向，欲求安處，求所歸依，彼若集聚無量百千已，地獄北門復還自閉，彼于其中受極重苦，啼哭喚呼，心悶臥地，終不得死，要令彼惡不善業盡。

「復於後時極大久遠，彼眾生等從四門大地獄出，四門大地獄次生峯巖地獄，火滿其中，無煙無焰，令行其上，往來周旋。彼之兩足皮肉及血，下足則盡，舉足則生，還復如故。治彼如是無量百千歲，受極重苦，終不得死，要令彼惡不善業盡

『閻王在第五天使善於提問、善於檢查、善於教導、善於呵斥之後，就將他交給獄卒。獄卒便抓住他，把他關進四門大地獄中，於是唱頌道： 『四根柱子有四道門，墻壁呈十二棱形，用鐵做成圍墻，上面用鐵覆蓋。地獄內部是鐵地，鋪滿了熾熱的鐵火，深不可測，一直延伸到地底。那裡極其惡劣，難以忍受，火焰的顏色難以直視，看到后令人毛骨悚然，恐懼至極，痛苦不堪。他們墮入這個地獄，腳朝上頭朝下，因為他們誹謗諸位聖人，調御善行、清凈善良的人。』 『有時，在極其久遠之後，爲了那些眾生，四門大地獄的東門便會打開。東門打開后，那些眾生便跑來，想要尋求安身之處，尋求依靠。當他們聚集了無數百千之後，地獄的東門便會再次關閉，他們在其中遭受極重的痛苦，啼哭呼喊，心煩意亂地躺在地上，始終無法死去，必須等到他們惡劣的不善業消盡。極其久遠之後，南門、西門、北門也會依次打開。北門打開后，那些眾生便跑來，想要尋求安身之處，尋求依靠。當他們聚集了無數百千之後，地獄的北門便會再次關閉，他們在其中遭受極重的痛苦，啼哭呼喊，心煩意亂地躺在地上，始終無法死去，必須等到他們惡劣的不善業消盡。 『又在之後極其久遠的時間裡，那些眾生從四門大地獄出來，進入四門大地獄之後的峯巖地獄，那裡充滿了火焰，沒有煙也沒有火焰，讓他們在上面行走，來回轉動。他們的雙腳皮肉和血，腳落下去就消失，抬起來又會重新長出，恢復原樣。這樣折磨他們無數百千年，遭受極重的痛苦，始終無法死去，必須等到他們惡劣的不善業消盡。』

'After the Yama judged the fifth angel to be good at questioning, good at examining, good at teaching, and good at rebuking, he handed him over to the prison guards. The prison guards then seized him and placed him in the great four-gated hell, and then chanted a verse: 'Four pillars have four gates, the walls are twelve-sided, with iron as the ramparts, and iron covering the top. The inside of the hell is iron ground, covered with blazing iron fire, immeasurably deep, extending all the way to the bottom of the earth. It is extremely evil and unbearable, the color of the flames is hard to look at, and seeing it makes one's hair stand on end, filled with extreme fear and suffering. They fall into this hell, feet up and head down, because they slandered the saints, those who guide good conduct and are pure and virtuous.' 'Sometimes, after a very long time, for the sake of those beings, the east gate of the great four-gated hell will open. Once the east gate opens, those beings will run towards it, seeking a place of rest, seeking refuge. When they have gathered in countless hundreds and thousands, the east gate of the hell will close again, and they will suffer extreme pain within, crying and shouting, lying on the ground in distress, never able to die, until their evil and unwholesome karma is exhausted. After a very long time, the south, west, and north gates will also open in turn. Once the north gate opens, those beings will run towards it, seeking a place of rest, seeking refuge. When they have gathered in countless hundreds and thousands, the north gate of the hell will close again, and they will suffer extreme pain within, crying and shouting, lying on the ground in distress, never able to die, until their evil and unwholesome karma is exhausted.' 'And after a very long time, those beings will emerge from the great four-gated hell and enter the peak-rock hell that follows the great four-gated hell, which is filled with fire, without smoke or flames, and they are made to walk on it, going back and forth. The skin, flesh, and blood of their feet disappear when they step down, and grow back when they lift their feet, returning to their original state. They are tormented like this for countless hundreds and thousands of years, suffering extreme pain, never able to die, until their evil and unwholesome karma is exhausted.'

「復於後時極大久遠，彼眾生等從峯巖大地獄出，峯巖大地獄次生糞屎大地獄，滿中糞屎，深無量百丈。彼眾生等盡墮其中，彼糞屎大地獄中生眾多蟲，蟲名凌瞿來，身白頭黑，其觜如針，此蟲鉆破彼眾生足，破彼足已，復破膞腸骨，破膞腸骨已，復破髀骨，破髀骨已，復破臗骨，破臗骨已，復破脊骨，破脊骨已，復破肩骨、頸骨、頭骨，破頭骨已，食頭腦盡。彼眾生等如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。

「復於後時極大久遠，彼眾生等從糞屎大地獄出，糞屎大地獄次生鐵鍱林大地獄，彼眾生見已，起清涼想，便作是念：『我等往彼，快得清涼。』彼眾生等走往趣向，欲求安處，求所歸依，彼若集聚無量百千已，便入鐵鍱林大地獄中。彼鐵鍱林大地獄中，四方則有大熱風來，熱風來已，鐵鍱便落，鐵鍱落時，截手、截足、或截手足，截耳、截鼻、或截耳鼻及余支節，截身血涂無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。複次，彼鐵鍱林大地獄中生極大狗，牙齒極長，攬彼眾生，從足剝皮，至頭便食，從頭剝皮，至足便食。彼眾生等如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡

『又過了極其久遠的時間，那些眾生從峯巖大地獄出來，峯巖大地獄之後是糞屎大地獄，裡面充滿了糞便和污穢，深達無量百丈。那些眾生都墮入其中，這糞屎大地獄中生出許多蟲子，蟲子名叫凌瞿來，身體白色，頭是黑色的，它們的嘴像針一樣。這些蟲子鉆破那些眾生的腳，破了腳之後，又破開小腿骨，破了小腿骨之後，又破開大腿骨，破了大腿骨之後，又破開髖骨，破了髖骨之後，又破開脊椎骨，破了脊椎骨之後，又破開肩骨、頸骨、頭骨，破了頭骨之後，吃盡了頭腦。那些眾生就這樣被折磨無量百千歲，遭受極重的痛苦，始終不能死去，一定要等到他們惡劣的不善業消盡。』 『又過了極其久遠的時間，那些眾生從糞屎大地獄出來，糞屎大地獄之後是鐵鍱林大地獄，那些眾生看到后，產生了清涼的想法，便這樣想：『我們到那裡去，很快就能得到清涼。』那些眾生跑著前往，想要尋求安身之處，尋求依靠，他們聚集了無量百千之後，便進入了鐵鍱林大地獄中。這鐵鍱林大地獄中，四面八方都有大熱風吹來，熱風吹來之後，鐵鍱便落下，鐵鍱落下時，截斷手、截斷腳、或者截斷手腳，截斷耳朵、截斷鼻子、或者截斷耳鼻以及其他肢體，截斷身體，鮮血塗滿，無量百千歲，遭受極重的痛苦，始終不能死去，一定要等到他們惡劣的不善業消盡。此外，這鐵鍱林大地獄中生出極大的狗，牙齒極長，抓住那些眾生，從腳開始剝皮，直到頭就吃掉，從頭開始剝皮，直到腳就吃掉。那些眾生就這樣被折磨無量百千歲，遭受極重的痛苦，始終不能死去，一定要等到他們惡劣的不善業消盡。』

'Again, after an extremely long time, those beings emerge from the Peak Rock Great Hell. Following the Peak Rock Great Hell is the Excrement Great Hell, filled with excrement and filth, reaching a depth of immeasurable hundreds of fathoms. All those beings fall into it. In this Excrement Great Hell, many insects are born, called Ling Qu Lai, with white bodies and black heads, their mouths like needles. These insects pierce the feet of those beings, and after piercing the feet, they pierce the shin bones, and after piercing the shin bones, they pierce the thigh bones, and after piercing the thigh bones, they pierce the hip bones, and after piercing the hip bones, they pierce the spine, and after piercing the spine, they pierce the shoulder bones, neck bones, and skull. After piercing the skull, they devour the brains. Those beings are tormented in this way for immeasurable hundreds of thousands of years, enduring extreme suffering, never able to die, until their evil and unwholesome karma is exhausted.' 'Again, after an extremely long time, those beings emerge from the Excrement Great Hell. Following the Excrement Great Hell is the Iron Shard Forest Great Hell. When those beings see it, they have a thought of coolness, and they think: 『If we go there, we will quickly find coolness.』 Those beings run towards it, seeking a place of rest, seeking refuge. After they gather in immeasurable hundreds of thousands, they enter the Iron Shard Forest Great Hell. In this Iron Shard Forest Great Hell, great hot winds come from all four directions. When the hot winds come, the iron shards fall, and when the iron shards fall, they cut off hands, cut off feet, or cut off hands and feet, cut off ears, cut off noses, or cut off ears and noses and other limbs, cutting the body, covering it with blood for immeasurable hundreds of thousands of years, enduring extreme suffering, never able to die, until their evil and unwholesome karma is exhausted. Furthermore, in this Iron Shard Forest Great Hell, extremely large dogs are born, with extremely long teeth. They seize those beings, peel their skin from their feet to their heads and eat them, and peel their skin from their heads to their feet and eat them. Those beings are tormented in this way for immeasurable hundreds of thousands of years, enduring extreme suffering, never able to die, until their evil and unwholesome karma is exhausted.'

。複次，彼鐵鍱林大地獄中生大烏鳥，兩頭鐵喙，住眾生額，生挑眼吞，啄破頭骨，取腦而食。彼眾生等如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。

「復於後時極大久遠，彼眾生等從鐵鍱林大地獄出，鐵鍱林大地獄次生鐵劍樹林大地獄，彼大劍樹高一由延，刺長尺六，令彼眾生使緣上下，彼上樹時，刺便下向，若下樹時，刺便上向。彼劍樹刺貫刺眾生，刺手、刺足、或刺手足，刺耳、刺鼻、或刺耳鼻及余支節，刺身血涂無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。

「復於後時極大久遠，彼眾生等從鐵劍樹林大地獄出，鐵劍樹林大地獄次生灰河，兩岸極高，周遍生刺，沸灰湯滿，其中極闇，彼眾生見已，起冷水想，當有冷水。彼起想已，便作是念：『我等往彼，于中洗浴，恣意飽飲，快得涼樂。』彼眾生等競走趣向，入于其中，欲求樂處，求所歸依，彼若集聚無量百千已，便墮灰河。墮灰河已，順流、逆流、或順逆流，彼眾生等順流、逆流、順逆流時，皮熟墮落，肉熟墮落，或皮肉熟俱時墮落，唯骨𩪑在。灰河兩岸有地獄卒，手捉刀劍、大棒、鐵叉，彼眾生等欲度上岸，彼時獄卒還推著中

現代漢語譯本：再者，在那鐵鍱林大地獄中，會生出巨大的烏鳥，長著兩個鐵喙，停留在眾生的額頭上，生生挖出他們的眼睛吞食，啄破他們的頭骨，取出腦髓吃掉。那些眾生就這樣遭受無量百千年的折磨，承受著極其深重的痛苦，始終無法死去，一定要等到他們所造的惡業都消盡。 過了極其久遠的時間，那些眾生從鐵鍱林大地獄出來，鐵鍱林大地獄之後是鐵劍樹林大地獄。那些巨大的劍樹高一由延，樹刺長一尺六寸，讓那些眾生攀緣上下。當他們向上爬樹時，樹刺就向下刺；當他們向下爬樹時，樹刺就向上刺。那些劍樹的刺貫穿刺入眾生的身體，刺穿他們的手、腳，或者手腳一起刺穿，刺穿他們的耳朵、鼻子，或者耳朵鼻子一起刺穿，以及其他肢體關節，刺得他們渾身血污。他們這樣遭受無量百千年的折磨，承受著極其深重的痛苦，始終無法死去，一定要等到他們所造的惡業都消盡。 又過了極其久遠的時間，那些眾生從鐵劍樹林大地獄出來，鐵劍樹林大地獄之後是灰河。灰河兩岸極高，周圍長滿荊棘，裡面充滿沸騰的灰湯，極其黑暗。那些眾生看到后，以為是冷水，心想那裡有冷水。他們產生這種想法后，就想著：『我們到那裡去，在裡面洗浴，盡情暢飲，好好涼快一下。』那些眾生爭先恐後地跑過去，進入其中，想要尋求快樂的地方，尋求可以依靠的地方。當他們聚集了無量百千之後，就都掉進了灰河。掉進灰河后，他們順流、逆流、或者順逆流，那些眾生在順流、逆流、順逆流時，面板被煮爛脫落，肌肉被煮爛脫落，或者皮肉同時被煮爛脫落，只剩下骨頭。灰河兩岸有地獄獄卒，手裡拿著刀劍、大棒、鐵叉。那些眾生想要爬上岸，這時獄卒又把他們推回河中。

English version: Furthermore, in that Iron Shackle Forest Great Hell, large black birds are born, with two iron beaks. They perch on the foreheads of beings, gouging out their eyes to swallow, pecking open their skulls, and taking out their brains to eat. Those beings are thus tormented for countless hundreds of thousands of years, enduring extreme suffering, never able to die, until their evil and unwholesome karma is exhausted. After a very long time, those beings emerge from the Iron Shackle Forest Great Hell, and next they are born into the Iron Sword Tree Forest Great Hell. Those great sword trees are one yojana high, with thorns that are one foot and six inches long, causing those beings to climb up and down. When they climb up the tree, the thorns point downwards; when they climb down the tree, the thorns point upwards. The thorns of the sword trees pierce and penetrate the beings, piercing their hands, feet, or both hands and feet, piercing their ears, noses, or both ears and noses, as well as other limbs and joints, covering their bodies in blood. They suffer in this way for countless hundreds of thousands of years, enduring extreme suffering, never able to die, until their evil and unwholesome karma is exhausted. Again, after a very long time, those beings emerge from the Iron Sword Tree Forest Great Hell, and next they are born into the Ash River. The banks of the Ash River are extremely high, covered with thorns all around, and filled with boiling ash broth, which is extremely dark. When those beings see it, they think it is cold water, imagining that there is cold water there. Having this thought, they think: 『Let us go there, bathe in it, drink our fill, and find some coolness and pleasure.』 Those beings rush towards it, entering it, seeking a place of happiness, seeking a place of refuge. When they have gathered in countless hundreds of thousands, they all fall into the Ash River. Having fallen into the Ash River, they are carried downstream, upstream, or both downstream and upstream. As those beings are carried downstream, upstream, or both downstream and upstream, their skin is cooked and falls off, their flesh is cooked and falls off, or both their skin and flesh are cooked and fall off at the same time, leaving only their bones. On the banks of the Ash River, there are hell guards, holding swords, large clubs, and iron forks. When those beings try to climb ashore, the guards push them back into the river.

「複次，灰河兩岸有地獄卒，手捉鉤罥，鉤挽眾生從灰河出，著熱鐵地，洞燃俱熾，舉彼眾生極撲著地，在地旋轉，而問之曰：『汝從何來？』彼眾生等僉共答曰：『我等不知所從來處，但我等今唯患大饑。』彼地獄卒便捉眾生著熱鐵床，洞然俱熾，強令坐上，以熱鐵鉗鉗開其口，以熱鐵丸洞然俱熾，著其口中。彼熱鐵丸燒唇，燒唇已燒舌，燒舌已燒龂，燒龂已燒咽，燒咽已燒心，燒心已燒大腸，燒大腸已燒小腸，燒小腸已燒𦝩，燒𦝩已從身下過。彼如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。

「複次，彼地獄卒問眾生曰：『汝欲何去？』眾生答曰：『我等不知欲何所去？但患大渴。』彼地獄卒便捉眾生著熱鐵床，洞然俱熾，強令坐上，以熱鐵鉗鉗開其口，以沸洋銅灌其口中，彼沸洋銅燒唇，燒唇已燒舌，燒舌已燒龂，燒龂已燒咽，燒咽已燒心，燒心已燒大腸，燒大腸已燒小腸，燒小腸已燒𦝩，燒𦝩已從身下過。彼如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。

「若彼眾生地獄惡不善業不悉盡、不一切盡、盡無餘者，彼眾生等復墮灰河中，覆上下鐵劍樹林大地獄，復入鐵鍱林大地獄，復墮糞屎大地獄，復往來峯巖大地獄，復入四門大地獄中

『再說，灰河兩岸有地獄的獄卒，手裡拿著鉤子和網，用鉤子把眾生從灰河裡拉出來，放到熾熱的鐵地上，那裡火焰熊熊燃燒。獄卒把那些眾生猛地摔在地上，讓他們在地上旋轉，然後問他們：『你們從哪裡來？』那些眾生都一起回答說：『我們不知道從哪裡來，但我們現在只感到非常飢餓。』獄卒便把眾生抓到熾熱的鐵床上，那裡火焰熊熊燃燒，強迫他們坐在上面，用熱鐵鉗子撬開他們的嘴，把熾熱的鐵丸塞進他們的嘴裡。那鐵丸燒焦了嘴唇，燒完嘴唇燒舌頭，燒完舌頭燒牙齦，燒完牙齦燒咽喉，燒完咽喉燒心臟，燒完心臟燒大腸，燒完大腸燒小腸，燒完小腸燒肛門，燒完肛門從身體下面穿過。他們就這樣被折磨無數百千年，遭受極大的痛苦，卻不能死去，一定要等到他們作惡的業報完全消盡。 『再說，那些獄卒問眾生說：『你們想去哪裡？』眾生回答說：『我們不知道想去哪裡，只感到非常口渴。』獄卒便把眾生抓到熾熱的鐵床上，那裡火焰熊熊燃燒，強迫他們坐在上面，用熱鐵鉗子撬開他們的嘴，把沸騰的銅汁灌進他們的嘴裡。那沸騰的銅汁燒焦了嘴唇，燒完嘴唇燒舌頭，燒完舌頭燒牙齦，燒完牙齦燒咽喉，燒完咽喉燒心臟，燒完心臟燒大腸，燒完大腸燒小腸，燒完小腸燒肛門，燒完肛門從身體下面穿過。他們就這樣被折磨無數百千年，遭受極大的痛苦，卻不能死去，一定要等到他們作惡的業報完全消盡。 『如果那些眾生在地獄裡所作的惡業沒有完全消盡，沒有徹底消盡，沒有絲毫剩餘，那些眾生就會再次墮入灰河中，再次進入上下都是鐵劍樹林的大地獄，再次進入鐵片林的大地獄，再次墮入糞便污穢的大地獄，再次往來於峯巖的大地獄，再次進入四門的大地獄中。

'Furthermore, on both sides of the Ash River, there are hell guards who hold hooks and nets. They use the hooks to pull beings out of the Ash River and place them on the scorching iron ground, where flames blaze fiercely. The guards violently throw these beings onto the ground, making them spin, and then ask them: 'Where did you come from?' Those beings all reply together: 'We do not know where we came from, but we are now only suffering from great hunger.' The guards then seize the beings and place them on a scorching iron bed, where flames blaze fiercely, forcing them to sit on it. They use hot iron tongs to pry open their mouths and shove scorching hot iron balls into their mouths. The iron balls burn the lips, then the tongue, then the gums, then the throat, then the heart, then the large intestine, then the small intestine, then the anus, and then pass out from under the body. They are tormented in this way for countless hundreds and thousands of years, enduring extreme suffering, yet they cannot die, until their evil and unwholesome karma is completely exhausted. 'Furthermore, those guards ask the beings: 'Where do you wish to go?' The beings reply: 'We do not know where we wish to go, but we are suffering from great thirst.' The guards then seize the beings and place them on a scorching iron bed, where flames blaze fiercely, forcing them to sit on it. They use hot iron tongs to pry open their mouths and pour boiling molten copper into their mouths. The boiling molten copper burns the lips, then the tongue, then the gums, then the throat, then the heart, then the large intestine, then the small intestine, then the anus, and then passes out from under the body. They are tormented in this way for countless hundreds and thousands of years, enduring extreme suffering, yet they cannot die, until their evil and unwholesome karma is completely exhausted. 'If the evil and unwholesome karma of those beings in hell is not completely exhausted, not thoroughly exhausted, with nothing remaining, those beings will fall back into the Ash River, and again enter the great hell of the iron sword tree forest, where the trees are made of swords pointing up and down, again enter the great hell of the iron plate forest, again fall into the great hell of excrement and filth, again travel to and from the great hell of rocky peaks, and again enter the great hell of the four gates.'

。若彼眾生地獄惡不善業悉盡、一切盡、盡無餘者，彼于其後或入畜生，或墮餓鬼，或生天中。若彼眾生本為人時，不孝父母，不知尊敬沙門、梵志，不行如實，不作福業，不畏後世罪，彼受如是不愛、不念、不喜苦報，譬猶若彼地獄之中。若彼眾生本為人時，孝順父母，知尊敬沙門、梵志，行如實事，作福德業，畏後世罪，彼受如是可愛、可念、可喜樂報，猶虛空神宮殿之中。

「昔者閻王在園觀中而作是愿：『我此命終，生於人中。若有族姓極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足。彼為云何？謂剎利大長者族、梵志大長者族、居士大長者族。若更有如是族極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足，生如是家。生已覺根成就，如來所說正法之律，愿得凈信，得凈信已，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，族姓子所為剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。』

「昔者閻王在園觀中而作是愿，於是頌曰：

「『為天使所訶，　　人故放逸者， 長夜則憂戚，　　謂弊欲所覆

現代漢語譯本：如果那些眾生地獄的惡不善業全部結束、完全結束、沒有絲毫剩餘，那麼他們之後可能會進入畜生道，或者墮入餓鬼道，或者升到天界。如果那些眾生原本是人，不孝順父母，不知道尊敬僧侶和婆羅門，不按實際情況行事，不做善事，不畏懼來世的罪過，他們就會遭受這樣不喜愛、不思念、不快樂的痛苦報應，就像在地獄中一樣。如果那些眾生原本是人，孝順父母，知道尊敬僧侶和婆羅門，按照實際情況行事，做善事，畏懼來世的罪過，他們就會遭受這樣可愛、可思念、可快樂的福報，就像在虛空中的神宮殿里一樣。 過去，閻王在園林中發願說：『我此生結束后，要轉生到人間。如果能出生在極其富裕的家族，擁有無量的財富，畜牧產業多得無法計算，封地和食邑各種條件都具備。那會是怎樣的家族呢？就是剎帝利大長者家族、婆羅門大長者家族、居士大長者家族。如果還有像這樣極其富裕的家族，擁有無量的財富，畜牧產業多得無法計算，封地和食邑各種條件都具備，就出生在這樣的家族。出生后，如果能具備健全的根器，對於如來所說的正法和戒律，希望能獲得清凈的信仰，獲得清凈的信仰后，剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，出家修行，像那些族姓子弟一樣剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，出家修行，最終完成無上的梵行，在現世中自己知道、自己覺悟，自己作證成就而遊歷，生死已盡，梵行已建立，該做的已完成，不再受輪迴，如實知曉真理。』 過去，閻王在園林中發願，於是說了這首偈頌： 『被天使呵斥，因為放縱的人，長夜將憂愁悲慼，因為被邪惡的慾望所矇蔽。』

English version: If those beings' evil and unwholesome karmas of hell are all exhausted, completely exhausted, with nothing remaining, then afterwards they might enter the animal realm, or fall into the realm of hungry ghosts, or be born in the heavens. If those beings were originally humans, not filial to their parents, not knowing to respect monks and Brahmins, not acting according to reality, not doing good deeds, not fearing the sins of the afterlife, they will suffer such unloved, unremembered, and unhappy painful retributions, just like in hell. If those beings were originally humans, filial to their parents, knowing to respect monks and Brahmins, acting according to reality, doing good deeds, fearing the sins of the afterlife, they will receive such lovely, memorable, and joyful rewards, like in the divine palaces in the void. In the past, King Yama made a vow in a garden, saying: 'When my life ends, I wish to be reborn as a human. If I could be born into an extremely wealthy family, possessing immeasurable wealth, with livestock and industries beyond calculation, and with various provisions of fiefdoms and stipends. What kind of family would that be? It would be a Kshatriya great elder family, a Brahmin great elder family, or a householder great elder family. If there is another family that is extremely wealthy, possessing immeasurable wealth, with livestock and industries beyond calculation, and with various provisions of fiefdoms and stipends, then I wish to be born into such a family. After being born, if I could have complete faculties, and for the Dharma and precepts spoken by the Tathagata, I wish to obtain pure faith. Having obtained pure faith, I would shave my head and beard, wear the kasaya robe, with firm faith renounce my home, leave home, and practice the Way, like those sons of noble families who shave their heads and beards, wear the kasaya robe, with firm faith renounce their homes, leave home, and practice the Way, ultimately completing the unsurpassed Brahma-faring, in the present life knowing for oneself, awakening for oneself, self-realizing and achieving, having completed the journey, birth is exhausted, Brahma-faring is established, what needs to be done is done, no longer subject to rebirth, knowing the truth as it is.' In the past, King Yama made a vow in a garden, and then spoke this verse: 'Those who are rebuked by the angels, because they are indulgent, will be sorrowful and grieved for a long night, because they are covered by evil desires.'

為天使所訶，　　真實有上人， 終不復放逸，　　善說妙聖法。 見受使恐怖，　　求愿生老盡， 無受滅無餘，　　便為生老訖。 彼到安隱樂，　　現法得滅度， 度一切恐怖，　　亦度世間灑。』」

天使經第七竟(四千二百五字)

中阿含經卷第十二(九千九百三十九字)

中阿含王應品第六竟(一萬七千九百三十五字)(初一日誦訖)

中阿含經卷第十三

中阿含王相應品第一(有七經第二日誦名小土城有四品半合有五十二經)

烏鳥喻、說本　　天㮈林、善見 三十喻、轉輪　　蜱肆最在後

（六五）中阿含王相應品烏鳥喻經第一

爾時，世尊告諸比丘：「昔轉輪王欲試珠寶時，便集四種軍，像軍、馬軍、車軍、步軍，集四種軍已，于夜闇中豎立高幢，安珠置上，出至園觀，珠之光耀，照四種軍，明之所及，方半由延。彼時，有一梵志而作是念：『我寧可往見轉輪王及四種軍，觀琉璃珠

被天使呵責的人，是真正有修行的人， 他們最終不會再放縱自己，而是善於宣說微妙神聖的佛法。 他們看到感受帶來的恐懼，渴望生老病死都終結， 當感受完全滅盡，不再有任何殘留，他們就結束了生老病死。 他們到達安穩快樂的境地，在今生就證得涅槃， 超越一切恐懼，也超越世間的污穢。 《天使經》第七結束（四千二百五字） 《中阿含經》卷第十二（九千九百三十九字） 《中阿含經》王應品第六結束（一萬七千九百三十五字）（初一日誦完） 《中阿含經》卷第十三 《中阿含經》王相應品第一（有七經，第二日誦，名為小土城，有四品半，共五十二經） 烏鳥喻、說本，天㮈林、善見， 三十喻、轉輪，蜱肆最後。 （六五）《中阿含經》王相應品《烏鳥喻經》第一 那時，世尊告訴眾比丘：『過去轉輪王想要測試珠寶時，就聚集了四種軍隊，像軍、馬軍、車軍、步軍，聚集四種軍隊后，在夜晚黑暗中豎立高大的旗幟，把珠寶放在上面，然後到園林中觀看，珠寶的光芒照耀著四種軍隊，光芒所及之處，有半由延的範圍。當時，有一位婆羅門這樣想：『我應該去見轉輪王和四種軍隊，觀看琉璃寶珠。』

Those who are rebuked by angels are truly superior individuals, They ultimately do not indulge in laxity, but skillfully expound the subtle and sacred Dharma. They see the fear that arises from sensations, and they yearn for the end of birth, old age, sickness, and death. When sensations are completely extinguished, with nothing remaining, they have ended birth, old age, sickness, and death. They reach a state of secure happiness, attaining Nirvana in this very life, Transcending all fear, and also transcending the defilements of the world. The seventh 'Angel Discourse' concludes (4,205 characters). The twelfth fascicle of the 'Madhyama Agama Sutra' (9,939 characters). The sixth chapter of the 'Madhyama Agama Sutra' on 'Royal Correspondence' concludes (17,935 characters) (recited on the first day). The thirteenth fascicle of the 'Madhyama Agama Sutra'. The first chapter of the 'Madhyama Agama Sutra' on 'Royal Correspondence' (containing seven sutras, recited on the second day, called 'Small Earth City', with four and a half sections, totaling fifty-two sutras). 'Crow Simile', 'Origin Story', 'Heavenly Forest', 'Good Vision', 'Thirty Similes', 'Wheel-Turning King', 'Tick's Place' is last. (65) The first sutra of the 'Madhyama Agama Sutra' on 'Royal Correspondence', the 'Crow Simile Sutra'. At one time, the Buddha was dwelling in Rajagriha, at the Bamboo Grove, Kalandaka's Garden. Then, the World-Honored One addressed the monks: 'In the past, when a Wheel-Turning King wished to test his jewel, he gathered four kinds of troops: elephant troops, horse troops, chariot troops, and infantry troops. Having gathered the four kinds of troops, in the darkness of night, he erected a tall banner, placed the jewel on top, and then went to the garden to observe. The jewel's radiance illuminated the four kinds of troops, and the extent of its light reached half a yojana. At that time, a Brahmin thought: 'I should go and see the Wheel-Turning King and the four kinds of troops, and observe the crystal jewel.'

。』爾時，梵志復作是念：『且置見轉輪王及四種軍、觀琉璃珠，我寧可往至彼林間。』

「於是，梵志便往詣林，到已入中，至一樹下，坐已未久，有一獺獸來，梵志見已而問之曰：『善來，獺獸！汝從何來，為欲何去？』答曰：『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。梵志當知！我欲捨去，入彼大河，我今欲去，唯畏於人。』時，彼獺獸與此梵志共論是已，便舍而去，梵志故坐。

「復有究暮鳥來，梵志見已而問之曰：『善來，究暮鳥！汝從何來，為欲何去？』答曰：『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。梵志當知！我欲捨去，依彼死牛聚處棲宿，或依死驢，或依死人聚處棲宿，我今欲去，唯畏於人。』彼究暮鳥與此梵志共論是已，便舍而去，梵志故坐。

「復有鷲鳥來，梵志見已而問之曰：『善來，鷲鳥！汝從何來，為欲何去？』答曰：『梵志！我從大墓復至大墓殺害而來，我今欲食死象之肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』時，彼鷲鳥與此梵志共論是已，便舍而去，梵志故坐

現代漢語譯本：當時，那位婆羅門又這樣想：『先放下觀看轉輪王和他的四種軍隊、以及琉璃寶珠的事情，我寧可前往那片樹林中。』 於是，婆羅門便前往那片樹林，到達後進入其中，來到一棵樹下，坐下沒多久，有一隻水獺來了，婆羅門看見后問它說：『歡迎你，水獺！你從哪裡來，想要去哪裡？』水獺回答說：『婆羅門！這個池塘原本清泉滿溢，盛產蓮藕和花朵，魚和烏龜也很多，是我以前棲息的地方，而現在卻乾涸了。婆羅門你應該知道！我想要離開這裡，進入那條大河，我現在想要離開，只是害怕人類。』當時，那隻水獺和這位婆羅門談論完這些，就離開了，婆羅門仍然坐在那裡。 又有一隻鴟鸮來了，婆羅門看見后問它說：『歡迎你，鴟鸮！你從哪裡來，想要去哪裡？』鴟鸮回答說：『婆羅門！這個池塘原本清泉滿溢，盛產蓮藕和花朵，魚和烏龜也很多，是我以前棲息的地方，而現在卻乾涸了。婆羅門你應該知道！我想要離開這裡，去依靠那些死牛堆積的地方棲息，或者依靠死驢，或者依靠死人堆積的地方棲息，我現在想要離開，只是害怕人類。』那隻鴟鸮和這位婆羅門談論完這些，就離開了，婆羅門仍然坐在那裡。 又有一隻鷲鳥來了，婆羅門看見后問它說：『歡迎你，鷲鳥！你從哪裡來，想要去哪裡？』鷲鳥回答說：『婆羅門！我從大墓地到另一個大墓地殺害而來，我現在想要吃死象的肉，死馬、死牛、死人的肉，我現在想要離開，只是害怕人類。』當時，那隻鷲鳥和這位婆羅門談論完這些，就離開了，婆羅門仍然坐在那裡。

English version: At that time, the Brahmin thought again: 『Let me set aside the matter of seeing the Wheel-Turning King and his four kinds of troops, and observing the crystal beads. I would rather go to that forest.』 So, the Brahmin went to the forest, and having arrived, entered it. He came to a tree, and having sat down not long after, an otter came. The Brahmin, seeing it, asked: 『Welcome, otter! Where do you come from, and where do you want to go?』 The otter replied: 『Brahmin! This pond was once full of clear springs, abundant with lotus roots and flowers, and full of fish and turtles. It was my former dwelling place, but now it is dried up. Brahmin, you should know! I want to leave here and enter that great river. I want to leave now, but I am afraid of humans.』 Then, the otter and the Brahmin finished their conversation, and the otter left, while the Brahmin remained seated. Then, an owl came. The Brahmin, seeing it, asked: 『Welcome, owl! Where do you come from, and where do you want to go?』 The owl replied: 『Brahmin! This pond was once full of clear springs, abundant with lotus roots and flowers, and full of fish and turtles. It was my former dwelling place, but now it is dried up. Brahmin, you should know! I want to leave here and rely on the places where dead cows are piled up to dwell, or rely on dead donkeys, or rely on the places where dead people are piled up. I want to leave now, but I am afraid of humans.』 Then, the owl and the Brahmin finished their conversation, and the owl left, while the Brahmin remained seated. Then, a vulture came. The Brahmin, seeing it, asked: 『Welcome, vulture! Where do you come from, and where do you want to go?』 The vulture replied: 『Brahmin! I have come from one great cemetery to another, killing. Now I want to eat the flesh of dead elephants, dead horses, dead cows, and dead people. I want to leave now, but I am afraid of humans.』 Then, the vulture and the Brahmin finished their conversation, and the vulture left, while the Brahmin remained seated.

「復有食吐鳥來，梵志見已而問之曰：『善來，食吐鳥！汝從何來，為欲何去？』答曰：『梵志！汝見曏者鷲鳥去耶？我食彼吐，我今欲去，唯畏於人。』彼食吐鳥與此梵志共論是已，便舍而去，梵志故坐。

「復有豺獸來，梵志見已而問之曰：『善來，豺獸！汝從何來，為欲何去？』答曰：『梵志！我從深澗至深澗，從榛莽至榛莽，從僻靜至僻靜處來，我今欲食死象肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』時，彼豺獸與此梵志共論是已，便舍而去，梵志故坐。

「復有烏鳥來，梵志見已而問之曰：『善來，烏鳥！汝從何來，為欲何去？』答曰：『梵志！汝強額癡狂，何為問我：「汝從何來，為欲何去？」』彼時，烏鳥面訶梵志已，便舍而去，梵志故坐。

「復有狌狌獸來，梵志見已而問之曰：『善來，狌狌獸！汝從何來，為欲何去？』答曰：『梵志！我從園至園，從觀至觀，從林至林，飲清泉水，食好果來，我今欲去，不畏於人。』彼狌狌獸與此梵志共論是已，便舍而去。」

佛告諸比丘：「吾說此喻，欲令解義，汝等當知此說有義。時，彼獺獸與此梵志共論是已，便舍而去

『又有一隻食吐鳥飛來，梵志看見后就問它說：『歡迎你，食吐鳥！你從哪裡來，要到哪裡去？』食吐鳥回答說：『梵志！你看見剛才那隻鷲鳥飛走了嗎？我吃它吐出來的東西，我現在要離開這裡，只是害怕人類。』那隻食吐鳥和梵志談論完這些，就離開了，梵志仍然坐在那裡。 『又有一隻豺狼來了，梵志看見后就問它說：『歡迎你，豺狼！你從哪裡來，要到哪裡去？』豺狼回答說：『梵志！我從深谷到深谷，從草叢到草叢，從僻靜的地方到僻靜的地方而來，我現在想吃死象肉、死馬、死牛、死人的肉，我現在要離開這裡，只是害怕人類。』當時，那隻豺狼和梵志談論完這些，就離開了，梵志仍然坐在那裡。 『又有一隻烏鴉飛來，梵志看見后就問它說：『歡迎你，烏鴉！你從哪裡來，要到哪裡去？』烏鴉回答說：『梵志！你真是個愚蠢的瘋子，為什麼問我：「你從哪裡來，要到哪裡去？」』當時，那隻烏鴉當面斥責了梵志，就離開了，梵志仍然坐在那裡。 『又有一隻猩猩來了，梵志看見后就問它說：『歡迎你，猩猩！你從哪裡來，要到哪裡去？』猩猩回答說：『梵志！我從一個園子到另一個園子，從一個觀賞地到另一個觀賞地，從一片樹林到另一片樹林，喝著清澈的泉水，吃著美味的水果而來，我現在要離開這裡，不怕人類。』那隻猩猩和梵志談論完這些，就離開了。』 佛陀告訴眾比丘：『我說這個比喻，是想讓你們理解其中的含義，你們應當知道這個說法是有道理的。當時，那隻水獺和梵志談論完這些，就離開了。』

'Then a vomit-eating bird came, and the Brahmin, seeing it, asked: 'Welcome, vomit-eating bird! Where do you come from, and where do you intend to go?' It replied: 'Brahmin! Did you see that vulture that just left? I eat what it vomits. I am leaving now, for I fear humans.' After this vomit-eating bird had discussed this with the Brahmin, it departed, and the Brahmin remained seated. 'Then a jackal came, and the Brahmin, seeing it, asked: 'Welcome, jackal! Where do you come from, and where do you intend to go?' It replied: 'Brahmin! I come from deep ravine to deep ravine, from thicket to thicket, from secluded place to secluded place. I now wish to eat the flesh of dead elephants, dead horses, dead cows, and dead humans. I am leaving now, for I fear humans.' After this jackal had discussed this with the Brahmin, it departed, and the Brahmin remained seated. 'Then a crow came, and the Brahmin, seeing it, asked: 'Welcome, crow! Where do you come from, and where do you intend to go?' It replied: 'Brahmin! You are a stubborn fool, why do you ask me: 「Where do you come from, and where do you intend to go?」' At that time, the crow rebuked the Brahmin to his face, then departed, and the Brahmin remained seated. 'Then an orangutan came, and the Brahmin, seeing it, asked: 'Welcome, orangutan! Where do you come from, and where do you intend to go?' It replied: 'Brahmin! I come from garden to garden, from scenic spot to scenic spot, from forest to forest, drinking clear spring water and eating delicious fruits. I am leaving now, and I do not fear humans.' After this orangutan had discussed this with the Brahmin, it departed.' The Buddha told the monks: 'I tell this parable so that you may understand its meaning. You should know that this saying has a point. At that time, the otter had discussed this with the Brahmin, and then it departed.'

。吾說此喻有何義耶？若有比丘依村邑行，比丘平旦著衣持缽，入村乞食，不護于身，不守諸根，不立正念，而彼說法，或佛所說，或聲聞所說，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見獺獸已，而問之曰：『善來，獺獸！汝從何來，為欲何去？』答曰：『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。梵志當知！我欲捨去，入彼大河，我今欲去，唯畏於人。』吾說比丘亦復如是，入惡不善穢污法中，為當來有本煩熱苦報、生老病死因，是以比丘莫行如獺，莫依非法以自存命；當凈身行，凈口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。

「彼究暮鳥與此梵志共論是已，便舍而去。吾說此喻有何義耶？若有比丘依村邑行，比丘平旦著衣持缽，入村乞食，不護于身，不守諸根，不立正念，彼入他家教化說法，或佛所說，或聲聞所說，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用

現代漢語譯本：我講這個比喻有什麼意義呢？如果有比丘依靠村莊生活，比丘早上穿好衣服，拿著缽，進入村莊乞食，不保護自己的身體，不守護自己的感官，不保持正念。而他卻在那裡說法，或者說佛所說的法，或者說聲聞所說的法，因此得到衣物、飲食、床鋪、藥物等生活用品。他得到這些利益后，就貪戀執著，看不到其中的災禍，不能捨棄，隨意使用。這個比丘行為惡劣，成就惡法，最終墮落，變得腐敗，不是真正的修行人卻自稱修行人，不是真正的沙門卻自稱沙門。就像婆羅門看到水獺后，問它說：『你好，水獺！你從哪裡來，要到哪裡去？』水獺回答說：『婆羅門！這個池塘原本清泉滿溢，長滿蓮藕和鮮花，魚和烏龜也很多，是我以前居住的地方，但現在已經乾涸了。婆羅門，你要知道！我打算離開這裡，進入那條大河，我現在要走了，只是害怕人。』我說的比丘也是這樣，進入邪惡不善的污穢法中，為將來帶來煩惱、熱惱、痛苦的果報，以及生老病死的因。因此，比丘不要像水獺一樣，不要依靠非法來維持生命；應當清凈身行，清凈口行，清凈意行，住在無事之中，穿著糞掃衣，經常乞食，依次乞食，少欲知足，喜歡住在遠離的地方，勤奮修行，保持正念、正智、正定、正慧，經常應當遠離，應當這樣學習。 那隻鴟鸮和這個婆羅門討論完后，就離開了。我講這個比喻有什麼意義呢？如果有比丘依靠村莊生活，比丘早上穿好衣服，拿著缽，進入村莊乞食，不保護自己的身體，不守護自己的感官，不保持正念。他進入別人家教化說法，或者說佛所說的法，或者說聲聞所說的法，因此得到衣物、飲食、床鋪、藥物等生活用品。他得到這些利益后，就貪戀執著，看不到其中的災禍，不能捨棄，隨意使用。

English version: What is the meaning of this parable I am telling? If there is a bhikkhu who lives relying on a village, the bhikkhu, in the early morning, puts on his robes, takes his bowl, and enters the village to beg for alms, not protecting his body, not guarding his senses, not establishing mindfulness. And yet, he teaches the Dharma there, either what the Buddha taught, or what the disciples taught, and because of this, he obtains benefits such as clothing, food, bedding, medicine, and other necessities of life. Having obtained these benefits, he becomes attached and clings to them, not seeing the dangers, unable to let go, and using them as he pleases. This bhikkhu practices evil precepts, accomplishes evil deeds, falls to the lowest level, becomes corrupt, not a true practitioner yet calls himself a practitioner, not a true samana yet calls himself a samana. It is like a Brahmin who, having seen an otter, asks it: 『Welcome, otter! Where do you come from, and where do you intend to go?』 The otter replies: 『Brahmin! This pond was once full of clear springs, abundant with lotus roots and flowers, and full of fish and turtles, where I used to live, but now it is dried up. Brahmin, you should know! I intend to leave this place and enter that great river. I am about to leave, but I am afraid of people.』 The bhikkhu I am talking about is also like this, entering into evil and unwholesome defiled practices, bringing about future suffering, heat, and pain, as well as the causes of birth, old age, sickness, and death. Therefore, bhikkhus should not be like the otter, and should not rely on unlawful means to sustain their lives; they should purify their bodily actions, purify their verbal actions, purify their mental actions, dwell in a state of non-activity, wear discarded rags, regularly beg for alms, beg for alms in order, be content with little, enjoy dwelling in seclusion, and practice diligently, establishing right mindfulness, right knowledge, right concentration, and right wisdom. They should always stay away from such things and should learn in this way. After the owl and the Brahmin had this discussion, the owl left. What is the meaning of this parable I am telling? If there is a bhikkhu who lives relying on a village, the bhikkhu, in the early morning, puts on his robes, takes his bowl, and enters the village to beg for alms, not protecting his body, not guarding his senses, not establishing mindfulness. He enters other people's homes to teach and preach the Dharma, either what the Buddha taught, or what the disciples taught, and because of this, he obtains benefits such as clothing, food, bedding, medicine, and other necessities of life. Having obtained these benefits, he becomes attached and clings to them, not seeing the dangers, unable to let go, and using them as he pleases.

。彼比丘惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見究暮已，而問之曰：『善來，究暮！汝從何來，為欲何去？』答曰：『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。梵志當知！我今欲去，依彼死牛聚處棲宿，或依死驢，或依死人聚處棲宿，我今欲去，唯畏於人。』吾說比丘亦復如是，依惡不善穢污之法，為當來有本煩熱苦報、生老病死因，是以比丘莫行如究暮，莫依非法以自存命；當凈身行，凈口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。

「時，彼鷲鳥與此梵志共論是已，便舍而去。吾說此喻有何義耶？若有比丘依村邑行，比丘平旦著衣持缽，入村乞食，不護于身，不守諸根，不立正念，彼入他家教化說法，或佛所說，或聲聞所說，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用

現代漢語譯本：那個比丘行為惡劣，積累惡行，最終墮落，產生腐敗，不是清凈修行卻自稱清凈修行，不是沙門卻自稱沙門，就像一個婆羅門看到一隻禿鷲后，問它：『你好，禿鷲！你從哪裡來，要到哪裡去？』禿鷲回答說：『婆羅門！這個池塘原本清澈見底，充滿泉水，長滿蓮藕和鮮花，魚和烏龜眾多，是我以前棲息的地方，但現在已經乾涸了。婆羅門，你要知道！我現在要離開這裡，去棲息在死牛堆旁，或者死驢旁，或者死人堆旁，我只是害怕人類。』我說比丘也是這樣，依靠邪惡不善的污穢之法，為未來帶來煩惱、熱惱的痛苦報應，以及生老病死的因。因此，比丘不要像禿鷲一樣，不要依靠非法來維持生命；應當清凈身行，清凈口行，清凈意行，安住于無事之中，穿著糞掃衣，經常乞食，依次乞食，少欲知足，喜歡住在遠離喧囂的地方並勤奮修行，建立正念、正知、正定、正慧，經常應當遠離，應當這樣學習。 當時，那隻禿鷲和這個婆羅門討論完后，就離開了。我說這個比喻有什麼意義呢？如果有比丘依靠村莊生活，比丘早上穿好衣服，拿著缽，進入村莊乞食，不保護自己的身體，不守護自己的感官，不建立正念，他進入別人家教化說法，或者說佛所說的，或者說聲聞所說的，因此得到利益，如衣服、飲食、床鋪、湯藥、各種生活用品，他得到利益后，就貪戀執著，看不到災禍，不能捨棄，隨意使用。

English version: That bhikkhu is of bad conduct, accumulates evil deeds, ultimately falls, generates corruption, is not a pure practitioner yet claims to be a pure practitioner, is not a shramana yet claims to be a shramana, just like a Brahmin who, upon seeing a vulture, asks it: 『Greetings, vulture! Where do you come from, and where are you going?』 The vulture replies: 『Brahmin! This pond was originally clear and full of spring water, abundant with lotus roots and flowers, and teeming with fish and turtles. It was my former dwelling place, but now it is dried up. Brahmin, you should know! I am now leaving this place to dwell near a pile of dead cows, or near a dead donkey, or near a pile of dead people. I am only afraid of humans.』 I say that bhikkhus are also like this, relying on evil and unwholesome defiled practices, bringing about future afflictions, the painful consequences of heat, and the causes of birth, old age, sickness, and death. Therefore, bhikkhus should not be like the vulture, and should not rely on unlawful means to sustain their lives; they should purify their bodily conduct, purify their verbal conduct, purify their mental conduct, abide in a state of non-activity, wear rag robes, frequently beg for alms, beg for alms in order, be content with little, enjoy living in secluded places and diligently practice, establish right mindfulness, right knowledge, right concentration, and right wisdom, and should always stay away from, and should learn in this way. Then, that vulture, after discussing with this Brahmin, departed. What is the meaning of this simile that I have spoken? If there is a bhikkhu who relies on villages for his livelihood, the bhikkhu, in the morning, puts on his robes, takes his bowl, and enters the village to beg for alms, not protecting his body, not guarding his senses, not establishing right mindfulness, he enters other people's homes to teach and preach, either what the Buddha has said, or what the disciples have said, and thus obtains benefits such as clothing, food, bedding, medicine, and various necessities of life. After obtaining these benefits, he becomes attached and clinging, unable to see the dangers, unable to let go, and uses them as he pleases.

。彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見鷲鳥已，而問之曰：『善來，鷲鳥！汝從何來，為欲何去？』答曰：『梵志！我從大墓復至大墓殺害而來，我今欲食死象之肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』吾說比丘亦復如是，是以比丘莫行如鷲鳥，莫依非法以自存命；當凈身行，凈口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。

「彼食吐鳥與此梵志共論是已，便舍而去。吾說此喻有何義耶？若有比丘依村邑行，比丘平旦著衣持缽，入村乞食，不護于身，不守諸根，不立正念，彼入比丘尼房教化說法，或佛所說，或聲聞所說，彼比丘尼入若干家說好說惡，受信施物持與比丘，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見食吐鳥已，而問之曰：『善來，食吐鳥！汝從何來，為欲何去？』答曰：『梵志！汝見曏者鷲鳥去耶？我食彼吐，我今欲去，唯畏於人

現代漢語譯本：那個比丘行為惡劣，修習惡法，最終墮落，產生腐敗，不是清凈的修行卻自稱清凈修行，不是沙門卻自稱沙門，就像婆羅門看見鷲鳥后，問它說：『你好，鷲鳥！你從哪裡來，要到哪裡去？』鷲鳥回答說：『婆羅門！我從大墓地到大墓地殺害而來，我現在想吃死象的肉、死馬、死牛、死人的肉，我現在要離開，只是害怕人。』我說比丘也像這樣，所以比丘不要像鷲鳥一樣，不要依靠非法來維持生命；應當清凈身行，清凈口行、意行，住在無事的地方，穿著糞掃衣，經常乞食，依次乞食，少欲知足，喜歡住在遠離的地方並勤奮修行，樹立正念、正知、正定、正慧，經常應當遠離，應當這樣學習。 那個吃嘔吐物的鳥和這個婆羅門討論完后，就離開了。我說這個比喻有什麼意義呢？如果有比丘依靠村莊生活，比丘早上穿好衣服拿著缽，進入村莊乞食，不保護自己的身體，不守護自己的感官，不樹立正念，他進入比丘尼的房間教化說法，或者是佛所說的，或者是聲聞所說的，那些比丘尼進入各家說好說壞，接受施捨的物品拿給比丘，因此得到利益，衣服、飲食、床鋪、湯藥、各種生活用品，他得到利益后，就貪戀執著，看不到災禍，不能捨棄，隨意使用。那個比丘行為惡劣，修習惡法，最終墮落，產生腐敗，不是清凈的修行卻自稱清凈修行，不是沙門卻自稱沙門，就像婆羅門看見吃嘔吐物的鳥后，問它說：『你好，吃嘔吐物的鳥！你從哪裡來，要到哪裡去？』它回答說：『婆羅門！你看到剛才那隻鷲鳥走了嗎？我吃它吐出來的東西，我現在要離開，只是害怕人。』

English version: That bhikkhu, practicing evil precepts, accomplishing evil dharmas, is ultimately at the edge, generating corruption and decay. He is not a pure practitioner yet claims to be a pure practitioner, not a śramaṇa yet claims to be a śramaṇa, just like a Brahmin who, upon seeing a vulture, asks it: 『Greetings, vulture! Where do you come from, and where do you intend to go?』 The vulture replies: 『Brahmin! I come from one great charnel ground to another, having killed. Now I wish to eat the flesh of dead elephants, dead horses, dead cows, and dead people. I now wish to leave, only fearing people.』 I say that a bhikkhu is also like this, therefore a bhikkhu should not be like a vulture, should not rely on unlawful means to sustain life; one should purify bodily conduct, purify verbal conduct, and mental conduct, dwell in a place of non-activity, wear rag robes, regularly beg for alms, beg for alms in order, be content with little, enjoy dwelling in seclusion and practice diligently, establish right mindfulness, right knowledge, right concentration, and right wisdom, and should always stay away, one should learn like this. That vomit-eating bird, after discussing with this Brahmin, then left. What is the meaning of this simile that I speak of? If there is a bhikkhu who relies on villages for his livelihood, the bhikkhu, in the morning, puts on his robes and takes his bowl, enters the village to beg for alms, not protecting his body, not guarding his senses, not establishing right mindfulness, he enters the nun's quarters to teach and preach, either what the Buddha has said, or what the śrāvakas have said. Those nuns go to various homes, speaking good and bad, receiving offerings and giving them to the bhikkhu, thus gaining benefits, clothing, food, bedding, medicine, and various necessities. After gaining these benefits, he becomes attached and clinging, not seeing the dangers, unable to let go, and uses them as he pleases. That bhikkhu, practicing evil precepts, accomplishing evil dharmas, is ultimately at the edge, generating corruption and decay. He is not a pure practitioner yet claims to be a pure practitioner, not a śramaṇa yet claims to be a śramaṇa, just like a Brahmin who, upon seeing a vomit-eating bird, asks it: 『Greetings, vomit-eating bird! Where do you come from, and where do you intend to go?』 It replies: 『Brahmin! Did you see that vulture that just left? I eat what it vomited, and now I wish to leave, only fearing people.』

。』吾說比丘亦復如是，是以比丘莫行如食吐鳥，莫依非法以自存命；當凈身行，凈口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。

「時，彼豺獸與此梵志共論是已，便舍而去。吾說此喻有何義耶？若有比丘依貧村住，彼若知村邑及城郭中多有智慧精進梵行者，即便避去，若知村邑及城郭中無有智慧精進梵行者，而來住中，或九月，或十月。諸比丘見已，便問：『賢者！何處遊行？』彼即答曰：『諸賢！我依某處貧村邑行。』諸比丘聞已即作是念：『此賢者難行而行。所以者何？此賢者乃能依某貧村邑行。』諸比丘等便共恭敬禮事供養，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見豺獸已，而問之曰：『善來，豺獸！汝從何來，為欲何去？』答曰：『梵志！我從深澗至深澗，從榛莽至榛莽，從僻靜至僻靜處來，我今欲食死象之肉，死馬、死牛、死人之肉，我今欲去，唯畏於人

現代漢語譯本：'我告訴你們，比丘也應該如此。因此，比丘不應像吃剩吐出的鳥一樣，不應依靠非法手段來維持生命；應當凈化身行，凈化口行，凈化意行，安住于無事之中，穿著糞掃衣，經常乞食，按順序乞食，少欲知足，樂於遠離喧囂而勤奮修行，樹立正念、正智、正定、正慧，經常應當遠離世俗，應當如此學習。' 『當時，那隻豺狼與這位婆羅門討論完這些后，就離開了。我講這個比喻有什麼意義呢？如果有個比丘住在貧困的村莊，他如果知道村落和城郭中有很多智慧精進的修行者，就會避開那裡；如果知道村落和城郭中沒有智慧精進的修行者，就來到這裡居住，或許九個月，或許十個月。其他比丘看到后，就會問：『賢者！你從哪裡來？』他就會回答說：『諸位賢者！我從某處貧困的村莊來。』其他比丘聽了后就會這樣想：『這位賢者真是難行能行。為什麼呢？這位賢者竟然能在某處貧困的村莊修行。』其他比丘們就會一起恭敬地禮拜、侍奉、供養他，因此他得到了衣物、飲食、床鋪、湯藥等生活用品。他得到這些利益后，就貪戀執著，看不到災禍，不能捨棄，隨意享用。這位比丘行為惡劣，成就惡法，最終墮落，變得腐敗，不是梵行卻自稱梵行，不是沙門卻自稱沙門，就像婆羅門看到豺狼后，問它說：『你好，豺狼！你從哪裡來，想要去哪裡？』豺狼回答說：『婆羅門！我從深澗到深澗，從叢林到叢林，從僻靜到僻靜的地方來，我現在想吃死象的肉、死馬、死牛、死人的肉，我現在要走了，只是害怕人。』

English version: 'I tell you, bhikkhus, it is the same for a bhikkhu. Therefore, a bhikkhu should not act like a bird that eats and vomits, nor should he rely on unlawful means to sustain his life; he should purify his bodily conduct, purify his verbal conduct, purify his mental conduct, dwell in a state of non-activity, wear robes made of discarded rags, regularly go for alms, go for alms in order, be content with little, delight in living in seclusion and practice diligently, establish right mindfulness, right knowledge, right concentration, and right wisdom, always keep away from worldly things, and should learn in this way.' 'Then, that jackal, having discussed this with the Brahmin, departed. What is the meaning of this simile I have given? If a bhikkhu dwells in a poor village, and if he knows that there are many wise and diligent practitioners of the holy life in the villages and towns, he will avoid that place; if he knows that there are no wise and diligent practitioners of the holy life in the villages and towns, he will come and dwell there, perhaps for nine months, perhaps for ten months. When the other bhikkhus see him, they will ask: 『Venerable one! Where have you come from?』 He will answer: 『Venerable ones! I have come from a certain poor village.』 When the other bhikkhus hear this, they will think: 『This venerable one is doing what is difficult to do. Why is that? This venerable one is actually practicing in a certain poor village.』 The other bhikkhus will then together respectfully bow, serve, and offer him gifts, and thus he will receive benefits such as robes, food, bedding, medicine, and other necessities. Having received these benefits, he becomes attached and clinging, does not see the dangers, cannot let go, and uses them as he pleases. This bhikkhu behaves badly, achieves evil deeds, ultimately falls, becomes corrupt, is not a practitioner of the holy life but claims to be, is not a samana but claims to be, just like the Brahmin who, having seen the jackal, asked it: 『Welcome, jackal! Where have you come from, and where do you want to go?』 The jackal replied: 『Brahmin! I have come from ravine to ravine, from thicket to thicket, from secluded place to secluded place, and now I want to eat the flesh of dead elephants, dead horses, dead cows, and dead people. I am leaving now, I am only afraid of people.』

。』吾說比丘亦復如是，是以比丘莫行如豺，莫依非法以自存命；當凈身行，凈口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。

「彼時，烏鳥面訶梵志已，便舍而去。吾說此喻有何義耶？若有比丘依貧無事處而受夏坐，彼若知村邑及城郭中多有智慧精進梵行者，即便避去，若知村邑及城郭中無有智慧精進梵行者，而來住中二月、三月。諸比丘見已，問曰：『賢者！何處夏坐？』答曰：『諸賢！我今依某貧無事處而受夏坐，我不如彼諸愚癡輩，作床成就，具足五事而住于中，中前中后、中后中前，口隨其味，味隨其口，求而求，索而索。』時，諸比丘聞已，即作是念：『此賢者難行而行。所以者何？此賢者乃能依某貧無事處而受夏坐。』諸比丘等便共恭敬禮事供養，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用

現代漢語譯本：'我告訴你們，比丘也應如此。因此，比丘不應像豺狼一樣行事，不應依賴非法手段來維持生命；應當凈化身行，凈化口行，凈化意行，安住于無事之處，穿著糞掃衣，經常乞食，按順序乞食，少欲知足，樂於遠離喧囂而勤奮修行，確立正念、正智、正定、正慧，經常應當遠離世俗，應當如此學習。' 『當時，烏鴉面訶梵志斥責完后，就離開了。我講這個比喻有什麼意義呢？如果有的比丘在貧困無事的地方接受夏安居，他如果知道村莊和城市裡有很多智慧精進的修行者，就會避開；如果知道村莊和城市裡沒有智慧精進的修行者，就會來這裡住兩個月或三個月。其他比丘看到后，會問：『賢者！你在哪裡夏安居？』他會回答：『諸位賢者！我現在在某個貧困無事的地方接受夏安居，我不如那些愚癡的人，製作床鋪，具備五種享受而住在其中，上午吃完吃下午，下午吃完吃上午，嘴巴追逐味道，味道追逐嘴巴，不斷地尋求和索取。』這時，其他比丘聽了之後，就會這樣想：『這位賢者真是難行能行。為什麼呢？這位賢者竟然能在某個貧困無事的地方接受夏安居。』其他比丘們便會一起恭敬地禮拜、侍奉和供養他，因此他得到了衣物、飲食、床鋪、湯藥等各種生活用品。他得到這些利益后，就貪戀執著，看不到其中的災禍，不能捨棄，隨意享用。

English version: 'I tell you, bhikkhus should also be like this. Therefore, bhikkhus should not act like jackals, nor should they rely on illegal means to sustain their lives; they should purify their bodily actions, purify their verbal actions, purify their mental actions, dwell in places of quietude, wear robes made of discarded rags, frequently beg for alms, beg for alms in order, be content with little, delight in seclusion and diligently practice, establish right mindfulness, right knowledge, right concentration, and right wisdom, and should always stay away from worldly things, and should learn in this way.' 'At that time, the crow-faced Brahmin, having rebuked him, then departed. What is the meaning of this parable I have spoken? If there is a bhikkhu who accepts the summer retreat in a poor and quiet place, if he knows that there are many wise and diligent practitioners in the villages and cities, he will avoid them; if he knows that there are no wise and diligent practitioners in the villages and cities, he will come and stay here for two or three months. When the other bhikkhus see him, they will ask: 'Venerable one! Where did you observe the summer retreat?' He will answer: 'Venerable ones! I am now observing the summer retreat in a certain poor and quiet place, I am not like those foolish people, making beds, possessing five kinds of enjoyments and dwelling in them, eating in the morning and then eating in the afternoon, eating in the afternoon and then eating in the morning, the mouth chasing after flavors, and flavors chasing after the mouth, constantly seeking and demanding.' At this time, when the other bhikkhus hear this, they will think: 'This venerable one is truly practicing what is difficult to practice. Why is that? This venerable one is actually able to accept the summer retreat in a certain poor and quiet place.' The other bhikkhus will then together respectfully bow, serve, and make offerings to him, and thus he will receive clothing, food, bedding, medicine, and various necessities of life. After receiving these benefits, he becomes attached and clinging, unable to see the dangers within them, unable to let go, and uses them as he pleases.

。彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見烏鳥已，而問之曰：『善來，烏鳥！汝從何來，為欲何去？』答曰：『梵志！汝強額癡狂，何為問我：汝從何來，為欲何去？』吾說比丘亦復如是，是以比丘莫行如烏，莫依非法以自存命；當凈身行，凈口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。

「彼狌狌獸與此梵志共論是已，便舍而去。吾說此喻有何義耶？若有比丘依村邑行，比丘平旦著衣持缽，入村乞食，善護于身，守攝諸根，立於正念，彼從村邑乞食已竟，食訖，中后收舉衣缽，澡洗手足，以尼師檀著于肩上，或至無事處，或至樹下，或至空屋中，敷尼師檀，結加趺坐，正身正愿，反念不向，斷除貪伺，心無有諍，見他財物、諸生活具，不起貪伺，欲令我得。彼于貪伺凈除其心。如是瞋恚、睡眠、調悔，斷疑度惑，于善法中無有猶豫，彼于疑惑凈除其心，彼已斷此五蓋心穢慧羸，離欲、離惡不善之法，至得第四禪成就游

現代漢語譯本：那位比丘行為惡劣，修習惡法，最終墮落邊緣，產生腐敗墮落，不是清凈修行卻自稱清凈修行，不是沙門卻自稱沙門，就像婆羅門看見烏鴉后，問它說：『你好，烏鴉！你從哪裡來，要到哪裡去？』烏鴉回答說：『婆羅門！你真是愚蠢瘋狂，為何問我：你從哪裡來，要到哪裡去？』我說比丘也是如此，因此比丘不要像烏鴉一樣，不要依靠非法來維持生命；應當清凈身行，清凈口行、意行，安住于無事之中，穿著糞掃衣，經常乞食，按順序乞食，少欲知足，喜歡住在遠離之處並勤奮修行，樹立正念、正知、正定、正慧，經常應當遠離，應當如此學習。 現代漢語譯本：那隻猩猩和這位婆羅門討論完后，就離開了。我說這個比喻有什麼意義呢？如果有比丘依靠村莊生活，比丘早上穿好衣服拿著缽，進入村莊乞食，善於保護自身，守護攝持諸根，安住于正念，他從村莊乞食完畢，吃完飯後，中午收好衣缽，洗手洗腳，把尼師檀搭在肩上，或者到無事之處，或者到樹下，或者到空屋中，鋪開尼師檀，結跏趺坐，端正身體，端正願望，反思不向外馳求，斷除貪慾，心中沒有爭鬥，看到他人的財物、生活用品，不起貪慾，想要據爲己有。他從貪慾中凈化自己的心。像這樣，嗔恚、睡眠、掉悔，斷除疑惑，對於善法沒有猶豫，他從疑惑中凈化自己的心，他已經斷除了這五蓋，心污穢智慧衰弱，遠離慾望，遠離邪惡不善之法，最終獲得第四禪成就而遊樂。

English version: That bhikkhu, practicing evil precepts, accomplishing evil deeds, is at the very edge, generating corruption and decay, not a pure practitioner yet claiming to be a pure practitioner, not a samana yet claiming to be a samana, just like a Brahmin who, upon seeing a crow, asks it: 『Greetings, crow! Where do you come from, and where are you going?』 The crow replies: 『Brahmin! You are truly foolish and mad, why do you ask me: where do you come from, and where are you going?』 I say that a bhikkhu is also like this, therefore a bhikkhu should not be like a crow, should not rely on unlawful means to sustain life; one should purify bodily conduct, purify speech and mind conduct, dwell in a place of non-activity, wear rag robes, frequently beg for alms, beg for alms in order, be content with little, enjoy dwelling in seclusion and diligently practice, establish right mindfulness, right knowledge, right concentration, right wisdom, should always stay away, should learn in this way. English version: That ape, having discussed with this Brahmin, then departed. What is the meaning of this simile, I say? If there is a bhikkhu who relies on a village for sustenance, the bhikkhu, in the morning, puts on robes and takes his bowl, enters the village to beg for alms, is good at protecting himself, guarding and restraining his senses, dwells in right mindfulness, having finished begging for alms from the village, having eaten, at midday, puts away his robes and bowl, washes his hands and feet, places the nisidana on his shoulder, and goes either to a place of non-activity, or to the foot of a tree, or to an empty house, spreads out the nisidana, sits cross-legged, straightens his body, straightens his intention, reflects without outward seeking, cuts off greed, has no strife in his heart, seeing the possessions and living tools of others, does not generate greed, does not desire to possess them. He purifies his heart from greed. Likewise, anger, sleepiness, restlessness, cuts off doubt, has no hesitation regarding good dharmas, he purifies his heart from doubt, he has already cut off these five hindrances, his mind is defiled and his wisdom is weak, he is separated from desire, separated from evil and unwholesome dharmas, and ultimately attains the fourth jhana and dwells in it.

。彼得如是，定心清凈，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證，彼便知此苦如真，知此苦習，知此苦滅，知此苦滅道如真，知此漏，知此漏習，知此漏滅，知此漏滅道如真。彼如是知，如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。猶如梵志見狌狌已，而問之曰：『善來，狌狌！汝從何來，為欲何去？』答曰：『梵志！我從園至園，從觀至觀，從林至林，飲清泉水，啖好果來，我今欲去，不畏於人。』吾說比丘亦復如是。

「是以比丘莫行如獺，莫行如究暮，莫行如鷲，莫行如食吐鳥，莫行如豺，莫行如烏，當行如狌狌。所以者何？世中無著真人如狌狌獸。」

烏鳥喻經第一竟(三千一百七十八字)

（六六）中阿含王相應品說本經第二(第二小土城誦)

一時，佛游波羅㮈，在仙人住處鹿野園中

現代漢語譯本：彼得也是如此，心意堅定清凈，沒有污穢和煩惱，柔和安住，獲得不動搖的心，趨向于漏盡的智慧和神通的證悟。他如實地知道什麼是苦，知道苦的根源，知道苦的滅除，知道滅除苦的道路；如實地知道什麼是煩惱，知道煩惱的根源，知道煩惱的滅除，知道滅除煩惱的道路。他這樣知道，這樣看見之後，就從慾望的煩惱中解脫出來，從存在的煩惱和無明的煩惱中解脫出來。解脫之後，他就知道自己已經解脫，知道自己已經不再輪迴，已經建立了清凈的行為，已經完成了應該做的事情，不再受後有，如實地知道這一切。就像婆羅門看見猩猩后，問它說：『你好，猩猩！你從哪裡來，要到哪裡去？』猩猩回答說：『婆羅門！我從一個園子到另一個園子，從一個觀賞地到另一個觀賞地，從一片樹林到另一片樹林，喝著清澈的泉水，吃著美味的果子而來，我現在要離開，不怕任何人。』我所說的比丘也是如此。 因此，比丘不要像水獺一樣行事，不要像貓頭鷹一樣行事，不要像老鷹一樣行事，不要像吐食鳥一樣行事，不要像豺狼一樣行事，不要像烏鴉一樣行事，應當像猩猩一樣行事。為什麼呢？因為世間沒有執著的真人就像猩猩一樣。 《烏鳥喻經》第一部分結束（三千一百七十八字） （六六）《中阿含王相應品》說本經第二（第二小土城誦） 一時，佛陀在波羅奈的仙人居住地鹿野園中游化。

English version: Peter is also like this, with a steadfast and pure mind, free from defilement and vexation, gentle and well-established, attaining an unshakeable mind, and moving towards the realization of the wisdom and supernormal powers of the exhaustion of outflows. He truly knows what suffering is, knows the origin of suffering, knows the cessation of suffering, and knows the path to the cessation of suffering; he truly knows what outflows are, knows the origin of outflows, knows the cessation of outflows, and knows the path to the cessation of outflows. Having known and seen in this way, he is liberated from the outflow of desire, liberated from the outflow of existence and the outflow of ignorance. Having been liberated, he knows that he is liberated, knows that he has ended rebirth, has established pure conduct, has completed what should be done, and will not be reborn again, truly knowing all of this. It is like a Brahmin who, having seen a monkey, asks it: 『Welcome, monkey! Where have you come from, and where are you going?』 The monkey replies: 『Brahmin! I have come from one garden to another, from one viewing place to another, from one forest to another, drinking clear spring water and eating delicious fruits, and now I want to leave, not fearing anyone.』 The bhikkhu I speak of is also like this. Therefore, bhikkhus, do not act like an otter, do not act like an owl, do not act like an eagle, do not act like a regurgitating bird, do not act like a jackal, do not act like a crow, but should act like a monkey. Why is that? Because a true person in the world without attachments is like a monkey. The first part of the 'Sutta of the Crow and the Bird' is concluded (three thousand one hundred and seventy-eight words). (66) The second sutra of the 'Middle Length Discourses, Connected with Kings' speaks of this sutra (the second recitation of the Small Earth City). At one time, the Buddha was wandering in Varanasi, in the Deer Park at the hermitage of the seers.

時，諸比丘于中食后，以小因緣集坐講堂，共論此事：「云何？諸賢！居士在家何者為勝？為比丘等持戒妙法，成就威儀，入家受食耶？為朝朝益利百千萬倍乎？」

或有比丘作是說者：「諸賢！何用益利百千萬倍，唯此至要。若有比丘持戒妙法，成就威儀，入家受食，非為朝朝益利百千萬倍。」

是時，尊者阿那律陀亦在眾中。於是，尊者阿那律陀告諸比丘：「諸賢！何用益利百千萬倍？設復過是，唯此至要。若有比丘持戒妙法，成就威儀，入家受食，非為朝朝益利百千萬倍。所以者何？我憶昔時在此波羅㮈國為貧窮人，唯仰捃拾客擔生活。是時，此波羅㮈國災旱、早霜、蟲蟥，不熟，人民荒儉，乞求難得。是時，有一辟支佛，名曰無患，依此波羅㮈住。於是，無患辟支佛過夜平旦著衣持缽，入波羅㮈而行乞食。我于爾時為捃拾故，早出波羅㮈。諸賢！我登出時，逢見無患辟支佛入彼。時，無患辟支佛持凈缽入，如本凈缽出。

「諸賢！我時捃還入波羅㮈，復見無患辟支佛出。彼見我已，便作是念：『我旦入時，見此人出，我今還出，復見此人入。此人或能未得食也，我今寧可隨此人去。』時，辟支佛便追尋我，如影隨形

現代漢語譯本：當時，眾比丘在午飯後，因為一些小事聚集在講堂，共同討論這件事：『各位賢者，你們說，居士在家中，哪種情況更好呢？是比丘們持守戒律，行為莊重，進入居士家接受供養呢？還是每天都能獲得百千萬倍的利益呢？』 有些比丘這樣說：『各位賢者，要那些百千萬倍的利益有什麼用呢？只有這個最重要。如果有比丘持守戒律，行為莊重，進入居士家接受供養，這比每天獲得百千萬倍的利益更有意義。』 當時，尊者阿那律陀也在人群中。於是，尊者阿那律陀告訴眾比丘：『各位賢者，要那些百千萬倍的利益有什麼用呢？即使超過這個數目，也只有這個最重要。如果有比丘持守戒律，行為莊重，進入居士家接受供養，這比每天獲得百千萬倍的利益更有意義。為什麼呢？我記得以前在這個波羅奈國，我是一個貧窮的人，只能靠撿拾別人丟棄的貨物來維持生計。當時，這個波羅奈國遭遇旱災、早霜、蟲害，莊稼歉收，人民生活困苦，很難乞討到食物。當時，有一位名叫無患的辟支佛，住在這個波羅奈國。於是，無患辟支佛在清晨穿好衣服，拿著缽，進入波羅奈城乞食。我當時爲了撿拾貨物，很早就出了波羅奈城。各位賢者，我出去的時候，看到無患辟支佛進入城裡。當時，無患辟支佛拿著乾淨的缽進去，又拿著和原來一樣乾淨的缽出來。 『各位賢者，我撿完東西回到波羅奈城，又看到無患辟支佛出來。他看到我后，就想：『我早上進城時，看到這個人出城，我現在出城，又看到這個人進城。這個人可能還沒得到食物，我不如跟著他去。』當時，辟支佛就追著我，像影子跟著身體一樣。』

English version: At that time, the monks, after their midday meal, gathered in the lecture hall due to a minor matter, and discussed this: 'Friends, what do you think is better for a householder at home? Is it for the monks to uphold the precepts, conduct themselves with dignity, and enter homes to receive offerings? Or is it to gain a hundred thousand times more benefits every day?' Some monks said this: 'Friends, what use are those hundred thousand times more benefits? Only this is most important. If a monk upholds the precepts, conducts himself with dignity, and enters homes to receive offerings, it is more meaningful than gaining a hundred thousand times more benefits every day.' At that time, Venerable Anuruddha was also among the crowd. Then, Venerable Anuruddha told the monks: 'Friends, what use are those hundred thousand times more benefits? Even if it exceeds that number, only this is most important. If a monk upholds the precepts, conducts himself with dignity, and enters homes to receive offerings, it is more meaningful than gaining a hundred thousand times more benefits every day. Why is that? I remember that in the past, in this country of Varanasi, I was a poor person, only able to make a living by picking up discarded goods. At that time, this country of Varanasi suffered from drought, early frost, and insect plagues, the crops failed, the people lived in hardship, and it was difficult to beg for food. At that time, there was a Pratyekabuddha named 'No Worry', who lived in this Varanasi. So, 'No Worry' Pratyekabuddha, in the early morning, put on his robes, held his bowl, and entered Varanasi to beg for food. At that time, I went out of Varanasi early to pick up goods. Friends, when I went out, I saw 'No Worry' Pratyekabuddha entering the city. At that time, 'No Worry' Pratyekabuddha entered with a clean bowl, and came out with the same clean bowl. 'Friends, when I returned to Varanasi after picking up goods, I saw 'No Worry' Pratyekabuddha coming out again. After seeing me, he thought: 'When I entered the city this morning, I saw this person leaving the city, and now that I am leaving the city, I see this person entering the city again. This person may not have gotten any food yet, I might as well follow him.' At that time, the Pratyekabuddha followed me, like a shadow following a body.'

。諸賢！我持捃還到家，舍擔而回顧視，便見無患辟支佛來追尋我后，如影隨形。我見彼已，便作是念：『我旦出時，見此仙人入城乞食，今此仙人或未得食，我寧可自闕己食，分與此仙人。』作是念已，即持食分與辟支佛，白曰：『仙人！當知此食是我己分，為慈愍故，愿哀受之。』時，辟支佛即答我曰：『居士！當知今年災旱、早霜、蟲蟥，五穀不熟，人民荒儉，乞求難得。汝可減半著我缽中，汝自食半，俱得存命，如是者好。』我復白曰：『仙人！當知我在居家，自有釜灶、有樵薪、有穀米，飲食早晚亦無時節。仙人！當爲慈愍我故，盡受此食。』時，辟支佛為慈愍故，便盡受之。

「諸賢！我因施彼一缽食福，七反生天，得為天王，七反生人，復為人王。諸賢！我因施彼一缽食福，得生如此釋種族中，大富豐饒，多諸畜牧、封戶、食邑，資財無量，珍寶具足。諸賢！我因施彼一缽食福，棄捨百千垓金錢王，出家學道，況復其餘種種雜物？諸賢！我因施彼一缽食福，為王、王臣、梵志、居士、一切人民所見識待，及四部眾比丘、比丘尼、優婆塞、優婆夷所見敬重。諸賢！我因施彼一缽食福，常為人所請求，令受飲食、衣被、氍氀、毾𣰆、床褥、綩綖、病瘦湯藥、諸生活具，非不請求

現代漢語譯本：諸位賢者！我拿著撿來的東西回到家，放下擔子回頭看，就看到無患辟支佛像影子一樣跟在我身後。我看到他后，就想：『我早上出門時，看到這位仙人進城乞食，現在這位仙人可能還沒得到食物，我寧可自己不吃，把食物分給這位仙人。』這樣想著，我就把食物分給辟支佛，說道：『仙人！請您知道，這食物是我自己的那份，爲了慈悲憐憫，希望您能接受。』當時，辟支佛回答我說：『居士！你要知道今年有旱災、早霜、蟲害，五穀不熟，人民生活困苦，乞討食物很難。你可以分一半到我的缽里，你自己吃一半，我們都能活命，這樣就好。』我再次說道：『仙人！請您知道，我在家中有鍋灶、有柴火、有穀米，早晚吃飯也沒有固定時間。仙人！爲了慈悲憐憫我，請您全部接受這些食物。』當時，辟支佛爲了慈悲憐憫，就全部接受了。 諸位賢者！我因為佈施一缽食物的福報，七次轉生到天上，成為天王，七次轉生到人間，又成為人王。諸位賢者！我因為佈施一缽食物的福報，得以出生在釋迦種族中，非常富有，擁有眾多牲畜、封地、食邑，資財無數，珍寶充足。諸位賢者！我因為佈施一缽食物的福報，捨棄了百千垓金錢的王位，出家學道，更何況其他各種雜物呢？諸位賢者！我因為佈施一缽食物的福報，常被國王、大臣、婆羅門、居士、所有人民所認識和尊敬，也被四部眾比丘、比丘尼、優婆塞、優婆夷所敬重。諸位賢者！我因為佈施一缽食物的福報，常常被人請求，接受飲食、衣服、毛毯、氈毯、床鋪、被褥、病弱時的湯藥、各種生活用品，沒有不被請求的。

English version: 'O virtuous ones! I, having carried the gleanings back home, put down the load and looked back, and I saw the Pratyekabuddha named 'No Worry' following me like a shadow. When I saw him, I thought: 『When I went out this morning, I saw this ascetic entering the city to beg for food. Now, this ascetic may not have received any food. I would rather forgo my own meal and share it with this ascetic.』 Having thought this, I shared the food with the Pratyekabuddha, saying: 『Ascetic! Know that this food is my own portion. Out of compassion, I hope you will accept it.』 At that time, the Pratyekabuddha replied to me: 『Layman! Know that this year there is drought, early frost, and insect plagues. The five grains are not ripe, and the people are in poverty. It is difficult to beg for food. You can put half into my bowl, and you eat half yourself, so we can both survive. That would be good.』 I replied again: 『Ascetic! Know that in my home, I have a stove, firewood, and grains. There is no fixed time for eating, whether it is morning or evening. Ascetic! For the sake of compassion for me, please accept all of this food.』 At that time, the Pratyekabuddha, out of compassion, accepted all of it. 'O virtuous ones! Because of the merit of giving one bowl of food, I was reborn in heaven seven times, becoming a heavenly king, and reborn as a human seven times, again becoming a human king. O virtuous ones! Because of the merit of giving one bowl of food, I was born into the Shakya clan, very wealthy, possessing many livestock, fiefdoms, and estates, with immeasurable wealth and abundant treasures. O virtuous ones! Because of the merit of giving one bowl of food, I abandoned the throne of a king with hundreds of thousands of gold coins, and left home to study the Way, let alone other various things. O virtuous ones! Because of the merit of giving one bowl of food, I am always recognized and respected by kings, ministers, Brahmins, laymen, and all people, and also respected by the four assemblies of monks, nuns, male lay followers, and female lay followers. O virtuous ones! Because of the merit of giving one bowl of food, I am constantly requested by people to receive food, clothing, blankets, rugs, beds, bedding, medicine for illness, and various necessities of life, and there is nothing that is not requested.'

。若我爾時知彼沙門是無著真人者，所獲福報當復轉倍，受大果報，極妙功德，明所徹照，極廣甚大。」

於是，尊者阿那律陀無著、真人、逮正解脫，說此頌曰：

「我憶昔貧窮，　　唯仰捃拾活， 闕己供沙門，　　無患最上德。 因此生釋種，　　名曰阿那律， 善解能歌舞，　　作樂常歡喜。 我得見世尊，　　正覺如甘露， 見已生信樂，　　棄捨家學道。 我得識宿命，　　知本之所生， 生三十三天，　　七反住于彼。 此七彼亦七，　　世受生十四， 人間及天上，　　初不墮惡處。 我今知死生，　　眾生往來處， 知他心是非，　　賢聖五娛樂。 得五支禪定，　　常息心靜默， 已得靜正住，　　便逮凈天眼。 所為今學道，　　遠離棄捨家， 我今獲此義，　　得入佛境界。 我不樂於死，　　亦不願于生， 隨時任所適，　　建立正念智。 隨耶離竹林，　　我命在彼盡， 當在竹林下，　　無餘般涅槃。」

爾時，世尊在於燕坐，以凈天耳出過於人，聞諸比丘于中食後集坐講堂，共論此事

現代漢語譯本：『如果我當時知道那位沙門是無著真人，所獲得的福報將會加倍，承受更大的果報，極妙的功德，光明所照徹，極其廣大。』 於是，尊者阿那律陀無著、真人、證得正解脫，說了這首偈頌： 『我回憶過去貧窮，只能靠撿拾為生，缺少供養沙門的資財，但無患最上之德。 因此我生為釋迦族人，名叫阿那律，擅長歌舞，作樂時常歡喜。 我得見世尊，正覺如甘露，見到後心生信樂，捨棄家庭出家學道。 我得以知曉宿命，知道自己本來的出生，曾七次生於三十三天。 這七次和另外七次，在世間共受生十四次，在人間和天上，從未墮入惡道。 我現在知道生死，眾生往來的去處，知道他人的心念是非，以及賢聖的五種娛樂。 我獲得五支禪定，常常止息心念，保持靜默，已經得到寂靜的正住，便證得清凈的天眼。 我今所為是學道，遠離並捨棄家庭，我今獲得此義，得以進入佛的境界。 我不貪戀死亡，也不期盼出生，隨時順應所處，建立正念和智慧。 我將在隨耶離竹林，我的生命將在那裡終結，我將在竹林下，無餘涅槃。』 當時，世尊正在靜坐，以清凈的天耳，超越常人，聽到眾比丘在午飯後聚集在講堂，共同談論此事。

English version: 'If I had known at that time that the Shramana was a true Arhat, the merit I would have gained would have doubled, receiving great rewards, supreme merit, illuminated by light, extremely vast and great.' Then, the Venerable Anuruddha, the Arhat, having attained true liberation, spoke this verse: 'I recall my past poverty, living only by gleaning, lacking the means to offer to the Shramanas, yet without worry, I had the highest virtue. Therefore, I was born into the Shakya clan, named Anuruddha, skilled in singing and dancing, always joyful in making music. I saw the World Honored One, the Rightly Awakened One, like nectar, and having seen him, I developed faith and joy, abandoning my home to study the Way. I was able to know my past lives, knowing my original birth, having been born seven times in the Thirty-Three Heavens. These seven and another seven, in the world I have been born fourteen times, in the human and heavenly realms, never falling into evil realms. Now I know birth and death, the places where beings come and go, I know the thoughts of others, right and wrong, and the five pleasures of the wise and holy. I have attained the five-limbed meditation, often ceasing thoughts, remaining silent, having attained peaceful abiding, I then attained the pure heavenly eye. What I do now is study the Way, having left and abandoned my home, I have now attained this meaning, and am able to enter the realm of the Buddha. I do not desire death, nor do I wish for birth, I adapt to wherever I am, establishing right mindfulness and wisdom. I will be in the Venuvana of Sravasti, my life will end there, I will be under the bamboo grove, entering Parinirvana without remainder.' At that time, the World Honored One was in meditation, with his pure heavenly ear, surpassing ordinary people, he heard the monks gathering in the lecture hall after lunch, discussing this matter.

世尊聞已，則于晡時從燕坐起，往至講堂比丘眾前，敷座而坐，問諸比丘：「汝等今日以何事故集坐講堂？」

時，諸比丘白曰：「世尊！我等今日以尊者阿那律陀因過去事而說法故，集坐講堂。」

於是，世尊告諸比丘：「汝等今日欲從佛聞因未來事而說法耶？」

諸比丘白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘因未來事而說法者，諸比丘聞已，當善受持。」

世尊告曰：「諸比丘！未來久遠當有人民壽八萬歲，人壽八萬歲時，此閻浮洲極大富樂，多有人民，村邑相近，如雞一飛。諸比丘！人壽八萬歲時，女年五百乃當出嫁。諸比丘！人壽八萬歲時，唯有如是病，謂寒、熱、大小便、欲、飲食、老，更無餘患。

「諸比丘！人壽八萬歲時，有王名螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾。彼當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂

世尊聽了這話，在下午時分從禪坐中起身，前往講堂，在比丘眾前鋪設座位坐下，問眾比丘：『你們今天因為什麼事聚集在講堂？』 當時，眾比丘回答說：『世尊！我們今天是因為尊者阿那律陀講述過去的事情，所以聚集在講堂。』 於是，世尊告訴眾比丘：『你們今天想聽我講述關於未來的事情嗎？』 眾比丘回答說：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘講述關於未來的事情，眾比丘聽了之後，一定會好好接受並牢記。』 世尊說：『眾比丘！仔細聽，仔細聽！好好思考，我將為你們詳細地分別解說。』當時，眾比丘接受教誨，認真聽講。 世尊說：『眾比丘！未來很久以後，人們的壽命將達到八萬歲。當人們壽命八萬歲時，這個閻浮洲將極其富饒快樂，人口眾多，村莊相連，近得像雞一飛的距離。眾比丘！當人們壽命八萬歲時，女子要到五百歲才出嫁。眾比丘！當人們壽命八萬歲時，只有這些疾病，即寒冷、炎熱、大小便、慾望、飲食、衰老，沒有其他疾病。 『眾比丘！當人們壽命八萬歲時，會有一位名叫螺的國王，成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，自由自在。他將如法治理國家，擁有七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是七寶。他將有一千個兒子，容貌端正，勇敢無畏，能夠降伏其他勢力。他將統治這片土地，直到大海，不用刀劍，而是用佛法教導，使人民安樂。』

Having heard this, the World Honored One arose from his meditation in the afternoon, went to the lecture hall, sat down on the seat prepared before the assembly of monks, and asked the monks, 'Why have you gathered in the lecture hall today?' At that time, the monks replied, 'World Honored One! We have gathered in the lecture hall today because the Venerable Anuruddha was speaking about past events.' Then, the World Honored One said to the monks, 'Do you wish to hear me speak about future events today?' The monks replied, 'World Honored One! Now is the right time. O Well-Gone One! Now is the right time. If the World Honored One were to speak to the monks about future events, the monks, having heard it, would receive and uphold it well.' The World Honored One said, 'Monks! In the distant future, people will have a lifespan of eighty thousand years. When people have a lifespan of eighty thousand years, this Jambudvipa will be extremely wealthy and happy, with a large population, and villages will be close together, as close as the distance a chicken can fly. Monks! When people have a lifespan of eighty thousand years, women will marry at the age of five hundred. Monks! When people have a lifespan of eighty thousand years, there will only be these illnesses: cold, heat, urination, defecation, desire, food, and old age; there will be no other illnesses.' 'Monks! When people have a lifespan of eighty thousand years, there will be a king named Snail, who will be a Wheel-Turning King, intelligent and wise, possessing four kinds of armies, governing the world, and being free and independent. He will rule the country righteously, possessing seven treasures. These seven treasures are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and the Chief Military Minister Treasure. These are the seven. He will have a thousand sons, with handsome appearances, brave and fearless, able to subdue other forces. He will rule all this land, even to the great ocean, not with swords and weapons, but with the Dharma, teaching and bringing peace to the people.'

。有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，彼當豎之。既豎之後，下便佈施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈。彼施此已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，彼族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。」

爾時，尊者阿夷哆在眾中坐。於是，尊者阿夷哆即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！我于未來久遠人壽八萬歲時，可得作王，號名曰螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，我當有千子具足，顏貌端正，勇猛無畏，能伏他眾，我當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，我當豎之。既豎之後，下便佈施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、花鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈

現代漢語譯本：有巨大的金幢，用各種珍寶裝飾，高千肘，周長十六肘，他應當將它豎立起來。豎立之後，就向下佈施給沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者，用飲食、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、細毛織物、僕人、明燈。他佈施完這些后，就剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，過著無家可歸的生活，學習佛道。那些族姓子所做的，剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，過著無家可歸的生活，學習佛道的人，只有無上的梵行才能完成，在現世中自己知道自己覺悟，自己作證成就，生死已盡，梵行已建立，該做的已做完，不再受輪迴，如實知曉真理。 當時，尊者阿夷哆在眾人中坐著。於是，尊者阿夷哆立即從座位上站起來，袒露右肩，雙手合十向佛，稟告說：『世尊！我將來在遙遠的人壽八萬歲時，可以成為國王，號名為螺，成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主。如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是七寶。我將有一千個兒子，都相貌端正，勇猛無畏，能夠降伏其他人群，我將統治這整個大地乃至大海，不用刀劍，用佛法教導，使他們得到安樂。有巨大的金幢，用各種珍寶裝飾，高千肘，周長十六肘，我應當將它豎立起來。豎立之後，就向下佈施給沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者，用飲食、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、細毛織物、僕人、明燈』

English version: There is a great golden banner, adorned with various treasures, a thousand cubits high and sixteen cubits in circumference, which he should erect. After erecting it, he would then give alms to ascetics, Brahmins, the poor, the lonely, and those who come from afar begging, with food, clothing, vehicles, garlands, scattered flowers, perfumes, houses, beds, blankets, fine woolen fabrics, servants, and bright lamps. After giving these, he would shave off his hair and beard, put on the monastic robe, with faith, leave home, live a homeless life, and study the Way. Those sons of good families who shave off their hair and beard, put on the monastic robe, with faith, leave home, live a homeless life, and study the Way, only the supreme holy life is completed, in the present life they know and realize for themselves, they achieve self-realization, birth is exhausted, the holy life is established, what needs to be done is done, they will not be reborn, they know the truth as it is. At that time, Venerable Ajita was sitting in the assembly. Then, Venerable Ajita immediately rose from his seat, bared his right shoulder, and with his palms together, faced the Buddha and said: 'World Honored One! In the distant future, when people's lifespan is eighty thousand years, I can become a king, named Snail, a wheel-turning king, intelligent and wise, with four kinds of armies, ruling the world, being self-reliant. As a righteous king, I will possess the seven treasures, which are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure, these are the seven. I will have a thousand sons, all with handsome appearances, brave and fearless, able to subdue other groups, I will rule this entire earth and even the ocean, not with swords and weapons, but with the Dharma, leading them to peace and happiness. There is a great golden banner, adorned with various treasures, a thousand cubits high and sixteen cubits in circumference, which I should erect. After erecting it, I would then give alms to ascetics, Brahmins, the poor, the lonely, and those who come from afar begging, with food, clothing, vehicles, garlands, scattered flowers, perfumes, houses, beds, blankets, fine woolen fabrics, servants, and bright lamps.'

。我施此已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，我族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。」

於是，世尊訶尊者阿夷哆曰：「汝愚癡人！應更一死，而求再終。所以者何？謂汝作是念：『世尊！我于未來久遠人壽八萬歲時，可得作王，號名曰螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，我當有千子具足，顏貌端正，勇猛無畏，能伏他眾，我當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，我當豎之。既豎之後，下便佈施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈。我施此已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，我族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真

現代漢語譯本：'我做完這些后，便會剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，過上無家可歸的修行生活。我族中的子弟所做的，就是剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，過上無家可歸的修行生活，最終完成無上的梵行，在今生今世就能自我認知、自我覺悟，自我證悟併成就道果，達到生死已盡、梵行已立、所作已辦、不再受輪迴之苦的境界，如實知曉真理。' 現代漢語譯本：'於是，世尊呵斥尊者阿夷哆說：『你這愚癡之人！應該經歷一次死亡，卻還想著再次終結。這是為什麼呢？因為你這樣想：『世尊！我將來在遙遠的人壽八萬歲時，可以成為國王，名叫螺，成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，自由自在。我將如法治理國家，成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶。我將有上千個相貌端正、勇猛無畏、能降伏敵人的兒子。我將統治這整個大地，乃至大海，不用刀劍，而是用佛法教化，使他們得到安樂。我將擁有一根巨大的金幢，用各種寶物裝飾，高千肘，周長十六肘，我將豎立它。豎立之後，我將佈施給沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者，給予他們飲食、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕人、明燈。我做完這些后，便會剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，過上無家可歸的修行生活。我族中的子弟所做的，就是剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，過上無家可歸的修行生活，最終完成無上的梵行，在今生今世就能自我認知、自我覺悟，自我證悟併成就道果，達到生死已盡、梵行已立、所作已辦、不再受輪迴之苦的境界，如實知曉真理。』

English version: 'Having done this, I will shave my head and beard, put on the monastic robes, and with faith, leave home and family to pursue the path of homelessness and spiritual practice. What my clansmen do is to shave their heads and beards, put on the monastic robes, and with faith, leave home and family to pursue the path of homelessness and spiritual practice, ultimately completing the unsurpassed holy life. In this very life, they will know and realize for themselves, attain and abide in the realization, that birth is exhausted, the holy life is established, what had to be done is done, there is no more coming to any state of being, and know this as it truly is.' English version: 'Then, the Blessed One rebuked the Venerable Ajita, saying: 『You foolish man! You should experience one death, yet you seek another end. Why is that? Because you think like this: 『Venerable Sir! In the distant future, when people live to be eighty thousand years old, I can become a king named Snail, a wheel-turning monarch, intelligent and wise, with four kinds of armies, ruling the world, self-governing. I will rule righteously, possessing the seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. I will have a thousand sons, handsome, brave, and fearless, able to subdue others. I will rule over all this earth, even to the great ocean, not with weapons, but with the Dharma, bringing them peace and happiness. I will have a great golden banner, adorned with various jewels, a thousand cubits high and sixteen cubits in circumference, and I will raise it. After raising it, I will give alms to ascetics, Brahmins, the poor, the lonely, and those who come from afar, giving them food, clothing, vehicles, garlands, scattered flowers, perfumes, houses, beds, blankets, fine cloths, servants, and lamps. Having done this, I will shave my head and beard, put on the monastic robes, and with faith, leave home and family to pursue the path of homelessness and spiritual practice. What my clansmen do is to shave their heads and beards, put on the monastic robes, and with faith, leave home and family to pursue the path of homelessness and spiritual practice, ultimately completing the unsurpassed holy life. In this very life, they will know and realize for themselves, attain and abide in the realization, that birth is exhausted, the holy life is established, what had to be done is done, there is no more coming to any state of being, and know this as it truly is.』

世尊告曰：「阿夷哆！汝于未來久遠人壽八萬歲時，當得作王，號名曰螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，汝當有千子具足，顏貌端正，勇猛無畏，能伏他眾，汝當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，汝當豎之，既豎之後，下便佈施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈。汝施此已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，汝族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。」

佛告諸比丘：「未來久遠人壽八萬歲時，當有佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，猶如我今已成如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐

世尊告訴阿夷哆：『阿夷哆！你將來在人壽八萬歲時，將成為國王，名為螺，成為轉輪王。你聰明智慧，擁有四種軍隊，統治天下，自由自在。你將如法成為法王，擁有七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶。你將有千子，他們容貌端正，勇猛無畏，能降伏其他人群。你將統治這片土地，直至大海，不用刀劍，而是用佛法教導，使他們得到安樂。你將有一根巨大的金幢，用各種寶物裝飾，高千肘，周長十六肘。你將豎起它，豎起之後，就佈施給沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者，給予他們飲食、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕人、明燈。你佈施之後，就會剃除鬚髮，穿上袈裟，以至誠之心，捨棄家庭，出家修道。你的族姓子弟也會這樣做，剃除鬚髮，穿上袈裟，以至誠之心，捨棄家庭，出家修道，直到完成無上梵行，在現世中自知自覺，親自證悟，成就遊行，生死已盡，梵行已立，所作已辦，不再受輪迴，如實知曉。』 佛告訴眾比丘：『未來久遠，當人壽八萬歲時，將有一尊佛，名為彌勒如來、無所著、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，就像我現在已成如來、無所著、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊一樣。』

The World Honored One said to Ajita: 'Ajita! In the distant future, when the human lifespan is eighty thousand years, you will become a king named Snail, a wheel-turning monarch. You will be intelligent and wise, possessing four kinds of armies, governing the world with freedom. You will righteously become a Dharma king, possessing seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure. You will have a thousand sons, all with upright appearances, courageous and fearless, able to subdue others. You will rule this entire land, even to the great ocean, not with swords and weapons, but with Dharma teachings, bringing them peace and happiness. You will have a great golden banner, adorned with various treasures, a thousand cubits high and sixteen cubits in circumference. You will raise it, and after raising it, you will give alms to monks, Brahmins, the poor, the lonely, and those who come from afar begging, providing them with food, clothing, vehicles, garlands, scattered flowers, fragrant ointments, houses, beds, blankets, silk fabrics, servants, and lamps. After giving these alms, you will shave your head and beard, put on the monastic robe, and with sincere faith, leave your home, renounce the household life, and practice the Way. Your clan's sons will also do this, shaving their heads and beards, putting on the monastic robe, and with sincere faith, leaving their homes, renouncing the household life, and practicing the Way, until they complete the unsurpassed pure conduct, realizing and awakening for themselves in this very life, personally witnessing and achieving liberation, their births ended, their pure conduct established, their tasks completed, no longer subject to rebirth, knowing the truth as it is.' The Buddha told the monks: 'In the distant future, when the human lifespan is eighty thousand years, there will be a Buddha named Maitreya, the Thus Come One, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, called Buddha, the Blessed One, just as I am now the Thus Come One, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Those Who Can Be Trained, the Teacher of Gods and Humans, called Buddha, the Blessed One.'

。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，猶如我今於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。彼當說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，猶如我今說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。彼當廣演流佈梵行，大會無量，從人至天，善發顯現，猶如我今廣演流佈梵行，大會無量，從人至天，善發顯現，彼當有無量百千比丘眾，猶如我今無量百千比丘眾。」

爾時，尊者彌勒在彼眾中。於是，尊者彌勒即從坐起，偏袒著衣，叉手向佛白曰：「世尊！我于未來久遠人壽八萬歲時，可得成佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，如今世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，如今世尊於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。我當說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，如今世尊說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行

現代漢語譯本：'他將在這個世界上，在天、魔、梵天、沙門、婆羅門，從人到天之間，自知自覺，親自證悟併成就遊行，就像我現在在這個世界上，在天、魔、梵天、沙門、婆羅門，從人到天之間，自知自覺，親自證悟併成就遊行一樣。他將宣說佛法，開初殊勝、中間殊勝、結尾也殊勝，意義深遠，文辭優美，圓滿清凈，彰顯梵行，就像我現在宣說佛法，開初殊勝、中間殊勝、結尾也殊勝，意義深遠，文辭優美，圓滿清凈，彰顯梵行一樣。他將廣泛弘揚梵行，集會無量，從人到天，善加顯現，就像我現在廣泛弘揚梵行，集會無量，從人到天，善加顯現一樣。他將有無量百千比丘僧眾，就像我現在有無量百千比丘僧眾一樣。' 當時，尊者彌勒也在那個集會中。於是，尊者彌勒即從座位上起身，袒露右肩，合掌向佛稟告說：'世尊！我于未來久遠，當人壽八萬歲時，可以成佛，名號為彌勒如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，就像現在世尊、如來、應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊一樣。我將在這個世界上，在天、魔、梵天、沙門、婆羅門，從人到天之間，自知自覺，親自證悟併成就遊行，就像現在世尊在這個世界上，在天、魔、梵天、沙門、婆羅門，從人到天之間，自知自覺，親自證悟併成就遊行一樣。我將宣說佛法，開初殊勝、中間殊勝、結尾也殊勝，意義深遠，文辭優美，圓滿清凈，彰顯梵行，就像現在世尊宣說佛法，開初殊勝、中間殊勝、結尾也殊勝，意義深遠，文辭優美，圓滿清凈，彰顯梵行一樣。'

English version: 'He, in this world, among gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, will know by himself, be awakened by himself, personally realize and accomplish the journey, just as I am now in this world, among gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, know by myself, am awakened by myself, personally realize and accomplish the journey. He will preach the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with profound meaning and beautiful words, complete and pure, manifesting the Brahma conduct, just as I now preach the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with profound meaning and beautiful words, complete and pure, manifesting the Brahma conduct. He will widely propagate the Brahma conduct, gathering immeasurable beings, from humans to gods, well manifesting it, just as I now widely propagate the Brahma conduct, gathering immeasurable beings, from humans to gods, well manifesting it. He will have immeasurable hundreds of thousands of Bhikkhu assemblies, just as I now have immeasurable hundreds of thousands of Bhikkhu assemblies.' At that time, Venerable Maitreya was also in that assembly. Then, Venerable Maitreya immediately rose from his seat, bared his right shoulder, and with his palms together, addressed the Buddha, saying: 'World Honored One! In the distant future, when human lifespan is eighty thousand years, I will be able to attain Buddhahood, with the name Maitreya Tathagata, Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, just like the World Honored One, Tathagata, Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan now. I, in this world, among gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, will know by myself, be awakened by myself, personally realize and accomplish the journey, just as the World Honored One is now in this world, among gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, knows by himself, is awakened by himself, personally realizes and accomplishes the journey. I will preach the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with profound meaning and beautiful words, complete and pure, manifesting the Brahma conduct, just as the World Honored One now preaches the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with profound meaning and beautiful words, complete and pure, manifesting the Brahma conduct.'

。我當廣演流佈梵行，大會無量，從人至天，善發顯現，如今世尊廣演流佈梵行，大會無量，從人至天，善發顯現。我當有無量百千比丘眾，如今世尊無量百千比丘眾。」

於是，世尊嘆彌勒曰：「善哉，善哉！彌勒！汝發心極妙，謂領大眾。所以者何？如汝作是念：『世尊！我于未來久遠人壽八萬歲時，可得成佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，如今世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，如今世尊於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。我當說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，如今世尊說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。我當廣演流佈梵行，大會無量，從人至天，善發顯現，如今世尊廣演流佈梵行，大會無量，從人至天，善發顯現

現代漢語譯本：我應當廣泛宣揚佛法，使之流傳開來，集會的人數將是無量的，從人到天，都能很好地顯現佛法的妙處。如今世尊也在廣泛宣揚佛法，使之流傳開來，集會的人數也是無量的，從人到天，都能很好地顯現佛法的妙處。我應當擁有無量百千的比丘僧眾，如今世尊也擁有無量百千的比丘僧眾。 於是，世尊讚歎彌勒說：『好啊，好啊！彌勒！你發的心願非常殊勝，是想要領導大眾。這是為什麼呢？因為你這樣想：『世尊！我將來在很久遠的未來，當人們的壽命達到八萬歲時，可以成佛，佛號為彌勒如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。如今世尊也是如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。我於此世，在天界、魔界、梵界、沙門、婆羅門中，從人到天，都能自知自覺，親自證悟併成就遊歷，如今世尊也於此世，在天界、魔界、梵界、沙門、婆羅門中，從人到天，都能自知自覺，親自證悟併成就遊歷。我應當說法，初善、中善、后亦善，意義深遠，文辭優美，具足清凈，顯現佛法的修行，如今世尊說法，初善、中善、后亦善，意義深遠，文辭優美，具足清凈，顯現佛法的修行。我應當廣泛宣揚佛法，使之流傳開來，集會的人數將是無量的，從人到天，都能很好地顯現佛法的妙處，如今世尊也在廣泛宣揚佛法，使之流傳開來，集會的人數也是無量的，從人到天，都能很好地顯現佛法的妙處。』

English version: I shall widely propagate the Brahma-faring, making it flow and spread. The assembly will be immeasurable, from humans to gods, and the virtues will be well manifested. Now, the World-Honored One is also widely propagating the Brahma-faring, making it flow and spread. The assembly is immeasurable, from humans to gods, and the virtues are well manifested. I shall have an immeasurable multitude of hundreds of thousands of Bhikkhus, just as the World-Honored One now has an immeasurable multitude of hundreds of thousands of Bhikkhus. Then, the World-Honored One praised Maitreya, saying: 'Excellent, excellent! Maitreya! Your aspiration is extremely wonderful, that is, to lead the multitude. Why is that? Because you think like this: 'World-Honored One! In the distant future, when the lifespan of humans reaches eighty thousand years, I can attain Buddhahood, named Maitreya Tathagata, the Unattached One, the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the Blessed One. Now, the World-Honored One is also the Tathagata, the Unattached One, the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the Blessed One. In this world, among gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, I will know and realize for myself, personally attain and accomplish the journey. Now, the World-Honored One also in this world, among gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, knows and realizes for himself, personally attains and accomplishes the journey. I shall teach the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with profound meaning and beautiful words, complete and pure, manifesting the Brahma-faring. Now, the World-Honored One teaches the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with profound meaning and beautiful words, complete and pure, manifesting the Brahma-faring. I shall widely propagate the Brahma-faring, making it flow and spread. The assembly will be immeasurable, from humans to gods, and the virtues will be well manifested. Now, the World-Honored One is also widely propagating the Brahma-faring, making it flow and spread. The assembly is immeasurable, from humans to gods, and the virtues are well manifested.'

佛復告曰：「彌勒！汝于未來久遠人壽八萬歲時，當得作佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，猶如我今如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。汝於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，猶如我今於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。汝當說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，猶如我今說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。汝當廣演流佈梵行，大會無量，從人至天，善發顯現，猶如我今廣演流佈梵行，大會無量，從人至天，善發顯現。汝當有無量百千比丘眾，猶如我今無量百千比丘眾。」

爾時，尊者阿難執拂侍佛。於是，世尊回顧告曰：「阿難！汝取金縷織成衣來，我今欲與彌勒比丘。」

爾時，尊者阿難受世尊教，即取金縷織成衣來，授與世尊。於是，世尊從尊者阿難受此金縷織成衣已，告曰：「彌勒！汝從如來取此金縷織成之衣，施佛、法、眾。所以者何？彌勒！諸如來、無所著、等正覺，為世間護，求義及饒益，求安隱快樂

佛陀又告訴彌勒：『彌勒，你將來在人壽八萬歲的時候，將會成佛，名為彌勒如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，就像我現在如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊一樣。你在這個世間，天、魔、梵、沙門、婆羅門，從人到天，都能自知自覺，自作證成就而游化，就像我現在在這個世間，天、魔、梵、沙門、婆羅門，從人到天，都能自知自覺，自作證成就而游化一樣。你將說法，初善、中善、后亦善，有義理有文辭，具足清凈，顯現梵行，就像我現在說法，初善、中善、后亦善，有義理有文辭，具足清凈，顯現梵行一樣。你將廣為演說流佈梵行，大會無量，從人到天，善加顯現，就像我現在廣為演說流佈梵行，大會無量，從人到天，善加顯現一樣。你將有無量百千比丘眾，就像我現在有無量百千比丘眾一樣。』 當時，尊者阿難拿著拂塵侍奉佛陀。這時，世尊回頭告訴阿難：『阿難，你去取金縷織成的衣服來，我現在要給彌勒比丘。』 當時，尊者阿難接受世尊的教誨，立即取來金縷織成的衣服，交給世尊。這時，世尊從尊者阿難手中接過這件金縷織成的衣服后，告訴彌勒：『彌勒，你從如來這裡取走這件金縷織成的衣服，施給佛、法、僧。這是為什麼呢？彌勒，諸如來、無所著、等正覺，是爲了世間的守護，爲了追求義理和利益，爲了追求安穩快樂。』

The Buddha further said to Maitreya, 'Maitreya, in the future, when the human lifespan is eighty thousand years, you will attain Buddhahood, named Maitreya Tathagata, Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, just like I am now the Tathagata, Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. In this world, you, among gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, will know and realize for yourself, and having attained self-realization, will wander, just as I now in this world, among gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, know and realize for myself, and having attained self-realization, wander. You will preach the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with meaning and words, complete and pure, revealing the holy life, just as I now preach the Dharma, excellent in the beginning, excellent in the middle, and excellent in the end, with meaning and words, complete and pure, revealing the holy life. You will widely expound and spread the holy life, with immeasurable assemblies, from humans to gods, well manifested, just as I now widely expound and spread the holy life, with immeasurable assemblies, from humans to gods, well manifested. You will have an immeasurable assembly of hundreds of thousands of monks, just as I now have an immeasurable assembly of hundreds of thousands of monks.' At that time, the Venerable Ananda was attending to the Buddha, holding a fan. Then, the World Honored One turned and said to Ananda, 'Ananda, go and fetch the robe woven with golden threads, I now wish to give it to the monk Maitreya.' At that time, the Venerable Ananda, having received the World Honored One's instruction, immediately brought the robe woven with golden threads and gave it to the World Honored One. Then, the World Honored One, having received this robe woven with golden threads from the Venerable Ananda, said to Maitreya, 'Maitreya, take this robe woven with golden threads from the Tathagata and offer it to the Buddha, the Dharma, and the Sangha. Why is that? Maitreya, the Tathagatas, Arhats, Samyaksambuddhas, are protectors of the world, seeking meaning and benefit, seeking peace and happiness.'

於是，尊者彌勒從如來取金縷織成衣已，施佛、法、眾。

時，魔波旬便作是念：「此沙門瞿曇游波羅㮈仙人住處鹿野園中，彼為弟子因未來說法，我寧可往而嬈亂之。」時，魔波旬往至佛所，到已向佛即說頌曰：

「彼必定當得，　　容貌妙第一， 華鬘瓔珞身，　　明珠佩其臂， 若在雞頭城，　　螺王境界中。」

於是，世尊而作是念：「此魔波旬來到我所，欲相嬈亂。」世尊知已，為魔波旬即說頌曰：

「彼必定當得，　　無伏無疑惑， 斷生老病死，　　無漏所作訖， 若行梵行者，　　彌勒境界中。」

於是，魔王復說頌曰：

「彼必定當得，　　名衣上妙服， 旃檀以涂體，　　身𦟛直姝長，

爾時，世尊復說頌曰：

「彼必定當得，　　無主亦無家， 手不持金寶，　　無為無所憂，

「彼必定當得，　　名財好飲食， 善能解歌舞，　　作樂常歡喜， 若在雞頭城，　　螺王境界中

於是，彌勒尊者從如來那裡取來用金線織成的衣服，施捨給佛、法、僧三寶。 當時，魔王波旬心想：『這位沙門瞿曇在波羅奈仙人居住的鹿野園中，因為要為弟子們講述未來的佛法，我不如前去擾亂他。』於是，魔王波旬來到佛陀所在之處，到了之後，向佛陀說了這樣一首偈語： 『他必定會得到，容貌無比美妙，身上佩戴著花環瓔珞，手臂上戴著明珠，如果身處雞頭城，在螺王的領地之中。』 這時，世尊心想：『這個魔王波旬來到我這裡，是想擾亂我。』世尊知道后，就為魔王波旬說了這樣一首偈語： 『他必定會得到，沒有被任何事物所束縛，也沒有任何疑惑，斷絕了生老病死，完成了無漏的修行，如果修行梵行，在彌勒的境界之中。』 於是，魔王又說了一首偈語： 『他必定會得到，名貴的上等衣服，用旃檀塗抹身體，身形挺拔修長，如果身處雞頭城，在螺王的領地之中。』 這時，世尊又說了一首偈語： 『他必定會得到，沒有主人也沒有家，手中不持有金銀珠寶，無所作為也無所憂慮，如果修行梵行，在彌勒的境界之中。』 『他必定會得到，名貴的財富和美味的食物，擅長歌舞，作樂時常歡喜，如果身處雞頭城，在螺王的領地之中。

Then, the Venerable Maitreya, having taken the gold-threaded robe from the Tathagata, bestowed it upon the Buddha, the Dharma, and the Sangha. At that time, Mara Papiyas thought: 'This Shramana Gautama is in the Deer Park, the dwelling place of the sages in Varanasi. Because he is going to preach the Dharma of the future for his disciples, I might as well go and disturb him.' Then, Mara Papiyas went to where the Buddha was. Having arrived, he spoke the following verse to the Buddha: 'He will surely obtain, a countenance of exquisite beauty, adorned with garlands and necklaces, with pearls on his arms, if he is in the city of Kukkuṭa, within the realm of the Conch King.' Then, the World Honored One thought: 'This Mara Papiyas has come to me, intending to disturb me.' Knowing this, the World Honored One spoke the following verse to Mara Papiyas: 'He will surely obtain, freedom from subjugation and doubt, having severed birth, old age, sickness, and death, having completed the taintless practice, if he practices the holy life, within the realm of Maitreya.' Then, the Mara King spoke another verse: 'He will surely obtain, renowned and exquisite garments, his body anointed with sandalwood, his form upright and tall, if he is in the city of Kukkuṭa, within the realm of the Conch King.' At that time, the World Honored One spoke another verse: 'He will surely obtain, being without master or home, not holding gold or jewels in his hands, without action and without worry, if he practices the holy life, within the realm of Maitreya.' 'He will surely obtain, renowned wealth and delicious food, skilled in singing and dancing, always joyful in making music, if he is in the city of Kukkuṭa, within the realm of the Conch King.'

「彼為必度岸，　　如鳥破網出， 得禪自在游，　　具樂常歡喜， 汝魔必當知，　　我已相降伏。」

於是，魔王復作是念：「世尊知我，善逝見我。」愁惱憂戚不能得住，即于彼處忽沒不現。

佛說如是。彌勒、阿夷哆、尊者阿難及諸比丘，聞佛所說，歡喜奉行。

說本經第二竟(四千一字)

中阿含經卷第十三(七千一百七十九字)(第二小土城誦)

中阿含經卷第十四

（六七）中阿含王相應品大天㮈林經第三(第二小土城誦)

一時，佛游鞞陀提國，與大比丘眾俱，往至彌薩羅，住大天㮈林中。

爾時，世尊行道中路欣然而笑。尊者阿難見世尊笑，叉手向佛，白曰：「世尊！何因緣笑？諸如來、無所著、等正覺若無因緣，終不妄笑，愿聞其意。」

彼時，世尊告曰：「阿難！在昔異時此彌薩羅㮈林之中，于彼有王，名曰大天，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶，得人四種如意之德

那時，世尊又說了偈頌： 『他必定能渡到彼岸，就像鳥兒破網而出， 獲得禪定自在遨遊，擁有快樂常常歡喜， 你這魔王必定要知道，我已經降伏了你。』 於是，魔王又這樣想：『世尊知道我，善逝看見我。』他愁惱憂慮，無法停留，就在那裡忽然消失不見。 佛陀說了這些。彌勒、阿夷哆、尊者阿難以及眾比丘，聽聞佛陀所說，歡喜奉行。 《本經》第二部分結束（四千一百字） 《中阿含經》卷第十三（七千一百七十九字）（第二小土城誦） 《中阿含經》卷第十四 （六七）《中阿含王相應品大天㮈林經》第三（第二小土城誦） 一時，佛陀在鞞陀提國游化，與眾多比丘一起，前往彌薩羅，住在『大天㮈林』中。 那時，世尊在路上行走，欣然而笑。尊者阿難看見世尊笑了，合掌向佛，說道：『世尊！是什麼因緣讓您發笑？諸如來、無所著、等正覺如果沒有因緣，終究不會無故發笑，希望聽聞其中的含義。』 那時，世尊說道：『阿難！在過去的時候，這彌薩羅『㮈林』之中，有一位國王，名叫大天，是轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主，如法而治，成就七寶，得到人們四種如意的美德。』

Then, the World-Honored One spoke again in verse: 'He will surely cross to the other shore, like a bird breaking free from a net, Having attained meditative freedom, he roams freely, possessing joy and always rejoicing, You, Mara, must know, I have already subdued you.' Then, the Mara King thought, 'The World-Honored One knows me, the Well-Gone One sees me.' Troubled and worried, he could not stay, and vanished from that place. Thus spoke the Buddha. Maitreya, Ajita, Venerable Ananda, and all the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The second part of this sutra ends (4100 words) The Middle Length Discourses, Volume 13 (7179 words) (Second Small Earth City Recitation) Taisho Tripitaka Volume 01, No. 0026, Middle Length Discourses The Middle Length Discourses, Volume 14 Translated by the Tripitaka Master Gautama Sanghadheva of Kipin during the Eastern Jin Dynasty (67) The Great Deva Palm Grove Sutra, the Third of the King-Related Section of the Middle Length Discourses (Second Small Earth City Recitation) At one time, the Buddha was traveling in the country of Vedeha, and together with a large assembly of monks, went to Misala, and stayed in the Great Deva Palm Grove. At that time, the World-Honored One was walking on the road when he smiled with delight. Venerable Ananda, seeing the World-Honored One smile, clasped his hands towards the Buddha and said, 'World-Honored One! What is the reason for your smile? The Tathagatas, the Unattached Ones, the Perfectly Enlightened Ones, if there is no reason, will not smile without cause. I wish to hear its meaning.' At that time, the World-Honored One said, 'Ananda! In the past, in this Misala Palm Grove, there was a king named Great Deva, a Wheel-Turning King, intelligent and wise, possessing four kinds of armies, ruling the world, self-governing, ruling according to the Dharma, possessing the seven treasures, and obtaining the four wish-fulfilling virtues of the people.'

。阿難！彼大天王成就七寶，為何謂耶？謂輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。

「阿難！彼大天王云何名為成就輪寶？阿難！時，大天王于月十五日說從解脫時，沐浴澡洗，升正殿上，有天輪寶從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍。大天王見已，歡喜踴躍，心自唸曰：『生賢輪寶，生妙輪寶，我亦曾從古人聞之，若頂生剎利王于月十五日說從解脫時，沐浴澡洗，升正殿上，有天輪寶從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍，彼必當作轉輪王也。我將無作轉輪王耶？』

「阿難！昔大天王將欲自試天輪寶。時，集四種軍，像軍、馬軍、車軍、步軍，集四種軍已，詣天輪寶所，以左手撫輪，右手轉之，而作是語：『隨天輪寶，隨天輪寶之所轉去。』阿難！彼天輪寶轉已即去，向于東方。時，大天王亦自隨後及四種軍，若天輪寶有所住處，時，大天王即彼止宿及四種軍。於是，東方諸小國王，彼皆來詣大天王所，白曰：『天王！善來。天王！此諸國土極大豐樂，多有人民，盡屬天王，唯愿天王以法教之，我等亦當輔佐天王

阿難！那位大天王擁有七種寶物，它們是什麼呢？分別是輪寶、象寶、馬寶、珠寶、女寶、居士寶和主兵臣寶，這被稱為七寶。 阿難！那位大天王如何被稱為擁有輪寶呢？阿難！當時，大天王在每月十五日，從解脫之日開始，沐浴洗漱，登上正殿，有一件天輪寶從東方而來，輪子有一千個輻條，一切都完備，清凈自然，不是人造的，顏色像火一樣鮮紅，光芒閃耀。大天王看到后，歡喜雀躍，心中自念道：『生出了賢輪寶，生出了妙輪寶，我也曾從古人那裡聽說過，如果頂生剎利王在每月十五日，從解脫之日開始，沐浴洗漱，登上正殿，有一件天輪寶從東方而來，輪子有一千個輻條，一切都完備，清凈自然，不是人造的，顏色像火一樣鮮紅，光芒閃耀，那麼他必定會成為轉輪王。難道我將要成為轉輪王了嗎？』 阿難！過去大天王想要親自測試天輪寶。當時，他集結了四種軍隊，像軍、馬軍、車軍和步軍，集結完四種軍隊后，來到天輪寶所在的地方，用左手撫摸輪子，右手轉動它，並說道：『跟隨天輪寶，跟隨天輪寶所轉去的地方。』阿難！那件天輪寶轉動后就離開了，向東方而去。當時，大天王也跟在後面，以及四種軍隊，如果天輪寶停留在某個地方，當時，大天王就在那裡住宿，以及四種軍隊。於是，東方各個小國的國王，他們都來到大天王這裡，稟告說：『天王！歡迎您的到來。天王！這些國土非常富饒，有很多人民，都屬於天王，只希望天王用正法教導他們，我們也應當輔佐天王。』

Ananda! That great king possesses seven treasures, what are they? They are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure, these are called the seven treasures. Ananda! How is that great king said to possess the wheel treasure? Ananda! At that time, the great king, on the fifteenth day of each month, starting from the day of liberation, bathed and washed, ascended to the main hall, and a heavenly wheel treasure came from the east, the wheel had a thousand spokes, everything was complete, pure and natural, not man-made, its color was like fiery red, and its light shone brightly. When the great king saw it, he was joyful and elated, and thought to himself: 'A virtuous wheel treasure has been born, a wonderful wheel treasure has been born, I have also heard from the ancients that if a Kshatriya king born from the top of the head, on the fifteenth day of each month, starting from the day of liberation, bathes and washes, ascends to the main hall, and a heavenly wheel treasure comes from the east, the wheel has a thousand spokes, everything is complete, pure and natural, not man-made, its color is like fiery red, and its light shines brightly, then he will surely become a wheel-turning king. Could it be that I am going to become a wheel-turning king?' Ananda! In the past, the great king wanted to test the heavenly wheel treasure himself. At that time, he gathered four kinds of armies, elephant armies, horse armies, chariot armies, and infantry armies. After gathering the four kinds of armies, he went to the place where the heavenly wheel treasure was, touched the wheel with his left hand, turned it with his right hand, and said: 'Follow the heavenly wheel treasure, follow where the heavenly wheel treasure goes.' Ananda! That heavenly wheel treasure turned and left, heading east. At that time, the great king also followed behind, along with the four kinds of armies. If the heavenly wheel treasure stopped somewhere, then the great king would stay there, along with the four kinds of armies. Then, the kings of the various small countries in the east all came to the great king and reported: 'Great King! Welcome to your arrival. Great King! These lands are very rich and prosperous, with many people, all belonging to the Great King. We only hope that the Great King will teach them with the righteous Dharma, and we shall also assist the Great King.'

。』於是，大天王告諸小王曰：『卿等各各自領境界，皆當以法，莫以非法，無令國中有諸惡業、非梵行人。』

「阿難！彼天輪寶過東方去，度東大海，回至南方、西方、北方。阿難！隨天輪寶週迴轉去時，大天王亦自隨後及四種軍，若天輪寶有所住處，時，大天王即彼止宿及四種軍。於是，北方諸小國王，彼皆來詣大天王所白曰：『天王！善來。天王！此諸國土極大豐樂，多有人民，盡屬天王，唯愿天王以法教之，我等亦當輔佐天王。』於是，大天王告諸小王曰：『卿等各各自領境界，皆當以法，莫以非法，無令國中有諸惡業、非梵行人。』阿難！彼天輪寶過北方去，度北大海，即時速還至本王城，彼大天王坐正殿上斷理財物。時，天輪寶住于虛空，是謂大天王成就如是天輪之寶。

「阿難！彼大天王云何名為成就像寶？阿難！時，大天王而生象寶，彼像極白而有七支，其象名曰于娑賀。大天王見已，歡喜踴躍，若可調者，極令賢善。阿難！彼大天王則於後時告象師曰：『汝速御象，令極善調，若象調已，便來白我。』爾時，像師受王教已，至象寶所，速御象寶，令極善調

現代漢語譯本：於是，大天王告訴各位小王說：『你們各自管理自己的領地，都應當依法治理，不要用非法手段，不要讓國家裡有各種惡行和不守清規的人。』 阿難！那金輪寶向東方飛去，越過東海，然後回到南方、西方、北方。阿難！當金輪寶環繞飛行時，大天王也跟在後面，帶著四種軍隊。如果金輪寶停留在哪裡，大天王和他的四種軍隊就在那裡駐紮。這時，北方的小國王們都來拜見大天王，稟告說：『天王！您來得好。天王！這些國土非常富饒，人民眾多，都歸屬於天王您，希望天王您用正法教化他們，我們也會輔佐天王您。』於是，大天王告訴各位小王說：『你們各自管理自己的領地，都應當依法治理，不要用非法手段，不要讓國家裡有各種惡行和不守清規的人。』阿難！那金輪寶向北方飛去，越過北海，立即快速返回到原來的王城，那位大天王坐在正殿上處理政務。這時，金輪寶停留在空中，這就是大天王成就了這樣的金輪寶。 阿難！那位大天王是怎樣成就像寶的呢？阿難！當時，大天王生出了一頭象寶，那頭象非常潔白，有七個支撐點，它的名字叫于娑賀。大天王看到后，歡喜雀躍，如果可以調教，就讓它變得非常賢善。阿難！那位大天王在之後告訴馴象師說：『你快去馴服那頭象，讓它變得非常馴良，如果馴服好了，就來告訴我。』當時，馴象師接受了國王的命令后，來到象寶那裡，快速馴服象寶，讓它變得非常馴良。

English version: Then, the great king said to the lesser kings, 'Each of you should govern your own territory according to the law, not by illegal means, and do not allow any evil deeds or unchaste people in your country.' Ananda! That wheel treasure flew eastward, crossed the Eastern Sea, and then returned to the south, west, and north. Ananda! As the wheel treasure circled around, the great king followed behind with his four kinds of troops. Wherever the wheel treasure stopped, the great king and his four kinds of troops would encamp there. At this time, the lesser kings of the north all came to see the great king and reported, 'Your Majesty! You have come well. Your Majesty! These lands are extremely prosperous, with many people, and they all belong to Your Majesty. We hope that Your Majesty will teach them with the righteous law, and we will also assist Your Majesty.' Then, the great king said to the lesser kings, 'Each of you should govern your own territory according to the law, not by illegal means, and do not allow any evil deeds or unchaste people in your country.' Ananda! That wheel treasure flew northward, crossed the Northern Sea, and immediately returned quickly to the original royal city. The great king sat in the main hall to handle government affairs. At this time, the wheel treasure remained in the air. This is how the great king achieved such a wheel treasure. Ananda! How did that great king achieve the elephant treasure? Ananda! At that time, the great king gave birth to an elephant treasure. That elephant was extremely white and had seven supports, and its name was Yu Suo He. When the great king saw it, he was joyful and elated. If it could be trained, he would make it very virtuous. Ananda! That great king later told the elephant trainer, 'You must quickly train that elephant and make it very docile. If it is trained well, come and tell me.' At that time, the elephant trainer received the king's order and went to the elephant treasure, quickly training the elephant treasure and making it very docile.

。彼時象寶受極御治，疾得善調，猶昔良象壽無量百千歲，以無量百千歲受極御治，疾得善調，彼象寶者亦復如是，受極御治，疾得善調。阿難！爾時，像師速御象寶，令極善調，像寶調已，便詣大天王所，白曰：『天王！當知我以極御治之，像寶已調，隨天王意。』阿難！昔大天王試象寶時，平旦日出，至象寶所，乘彼象寶，游一切地乃至大海，即時速還至本王城，是謂大天王成就如是白象之寶。

「阿難！彼大天王云何名為成就馬寶？阿難！時，大天王而生馬寶，彼馬寶者，極紺青色，頭像如烏，以毛嚴身，名髦馬王。天王見已，歡喜踴躍，若可調者，極令賢善。阿難！彼大天王則於後時告馬師曰：『汝速御馬，令極善調，若馬調已，便來白我。』爾時，馬師受王教已，至馬寶所，速御馬寶，令極善調。彼時馬寶受極御治，疾得善調，猶昔良馬壽無量百千歲，以無量百千歲受極御治，疾得善調，彼馬寶者亦復如是，受極御治，疾得善調。阿難！爾時，馬師速御馬寶，令極善調，馬寶調已，便詣大天王所，白曰：『天王！當知我以極御治之，馬寶已調，隨天王意。』阿難！昔大天王試馬寶時，平旦日出，至馬寶所，乘彼馬寶，游一切地乃至大海，即時速還至本王城，是謂大天王成就如是紺馬之寶

現代漢語譯本：阿難！那時，像寶受到極好的馴養，很快就被調教得很好，就像以前的良像一樣，壽命長達無數百千年，經過無數百千年的極好馴養，很快就被調教得很好。那象寶也是如此，受到極好的馴養，很快就被調教得很好。阿難！那時，馴象師迅速馴養象寶，使它被調教得非常好。像寶被調教好后，就去見大天王，稟告說：『天王！請您知道，我已經把它馴養得非常好，像寶已經被調教好，可以隨您的意願了。』阿難！以前，大天王測試象寶時，在清晨日出時，來到象寶那裡，騎上象寶，遊遍一切地方，甚至到達大海，然後立即快速返回到原來的王城。這就是大天王成就了這樣白象之寶。 阿難！大天王是如何成就馬寶的呢？阿難！那時，大天王生出馬寶，那馬寶是極深的紺青色，頭形像烏鴉，身上長著毛，名叫髦馬王。天王見到后，歡喜雀躍，如果可以調教，就讓它變得非常賢善。阿難！那時，大天王在之後告訴馴馬師說：『你快去馴養馬，讓它被調教得非常好，如果馬被調教好，就來告訴我。』那時，馴馬師接受國王的命令后，來到馬寶那裡，迅速馴養馬寶，使它被調教得非常好。那時，馬寶受到極好的馴養，很快就被調教得很好，就像以前的良馬一樣，壽命長達無數百千年，經過無數百千年的極好馴養，很快就被調教得很好。那馬寶也是如此，受到極好的馴養，很快就被調教得很好。阿難！那時，馴馬師迅速馴養馬寶，使它被調教得非常好。馬寶被調教好后，就去見大天王，稟告說：『天王！請您知道，我已經把它馴養得非常好，馬寶已經被調教好，可以隨您的意願了。』阿難！以前，大天王測試馬寶時，在清晨日出時，來到馬寶那裡，騎上馬寶，遊遍一切地方，甚至到達大海，然後立即快速返回到原來的王城。這就是大天王成就了這樣紺馬之寶。

English version: Ananda! At that time, the elephant treasure was extremely well-managed and quickly became well-trained, just like the good elephants of the past, which lived for countless hundreds of thousands of years. After being extremely well-managed for countless hundreds of thousands of years, they quickly became well-trained. That elephant treasure was also the same, being extremely well-managed and quickly becoming well-trained. Ananda! At that time, the elephant trainer quickly managed the elephant treasure, making it extremely well-trained. Once the elephant treasure was trained, he went to see the great king and reported, 'Great King! Please know that I have managed it extremely well, and the elephant treasure has been trained and can follow your will.' Ananda! In the past, when the great king tested the elephant treasure, at dawn when the sun rose, he went to the elephant treasure, rode it, traveled all over the land, even to the great sea, and then immediately returned quickly to the original royal city. This is how the great king achieved such a white elephant treasure. Ananda! How did the great king achieve the horse treasure? Ananda! At that time, the great king gave birth to a horse treasure. That horse treasure was of a deep dark blue color, with a head like a crow, and its body was covered with hair, named the Mane Horse King. When the king saw it, he was joyful and elated. If it could be trained, he would make it extremely virtuous. Ananda! At that time, the great king later told the horse trainer, 'You quickly manage the horse, making it extremely well-trained. If the horse is trained, come and tell me.' At that time, the horse trainer, having received the king's order, went to the horse treasure, quickly managed the horse treasure, making it extremely well-trained. At that time, the horse treasure was extremely well-managed and quickly became well-trained, just like the good horses of the past, which lived for countless hundreds of thousands of years. After being extremely well-managed for countless hundreds of thousands of years, they quickly became well-trained. That horse treasure was also the same, being extremely well-managed and quickly becoming well-trained. Ananda! At that time, the horse trainer quickly managed the horse treasure, making it extremely well-trained. Once the horse treasure was trained, he went to see the great king and reported, 'Great King! Please know that I have managed it extremely well, and the horse treasure has been trained and can follow your will.' Ananda! In the past, when the great king tested the horse treasure, at dawn when the sun rose, he went to the horse treasure, rode it, traveled all over the land, even to the great sea, and then immediately returned quickly to the original royal city. This is how the great king achieved such a dark blue horse treasure.

「阿難！彼大天王云何名為成就珠寶？阿難！時，大天王而生珠寶，彼珠寶者，明凈自然，無有造者，八楞無垢，極好磨治，貫以五色繩，青、黃、赤、白、黑。阿難！時，大天王內宮殿中欲得燈明，即用珠寶。阿難！昔大天王試珠寶時，便集四種軍，像軍、馬軍、車軍、步軍，集四種軍已，于夜闇中豎立高幢，安珠置上，出至園觀，珠之光耀照四種軍，明之所及方半由延，是謂大天王成就如是明珠之寶。

「阿難！彼大天王云何名為成就女寶？阿難！時，大天王而生女寶，彼女寶者，身體光澤，曒潔明凈，美色過人，少不及天，姿容端正，睹者歡悅，口出芬馥青蓮華香，身諸毛孔出栴檀馨，冬則身溫，夏則身涼。彼女至心承事于王，發言悅樂，所作捷疾，聰明智慧，歡喜行善。彼女念王，常不離心，況身、口行，是謂大天王成就如是美女之寶。

「阿難！彼大天王云何成就居士之寶？阿難！時，大天王生居士寶，彼居士寶極大豐富，資財無量，多有畜牧、封戶、食邑，種種具足福業之報，而得天眼；見諸寶藏，空、有悉見，見有守護、無守護者，金藏、錢藏，作以不作皆悉見之。阿難！彼居士寶詣大天王，白曰：『天王！若欲得金及錢寶者，天王莫憂，我自知時

『阿難！那位大天王如何被稱為成就珠寶呢？阿難！當時，大天王生出珠寶，那珠寶明亮潔凈，自然形成，沒有人工雕琢，八個棱角沒有瑕疵，打磨得非常精細，用青、黃、赤、白、黑五種顏色的繩子串起來。阿難！當時，大天王在內宮殿中想要燈光照明，就使用這珠寶。阿難！過去大天王測試珠寶時，就聚集了四種軍隊，像軍、馬軍、車軍、步軍，聚集四種軍隊后，在夜晚黑暗中豎立高高的旗幟，把珠寶安放在上面，然後到園林中觀看，珠寶的光芒照耀著四種軍隊，光芒所及之處有半由旬遠，這就是大天王成就如此明珠之寶。 『阿難！那位大天王如何被稱為成就女寶呢？阿難！當時，大天王生出女寶，那女寶身體光澤，潔白明亮，容貌美麗超過常人，稍微比不上天人，姿態容貌端莊，看到的人都感到喜悅，口中散發出芬芳的青蓮花香，身上每個毛孔都散發出檀香，冬天身體溫暖，夏天身體涼爽。那女子真心誠意地侍奉大王，說話令人愉悅，做事敏捷迅速，聰明有智慧，喜歡行善。那女子思念大王，常常不離心，更不用說身口的行為，這就是大天王成就如此美女之寶。 『阿難！那位大天王如何成就居士之寶呢？阿難！當時，大天王生出居士寶，那居士寶極其富有，資財無數，擁有大量的畜牧、封地、食邑，種種都具備福業的果報，並且獲得了天眼；能看到各種寶藏，空的、有的都能看到，能看到有守護的、沒有守護的，金藏、錢藏，能看到是否已經開採。阿難！那居士寶來到大天王面前，稟告說：『天王！如果想要得到金錢財寶，天王不必擔憂，我自然知道時機。』

'Ananda! How is that great king called to have achieved the jewel treasure? Ananda! At that time, the great king produced a jewel, and that jewel was bright and pure, naturally formed, without any artificial carving, with eight flawless edges, polished extremely finely, and strung with five-colored cords of blue, yellow, red, white, and black. Ananda! At that time, when the great king wanted light in his inner palace, he used this jewel. Ananda! In the past, when the great king tested the jewel, he gathered four kinds of armies: elephant troops, horse troops, chariot troops, and infantry troops. After gathering the four kinds of armies, he erected a tall banner in the darkness of night, placed the jewel on top, and then went to the garden to observe. The light of the jewel illuminated the four kinds of armies, and the extent of the light reached half a yojana. This is how the great king achieved such a bright pearl treasure. 'Ananda! How is that great king called to have achieved the woman treasure? Ananda! At that time, the great king produced a woman treasure, and that woman treasure had a radiant body, was pure and bright, her beauty surpassed ordinary people, slightly inferior to the gods, her posture and appearance were dignified, and those who saw her felt joy. Her mouth emitted the fragrant scent of blue lotuses, and every pore of her body emitted the fragrance of sandalwood. In winter, her body was warm, and in summer, her body was cool. That woman served the king with all her heart, her speech was pleasing, her actions were swift and quick, she was intelligent and wise, and she liked to do good. That woman thought of the king, never leaving his mind, not to mention her actions of body and speech. This is how the great king achieved such a beautiful woman treasure. 'Ananda! How did that great king achieve the householder treasure? Ananda! At that time, the great king produced a householder treasure, and that householder treasure was extremely wealthy, with immeasurable resources, possessing a large number of livestock, fiefdoms, and estates, all kinds of blessings and rewards, and he had obtained the divine eye; he could see all kinds of treasures, empty and existing, he could see those with guardians and those without, gold treasures, money treasures, and whether they had been mined or not. Ananda! That householder treasure came before the great king and reported: 'Great King! If you wish to obtain gold and money treasures, do not worry, I naturally know the right time.'

。』阿難！昔大天王試居士寶時，彼王乘船，入恒水中，告曰：『居士！我欲得金及以錢寶。』居士白曰：『天王！愿船至岸。』時，大天王告曰：『居士！正欲此中得，正欲此中得。』居士白曰：『天王！愿令船住。』阿難！時，居士寶至船前頭，長跪申手，便於水中舉四藏，出金藏、錢藏、作藏、不作藏，白曰：『天王！隨意所欲，金及錢寶恣其所用。』用已餘者，還著水中。是謂大天王成就如是居士之寶。

「阿難！彼大天王云何成就主兵臣寶？阿難！時，大天王生主兵寶，彼主兵臣聰明智慧，辯才巧言，多識分別。主兵臣寶為大天王設現世義，勸安立之，設後世義，勸安立之，設現世義、後世義，勸安立之。彼主兵臣為大天王，欲合軍眾，便能合之，欲解便解，欲令大天王四種軍眾不使疲乏，及勸助之，諸臣亦然，是謂大天王成就如是主兵臣寶。阿難！是謂大天王成就七寶。

「阿難！彼大天王云何得人四種如意之德？彼大天王壽命極長八萬四千歲，為童子嬉戲八萬四千歲，作小國王八萬四千歲，為大國王八萬四千歲，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道、學仙人王修行梵行，在此彌薩羅，住大天㮈林中

現代漢語譯本：阿難！過去大天王考驗居士寶時，那位天王乘船進入恒河水中，說道：『居士！我想要得到金子和錢財寶物。』居士回答說：『天王！請讓船靠岸。』當時，大天王說：『居士！我正想在這裡得到，正想在這裡得到。』居士回答說：『天王！請讓船停住。』阿難！當時，居士寶走到船頭，長跪伸出手，就在水中舉起四個寶藏，分別是金藏、錢藏、作藏、不作藏，說道：『天王！隨您所愿，金子和錢財寶物任您使用。』用完剩下的，就放回水中。這就是大天王成就的居士之寶。 阿難！那位大天王是如何成就主兵臣寶的呢？阿難！當時，大天王生出了主兵寶，那位主兵臣聰明智慧，能言善辯，見多識廣。主兵臣寶為大天王謀劃現世的利益，勸他安立；謀劃後世的利益，勸他安立；謀劃現世和後世的利益，勸他安立。那位主兵臣為大天王，想要集結軍隊，就能集結；想要解散，就能解散；想要讓大天王的四種軍隊不疲憊，就勸助他們，其他大臣也是如此。這就是大天王成就的主兵臣寶。阿難！這就是大天王成就的七寶。 阿難！那位大天王是如何得到人們四種如意功德的呢？那位大天王壽命極長，有八萬四千歲，做童子嬉戲八萬四千歲，做小國王八萬四千歲，做大國王八萬四千歲，剃除鬚髮，穿上袈裟，至誠皈依，捨棄家庭，出家修行，學習仙人王修行梵行，在彌薩羅，住在大的天㮈林中。

English version: 'Ananda! In the past, when the Great King tested the householder jewel, that king boarded a boat and entered the Ganges River, saying: 『Householder! I desire to obtain gold and treasures.』 The householder replied: 『Great King! Please let the boat reach the shore.』 At that time, the Great King said: 『Householder! I want to obtain them right here, I want to obtain them right here.』 The householder replied: 『Great King! Please let the boat stop.』 Ananda! At that time, the householder jewel went to the front of the boat, knelt down, extended his hand, and in the water, he raised four treasures: the gold treasure, the money treasure, the made treasure, and the unmade treasure, saying: 『Great King! As you wish, use the gold and treasures as you please.』 After using them, the remaining ones were returned to the water. This is what is called the householder jewel achieved by the Great King. 'Ananda! How did that Great King achieve the military minister jewel? Ananda! At that time, the Great King gave rise to the military jewel. That military minister was intelligent, wise, eloquent, and knowledgeable. The military minister jewel planned for the Great King's present benefits, urging him to establish them; planned for future benefits, urging him to establish them; and planned for both present and future benefits, urging him to establish them. That military minister, for the Great King, if he wanted to gather the troops, he could gather them; if he wanted to disband them, he could disband them; if he wanted the Great King's four kinds of troops not to be fatigued, he would advise and assist them, and the other ministers were the same. This is what is called the military minister jewel achieved by the Great King. Ananda! This is what is called the seven jewels achieved by the Great King.' 'Ananda! How did that Great King obtain the four kinds of wish-fulfilling virtues of people? That Great King had an extremely long lifespan of 84,000 years, playing as a child for 84,000 years, serving as a small king for 84,000 years, serving as a great king for 84,000 years, shaving his beard and hair, wearing a kasaya robe, sincerely taking refuge, abandoning his family, leaving home to practice, learning from the sage king to practice pure conduct, in Misala, living in the great Tian Nai forest.'

。阿難！若大天王壽命極長八萬四千歲，為童子嬉戲八萬四千歲，作小國王八萬四千歲，為大國王八萬四千歲，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，學仙人王修行梵行，在此彌薩羅，住大天㮈林中者，是謂大天王第一如意之德。

「複次，阿難！彼大天王無有疾病，成就平等食味之道，不冷不熱，安隱無諍，由是之故，其所飲食而得安消。阿難！若大天王無有疾病，成就平等食味之道，不冷不熱，安隱無諍，由是之故，其所飲食而得安消者，是謂大天王第二如意之德。

「複次，阿難！彼大天王身體光澤，曒潔明凈，美色過人，小不及天，端正姝好，睹者歡悅。阿難！若大天王身體光澤，曒潔明凈，美色過人，小不及天，端正姝好，睹者歡悅，是謂大天王第三如意之德。

「複次，阿難！彼大天王常于愛念梵志、居士，如父念子，梵志、居士亦復敬重於大天王，如子敬父。阿難！昔大天王在園觀中告御者曰：『徐徐御車，我欲久視梵志、居士。』梵志、居士亦告御者：『徐徐御車，我等欲久視大天王。』阿難！若大天王常于愛念梵志、居士，如父念子，梵志、居士亦復敬重於大天王，如子敬父者，是謂大天王第四如意之德。阿難！是謂大天王得人四種如意之德

現代漢語譯本：阿難！如果大天王的壽命極其長久，有八萬四千歲，他會用八萬四千歲的時間嬉戲玩耍，用八萬四千歲的時間做小國王，用八萬四千歲的時間做大國王，然後剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，離開世俗，學習道法，像仙人王一樣修行清凈的行為，住在彌薩羅的大天㮈林中，這就是所謂大天王第一種如意的美德。 現代漢語譯本：再者，阿難！那位大天王沒有疾病，能夠享用均衡的食物，不冷不熱，安穩無爭，因此，他所吃的食物都能順利消化。阿難！如果大天王沒有疾病，能夠享用均衡的食物，不冷不熱，安穩無爭，因此，他所吃的食物都能順利消化，這就是所謂大天王第二種如意的美德。 現代漢語譯本：再者，阿難！那位大天王身體光澤，潔白明亮，容貌美麗超過常人，只是稍微比不上天人，端正美好，看到的人都感到歡喜。阿難！如果大天王身體光澤，潔白明亮，容貌美麗超過常人，只是稍微比不上天人，端正美好，看到的人都感到歡喜，這就是所謂大天王第三種如意的美德。 現代漢語譯本：再者，阿難！那位大天王常常愛護和思念婆羅門和居士，就像父親思念兒子一樣，婆羅門和居士也同樣尊敬大天王，就像兒子尊敬父親一樣。阿難！過去大天王在園林中告訴御者說：『慢慢駕車，我想多看看婆羅門和居士。』婆羅門和居士也告訴御者：『慢慢駕車，我們想多看看大天王。』阿難！如果大天王常常愛護和思念婆羅門和居士，就像父親思念兒子一樣，婆羅門和居士也同樣尊敬大天王，就像兒子尊敬父親一樣，這就是所謂大天王第四種如意的美德。阿難！這就是所謂大天王所獲得的四種如意的美德。

English version: 'Ananda, if the Great King has an extremely long lifespan of eighty-four thousand years, he spends eighty-four thousand years in playful childhood, eighty-four thousand years as a minor king, and eighty-four thousand years as a great king. Then, he shaves his head and beard, puts on the monastic robe, with firm faith leaves his home, renounces worldly life, studies the Dharma, practices pure conduct like a king of immortals, and dwells in the Great Heavenly Grove in Misala. This is called the first wish-fulfilling virtue of the Great King.' English version: 'Furthermore, Ananda, that Great King has no illnesses, enjoys a balanced diet, neither too cold nor too hot, lives peacefully without strife, and therefore, the food he eats is easily digested. Ananda, if the Great King has no illnesses, enjoys a balanced diet, neither too cold nor too hot, lives peacefully without strife, and therefore, the food he eats is easily digested, this is called the second wish-fulfilling virtue of the Great King.' English version: 'Furthermore, Ananda, that Great King's body is radiant, pure, and bright, his beauty surpasses ordinary people, only slightly less than that of the gods, he is handsome and pleasing, and those who see him are delighted. Ananda, if the Great King's body is radiant, pure, and bright, his beauty surpasses ordinary people, only slightly less than that of the gods, he is handsome and pleasing, and those who see him are delighted, this is called the third wish-fulfilling virtue of the Great King.' English version: 'Furthermore, Ananda, that Great King always cherishes and thinks of the Brahmins and householders, like a father thinking of his son, and the Brahmins and householders also respect the Great King, like a son respecting his father. Ananda, in the past, the Great King in the garden told his charioteer, 『Drive slowly, I want to look at the Brahmins and householders for a long time.』 The Brahmins and householders also told their charioteers, 『Drive slowly, we want to look at the Great King for a long time.』 Ananda, if the Great King always cherishes and thinks of the Brahmins and householders, like a father thinking of his son, and the Brahmins and householders also respect the Great King, like a son respecting his father, this is called the fourth wish-fulfilling virtue of the Great King. Ananda, these are the four wish-fulfilling virtues that the Great King has obtained.'

「阿難！彼大天王則於後時告剃鬚人：『汝若見我頭生白髮者，便可啟我。』於是，剃鬚人受王教已，而於后時沐浴王頭，見生白髮，見已，啟曰：『天王！當知天使已至，頭生白髮。』彼大天王復告剃鬚人：『汝持金鑷徐拔白髮，著吾手中。』時，剃鬚人聞王教已，即以金鑷徐拔白髮，著王手中。阿難！彼大天王手捧白髮而說頌曰：

「『我頭生白髮，　　壽命轉衰減， 天使已來至，　　我今學道時。』

「阿難！彼大天王見白髮已，告太子曰：『太子！當知天使已至，頭生白髮。太子！我已得人間欲，今當復求天上之慾。太子！我欲剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。太子！我今以此四天下付授于汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。太子！汝后若見天使已至，頭生白髮者，汝當復以此國政授汝太子，善教敕之；授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。太子！我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。太子！云何我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊？太子！若此國中傳授法絕，不復續者，是名人民墮在極邊。太子！以是之故，我今為汝轉

『阿難！那位大天王后來告訴剃頭的人說：『你如果看到我頭上長出白頭髮，就可以告訴我。』於是，剃頭的人接受了國王的吩咐后，後來給國王洗頭時，看到長出了白頭髮，看到后，就稟告說：『天王！您應當知道天上的使者已經來了，頭上長出了白頭髮。』那位大天王又告訴剃頭的人說：『你用金鑷子慢慢地拔掉白頭髮，放在我的手中。』當時，剃頭的人聽了國王的吩咐后，就用金鑷子慢慢地拔掉白頭髮，放在國王的手中。阿難！那位大天王手捧著白頭髮，說了這首偈語： 『我頭上長出白頭髮，壽命正在衰減，天上的使者已經來到，我現在應該學習道法。』 『阿難！那位大天王看到白頭髮后，告訴太子說：『太子！你應當知道天上的使者已經來了，頭上長出了白頭髮。太子！我已經得到了人間的慾望，現在應當再去追求天上的慾望。太子！我想要剃除鬚髮，穿上袈裟，真心實意地、捨棄家庭、離開家庭、學習道法。太子！我現在把這四天下都交給你，你應當依法治理教化，不要用非法手段，不要讓國家裡有各種惡行、不符合梵行的行為。太子！你以後如果看到天上的使者已經來了，頭上長出了白頭髮，你應當再把這個國家政權交給你的太子，好好地教導他；把國家交給太子后，你也應當剃除鬚髮，穿上袈裟，真心實意地、捨棄家庭、離開家庭、學習道法。太子！我現在為你轉授這個相繼的法則，你也應當再轉授這個相繼的法則，不要讓人民墮入極端。太子！我怎麼為你轉授這個相繼的法則，你也應當再轉授這個相繼的法則，不要讓人民墮入極端呢？太子！如果這個國家中傳授法則斷絕，不再延續下去，這就叫做人民墮入極端。太子！因為這個緣故，我現在為你轉授』

'Ananda! That great king later told the barber: 'If you see white hair growing on my head, you may inform me.' Then, the barber, having received the king's instruction, later washed the king's head and saw white hair growing. Having seen it, he reported, 'Your Majesty! You should know that the heavenly messenger has arrived, and white hair has grown on your head.' That great king then told the barber, 'You should slowly pluck the white hair with golden tweezers and place it in my hand.' At that time, the barber, having heard the king's instruction, immediately slowly plucked the white hair with golden tweezers and placed it in the king's hand. Ananda! That great king, holding the white hair in his hand, spoke this verse: 'White hair grows on my head, my lifespan is declining, the heavenly messenger has arrived, now is the time for me to learn the Way.' 'Ananda! That great king, having seen the white hair, told the prince, 'Prince! You should know that the heavenly messenger has arrived, and white hair has grown on my head. Prince! I have already obtained worldly desires, now I should seek heavenly desires. Prince! I wish to shave my beard and hair, wear the kasaya robe, with sincere faith, leave home, be without a home, and learn the Way. Prince! I now entrust these four continents to you. You should govern and transform them according to the law, do not use illegal means, and do not let there be any evil deeds or non-brahmacarya practices in the country. Prince! If you later see that the heavenly messenger has arrived and white hair has grown on your head, you should then entrust the governance of this country to your prince, and teach him well; after entrusting the country to the prince, you should also shave your beard and hair, wear the kasaya robe, with sincere faith, leave home, be without a home, and learn the Way. Prince! I am now passing on this successive law to you, and you should also pass on this successive law, do not let the people fall into extremes. Prince! How am I now passing on this successive law to you, and you should also pass on this successive law, do not let the people fall into extremes? Prince! If the transmission of the law in this country is cut off and no longer continues, this is called the people falling into extremes. Prince! For this reason, I am now passing on to you'

。太子！我已為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。』

「阿難！彼大天王以此國政付授太子，善教敕已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，學仙人王修行梵行，在此彌薩羅大天㮈林中。彼亦轉輪王，成就七寶，得人四種如意之德。云何成就七寶，得人四種如意之德？如前所說七寶，得人四種如意之德。

「阿難！彼轉輪王亦於後時告剃鬚人：『汝若見我頭生白髮者，便可啟我。』於是，剃鬚人受王教已，而於后時沐浴王頭，見生白髮，見已，啟曰：『天王！當知天使已至，頭生白髮。』彼轉輪王復告剃鬚人：『汝持金鑷徐拔白髮，著吾手中。』時，剃鬚人聞王教已，即以金鑷徐拔白髮，著王手中。阿難！彼轉輪王手捧白髮而說頌曰：

「阿難！彼轉輪王見白髮已，告太子曰：『太子！當知天使已至，頭生白髮。太子！我已得人間欲，今當復求天上之慾。太子！我欲剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，我今以此四天下付授于汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人

現代漢語譯本：『太子！我已經把這相繼的法則傳給你了，你也要繼續傳下去，不要讓人民墮入極端。』 『阿難！那位大天王把國家政事交付給太子，好好教導囑咐之後，就剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，出家修道，學習仙人王的修行方式，在彌薩羅大天㮈林中修行梵行。他也成為轉輪王，擁有七寶，得到人們四種如意的美德。如何擁有七寶，得到人們四種如意的美德呢？就像前面所說的七寶，得到人們四種如意的美德一樣。 『阿難！那位轉輪王后來也告訴剃鬚的人：『你如果看到我頭上長出白髮，就來告訴我。』於是，剃鬚的人接受了王的教誨，後來給王洗頭時，看到長出白髮，看到后，就稟告說：『天王！您應該知道天使已經降臨，頭上長出了白髮。』那位轉輪王又告訴剃鬚的人：『你用金鑷子慢慢拔下白髮，放在我手中。』當時，剃鬚的人聽了王的教誨，就用金鑷子慢慢拔下白髮，放在王的手中。阿難！那位轉輪王手捧著白髮，說了這首偈語： 『我頭上長出白髮，壽命逐漸衰減，天使已經降臨，我現在應該修道了。』 『阿難！那位轉輪王看到白髮后，告訴太子說：『太子！你應該知道天使已經降臨，頭上長出了白髮。太子！我已經得到了人間的慾望，現在應該追求天上的慾望。太子！我想要剃除鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，出家修道，我現在把這四天下交付給你，你要依法治理，不要用非法手段，不要讓國家出現各種惡業和非梵行的人。』

English version: 'Prince! I have already passed on this law of succession to you, and you must also continue to pass on this law of succession, do not let the people fall into extremes.' 'Ananda! That great king, after entrusting the affairs of the state to the prince and instructing him well, shaved off his beard and hair, put on the kasaya robe, with firm faith, left his home, became homeless, and studied the Way, learning the practice of the king of immortals, practicing Brahma conduct in the great Misala forest. He also became a wheel-turning king, possessing the seven treasures, and obtaining the four virtues of wish-fulfillment from the people. How does one possess the seven treasures and obtain the four virtues of wish-fulfillment from the people? Just like the seven treasures mentioned before, obtaining the four virtues of wish-fulfillment from the people.' 'Ananda! That wheel-turning king also later told the shaver: 'If you see white hair growing on my head, then you can tell me.' Thereupon, the shaver received the king's instruction, and later, while washing the king's head, saw white hair growing. Having seen it, he reported, 'Your Majesty! You should know that the angel has arrived, and white hair has grown on your head.' That wheel-turning king then told the shaver: 'You use golden tweezers to slowly pull out the white hair and place it in my hand.' At that time, the shaver, having heard the king's instruction, used golden tweezers to slowly pull out the white hair and placed it in the king's hand. Ananda! That wheel-turning king, holding the white hair in his hand, spoke this verse: 'White hair grows on my head, my life is gradually declining, the angel has already arrived, now is the time for me to study the Way.' 'Ananda! That wheel-turning king, having seen the white hair, told the prince: 'Prince! You should know that the angel has arrived, and white hair has grown on my head. Prince! I have already obtained the desires of the human world, and now I should seek the desires of the heavens. Prince! I want to shave off my beard and hair, put on the kasaya robe, with firm faith, leave my home, become homeless, and study the Way. I now entrust these four continents to you. You should govern according to the law, do not use illegal means, and do not let the country have various evil deeds and non-Brahma practitioners.'

。太子！汝后若見天使已至，頭生白髮者，汝亦當復以此國政授汝太子，善教敕之；授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。太子！我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。太子！云何我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊？太子！若此國中傳授法絕，不復續者，是名人民墮在極邊。太子！以是之故，我今為汝轉。太子！我已為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。』

「阿難！彼轉輪王以此國政付授太子，善教敕已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，學仙人王修行梵行，在此彌薩羅大天㮈林中。

「阿難！是為從子至子，從孫至孫，從族至族，從見至見，展轉八萬四千轉輪王，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，學仙人王修行梵行，在此彌薩羅大天㮈林中。彼最後王名曰尼彌，如法法王，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲，奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈

現代漢語譯本：『太子！你以後如果看到天使已經到來，頭上長出白髮，你也應當把這個國家的政權交給你的太子，好好教導他；把國家交給太子后，你也應當剃除鬚髮，穿上袈裟，真心實意地、捨棄家庭、離開家庭、學習佛道。太子！我現在為你傳授這相繼的法則，你也應當繼續傳授這相繼的法則，不要讓人民墮入極端。太子！為什麼說我現在為你傳授這相繼的法則，你也應當繼續傳授這相繼的法則，不要讓人民墮入極端呢？太子！如果這個國家中傳授法則斷絕，不再延續，這就叫做人民墮入極端。太子！因為這個緣故，我現在為你傳授。太子！我已經為你傳授了這相繼的法則，你也應當繼續傳授這相繼的法則，不要讓人民墮入極端。』 『阿難！那位轉輪王把國家政權交給太子，好好教導之後，就剃除鬚髮，穿上袈裟，真心實意地、捨棄家庭、離開家庭、學習佛道，學習仙人王修行清凈的行為，就在這彌薩羅大天㮈林中。 『阿難！這就是從兒子到兒子，從孫子到孫子，從族人到族人，從見證到見證，輾轉八萬四千位轉輪王，剃除鬚髮，穿上袈裟，真心實意地、捨棄家庭、離開家庭、學習佛道，學習仙人王修行清凈的行為，就在這彌薩羅大天㮈林中。他們最後一位國王名叫尼彌，如法治國，依法行事，為太子、后妃、宮女以及各位大臣、沙門、婆羅門，乃至昆蟲，奉持齋戒，每月初八、十四、十五修行佈施，施捨給貧困的沙門、婆羅門、窮人、孤獨的人、遠道而來的乞討者，用飲食、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕人、明燈等物品。

English version: 'Prince! If you later see that the angel has arrived, with white hair growing on his head, you should also hand over the governance of this country to your prince, and teach him well; after handing over the country to the prince, you should also shave off your beard and hair, put on the kasaya robe, sincerely, abandon your family, leave your home, and learn the way of the Buddha. Prince! I am now passing on this law of succession to you, and you should also continue to pass on this law of succession, do not let the people fall into extremes. Prince! Why do I say that I am now passing on this law of succession to you, and you should also continue to pass on this law of succession, do not let the people fall into extremes? Prince! If the transmission of the law in this country is cut off and no longer continues, this is called the people falling into extremes. Prince! For this reason, I am now passing it on to you. Prince! I have already passed on this law of succession to you, and you should also continue to pass on this law of succession, do not let the people fall into extremes.' 'Ananda! That wheel-turning king, after handing over the governance of the country to the prince and teaching him well, shaved off his beard and hair, put on the kasaya robe, sincerely, abandoned his family, left his home, and learned the way of the Buddha, learning the pure conduct of the king of immortals, in this Great Sala Grove of Misala.' 'Ananda! This is how, from son to son, from grandson to grandson, from clan to clan, from witness to witness, eight hundred and forty thousand wheel-turning kings, shaved off their beard and hair, put on the kasaya robe, sincerely, abandoned their family, left their home, and learned the way of the Buddha, learning the pure conduct of the king of immortals, in this Great Sala Grove of Misala. Their last king was named Nimi, who governed the country according to the law, acted according to the law, and for the prince, consorts, palace women, and all the ministers, shramanas, brahmins, and even insects, observed the fast, practiced giving on the eighth, fourteenth, and fifteenth of each month, giving to the poor shramanas, brahmins, the poor, the lonely, and those who came from afar to beg, with food, clothing, carriages, garlands, scattered flowers, fragrant ointments, houses, beds, blankets, silk fabrics, servants, and bright lamps.'

「彼時，三十三天集坐善法講堂，咨嗟稱歎尼彌王曰：『諸賢！鞞陀提人有大善利，有大功德。所以者何？彼最後王名曰尼彌，如法法王，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志，乃至蜫蟲，奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈。』

「時，天帝釋亦在眾中。於是，天帝釋告三十三天曰：『諸賢！汝等欲得即在此見尼彌王耶？』三十三天白曰：『拘翼！我等欲得即在此見彼尼彌王。』爾時，帝釋猶如力士屈申臂頃，於三十三天上忽沒不現，已來至此尼彌王殿。於是，尼彌王見天帝釋，見已，問曰：『汝為是誰？』帝釋答曰：『大王！聞有天帝釋耶？』答曰：『聞有帝釋。』告曰：『我即是也。大王有大善利，有大功德。所以者何？三十三天為汝集坐善法講堂，咨嗟稱歎曰：「諸賢！鞞陀提人有大善利，有大功德

『那時，三十三天眾神聚集在善法講堂，讚歎尼彌王說：『各位賢者！毗提訶人有極大的福報，有極大的功德。這是為什麼呢？因為他們最後的國王名叫尼彌，他是一位如法之王，奉行正法，為太子、后妃、宮女以及所有臣民、沙門、婆羅門，甚至昆蟲，都奉持齋戒，每月初八、十四、十五都修行佈施，將飲食、衣物、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕役、燈火佈施給貧困的沙門、婆羅門、窮人、孤獨者和遠道而來的乞討者。』 『當時，天帝釋也在眾神之中。於是，天帝釋告訴三十三天眾神說：『各位賢者！你們想現在就見到尼彌王嗎？』三十三天眾神回答說：『拘翼！我們想現在就見到尼彌王。』這時，天帝釋像力士屈伸手臂一樣，在三十三天之上忽然消失不見，已經來到尼彌王的宮殿。於是，尼彌王見到天帝釋，見到后，問道：『你是誰？』帝釋回答說：『大王！您聽說過天帝釋嗎？』尼彌王回答說：『聽說過帝釋。』帝釋說：『我就是。大王您有極大的福報，有極大的功德。這是為什麼呢？因為三十三天眾神爲了您聚集在善法講堂，讚歎說：「各位賢者！毗提訶人有極大的福報，有極大的功德。」』

'At that time, the Thirty-three Gods gathered in the Hall of Good Dharma, praising King Nimi, saying: 'Virtuous ones! The people of Videha have great blessings and great merits. Why is this? Because their last king is named Nimi, a king who follows the Dharma, practices the Dharma, and for the crown prince, consorts, palace women, and all subjects, ascetics, Brahmins, and even insects, observes the fast, and on the eighth, fourteenth, and fifteenth of each month, practices giving, bestowing food, clothing, vehicles, garlands, scattered flowers, fragrant ointments, houses, beds, blankets, silk fabrics, servants, and lamps to the impoverished ascetics, Brahmins, the poor, the lonely, and those who come from afar to beg.' 'At that time, the Lord Sakra was also among the assembly. Then, Lord Sakra said to the Thirty-three Gods: 'Virtuous ones! Do you wish to see King Nimi right now?' The Thirty-three Gods replied: 'Kausika! We wish to see King Nimi right now.' At that moment, Lord Sakra, as quickly as a strong man extends and retracts his arm, suddenly disappeared from the Thirty-three Heavens and arrived at King Nimi's palace. Then, King Nimi saw Lord Sakra, and having seen him, asked: 'Who are you?' Lord Sakra replied: 'Great King! Have you heard of Lord Sakra?' King Nimi replied: 'I have heard of Sakra.' Lord Sakra said: 'I am he. Great King, you have great blessings and great merits. Why is this? Because the Thirty-three Gods have gathered in the Hall of Good Dharma for you, praising you, saying: 「Virtuous ones! The people of Videha have great blessings and great merits.」』

。所以者何？彼最後王名曰尼彌，如法法王，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志，乃至蜫蟲，奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍氀、綩綖、給使、明燈。」大王！欲見三十三天耶？』答曰：『欲見。』帝釋復告尼彌王曰：『我還天上，當敕嚴駕千象車來，大王乘車娛樂遊戲升于天上。』時，尼彌王為天帝釋默然而受。

「於是，帝釋知尼彌王默然受已，猶如力士屈申臂頃，于尼彌王殿忽沒不現，已還至彼三十三天。帝釋到已，告御者曰：『汝速嚴駕千象車，往迎尼彌王。到已，白曰：「大王！當知天帝釋遣此千象車來迎于大王，可乘此車娛樂遊戲升于天上。」王乘車已，復白王曰：「王欲令我從何道送，為從惡受惡報道，為從妙受妙報道耶？」』

「於是，御者受帝釋教已，即便嚴駕千象車，往至尼彌王所，到已，白曰：『大王！當知帝釋遣此千象車來迎于大王，可乘此車娛樂遊戲升于天上。』時，尼彌王升彼車已，御者復白王：『欲令我從何道送？為從惡受惡報道，為從妙受妙報道耶？』時，尼彌王告御者曰：『汝于兩道中間送我，惡受惡報，妙受妙報

現代漢語譯本：這是為什麼呢？因為最後一位國王名叫尼彌，他是一位如法奉行的法王，他的行為符合正法。他讓太子、后妃、宮女以及所有臣民、沙門、婆羅門，甚至昆蟲，都遵守齋戒。每月初八、十四、十五日，他都修行佈施，將食物、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕役和明燈佈施給貧困的沙門、婆羅門、窮人、孤獨者以及遠道而來的乞討者。』大王！您想看看三十三天嗎？』尼彌王回答說：『想看。』帝釋又告訴尼彌王說：『我將返回天上，會命令準備好千象車來迎接您，大王可以乘坐這輛車，娛樂嬉戲，升到天上。』當時，尼彌王默許了天帝釋的邀請。 於是，帝釋知道尼彌王默許之後，就像力士屈伸手臂一樣，在尼彌王的宮殿中忽然消失不見，已經返回到三十三天。帝釋到達后，告訴御者說：『你快點準備好千象車，去迎接尼彌王。到達后，稟告說：「大王！請知曉，天帝釋派遣這輛千象車來迎接您，您可以乘坐這輛車，娛樂嬉戲，升到天上。」』國王上車后，御者又稟告國王說：『您想讓我從哪條路送您？是從惡報之路，還是從善報之路呢？』 於是，御者接受了帝釋的命令后，立即準備好千象車，前往尼彌王所在的地方。到達后，稟告說：『大王！請知曉，帝釋派遣這輛千象車來迎接您，您可以乘坐這輛車，娛樂嬉戲，升到天上。』當時，尼彌王登上車后，御者又稟告國王說：『您想讓我從哪條路送您？是從惡報之路，還是從善報之路呢？』當時，尼彌王告訴御者說：『你從兩條道路的中間送我，惡報之路和善報之路。』

English version: Why is that? Because the last king was named Nimi, a righteous king who acted in accordance with the Dharma. He had the crown prince, consorts, palace women, and all his ministers, as well as the ascetics, Brahmins, and even insects, observe the fast. On the eighth, fourteenth, and fifteenth days of each month, he practiced giving, bestowing food, clothing, carriages, garlands, scattered flowers, perfumes, houses, beds, blankets, silk fabrics, servants, and lamps to the impoverished ascetics, Brahmins, the poor, the lonely, and those who came from afar to beg. 'Great King! Do you wish to see the Thirty-three Heavens?' Nimi replied, 'I wish to see it.' Indra then told King Nimi, 'I shall return to the heavens and order a thousand-elephant chariot to come and fetch you. Great King, you may ride in this chariot, enjoy yourself, and ascend to the heavens.' At that time, King Nimi silently accepted the invitation of the heavenly Indra. Then, Indra, knowing that King Nimi had silently accepted, vanished from King Nimi's palace as quickly as a strong man extends and retracts his arm, and returned to the Thirty-three Heavens. Upon arriving, Indra told the charioteer, 'Quickly prepare the thousand-elephant chariot and go to welcome King Nimi. Upon arrival, announce, "Great King! Know that the heavenly Indra has sent this thousand-elephant chariot to welcome you. You may ride in this chariot, enjoy yourself, and ascend to the heavens."' After the king boarded the chariot, the charioteer again announced to the king, 'Which path do you wish me to take you? The path of evil retribution or the path of good retribution?' Then, the charioteer, having received Indra's instructions, immediately prepared the thousand-elephant chariot and went to where King Nimi was. Upon arrival, he announced, 'Great King! Know that Indra has sent this thousand-elephant chariot to welcome you. You may ride in this chariot, enjoy yourself, and ascend to the heavens.' At that time, after King Nimi boarded the chariot, the charioteer again announced to the king, 'Which path do you wish me to take you? The path of evil retribution or the path of good retribution?' At that time, King Nimi told the charioteer, 'Take me between the two paths, the path of evil retribution and the path of good retribution.'

。』於是，御者便於兩道中間送王，惡受惡報，妙受妙報。於是，三十三天遙見尼彌王來，見已稱善：『善來，大王！善來，大王！可與三十三天共住娛樂。』時，尼彌王為三十三天而說頌曰：

「『猶如假借乘，　　一時暫求車， 此處亦復然，　　謂為他所有。 我還彌薩羅，　　當作無量善， 因是生天上，　　作福為資糧。』

「阿難！昔大天王者汝謂異人耶？莫作是念，當知即是我也。阿難！我昔從子至子，從孫至孫，從族至族，從我展轉八萬四千轉輪王，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道、學仙人王修行梵行，在此彌薩羅大天㮈林中。阿難！我爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。爾時說法不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖。爾時不離生老病死、啼哭憂戚，亦未能得脫一切苦。

「阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我今為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。我今說法得至究竟，究竟白凈，究竟梵行，究竟梵行訖，我今得離生老病死，啼哭憂戚，我今已得脫一切苦

現代漢語譯本：於是，駕車的人就在兩條道路中間送國王，作惡的受惡報，行善的得善報。這時，三十三天遠遠地看見尼彌王來了，看見后都稱讚說：『歡迎，大王！歡迎，大王！可以和我們三十三天一起居住享樂。』當時，尼彌王為三十三天說了偈頌： 『猶如借來的車乘，一時暫時求用，這裡也是這樣，認為是屬於別人的。我還要回到彌薩羅，去做無量的善事，因此而生到天上，以福德作為資糧。』 『阿難！以前的大天王者，你認為他是別人嗎？不要這樣想，應當知道就是我。阿難！我以前從兒子到兒子，從孫子到孫子，從家族到家族，從我輾轉做了八萬四千個轉輪王，剃除鬚髮，穿上袈裟，至誠地捨棄家庭，出家，學道，像仙人王一樣修行梵行，就在這彌薩羅大天㮈林中。阿難！我那時爲了自己利益，也爲了利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。那時說法沒有達到究竟，沒有達到究竟的清凈，沒有達到究竟的梵行，沒有達到究竟的梵行結束。那時沒有脫離生老病死、啼哭憂愁，也沒有能夠脫離一切痛苦。 『阿難！我現在出世，成為如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。我現在爲了自己利益，也爲了利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。我現在說法達到究竟，達到究竟的清凈，達到究竟的梵行，達到究竟的梵行結束，我現在已經脫離生老病死，啼哭憂愁，我現在已經脫離一切痛苦。』

English version: Then, the charioteer escorted the king between the two paths, the evil receiving evil retribution, and the good receiving good retribution. Then, the Thirty-three Heavens saw King Nimi coming from afar, and upon seeing him, they praised him, saying: 'Welcome, Great King! Welcome, Great King! You may dwell and enjoy with the Thirty-three Heavens.' At that time, King Nimi spoke a verse for the Thirty-three Heavens: 'Like a borrowed vehicle, one temporarily seeks a carriage, it is the same here, considered to belong to another. I shall return to Misala, and perform immeasurable good deeds, and thus be born in heaven, using merit as my provision.' 'Ananda! Do you think that the former Great Heavenly King was someone else? Do not think so, you should know that it was me. Ananda! In the past, from son to son, from grandson to grandson, from clan to clan, from me, I have been through eighty-four thousand wheel-turning kings, shaved my head and beard, put on the monastic robe, sincerely renounced my home, left home, studied the Way, like a sage king practiced pure conduct, in this great Misala palm grove. Ananda! At that time, I was for my own benefit, also for the benefit of others, for the benefit of many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. At that time, the Dharma was not brought to its ultimate end, not to ultimate purity, not to ultimate pure conduct, not to the end of ultimate pure conduct. At that time, I did not escape birth, old age, sickness, death, weeping, and sorrow, nor was I able to escape all suffering.' 'Ananda! Now I have come into the world, as the Tathagata, the Unattached One, the Fully Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men, the Teacher of Gods and Humans, called Buddha, the Blessed One. Now I am for my own benefit, also for the benefit of others, for the benefit of many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. Now my Dharma has reached its ultimate end, reached ultimate purity, reached ultimate pure conduct, reached the end of ultimate pure conduct, now I have escaped birth, old age, sickness, death, weeping, and sorrow, now I have escaped all suffering.'

「阿難！我今為汝轉相繼法，汝亦當復轉相繼法，莫令佛種斷。阿難！云何我今為汝轉相繼法，汝亦當復轉相繼法，莫令佛種斷？謂八支聖道，正見乃至正定為八。阿難！是謂我今為汝轉相繼法，汝亦當復轉相繼法，莫令佛種斷。」

大天㮈林經第三竟(四千七百三十九字)

（六八）中阿含王相應品大善見王經第四(第二小土城誦)

一時，佛游拘尸城，住和跋單力士娑羅林中。

爾時，世尊最後欲取般涅槃時，告曰：「阿難！汝往至雙娑羅樹間，可為如來北首敷床，如來中夜當般涅槃。」

尊者阿難受如來教，即詣雙樹，于雙樹間而為如來北首敷床。敷床已訖，還詣佛所，稽首禮足，卻住一面，白曰：「世尊！已為如來於雙樹間北首敷床，唯愿世尊自當知時。」於是，世尊將尊者阿難至雙樹間，四疊郁多羅僧以敷床上，襞僧伽梨作枕，右脅而臥，足足相累，最後欲取般涅槃。

時，尊者阿難執拂侍佛，尊者阿難叉手向佛，白曰：「世尊！更有餘大城，一名瞻波，二名舍衛，三名鞞舍離，四名王舍城，五名波羅㮈，六名加維羅衛

『阿難！我現在為你傳授相繼的法，你也應當繼續傳授相繼的法，不要讓佛種斷絕。阿難！我如何為你傳授相繼的法，你也應當繼續傳授相繼的法，不要讓佛種斷絕呢？那就是八支聖道，即正見乃至正定這八項。阿難！這就是我現在為你傳授相繼的法，你也應當繼續傳授相繼的法，不要讓佛種斷絕。』 佛陀如此說道。尊者阿難及眾比丘，聽聞佛陀所說，歡喜奉行。 大天㮈林經第三完（四千七百三十九字） （六八）中阿含王相應品大善見王經第四（第二小土城誦） 一時，佛陀在拘尸城游化，住在和跋單力士娑羅林中。 當時，世尊最後將要進入涅槃時，告訴阿難：『阿難！你到雙娑羅樹之間，為如來鋪設一個頭朝北的床，如來將在半夜進入涅槃。』 尊者阿難接受如來的教導，立即前往雙樹，在雙樹之間為如來鋪設了一個頭朝北的床。鋪設好床后，回到佛陀那裡，稽首禮足，退到一旁，稟告說：『世尊！已經為如來在雙樹之間鋪設了頭朝北的床，唯愿世尊自己知道時機。』於是，世尊帶領尊者阿難來到雙樹之間，將四層郁多羅僧鋪在床上，把僧伽梨摺疊成枕頭，右脅而臥，雙腳相疊，最後將要進入涅槃。 當時，尊者阿難拿著拂塵侍奉佛陀，尊者阿難合掌向佛陀，稟告說：『世尊！還有其他大城，一個叫瞻波，第二個叫舍衛，第三個叫鞞舍離，第四個叫王舍城，第五個叫波羅㮈，第六個叫加維羅衛』

'Ananda! I now transmit to you the Dharma of succession, and you should also continue to transmit the Dharma of succession, lest the Buddha's seed be cut off. Ananda! How do I now transmit to you the Dharma of succession, and you should also continue to transmit the Dharma of succession, lest the Buddha's seed be cut off? It is the Noble Eightfold Path, namely, right view to right concentration, these eight. Ananda! This is what I now transmit to you as the Dharma of succession, and you should also continue to transmit the Dharma of succession, lest the Buddha's seed be cut off.' The Buddha spoke thus. Venerable Ananda and the monks, hearing what the Buddha said, joyfully practiced it. The Great Heaven's Forest Sutra, the third, is complete (4,739 words). (68) The Fourth Sutra of the Great Good Vision King in the King's Corresponding Section of the Middle Agama (Second Small Earth City Recitation) At one time, the Buddha was traveling in Kushinagar, staying in the Sala Grove of the Vajra-wielding Mallas. At that time, when the World Honored One was about to enter Parinirvana, he said to Ananda: 'Ananda! Go to the space between the twin Sala trees and prepare a bed for the Tathagata with its head facing north, for the Tathagata will enter Parinirvana in the middle of the night.' Venerable Ananda, receiving the Buddha's instruction, immediately went to the twin trees and prepared a bed for the Tathagata with its head facing north between the twin trees. Having prepared the bed, he returned to the Buddha, bowed his head to his feet, and stood to one side, reporting: 'World Honored One! A bed has been prepared for the Tathagata with its head facing north between the twin trees, may the World Honored One know the time.' Then, the World Honored One led Venerable Ananda to the space between the twin trees, spread four layers of the Uttarasanga on the bed, folded the Sanghati into a pillow, and lay down on his right side, with his feet overlapping, about to enter Parinirvana. At that time, Venerable Ananda, holding a whisk, attended to the Buddha. Venerable Ananda, with his palms together, addressed the Buddha, saying: 'World Honored One! There are other great cities, one named Champa, the second named Shravasti, the third named Vaishali, the fourth named Rajagriha, the fifth named Varanasi, and the sixth named Kapilavastu.'

。世尊不于彼般涅槃，何故正在此小土城，諸城之中此最為下？」

是時，世尊告曰：「阿難！汝莫說此為小土城，諸城之中此最為下。所以者何？乃過去時，此拘尸城名拘尸王城，極大豐樂，多有人民。阿難！拘尸王城長十二由延，廣七由延。阿難！造立樓櫓，高如一人，或二、三、四，至高七人。阿難！拘尸王城于外周匝有塹七重，其塹則以四寶磚壘金、銀、琉璃及水精，其底布以四種寶沙金、銀、琉璃及水精。阿難！拘尸王城周匝外有垣墻七重，其墻亦以四寶磚壘金、銀、琉璃及水精。阿難！拘尸王城周匝七重，行四寶多羅樹金、銀、琉璃及水精，金多羅樹銀葉華實，銀多羅樹金葉華實，琉璃多羅樹水精葉華實，水精多羅樹琉璃葉華實。

「阿難！彼多羅樹間作種種華池，青蓮華池，紅蓮、赤蓮、白蓮華池。阿難！其華池岸四寶磚壘金、銀、琉璃及水精，其底布以四種寶沙金、銀、琉璃及水精。阿難！彼池中有四寶梯陛金、銀、琉璃及水精，金陛銀蹬，銀陛金蹬，琉璃陛水精蹬，水精陛琉璃蹬。阿難！彼池周匝有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤

現代漢語譯本：'世尊不在那裡般涅槃，為什麼偏偏在這個小土城，這在所有城市中是最差的呢？' '這時，世尊告訴阿難：『阿難，你不要說這是小土城，是所有城市中最差的。這是為什麼呢？因為在過去的時候，這個拘尸城叫做拘尸王城，非常巨大繁榮，人口眾多。阿難，拘尸王城長十二由延，寬七由延。阿難，建造的樓櫓，高如一人，或者二、三、四人，最高達到七人。阿難，拘尸王城外圍有七重護城河，護城河用四寶磚壘砌而成，分別是金、銀、琉璃和水晶，底部鋪著四種寶沙，分別是金、銀、琉璃和水晶。阿難，拘尸王城外圍有七重城墻，城墻也是用四寶磚壘砌而成，分別是金、銀、琉璃和水晶。阿難，拘尸王城外圍有七重，種植著四寶多羅樹，分別是金、銀、琉璃和水晶，金多羅樹有銀葉和果實，銀多羅樹有金葉和果實，琉璃多羅樹有水晶葉和果實，水晶多羅樹有琉璃葉和果實。' '阿難，那些多羅樹之間建有各種各樣的花池，有青蓮花池，紅蓮、赤蓮、白蓮花池。阿難，那些花池的岸邊用四寶磚壘砌而成，分別是金、銀、琉璃和水晶，底部鋪著四種寶沙，分別是金、銀、琉璃和水晶。阿難，那些池塘里有四寶臺階，分別是金、銀、琉璃和水晶，金臺階配銀蹬，銀臺階配金蹬，琉璃臺階配水晶蹬，水晶臺階配琉璃蹬。阿難，那些池塘周圍有四寶欄桿，分別是金、銀、琉璃和水晶，金欄桿配銀鉤，銀欄桿配金鉤，琉璃欄桿配水晶鉤，水晶欄桿配琉璃鉤。'

English version: 'The World-Honored One is not entering Parinirvana there, why is it precisely in this small earthen city, which is the worst among all cities?' 'At that time, the World-Honored One said to Ananda: 『Ananda, do not say that this is a small earthen city, the worst among all cities. Why is that? Because in the past, this city of Kushinagar was called the city of King Kusha, it was extremely large and prosperous, with many people. Ananda, the city of King Kusha was twelve yojanas long and seven yojanas wide. Ananda, the watchtowers that were built were as tall as one person, or two, three, or four, up to seven people high. Ananda, the city of King Kusha had seven moats surrounding it, and the moats were built with four precious bricks of gold, silver, lapis lazuli, and crystal, and the bottom was covered with four kinds of precious sand of gold, silver, lapis lazuli, and crystal. Ananda, the city of King Kusha had seven walls surrounding it, and the walls were also built with four precious bricks of gold, silver, lapis lazuli, and crystal. Ananda, the city of King Kusha was surrounded by seven layers, with four precious tala trees planted, of gold, silver, lapis lazuli, and crystal, the gold tala trees had silver leaves and fruits, the silver tala trees had gold leaves and fruits, the lapis lazuli tala trees had crystal leaves and fruits, and the crystal tala trees had lapis lazuli leaves and fruits.』 『Ananda, between those tala trees were built various flower ponds, with blue lotus ponds, red lotus, crimson lotus, and white lotus ponds. Ananda, the banks of those flower ponds were built with four precious bricks of gold, silver, lapis lazuli, and crystal, and the bottom was covered with four kinds of precious sand of gold, silver, lapis lazuli, and crystal. Ananda, in those ponds were four precious staircases of gold, silver, lapis lazuli, and crystal, gold staircases with silver steps, silver staircases with gold steps, lapis lazuli staircases with crystal steps, and crystal staircases with lapis lazuli steps. Ananda, around those ponds were four precious railings of gold, silver, lapis lazuli, and crystal, gold railings with silver hooks, silver railings with gold hooks, lapis lazuli railings with crystal hooks, and crystal railings with lapis lazuli hooks.』

。阿難！彼池覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。

「阿難！于彼池中殖種種水華，青蓮華，紅蓮、赤蓮、白蓮華，常水常華，無守視者，通一切人。阿難！于彼池岸殖種種陸華，修摩那華、婆師華、瞻卜華、修揵提華、摩頭揵提華、阿提牟哆華、波羅頭華。

「阿難！其華池岸有眾多女，身體光澤，曒潔明凈，美色過人，少不及天，姿容端正，睹者歡悅，眾寶瓔珞，嚴飾具足。彼行惠施，隨其所須，飲食、衣被、車乘、屋舍、床褥、氍氀、給使、明燈，悉以與之。

「阿難！其多羅樹葉，風吹之時，有極上妙音樂之聲，猶五種妓工師作樂，極妙上好諧和之音。阿難！其多羅樹葉，風吹之時，亦復如是。阿難！拘尸城中設有弊惡極下之人，其有欲得五種妓樂者，即共往至多羅樹間，皆得自恣，極意娛樂。阿難！拘尸王城常有十二種聲，未曾斷絕，象聲、馬聲、車聲、步聲、吹螺聲、鼓聲、薄洛鼓聲、伎鼓聲、歌聲、舞聲、飲食聲、惠施聲。

「阿難！拘尸城中有王，名大善見，為轉輪王，聰明智慧，有四種軍整御天下，由己自在，如法法王成就七寶，得人四種如意之德

現代漢語譯本：阿難！那個池塘上面覆蓋著羅網，鈴鐺懸掛在羅網之間。那些鈴鐺由四種寶物製成：金、銀、琉璃和水晶。金鈴鐺配銀舌，銀鈴鐺配金舌，琉璃鈴鐺配水晶舌，水晶鈴鐺配琉璃舌。 阿難！在那池塘中種植著各種各樣的水生花卉，有青蓮花、紅蓮花、赤蓮花和白蓮花。池塘里總是盛開著花朵，沒有看守的人，任何人都可以自由進入。阿難！在池塘的岸邊種植著各種各樣的陸生花卉，有修摩那花、婆師花、瞻卜花、修揵提花、摩頭揵提花、阿提牟哆花和波羅頭花。 阿難！在花池的岸邊有許多女子，她們身體光澤，潔白明凈，容貌美麗，勝過常人，僅次於天人。她們姿容端莊，看到的人都心生歡喜。她們佩戴著各種珍寶瓔珞，裝飾得非常華麗。她們樂於佈施，隨人們的需要，給予飲食、衣服、車乘、房屋、床鋪、毛毯、僕人、明燈等一切所需。 阿難！當多羅樹的葉子被風吹動時，會發出極其美妙的音樂聲，就像五種樂器同時演奏一樣，聲音極其美妙和諧。阿難！多羅樹葉被風吹動時，也是如此。阿難！拘尸城中即使有最卑賤的人，如果想要得到五種樂器的演奏，就可以一起到多羅樹下，盡情地享受娛樂。阿難！拘尸王城中經常有十二種聲音，從未間斷過，分別是：象鳴聲、馬嘶聲、車輪聲、腳步聲、吹螺聲、鼓聲、薄洛鼓聲、伎鼓聲、歌聲、舞聲、飲食聲和佈施聲。 阿難！拘尸城中有一位國王，名叫大善見，是轉輪聖王。他聰明智慧，擁有四種軍隊來統治天下，能夠自由自在地行事。他像一位如法的法王一樣，成就了七寶，並獲得了人們所期望的四種如意美德。

English version: Ananda! That pond is covered with nets, and bells are hung between them. Those bells are made of four treasures: gold, silver, lapis lazuli, and crystal. Gold bells have silver tongues, silver bells have gold tongues, lapis lazuli bells have crystal tongues, and crystal bells have lapis lazuli tongues. Ananda! In that pond are planted various kinds of aquatic flowers, including blue lotuses, red lotuses, crimson lotuses, and white lotuses. The pond is always blooming with flowers, and there are no guards, so anyone can enter freely. Ananda! On the banks of the pond are planted various kinds of terrestrial flowers, including sumana flowers, vasika flowers, champaka flowers, sugandhika flowers, madhuka flowers, atimukta flowers, and parata flowers. Ananda! On the banks of the flower pond are many women, whose bodies are radiant, pure, and bright. Their beauty surpasses that of ordinary people, second only to the gods. Their appearance is dignified, and those who see them are filled with joy. They wear various precious jewels and ornaments, and are adorned very magnificently. They are happy to give, and according to people's needs, they provide food, clothing, vehicles, houses, beds, blankets, servants, lamps, and everything else that is needed. Ananda! When the leaves of the tala trees are blown by the wind, they produce extremely wonderful music, like the sound of five kinds of musical instruments playing together, with extremely beautiful and harmonious sounds. Ananda! When the leaves of the tala trees are blown by the wind, it is the same. Ananda! Even the most lowly people in the city of Kushinagar, if they desire to hear the music of five kinds of instruments, can go together to the tala trees and enjoy the entertainment to their heart's content. Ananda! In the royal city of Kushinagar, there are always twelve kinds of sounds that never cease: the sounds of elephants, horses, chariots, footsteps, conch shells, drums, bheris, cymbals, singing, dancing, eating, and giving. Ananda! In the city of Kushinagar, there is a king named Mahasudarshana, who is a Chakravartin king. He is intelligent and wise, and he has four kinds of armies to rule the world. He is able to act freely. Like a righteous Dharma king, he has achieved the seven treasures and obtained the four wish-fulfilling virtues that people desire.

。云何成就七寶，得人四種如意之德？如前所說七寶、四種人如意之德。阿難！於是，拘尸王城梵志、居士，多取珠寶、鉗婆羅寶，載詣大善見王，白曰：『天王！此多珠寶、鉗婆羅寶，天王當爲見慈愍故，愿垂納受。』大善見王告梵志、居士曰：『卿等送獻，我所不須，吾亦自有。』

「阿難！復有八萬四千諸小國王詣大善見王，白曰：『天王！我等欲為天王作殿。』大善見王告諸小王：『卿等欲為我作正殿，我所不須，自有正殿。』八萬四千諸小國王皆叉手向，再三白曰：『天王！我等欲為天王作殿，我等欲為天王作殿。』於是，大善見王為八萬四千諸小王故，默然而聽。爾時，八萬四千諸小國王知大善見王默然聽已，拜謁辭退，繞三匝而去，各還本國，以八萬四千車載金自重，並及其錢作以不作，復以一一珠寶之柱載往拘尸城，去城不遠，作大正殿。

「阿難！彼大正殿長一由延，廣一由延。阿難！彼大正殿四寶磚壘金、銀、琉璃及水精。阿難！彼大正殿四寶梯陛金、銀、琉璃及水精，金陛銀蹬，銀陛金蹬，琉璃陛水精蹬，水精陛琉璃蹬。阿難！大正殿中有八萬四千柱，以四寶作金、銀、琉璃及水精，金柱銀櫨磉，銀柱金櫨磉，琉璃柱水精櫨磉，水精柱琉璃櫨磉

現代漢語譯本：如何成就七寶，獲得人們四種如意之德？就像前面所說的七寶和四種人如意之德一樣。阿難！當時，拘尸王城的婆羅門和居士們，採集了大量的珠寶和鉗婆羅寶，運送到大善見王那裡，稟告說：『天王！這些大量的珠寶和鉗婆羅寶，天王您應當慈悲地接受。』大善見王告訴婆羅門和居士們說：『你們送來的這些，我不需要，我自己也有。』 阿難！又有八萬四千個小國王來到大善見王那裡，稟告說：『天王！我們想為天王建造宮殿。』大善見王告訴這些小國王：『你們想為我建造宮殿，我不需要，我自己有宮殿。』八萬四千個小國王都雙手合十，再三稟告說：『天王！我們想為天王建造宮殿，我們想為天王建造宮殿。』於是，大善見王爲了這八萬四千個小國王的請求，默許了。當時，八萬四千個小國王知道大善見王默許后，便拜別退下，繞著他走了三圈后離開，各自回到自己的國家，用八萬四千輛車裝載著黃金，並用這些黃金製作各種器具，又用每一輛車裝載著珠寶柱子，運往拘尸城，在離城不遠的地方，建造了一座大宮殿。 阿難！那座大宮殿長一由延，寬一由延。阿難！那座大宮殿是用金、銀、琉璃和水晶四種寶磚壘砌而成。阿難！那座大宮殿的臺階是用金、銀、琉璃和水晶四種寶物製成，金臺階配銀蹬，銀臺階配金蹬，琉璃臺階配水晶蹬，水晶臺階配琉璃蹬。阿難！大宮殿中有八萬四千根柱子，是用金、銀、琉璃和水晶四種寶物製成，金柱配銀柱礎，銀柱配金柱礎，琉璃柱配水晶柱礎，水晶柱配琉璃柱礎。

English version: How does one achieve the seven treasures and attain the four kinds of wish-fulfilling virtues of people? It is like the seven treasures and the four kinds of wish-fulfilling virtues of people mentioned earlier. Ananda! At that time, Brahmins and householders of the city of Kushinagara collected a large amount of jewels and Kimsuka jewels, and transported them to King Mahasudassana, reporting: 'Your Majesty! These many jewels and Kimsuka jewels, Your Majesty should accept them out of compassion.' King Mahasudassana told the Brahmins and householders: 'What you have sent, I do not need, I have my own.' Ananda! Again, eighty-four thousand small kings came to King Mahasudassana, reporting: 'Your Majesty! We wish to build a palace for Your Majesty.' King Mahasudassana told these small kings: 'You wish to build a palace for me, I do not need it, I have my own palace.' The eighty-four thousand small kings all put their palms together and reported again and again: 'Your Majesty! We wish to build a palace for Your Majesty, we wish to build a palace for Your Majesty.' Thereupon, King Mahasudassana, for the sake of these eighty-four thousand small kings, silently agreed. At that time, the eighty-four thousand small kings, knowing that King Mahasudassana had silently agreed, bowed and retreated, walked around him three times and left, each returning to their own country, using eighty-four thousand carts to carry gold, and using this gold to make various utensils, and also using each cart to carry jeweled pillars, transporting them to the city of Kushinagara, and not far from the city, they built a great palace. Ananda! That great palace was one yojana in length and one yojana in width. Ananda! That great palace was built with four kinds of precious bricks: gold, silver, lapis lazuli, and crystal. Ananda! The steps of that great palace were made of four kinds of precious materials: gold, silver, lapis lazuli, and crystal, with gold steps paired with silver treads, silver steps paired with gold treads, lapis lazuli steps paired with crystal treads, and crystal steps paired with lapis lazuli treads. Ananda! In the great palace, there were eighty-four thousand pillars, made of four kinds of precious materials: gold, silver, lapis lazuli, and crystal, with gold pillars paired with silver bases, silver pillars paired with gold bases, lapis lazuli pillars paired with crystal bases, and crystal pillars paired with lapis lazuli bases.

。阿難！大正殿內立八萬四千樓，以四寶作金、銀、琉璃及水精，金樓銀覆，銀樓金覆，琉璃樓水精覆，水精樓琉璃覆。

「阿難！大正殿中設八萬四千御座，亦四寶作金、銀、琉璃及水精，金樓設銀御座，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，如是銀樓設金御座，琉璃樓設水精御座，水精樓設琉璃御座，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那。阿難！彼大正殿周匝繞有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤。阿難！彼大正殿覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。

「阿難！彼大正殿具足成已，八萬四千諸小國王去殿不遠，作大華池。阿難！彼大華池長一由延，廣一由延。阿難！彼大華池四寶磚壘金、銀、琉璃及水精，其底布以四種寶沙金、銀、琉璃及水精。阿難！彼大華池有四寶梯陛金、銀、琉璃及水精，金陛銀蹬，銀陛金蹬，琉璃陛水精蹬，水精陛琉璃蹬。

「阿難！彼大華池周匝繞有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤

現代漢語譯本：阿難！大正殿內豎立著八萬四千座樓閣，用金、銀、琉璃和水晶四種寶物建造。金樓用銀覆蓋，銀樓用金覆蓋，琉璃樓用水晶覆蓋，水晶樓用琉璃覆蓋。 阿難！大正殿中設定了八萬四千個御座，也是用金、銀、琉璃和水晶四種寶物製成。金樓上設定銀御座，鋪上毛毯和厚氈，覆蓋著錦緞和絲綢，有貼身的被子，兩頭安放枕頭，還加上陵伽波和邏、波遮悉多羅那。銀樓上設定金御座，琉璃樓上設定水晶御座，水晶樓上設定琉璃御座，也都鋪上毛毯和厚氈，覆蓋著錦緞和絲綢，有貼身的被子，兩頭安放枕頭，還加上陵伽波和邏、波遮悉多羅那。阿難！大正殿的四周環繞著用金、銀、琉璃和水晶四種寶物製成的欄桿，金欄桿配銀鉤，銀欄桿配金鉤，琉璃欄桿配水晶鉤，水晶欄桿配琉璃鉤。阿難！大正殿上覆蓋著羅網，網間懸掛著鈴鐺，這些鈴鐺也是用金、銀、琉璃和水晶四種寶物製成，金鈴鐺配銀舌，銀鈴鐺配金舌，琉璃鈴鐺配水晶舌，水晶鈴鐺配琉璃舌。 阿難！大正殿建造完成後，八萬四千個小國王在離大殿不遠的地方建造大型蓮花池。阿難！這些大型蓮花池長一由延，寬一由延。阿難！這些大型蓮花池用金、銀、琉璃和水晶四種寶磚砌成，池底鋪著金、銀、琉璃和水晶四種寶沙。阿難！這些大型蓮花池有金、銀、琉璃和水晶四種寶物製成的臺階，金臺階配銀蹬，銀臺階配金蹬，琉璃臺階配水晶蹬，水晶臺階配琉璃蹬。 阿難！這些大型蓮花池的四周環繞著用金、銀、琉璃和水晶四種寶物製成的欄桿，金欄桿配銀鉤，銀欄桿配金鉤，琉璃欄桿配水晶鉤，水晶欄桿配琉璃鉤。

English version: 'Ananda! Within the Great Hall, there stand eighty-four thousand towers, made of four treasures: gold, silver, lapis lazuli, and crystal. The gold towers are covered with silver, the silver towers with gold, the lapis lazuli towers with crystal, and the crystal towers with lapis lazuli.' 'Ananda! In the Great Hall, there are eighty-four thousand thrones, also made of four treasures: gold, silver, lapis lazuli, and crystal. On the gold towers are placed silver thrones, covered with rugs and thick felt, overlaid with brocade and silk, with body-fitting quilts, pillows at both ends, and adorned with 'linga-pava-lo' and 'pava-che-si-to-lo-na'. Similarly, on the silver towers are placed gold thrones, on the lapis lazuli towers are placed crystal thrones, and on the crystal towers are placed lapis lazuli thrones, all covered with rugs and thick felt, overlaid with brocade and silk, with body-fitting quilts, pillows at both ends, and adorned with 'linga-pava-lo' and 'pava-che-si-to-lo-na'. Ananda! Around the Great Hall are railings made of four treasures: gold, silver, lapis lazuli, and crystal. The gold railings have silver hooks, the silver railings have gold hooks, the lapis lazuli railings have crystal hooks, and the crystal railings have lapis lazuli hooks. Ananda! The Great Hall is covered with nets, with bells hanging in between. These bells are made of four treasures: gold, silver, lapis lazuli, and crystal. The gold bells have silver tongues, the silver bells have gold tongues, the lapis lazuli bells have crystal tongues, and the crystal bells have lapis lazuli tongues.' 'Ananda! Once the Great Hall is completed, eighty-four thousand small kings, not far from the hall, create large lotus ponds. Ananda! These large lotus ponds are one 'yojana' in length and one 'yojana' in width. Ananda! These large lotus ponds are built with bricks of four treasures: gold, silver, lapis lazuli, and crystal, and their bottoms are covered with sand of four treasures: gold, silver, lapis lazuli, and crystal. Ananda! These large lotus ponds have steps made of four treasures: gold, silver, lapis lazuli, and crystal. The gold steps have silver treads, the silver steps have gold treads, the lapis lazuli steps have crystal treads, and the crystal steps have lapis lazuli treads.' 'Ananda! Around these large lotus ponds are railings made of four treasures: gold, silver, lapis lazuli, and crystal. The gold railings have silver hooks, the silver railings have gold hooks, the lapis lazuli railings have crystal hooks, and the crystal railings have lapis lazuli hooks.'

。阿難！彼大華池覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。

「阿難！彼大華池其中則有種種水華，青蓮華，紅蓮、赤蓮、白蓮華，常水常華，有守視者，不通一切人。阿難！彼大華池其岸則有種種陸華，修摩那華、婆師華、瞻卜華、修揵提華、摩頭揵提華、阿提牟哆華、波羅賴華。

「阿難！如是大殿及大華池具足成已，八萬四千諸小國王去殿不遠，作多羅園。阿難！彼多羅園長一由延，廣一由延。阿難！多羅園中殖八萬四千多羅樹，則以四寶金、銀、琉璃及水精，金多羅樹銀葉華實，銀多羅樹金葉華實，琉璃多羅樹水精葉華實，水精多羅樹琉璃葉華實。阿難！彼多羅園周匝有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤。阿難！彼多羅園覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。

「阿難！如是大殿華池及多羅園具足成已，八萬四千諸小國王即共往詣大善見王，白曰：『天王！當知大殿華池及多羅園悉具足成，唯愿天王隨意所欲

現代漢語譯本：阿難！那個大蓮花池上覆蓋著羅網，鈴鐺懸掛在其中。那些鈴鐺由四種寶物製成：金、銀、琉璃和水晶。金鈴鐺配銀舌，銀鈴鐺配金舌，琉璃鈴鐺配水晶舌，水晶鈴鐺配琉璃舌。 阿難！那個大蓮花池裡有各種各樣的水生花卉，如青蓮花、紅蓮花、赤蓮花和白蓮花。這些花常開不敗，有專門的人看守，不讓任何人進入。阿難！那個大蓮花池的岸邊則有各種各樣的陸生花卉，如修摩那花、婆師花、瞻卜花、修揵提花、摩頭揵提花、阿提牟哆花和波羅賴花。 阿難！當這樣的大殿和大蓮花池都建造完成後，八萬四千個小國王在離大殿不遠的地方建造了多羅園。阿難！那個多羅園長一由延，寬一由延。阿難！多羅園中種植了八萬四千棵多羅樹，這些樹也由四種寶物製成：金、銀、琉璃和水晶。金多羅樹長著銀葉和銀果，銀多羅樹長著金葉和金果，琉璃多羅樹長著水晶葉和水晶果，水晶多羅樹長著琉璃葉和琉璃果。阿難！那個多羅園的周圍有四寶製成的欄桿，即金、銀、琉璃和水晶。金欄桿配銀鉤，銀欄桿配金鉤，琉璃欄桿配水晶鉤，水晶欄桿配琉璃鉤。阿難！那個多羅園也覆蓋著羅網，鈴鐺懸掛在其中。那些鈴鐺由四種寶物製成：金、銀、琉璃和水晶。金鈴鐺配銀舌，銀鈴鐺配金舌，琉璃鈴鐺配水晶舌，水晶鈴鐺配琉璃舌。 阿難！當這樣的大殿、蓮花池和多羅園都建造完成後，八萬四千個小國王一同前往大善見王那裡，稟告說：『天王！請您知曉，大殿、蓮花池和多羅園都已經全部建成，只等天王您隨意享用。』

English version: 'Ananda! That great lotus pond is covered with nets, and bells are suspended within them. These bells are made of four treasures: gold, silver, lapis lazuli, and crystal. Gold bells have silver tongues, silver bells have gold tongues, lapis lazuli bells have crystal tongues, and crystal bells have lapis lazuli tongues.' 'Ananda! Within that great lotus pond, there are various kinds of aquatic flowers, such as blue lotuses, red lotuses, crimson lotuses, and white lotuses. These flowers are always in bloom, and there are guards who watch over them, preventing anyone from entering. Ananda! On the banks of that great lotus pond, there are various kinds of terrestrial flowers, such as sumana flowers, vasika flowers, champaka flowers, sugandhika flowers, madhuka flowers, atimuktaka flowers, and parali flowers.' 'Ananda! When such a great palace and great lotus pond are completed, eighty-four thousand small kings build a tala garden not far from the palace. Ananda! That tala garden is one yojana in length and one yojana in width. Ananda! In the tala garden, eighty-four thousand tala trees are planted, and these trees are also made of four treasures: gold, silver, lapis lazuli, and crystal. Gold tala trees have silver leaves and silver fruits, silver tala trees have gold leaves and gold fruits, lapis lazuli tala trees have crystal leaves and crystal fruits, and crystal tala trees have lapis lazuli leaves and lapis lazuli fruits. Ananda! Around that tala garden, there are railings made of four treasures: gold, silver, lapis lazuli, and crystal. Gold railings have silver hooks, silver railings have gold hooks, lapis lazuli railings have crystal hooks, and crystal railings have lapis lazuli hooks. Ananda! That tala garden is also covered with nets, and bells are suspended within them. These bells are made of four treasures: gold, silver, lapis lazuli, and crystal. Gold bells have silver tongues, silver bells have gold tongues, lapis lazuli bells have crystal tongues, and crystal bells have lapis lazuli tongues.' 'Ananda! When such a great palace, lotus pond, and tala garden are completed, eighty-four thousand small kings together go to King Mahasudassana and report: 『Your Majesty! Please know that the great palace, lotus pond, and tala garden have all been completed, and they are now ready for Your Majesty to enjoy as you wish.』'

。』阿難！爾時，大善見王便作是念：『我不應先升此大殿，若有上尊沙門、梵志，依此拘尸王城住者，我寧可請一切來集坐此大殿，施設上味極美餚饌，種種豐饒食啖含消，手自斟酌，皆令飽滿，食竟收器，行澡水訖，發遣令還。』

「阿難！大善見王作是念已，即請上尊沙門、梵志，依彼拘尸王城住者，一切來集升大正殿，都集坐已，自行澡水，便以上味極美餚饌，種種豐饒食啖含消，手自斟酌，皆令飽滿，食竟收器，行澡水訖，受咒愿已，發遣令還。

「阿難！大善見王復作是念：『今我不應大正殿中而行於欲，我寧可獨將一侍人升大殿住。』阿難！大善見王則於後時，將一侍人升大正殿，便入金樓，坐銀御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀、離生喜、樂，逮初禪成就游。從金樓出，次入銀樓，坐金御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就游

現代漢語譯本：阿難！那時，大善見王心想：『我不應該先登上這座大殿。如果有什麼高貴的沙門或婆羅門居住在這拘尸王城，我應該邀請他們都來坐在這大殿上，提供上等的美味佳餚，各種豐盛的食物，讓他們盡情享用，親自斟酒，讓他們都吃飽。吃完后，收起餐具，為他們提供洗手的水，然後送他們回去。』 阿難！大善見王這樣想后，就邀請居住在拘尸王城的高貴沙門和婆羅門，讓他們都來到大殿上就坐。大家都坐好后，他親自為他們提供洗手的水，然後用上等的美味佳餚，各種豐盛的食物，讓他們盡情享用，親自斟酒，讓他們都吃飽。吃完后，收起餐具，為他們提供洗手的水，接受他們的祝福后，送他們回去。 阿難！大善見王又想：『現在我不應該在這大殿中行淫慾之事，我應該獨自帶一個侍從登上大殿居住。』阿難！大善見王之後就帶一個侍從登上大殿，進入金樓，坐在銀製的御床上，床上鋪著毛毯和厚氈，蓋著錦緞和絲綢，有貼身的被子，兩頭放著枕頭，還有加陵伽波和邏、波遮悉多羅那。坐下後，他遠離了慾望和邪惡的不善之法，心中有覺、有觀，生起離欲的喜悅和快樂，達到了初禪的境界並安住其中。他從金樓出來，接著進入銀樓，坐在金製的御床上，床上鋪著毛毯和厚氈，蓋著錦緞和絲綢，有貼身的被子，兩頭放著枕頭，還有加陵伽波和邏、波遮悉多羅那。坐下後，他遠離了慾望和邪惡的不善之法，心中有覺、有觀，生起離欲的喜悅和快樂，達到了初禪的境界並安住其中。

English version: 'Ananda, at that time, King Mahasudassana thought: 『I should not ascend this great hall first. If there are any venerable ascetics or Brahmins residing in this city of Kusavati, I should invite them all to gather and sit in this great hall, provide them with the finest and most delicious foods, various abundant dishes for them to enjoy, personally pour drinks, and ensure they are all satisfied. After they have eaten, I will collect the dishes, provide them with water for washing, and then send them back.』 Ananda, after King Mahasudassana had this thought, he invited all the venerable ascetics and Brahmins residing in the city of Kusavati to come and sit in the great hall. Once they were all seated, he personally provided them with water for washing, and then with the finest and most delicious foods, various abundant dishes for them to enjoy, personally pouring drinks, and ensuring they were all satisfied. After they had eaten, he collected the dishes, provided them with water for washing, and after receiving their blessings, sent them back. Ananda, King Mahasudassana then thought: 『Now I should not engage in sensual desires in this great hall. I should rather ascend the great hall and reside there alone with one attendant.』 Ananda, King Mahasudassana, at a later time, ascended the great hall with one attendant, entered the golden mansion, and sat on a silver royal bed, which was spread with rugs and thick felt, covered with brocade and silk, had a body-covering blanket, pillows at both ends, and was adorned with Kalinga-pattavara and patika-citra. Having sat down, he detached himself from sensual desires and evil unwholesome states, and with initial and sustained thought, attained and remained in the first jhana, which is born of detachment, with joy and pleasure. He then left the golden mansion and entered the silver mansion, sitting on a golden royal bed, which was spread with rugs and thick felt, covered with brocade and silk, had a body-covering blanket, pillows at both ends, and was adorned with Kalinga-pattavara and patika-citra. Having sat down, he detached himself from sensual desires and evil unwholesome states, and with initial and sustained thought, attained and remained in the first jhana, which is born of detachment, with joy and pleasure.

。從銀樓出，入琉璃樓，坐水精御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就游。從琉璃樓出，入水精樓，坐琉璃御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就游。

「阿難！爾時八萬四千夫人及女寶並久不見大善見王，各懷饑虛，渴仰欲見。於是，八萬四千夫人共詣女寶，白曰：『天后！當知我等並久不覲天王。天后！我等今欲共見天王。』女寶聞已，告主兵臣：『汝今當知！我等並久不覲天王，今欲往見。』主兵臣聞，即送八萬四千夫人及女寶至大正殿，八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王亦共侍送至大正殿，當去之時，其聲高大，音響震動。大善見王聞其聲高大，音響震動，聞已，即問傍侍者曰：『是誰聲高大，音響震動？』侍者白曰：『天王！是八萬四千夫人及女寶，今悉共來詣大正殿，八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王亦復共來詣大正殿。是故其聲高大，音響震動

現代漢語譯本：從銀樓出來，進入琉璃樓，坐在水晶御床上，鋪著毛毯和厚毛織物，蓋著錦緞絲綢，有貼身被子，兩頭安放枕頭，加上陵伽波和邏、波遮悉多羅那。坐好后，他舍離慾望和邪惡不善的念頭，保持覺知和觀察，體驗由舍離而生的喜悅和快樂，達到並安住于初禪的境界。從琉璃樓出來，進入水晶樓，坐在琉璃御床上，鋪著毛毯和厚毛織物，蓋著錦緞絲綢，有貼身被子，兩頭安放枕頭，加上陵伽波和邏、波遮悉多羅那。坐好后，他舍離慾望和邪惡不善的念頭，保持覺知和觀察，體驗由舍離而生的喜悅和快樂，達到並安住于初禪的境界。 阿難！那時，八萬四千位夫人和女寶都因為很久沒見到大善見王，各自感到飢渴，渴望見到他。於是，八萬四千位夫人一同來到女寶處，說道：『天后！我們都很久沒有覲見天王了。天后！我們現在想一起去見天王。』女寶聽后，告訴主兵大臣：『你應當知道！我們都很久沒有覲見天王了，現在想去見他。』主兵大臣聽后，立即護送八萬四千位夫人和女寶到大正殿。八萬四千頭大象、八萬四千匹馬、八萬四千輛車、八萬四千名步兵、八萬四千位小王也一同侍奉護送到大正殿。當他們出發時，聲音高亢洪亮，震耳欲聾。大善見王聽到這高亢洪亮、震耳欲聾的聲音，便問身邊的侍者：『是誰的聲音如此高亢洪亮，震耳欲聾？』侍者回答說：『天王！是八萬四千位夫人和女寶，她們現在都一起來到大正殿，八萬四千頭大象、八萬四千匹馬、八萬四千輛車、八萬四千名步兵、八萬四千位小王也一同來到大正殿。所以聲音才如此高亢洪亮，震耳欲聾。』

English version: He would emerge from the silver palace, enter the crystal palace, and sit on the crystal royal bed, which was spread with woolen blankets and thick felt, covered with brocade and silk, had a body-fitting quilt, and pillows at both ends, adorned with 'linga-pava-hara' and 'pava-chitta-ratna'. Having sat down, he would abandon desire and evil unwholesome thoughts, maintain awareness and observation, experience the joy and happiness born of detachment, and attain and abide in the first 'dhyana'. He would emerge from the crystal palace, enter the water crystal palace, and sit on the crystal royal bed, which was spread with woolen blankets and thick felt, covered with brocade and silk, had a body-fitting quilt, and pillows at both ends, adorned with 'linga-pava-hara' and 'pava-chitta-ratna'. Having sat down, he would abandon desire and evil unwholesome thoughts, maintain awareness and observation, experience the joy and happiness born of detachment, and attain and abide in the first 'dhyana'. Ananda! At that time, the eighty-four thousand consorts and the queen, having not seen King Mahasudassana for a long time, each felt hungry and thirsty, longing to see him. Then, the eighty-four thousand consorts went together to the queen and said: 'Your Majesty! Know that we have not seen the King for a long time. Your Majesty! We now wish to see the King together.' Upon hearing this, the queen told the chief of the army: 'You should know! We have not seen the King for a long time, and now wish to go see him.' Upon hearing this, the chief of the army immediately escorted the eighty-four thousand consorts and the queen to the Great Hall. The eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand foot soldiers, and eighty-four thousand minor kings also accompanied them to the Great Hall. When they set off, the sound was loud and resounding, shaking the earth. King Mahasudassana, hearing the loud and resounding sound, asked the attendant beside him: 'Whose voice is so loud and resounding?' The attendant replied: 'Your Majesty! It is the eighty-four thousand consorts and the queen, who have all come together to the Great Hall, along with the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand foot soldiers, and eighty-four thousand minor kings. That is why the sound is so loud and resounding.'

。』大善見王聞已，告侍者曰：『汝速下殿，可於露地疾敷金床，訖還白我。』侍者受教，即從殿下，則于露地疾敷金床訖，還白曰：『已為天王則于露地敷金床訖，隨天王意。』

「阿難！大善見王即共侍者從殿來下，升金床上，結跏趺坐。阿難！彼時八萬四千夫人及女寶皆悉共前，詣大善見王。阿難！大善見王遙見八萬四千夫人及女寶，見已，則便閉塞諸根。於是，八萬四千夫人及女寶見王閉塞諸根已，便作是念：『天王今必不用我等。所以者何？天王適見我等，便閉塞諸根。』

「阿難！於是，女寶則前往詣大善見王，到已，白曰：『天王！當知彼八萬四千夫人及女寶儘是天王所有，唯愿天王常念我等，乃至命終。八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王，儘是天王所有，唯愿天王常念我等，乃至命終。』

「彼時大善見王聞斯語已，告女寶曰：『妹！汝等長夜教我為惡，不令行慈。妹！汝等從今已后，當教我行慈，莫令為惡。』阿難！八萬四千夫人及女寶卻住一面，涕零悲泣，而作此語：『我等非是天王之妹，而今天王稱我等為妹

現代漢語譯本：大善見王聽了這話，告訴侍者說：『你快下殿，在露天的地方迅速鋪設金床，完畢后回來告訴我。』侍者接受命令，立即從殿下出來，在露天的地方迅速鋪設好金床，然後回來稟告說：『已經為天王在露天鋪設好金床了，聽憑天王的意思。』 阿難！大善見王就和侍者從殿里下來，登上金床，結跏趺坐。阿難！那時八萬四千位夫人和女寶都一起來到大善見王面前。阿難！大善見王遠遠地看見八萬四千位夫人和女寶，看見后，就閉塞了所有的感官。於是，八萬四千位夫人和女寶見大王閉塞了感官，就想：『天王現在一定是不需要我們了。為什麼呢？天王剛看到我們，就閉塞了感官。』 阿難！這時，女寶就走到大善見王面前，到了之後，稟告說：『天王！要知道這八萬四千位夫人和女寶都是天王您所有的，只希望天王您能常常想著我們，直到生命終結。八萬四千頭象、八萬四千匹馬、八萬四千輛車、八萬四千步兵、八萬四千位小王，都是天王您所有的，只希望天王您能常常想著我們，直到生命終結。』 那時大善見王聽了這話，告訴女寶說：『妹妹！你們長久以來教我做惡事，不讓我行慈悲。妹妹！你們從今以後，應當教我行慈悲，不要讓我做惡事。』阿難！八萬四千位夫人和女寶退到一邊，哭泣悲傷，並且說：『我們不是天王的妹妹，而今天王稱我們為妹妹。』

English version: King Mahāsudarśana, having heard this, said to his attendant: 『You quickly go down from the palace, and in the open ground, quickly spread out a golden bed, and when finished, return and inform me.』 The attendant, receiving the command, immediately went down from the palace, and in the open ground, quickly spread out the golden bed, and then returned and reported: 『The golden bed has been spread out for the King in the open ground, according to the King』s wishes.』 Ananda! King Mahāsudarśana then came down from the palace with his attendant, ascended the golden bed, and sat in the lotus position. Ananda! At that time, eighty-four thousand consorts and the Jewel Woman all came together before King Mahāsudarśana. Ananda! King Mahāsudarśana, seeing the eighty-four thousand consorts and the Jewel Woman from afar, having seen them, then closed off all his senses. Thereupon, the eighty-four thousand consorts and the Jewel Woman, seeing the King had closed off his senses, thought: 『The King now certainly does not need us. Why is that? The King just saw us, and then closed off his senses.』 Ananda! At this time, the Jewel Woman then went forward to King Mahāsudarśana, and having arrived, reported: 『O King! Know that these eighty-four thousand consorts and the Jewel Woman are all possessions of the King, we only wish that the King will always remember us, until the end of our lives. Eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand foot soldiers, eighty-four thousand petty kings, are all possessions of the King, we only wish that the King will always remember us, until the end of our lives.』 At that time, King Mahāsudarśana, having heard these words, said to the Jewel Woman: 『Sister! You have for a long time taught me to do evil, not allowing me to practice compassion. Sister! From now on, you should teach me to practice compassion, and not allow me to do evil.』 Ananda! The eighty-four thousand consorts and the Jewel Woman retreated to one side, weeping and grieving, and said these words: 『We are not the King』s sisters, and yet today the King calls us sisters.』

「阿難！彼八萬四千夫人及女寶各各以衣抆拭其淚，復前往詣大善見王，到已，白曰：『天王！我等云何教天王行慈，不為惡耶？』大善見王答曰：『諸妹！汝等為我，應如是說：「天王知不？人命短促，當就後世，應修梵行。生無不終，天王！當知彼法必來，非可愛念，亦不可喜，壞一切世，名曰為死。是以天王於八萬四千夫人及女寶有念有欲者，唯愿天王悉斷、舍離，至終莫念。於八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王，天王有欲有念者，唯愿天王悉斷、舍離、至終莫念。」諸妹，汝等如是教我行慈，不令為惡。』

「阿難！彼八萬四千夫人及女寶白曰：『天王！我等從今已后，當教天王行慈，不令為惡。天王！人命短促，當就後世，彼法必來，非可愛念，亦不可喜，壞一切世，名曰為死。是以天王於八萬四千夫人及女寶有念有欲者，唯愿天王悉斷、舍離，至終莫念。於八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王，天王有欲有念者，唯愿天王悉斷、舍離，至終莫念。』阿難！大善見王為彼八萬四千夫人及女寶說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，發遣令還

『阿難！那八萬四千位夫人和女寶各自用衣袖擦拭眼淚，然後前往大善見王那裡，到了之後，稟告說：『天王！我們應該如何教導天王行慈，不做惡事呢？』大善見王回答說：『各位妹妹！你們應該這樣對我說：「天王知道嗎？人的壽命短暫，終將面臨來世，應當修行梵行。生必有死，天王！應當知道那死亡必定會到來，它不可愛念，也不可喜悅，它會摧毀一切世間，名為死亡。因此，天王對於八萬四千位夫人和女寶，如果還有貪念和慾望，希望天王全部斷除、捨棄，直到最後都不要再想。對於八萬四千頭象、八萬四千匹馬、八萬四千輛車、八萬四千步兵、八萬四千位小王，如果天王還有貪念和慾望，希望天王全部斷除、捨棄，直到最後都不要再想。」各位妹妹，你們應該這樣教導我行慈，不讓我做惡事。』 『阿難！那八萬四千位夫人和女寶稟告說：『天王！我們從今以後，應當教導天王行慈，不做惡事。天王！人的壽命短暫，終將面臨來世，那死亡必定會到來，它不可愛念，也不可喜悅，它會摧毀一切世間，名為死亡。因此，天王對於八萬四千位夫人和女寶，如果還有貪念和慾望，希望天王全部斷除、捨棄，直到最後都不要再想。對於八萬四千頭象、八萬四千匹馬、八萬四千輛車、八萬四千步兵、八萬四千位小王，如果天王還有貪念和慾望，希望天王全部斷除、捨棄，直到最後都不要再想。』阿難！大善見王為那八萬四千位夫人和女寶說法，勸導她們生起渴求和仰慕之心，成就歡喜，用無量方便為她們說法，勸導她們生起渴求和仰慕之心，成就歡喜之後，就遣送她們回去了。

『Ananda! Those eighty-four thousand consorts and female treasures each wiped away their tears with their garments, and then went to King Mahasudassana. Having arrived, they said: 『Your Majesty! How should we teach Your Majesty to practice loving-kindness and not do evil?』 King Mahasudassana replied: 『My dear sisters! You should say to me like this: 「Your Majesty, do you know? Human life is short, and one must face the next life. One should practice the holy life. There is no birth without death. Your Majesty! You should know that death will surely come. It is not lovely or desirable. It destroys all the world and is called death. Therefore, Your Majesty, if you have any thoughts or desires for the eighty-four thousand consorts and female treasures, may Your Majesty completely cut them off and abandon them, and never think of them again. For the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand foot soldiers, and eighty-four thousand petty kings, if Your Majesty has any desires or thoughts, may Your Majesty completely cut them off and abandon them, and never think of them again.」 My dear sisters, you should teach me to practice loving-kindness in this way, so that I do not do evil.』 『Ananda! Those eighty-four thousand consorts and female treasures said: 『Your Majesty! From now on, we shall teach Your Majesty to practice loving-kindness and not do evil. Your Majesty! Human life is short, and one must face the next life. That death will surely come. It is not lovely or desirable. It destroys all the world and is called death. Therefore, Your Majesty, if you have any thoughts or desires for the eighty-four thousand consorts and female treasures, may Your Majesty completely cut them off and abandon them, and never think of them again. For the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand foot soldiers, and eighty-four thousand petty kings, if Your Majesty has any desires or thoughts, may Your Majesty completely cut them off and abandon them, and never think of them again.』 Ananda! King Mahasudassana taught the Dharma to those eighty-four thousand consorts and female treasures, encouraging them to develop longing and aspiration, and to achieve joy. He taught them the Dharma with countless skillful means, encouraging them to develop longing and aspiration, and after they had achieved joy, he sent them back.

。阿難！彼八萬四千夫人及女寶知大善見王發遣已，各拜辭還。

「阿難！彼八萬四千夫人及女寶還去不久，大善見王即共侍者還升大殿，則入金樓，坐銀御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，作是觀：『我是最後邊，念欲、念恚、念害、斗諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「從金樓出，次入銀樓，坐金御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，作是觀：『我是最後邊，念欲、念恚、念害、斗諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』心與悲俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游

現代漢語譯本：阿難！當那八萬四千位夫人和女寶被大善見王遣送離開后，她們各自拜別返回。 阿難！那八萬四千位夫人和女寶離開不久，大善見王就和侍從一起返回大殿，然後進入金樓，坐在銀製的御床上，床上鋪著毛毯和厚氈，蓋著錦緞和絲綢，有貼身的被子，兩頭放著枕頭，還鋪著加陵伽波和邏、波遮悉多羅那。坐定后，他這樣觀想：『我處於最後階段，貪慾、嗔恚、傷害、爭鬥、憎恨、諂媚、虛偽、欺騙、妄語，以及無量諸惡不善之法都處於最後階段。』他的心與慈愛同在，遍滿一方，成就遊樂。如此，二方、三方、四方、四維上下，普遍周遍一切，沒有結怨，沒有嗔恚，沒有爭鬥，極其廣闊，極其宏大，無量善修，遍滿一切世間，成就遊樂。 從金樓出來，接著進入銀樓，坐在金製的御床上，床上鋪著毛毯和厚氈，蓋著錦緞和絲綢，有貼身的被子，兩頭放著枕頭，還鋪著加陵伽波和邏、波遮悉多羅那。坐定后，他這樣觀想：『我處於最後階段，貪慾、嗔恚、傷害、爭鬥、憎恨、諂媚、虛偽、欺騙、妄語，以及無量諸惡不善之法都處於最後階段。』他的心與悲憫同在，遍滿一方，成就遊樂。如此，二方、三方、四方、四維上下，普遍周遍一切，沒有結怨，沒有嗔恚，沒有爭鬥，極其廣闊，極其宏大，無量善修，遍滿一切世間，成就遊樂。

English version: 'Ananda! After those eighty-four thousand consorts and female treasures were dismissed by King Mahasudassana, they each bid farewell and returned.' 'Ananda! Not long after those eighty-four thousand consorts and female treasures had departed, King Mahasudassana, together with his attendants, returned to the great hall, then entered the golden pavilion, and sat on a silver royal bed. The bed was covered with woolen blankets and thick felt, overlaid with brocade and silk, had a body-fitting quilt, pillows at both ends, and was adorned with Kalinga-pavarana and Paccattharana. Having sat down, he contemplated thus: 『I am at the final stage, with desire, hatred, harm, strife, resentment, flattery, hypocrisy, deceit, falsehood, and countless other evil and unwholesome states at their final stage.』 His mind was filled with loving-kindness, pervading one direction, achieving joy. Thus, in the second, third, and fourth directions, above and below, universally encompassing all, without enmity, without resentment, without strife, extremely vast, extremely great, immeasurably well-cultivated, pervading all the world, achieving joy.' 'Having left the golden pavilion, he then entered the silver pavilion, and sat on a golden royal bed. The bed was covered with woolen blankets and thick felt, overlaid with brocade and silk, had a body-fitting quilt, pillows at both ends, and was adorned with Kalinga-pavarana and Paccattharana. Having sat down, he contemplated thus: 『I am at the final stage, with desire, hatred, harm, strife, resentment, flattery, hypocrisy, deceit, falsehood, and countless other evil and unwholesome states at their final stage.』 His mind was filled with compassion, pervading one direction, achieving joy. Thus, in the second, third, and fourth directions, above and below, universally encompassing all, without enmity, without resentment, without strife, extremely vast, extremely great, immeasurably well-cultivated, pervading all the world, achieving joy.'

「從銀樓出，入琉璃樓，坐水精御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，作是觀：『我是最後邊，念欲、念恚、念害、斗諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』心與喜俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「從琉璃樓出，入水精樓，坐琉璃御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，坐已，作是觀：『我是最後邊，念欲、念恚、念害、斗諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』心與舍俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「阿難！大善見王于最後時生微微死痛，猶如居士或居士子，食極妙食，生小微煩。阿難！大善見王于最後時生微微死痛亦復如是。阿難！爾時大善見王修習四梵室，舍念欲已，乘是命終，生梵天中。

「阿難！在昔異時大善見王者，汝謂異人耶？莫作斯念，當知即是我也

現代漢語譯本：從銀樓出來，進入琉璃樓，坐在水晶御床上，鋪上毛毯和厚氈，蓋上錦緞絲綢，有貼身被子，兩頭安放枕頭，加上陵伽波和邏、波遮悉多羅那。坐好后，這樣觀想：『我是最末端，貪慾、嗔恚、傷害、爭鬥、憎恨、諂媚、虛偽、欺騙、妄語，無量諸惡不善之法都是最末端。』心與喜悅同在，充滿一方，成就遊樂。像這樣二三四方、四維上下，普遍周遍一切，沒有結縛沒有怨恨，沒有嗔恚沒有爭鬥，極其廣闊盛大，無量善行，充滿一切世間，成就遊樂。 現代漢語譯本：從琉璃樓出來，進入水晶樓，坐在琉璃御床上，鋪上毛毯和厚氈，蓋上錦緞絲綢，有貼身被子，兩頭安放枕頭，加上陵伽波和邏、波遮悉多羅那。坐好后，這樣觀想：『我是最末端，貪慾、嗔恚、傷害、爭鬥、憎恨、諂媚、虛偽、欺騙、妄語，無量諸惡不善之法都是最末端。』心與捨棄同在，充滿一方，成就遊樂。像這樣二三四方、四維上下，普遍周遍一切，沒有結縛沒有怨恨，沒有嗔恚沒有爭鬥，極其廣闊盛大，無量善行，充滿一切世間，成就遊樂。 現代漢語譯本：阿難！大善見王在臨終時，只產生微微的死亡痛苦，就像居士或居士子，吃了極美味的食物，只產生輕微的煩惱。阿難！大善見王在臨終時，產生的微微死亡痛苦也是這樣。阿難！那時大善見王修習四梵室，捨棄貪慾后，就此命終，往生到梵天之中。 現代漢語譯本：阿難！在過去不同時期的大善見王，你認為他是另外一個人嗎？不要這樣想，應當知道他就是我。

English version: 'Having left the silver palace, he would enter the crystal palace, sit on a crystal royal bed, spread with rugs and thick felt, covered with brocade and silk, with a body-supporting blanket, pillows at both ends, and adorned with 'linga-pava-harana' and 'pava-chitta-tarana'. Having sat, he would contemplate thus: 『I am at the very end, with desire, hatred, harm, strife, animosity, flattery, hypocrisy, deceit, and false speech, all the immeasurable evil and unwholesome things at the very end.』 His mind, accompanied by joy, would pervade one direction, accomplishing abiding. Likewise, in the second, third, and fourth directions, above and below, he would pervade all, without bonds, without resentment, without hatred, without strife, extremely vast and great, immeasurable good practice, pervading all the world, accomplishing abiding. English version: 'Having left the crystal palace, he would enter the lapis lazuli palace, sit on a lapis lazuli royal bed, spread with rugs and thick felt, covered with brocade and silk, with a body-supporting blanket, pillows at both ends, and adorned with 'linga-pava-harana' and 'pava-chitta-tarana'. Having sat, he would contemplate thus: 『I am at the very end, with desire, hatred, harm, strife, animosity, flattery, hypocrisy, deceit, and false speech, all the immeasurable evil and unwholesome things at the very end.』 His mind, accompanied by equanimity, would pervade one direction, accomplishing abiding. Likewise, in the second, third, and fourth directions, above and below, he would pervade all, without bonds, without resentment, without hatred, without strife, extremely vast and great, immeasurable good practice, pervading all the world, accomplishing abiding. English version: 'Ananda! King Mahasudassana, at the time of his death, experienced only a slight pain, like a householder or a householder's son who, having eaten the most delicious food, experiences only a slight discomfort. Ananda! King Mahasudassana, at the time of his death, experienced only a slight pain in the same way. Ananda! At that time, King Mahasudassana, having cultivated the four Brahma Viharas, and having abandoned desire, passed away and was reborn in the Brahma heaven. English version: 'Ananda! Do you think that King Mahasudassana of that past time was someone else? Do not think so. Know that it was I.'

。阿難！我于爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。爾時說法不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖。爾時不離生老病死、啼哭憂戚，亦未能得脫一切苦。

「阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我今為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。我今說法得至究竟，究竟白凈，究竟梵行，究竟梵行訖。我今得離生老病死、啼哭憂戚，我今已得脫一切苦。

「阿難！從拘尸城，從和跋單力士娑羅林，從尼連然河，從求求河，從天冠寺，從為我敷床處，我于其中間七反捨身，于中六反為轉輪王，今第七如來、無所著、等正覺。

「阿難！我不復見世中天及魔、梵、沙門、梵志，從天至人，更復捨身者，是處不然。阿難！我今最後生、最後有、最後身、最後形、得最後我，我說是苦邊。」

現代漢語譯本：阿難！我那時爲了自己利益，也爲了他人利益，爲了眾多人利益，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。那時說法沒有達到究竟，沒有究竟清凈，沒有究竟梵行，沒有究竟梵行結束。那時沒有脫離生老病死、啼哭憂愁，也沒有能夠脫離一切苦。 阿難！我現在出世，如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。我現在爲了自己利益，也爲了他人利益，爲了眾多人利益，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。我現在說法達到究竟，究竟清凈，究竟梵行，究竟梵行結束。我現在脫離了生老病死、啼哭憂愁，我現在已經脫離了一切苦。 阿難！從拘尸城，從和跋單力士娑羅林，從尼連禪河，從求求河，從天冠寺，從為我鋪床的地方，我在這中間七次捨身，其中六次為轉輪王，現在第七次是如來、無所著、等正覺。 阿難！我不再見到世間的天、魔、梵、沙門、婆羅門，從天到人，再有捨身的情況，這種情況不會再有。阿難！我現在是最後一次出生、最後一次存在、最後一次身體、最後一次形體，得到最後的我，我說這是苦的終結。

English version: 'Ananda! At that time, I was for my own benefit, also for the benefit of others, for the benefit of many, with compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. At that time, the teaching did not reach the ultimate, was not ultimately pure, did not achieve ultimate holy life, and did not complete the ultimate holy life. At that time, I had not escaped birth, old age, sickness, death, weeping, and sorrow, nor had I been able to escape all suffering.' 'Ananda! Now I have come into the world, as the Tathagata, the Arahant, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, known as the Buddha, the Blessed One. Now I am for my own benefit, also for the benefit of others, for the benefit of many, with compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. Now my teaching has reached the ultimate, is ultimately pure, has achieved ultimate holy life, and has completed the ultimate holy life. Now I have escaped birth, old age, sickness, death, weeping, and sorrow, and I have now escaped all suffering.' 'Ananda! From the city of Kushinagar, from the Sala Grove of the Mallas of Hiraṇyavatī, from the Nerañjarā River, from the Kukkutha River, from the Temple of the Crown, from the place where a bed was laid for me, in between these places I have relinquished my body seven times, six of those times as a Wheel-Turning Monarch, and now the seventh time as the Tathagata, the Arahant, the Perfectly Enlightened One.' 'Ananda! I no longer see in the world any gods, demons, Brahmas, ascetics, or Brahmins, from gods to humans, who will relinquish their body again; this is not the case. Ananda! Now I am in my last birth, last existence, last body, last form, having attained the final 'I'; I say this is the end of suffering.' Thus spoke the Buddha. Venerable Ananda and the monks, having heard what the Buddha said, rejoiced and practiced accordingly.

大善見王經第四竟(四千六百一十五字)

中阿含經卷第十四(九千三百五十四字)(第二小土城誦)

中阿含經卷第十五

（六九）中阿含王相應品三十喻經第五(第二小土城誦)

一時，佛游王舍城，在竹林加蘭哆園，與大比丘眾俱，共受夏坐。

爾時，世尊於十五日說從解脫時，在比丘眾前敷座而坐，世尊坐已，便入定意，觀諸比丘心。於是，世尊見比丘眾靜坐默然極默然，無有睡眠，除陰蓋故，比丘眾坐甚深極甚深，息極息、妙極妙。

是時，尊者舍梨子亦在眾中。於是，世尊告曰：「舍梨子！比丘眾靜坐默然極默然，無有睡眠，除陰蓋故，比丘眾坐甚深極甚深，息極息、妙極妙。舍梨子！誰能敬重奉事比丘眾者？」

於是，尊者舍梨子即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！如是比丘眾靜坐默然極默然，無有睡眠，除陰蓋故，比丘眾坐甚深極甚深，息極息、妙極妙。世尊！無能敬重奉事比丘眾者，唯有世尊能敬重奉事法及比丘眾、戒、不放逸、佈施及定，唯有世尊能敬重奉事。」

世尊告曰：「舍梨子！如是，如是

《大善見王經》第四部分結束（共四千六百一十五字）。 《中阿含經》卷第十四（共九千三百五十四字）（第二小土城誦）。 《中阿含經》卷第十五 （六九）《中阿含王相應品》第三十喻經第五（第二小土城誦） 一時，佛陀在王舍城游化，住在竹林迦蘭哆園，與眾多比丘一起安居過夏。 當時，世尊在十五日說從解脫時，在比丘眾前鋪設座位而坐。世尊坐下後，便進入禪定，觀察比丘們的心。這時，世尊看到比丘們都非常安靜，沒有睡眠，因為已經去除了五蓋的障礙，比丘們坐禪的狀態非常深入，達到了寂靜和微妙的境界。 當時，尊者舍利子也在眾中。於是，世尊告訴他說：『舍利子！比丘們都非常安靜，沒有睡眠，因為已經去除了五蓋的障礙，比丘們坐禪的狀態非常深入，達到了寂靜和微妙的境界。舍利子！誰能敬重奉事這些比丘呢？』 於是，尊者舍利子立即從座位上起身，偏袒右肩，合掌向佛，說道：『世尊！這些比丘們都非常安靜，沒有睡眠，因為已經去除了五蓋的障礙，比丘們坐禪的狀態非常深入，達到了寂靜和微妙的境界。世尊！沒有人能夠敬重奉事這些比丘，只有世尊您才能敬重奉事佛法以及比丘眾、戒律、不放逸、佈施和禪定，只有世尊您才能敬重奉事。』 世尊告訴他說：『舍利子！是這樣的，是這樣的。』

The fourth section of the 'Mahasudassana Sutta' concludes (4,615 words). The fourteenth scroll of the 'Madhyama Agama Sutra' (9,354 words) (Second recitation at Small Earth City). The fifteenth scroll of the 'Madhyama Agama Sutra' (69) The fifth sutra of the thirtieth simile in the 'Raja Samyukta Vagga' of the 'Madhyama Agama Sutra' (Second recitation at Small Earth City). At one time, the Buddha was traveling in Rajagriha, residing in the Bamboo Grove, Kalandaka's Garden, together with a large assembly of monks, observing the summer retreat. Then, on the fifteenth day, when the Blessed One was speaking about the time of liberation, he sat down on a seat prepared before the assembly of monks. Having sat down, the Blessed One entered into meditative concentration, observing the minds of the monks. Thereupon, the Blessed One saw that the assembly of monks was very silent, extremely silent, without any drowsiness, because they had removed the hindrances. The monks were sitting in a very deep, extremely deep state, in a state of great tranquility and subtlety. At that time, the venerable Sariputra was also in the assembly. Then, the Blessed One said to him, 'Sariputra! The assembly of monks is very silent, extremely silent, without any drowsiness, because they have removed the hindrances. The monks are sitting in a very deep, extremely deep state, in a state of great tranquility and subtlety. Sariputra! Who is able to respect and serve this assembly of monks?' Then, the venerable Sariputra immediately rose from his seat, arranged his robe over one shoulder, and with his hands folded towards the Buddha, said, 'Blessed One! This assembly of monks is very silent, extremely silent, without any drowsiness, because they have removed the hindrances. The monks are sitting in a very deep, extremely deep state, in a state of great tranquility and subtlety. Blessed One! No one is able to respect and serve this assembly of monks except the Blessed One, who is able to respect and serve the Dharma, the assembly of monks, the precepts, diligence, generosity, and concentration. Only the Blessed One is able to respect and serve them.' The Blessed One said, 'Sariputra! It is so, it is so.'

。無能敬重奉事比丘眾者，唯有世尊能敬重奉事法及比丘眾、戒、不放逸、佈施及定，唯有世尊能敬重奉事。舍梨子！猶如王及大臣有種種嚴飾具，繒彩錦罽、指環、臂釧、肘瓔、咽鉗、生色珠鬘。舍梨子！如是，比丘、比丘尼以戒德為嚴飾具。舍梨子！若比丘、比丘尼成就戒德為嚴飾具者，便能捨惡，修習于善。舍梨子！猶如王及大臣有五儀式，劍、蓋、天冠、珠柄之拂及嚴飾屣，守衛其身，令得安隱。舍梨子！如是，比丘、比丘尼以持禁戒為衛梵行。舍梨子！若比丘、比丘尼成就禁戒為衛梵行者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有守合人。舍梨子！如是，比丘、比丘尼以護六根為守合人。舍梨子！若比丘、比丘尼成就護六根為守合人者，便能捨惡，修習于善。舍梨子！猶如王及大臣有守門將，聰明智慧，分別曉了。舍梨子！如是，比丘、比丘尼以正念為守門將。舍梨子！若比丘、比丘尼成就正念為守門將者，便能捨惡，修習于善。舍梨子！猶如王及大臣有好浴池，清泉平滿。舍梨子！如是，比丘、比丘尼以自心為浴池泉。舍梨子！若比丘、比丘尼成就自心為浴池泉者，便能捨惡，修習于善。舍梨子！猶如王及大臣有沐浴人，常使洗浴。舍梨子！如是，比丘、比丘尼以善知識為沐浴人

現代漢語譯本：舍利子，沒有誰能像世尊那樣尊敬和侍奉比丘僧團。只有世尊才能尊敬和侍奉佛法、比丘僧團、戒律、不放逸、佈施和禪定。舍利子，就像國王和大臣有各種裝飾品，如絲綢綵緞、戒指、臂釧、肘飾、項鍊和寶石串成的花環。舍利子，比丘和比丘尼也以戒德作為裝飾品。舍利子，如果比丘和比丘尼以戒德為裝飾，就能捨棄惡行，修習善行。舍利子，就像國王和大臣有五種儀仗，如劍、傘蓋、王冠、拂塵和裝飾華麗的鞋子，用來保護自身，使其安穩。舍利子，比丘和比丘尼也以持守戒律來守護清凈的修行。舍利子，如果比丘和比丘尼以持守戒律來守護清凈的修行，就能捨棄惡行，修習善行。 舍利子，就像國王和大臣有守衛人員。舍利子，比丘和比丘尼也以守護六根為守衛人員。舍利子，如果比丘和比丘尼以守護六根為守衛人員，就能捨棄惡行，修習善行。舍利子，就像國王和大臣有守門將，聰明智慧，能明辨是非。舍利子，比丘和比丘尼也以正念為守門將。舍利子，如果比丘和比丘尼以正念為守門將，就能捨棄惡行，修習善行。舍利子，就像國王和大臣有清澈平靜的浴池。舍利子，比丘和比丘尼也以自己的心為浴池。舍利子，如果比丘和比丘尼以自己的心為浴池，就能捨棄惡行，修習善行。舍利子，就像國王和大臣有專門的沐浴人員，經常為其洗浴。舍利子，比丘和比丘尼也以善知識為沐浴人員。

English version: Sariputta, there is no one who can respect and serve the monastic community of monks like the World-Honored One. Only the World-Honored One can respect and serve the Dharma, the monastic community of monks, the precepts, diligence, generosity, and concentration. Sariputta, just as a king and his ministers have various ornaments, such as silk fabrics, rings, armlets, elbow ornaments, necklaces, and garlands of precious stones. Sariputta, monks and nuns also use the virtue of precepts as ornaments. Sariputta, if monks and nuns use the virtue of precepts as ornaments, they can abandon evil and cultivate good. Sariputta, just as a king and his ministers have five ceremonial items, such as swords, parasols, crowns, whisks, and ornate shoes, to protect themselves and ensure their safety. Sariputta, monks and nuns also use the observance of precepts to protect their pure conduct. Sariputta, if monks and nuns use the observance of precepts to protect their pure conduct, they can abandon evil and cultivate good. Sariputta, just as a king and his ministers have guards. Sariputta, monks and nuns also use the guarding of the six senses as guards. Sariputta, if monks and nuns use the guarding of the six senses as guards, they can abandon evil and cultivate good. Sariputta, just as a king and his ministers have gatekeepers who are intelligent and wise, able to distinguish right from wrong. Sariputta, monks and nuns also use mindfulness as gatekeepers. Sariputta, if monks and nuns use mindfulness as gatekeepers, they can abandon evil and cultivate good. Sariputta, just as a king and his ministers have a clear and calm bathing pool. Sariputta, monks and nuns also use their own minds as a bathing pool. Sariputta, if monks and nuns use their own minds as a bathing pool, they can abandon evil and cultivate good. Sariputta, just as a king and his ministers have dedicated bathers who regularly bathe them. Sariputta, monks and nuns also use good teachers as bathers.

。舍梨子！若比丘、比丘尼成就善知識為沐浴人者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有涂身香，木蜜、沉水、栴檀、蘇合、雞舌、都梁。舍梨子！如是，比丘、比丘尼以戒德為涂香。舍梨子！若比丘、比丘尼成就戒德為涂香者，便能捨惡，修習于善。舍梨子！猶如王及大臣有好衣服，初摩衣、錦繒衣、白㲲衣、加陵伽波和邏衣。舍梨子！如是。比丘、比丘尼以慚愧為衣服。舍梨子！若比丘、比丘尼成就慚愧為衣服者，便能捨惡，修習于善。舍梨子！猶如王及大臣有好床座，極廣高大。舍梨子！如是，比丘、比丘尼以四禪為床座。舍梨子！若比丘、比丘尼成就四禪為床座者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有工剃師，常使洗浴。舍梨子！如是，比丘、比丘尼以正念為剃師。舍梨子！若比丘、比丘尼成就正念為剃師者，便能捨惡，修習于善。舍梨子！猶如王及大臣有餚饌美食，種種異味。舍梨子！如是，比丘、比丘尼以喜為食。舍梨子！若比丘、比丘尼成就於喜以為食者，便能捨惡，修習于善。舍梨子！猶如王及大臣有種種飲，㮈飲、瞻波飲、甘蔗飲、蒲桃飲、末蹉提飲。舍梨子！如是，比丘、比丘尼以法味為飲

現代漢語譯本：舍利子！如果比丘、比丘尼能夠以善知識作為沐浴的人，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有涂身的香料，如木蜜、沉水香、檀香、蘇合香、雞舌香、都梁香。舍利子！同樣，比丘、比丘尼以戒德作為涂身的香料。舍利子！如果比丘、比丘尼能夠以戒德作為涂身的香料，便能捨棄惡行，修習善行。舍利子！就像國王和大臣有好的衣服，如初摩衣、錦繒衣、白㲲衣、加陵伽波和邏衣。舍利子！同樣，比丘、比丘尼以慚愧作為衣服。舍利子！如果比丘、比丘尼能夠以慚愧作為衣服，便能捨棄惡行，修習善行。舍利子！就像國王和大臣有好的床座，非常寬廣高大。舍利子！同樣，比丘、比丘尼以四禪作為床座。舍利子！如果比丘、比丘尼能夠以四禪作為床座，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有技藝高超的剃頭師，經常為他們洗浴。舍利子！同樣，比丘、比丘尼以正念作為剃頭師。舍利子！如果比丘、比丘尼能夠以正念作為剃頭師，便能捨棄惡行，修習善行。舍利子！就像國王和大臣有各種美味佳餚，各種不同的味道。舍利子！同樣，比丘、比丘尼以喜悅作為食物。舍利子！如果比丘、比丘尼能夠以喜悅作為食物，便能捨棄惡行，修習善行。舍利子！就像國王和大臣有各種飲料，如㮈飲、瞻波飲、甘蔗飲、葡萄飲、末蹉提飲。舍利子！同樣，比丘、比丘尼以法味作為飲料。

English version: 'Sariputra! If a bhikkhu or bhikkhuni has a good teacher as their bathing attendant, they can abandon evil and cultivate good.' 'Sariputra! Just as a king and his ministers have fragrant oils for anointing the body, such as wood honey, aloeswood, sandalwood, storax, clove, and costus. Sariputra! Likewise, a bhikkhu or bhikkhuni uses moral conduct as their anointing fragrance. Sariputra! If a bhikkhu or bhikkhuni has moral conduct as their anointing fragrance, they can abandon evil and cultivate good. Sariputra! Just as a king and his ministers have fine clothes, such as fine linen, silk, white wool, and Kalinga cloth. Sariputra! Likewise, a bhikkhu or bhikkhuni uses shame and remorse as their clothing. Sariputra! If a bhikkhu or bhikkhuni has shame and remorse as their clothing, they can abandon evil and cultivate good. Sariputra! Just as a king and his ministers have fine beds, extremely wide and high. Sariputra! Likewise, a bhikkhu or bhikkhuni uses the four jhanas as their bed. Sariputra! If a bhikkhu or bhikkhuni has the four jhanas as their bed, they can abandon evil and cultivate good.' 'Sariputra! Just as a king and his ministers have skilled barbers who regularly bathe them. Sariputra! Likewise, a bhikkhu or bhikkhuni uses right mindfulness as their barber. Sariputra! If a bhikkhu or bhikkhuni has right mindfulness as their barber, they can abandon evil and cultivate good. Sariputra! Just as a king and his ministers have various delicious foods, with all sorts of flavors. Sariputra! Likewise, a bhikkhu or bhikkhuni uses joy as their food. Sariputra! If a bhikkhu or bhikkhuni has joy as their food, they can abandon evil and cultivate good. Sariputra! Just as a king and his ministers have various drinks, such as coconut water, champak juice, sugarcane juice, grape juice, and madhuca juice. Sariputra! Likewise, a bhikkhu or bhikkhuni uses the taste of the Dharma as their drink.'

。舍梨子！若比丘、比丘尼成就法味以為飲者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有妙華鬘，青蓮華鬘、瞻卜華鬘、修摩那華鬘、婆師華鬘、阿提牟哆華鬘。舍梨子！如是，比丘、比丘尼以三定為華鬘，空、無愿、無相。舍梨子！若比丘、比丘尼成就三定為華鬘者，便能捨惡，修習于善。舍梨子！猶如王及大臣有諸屋舍、堂閣、樓觀。舍梨子！如是，比丘、比丘尼以三室為屋舍，天室、梵室、聖室。舍梨子！若比丘、比丘尼成就三室為屋舍者，便能捨惡，修習于善。舍梨子！猶如王及大臣有典守者，謂守室人。舍梨子！如是，比丘、比丘尼以智慧為守室人。舍梨子！若比丘、比丘尼成就智慧為守室人者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有諸國邑四種租稅，一分供王及給皇后、宮中婇女；二分供給太子、群臣；三分供國一切民人；四分供給沙門、梵志。舍梨子！如是，比丘、比丘尼以四念處為租稅。舍梨子！若比丘、比丘尼成就四念處為租稅者，便能捨惡，修習于善。舍梨子！猶如王及大臣有四種軍，像軍、馬軍、車軍、步軍。舍梨子！如是，比丘、比丘尼以四正斷為四種軍。舍梨子！若比丘、比丘尼成就四正斷為四種軍者，便能捨惡，修習于善

現代漢語譯本：舍利子！如果比丘、比丘尼以佛法之味為飲，便能捨棄惡行，修習善行。 舍利子！譬如國王和大臣有精美的花鬘，如青蓮花鬘、瞻卜花鬘、素馨花鬘、婆師花鬘、阿提牟哆花鬘。舍利子！同樣，比丘、比丘尼以三種禪定為花鬘，即空定、無愿定、無相定。舍利子！如果比丘、比丘尼成就這三種禪定為花鬘，便能捨棄惡行，修習善行。舍利子！譬如國王和大臣有各種房屋，包括廳堂、樓閣、高樓。舍利子！同樣，比丘、比丘尼以三種居室為房屋，即天室、梵室、聖室。舍利子！如果比丘、比丘尼成就這三種居室為房屋，便能捨棄惡行，修習善行。舍利子！譬如國王和大臣有深海守衛，即守衛房屋的人。舍利子！同樣，比丘、比丘尼以智慧為深海守衛。舍利子！如果比丘、比丘尼成就智慧為深海守衛，便能捨棄惡行，修習善行。 舍利子！譬如國王和大臣有四種稅收，一部分供養國王、皇后和宮女；一部分供給太子和群臣；一部分供給全國百姓；一部分供給沙門和婆羅門。舍利子！同樣，比丘、比丘尼以四念處為稅收。舍利子！如果比丘、比丘尼成就四念處為稅收，便能捨棄惡行，修習善行。舍利子！譬如國王和大臣有四種軍隊，即像軍、馬軍、車軍、步軍。舍利子！同樣，比丘、比丘尼以四正斷為四種軍隊。舍利子！如果比丘、比丘尼成就四正斷為四種軍隊，便能捨棄惡行，修習善行。

English version: 'Sariputra! If a bhikkhu or bhikkhuni is nourished by the taste of the Dharma, they can abandon evil and cultivate good.' 'Sariputra! It is like a king and his ministers having exquisite garlands, such as blue lotus garlands, champak garlands, jasmine garlands, vasika garlands, and atimukta garlands. Sariputra! Similarly, bhikkhus and bhikkhunis have three samadhis as garlands: emptiness, wishlessness, and signlessness. Sariputra! If a bhikkhu or bhikkhuni achieves these three samadhis as garlands, they can abandon evil and cultivate good. Sariputra! It is like a king and his ministers having various dwellings, including halls, pavilions, and towers. Sariputra! Similarly, bhikkhus and bhikkhunis have three abodes as dwellings: the heavenly abode, the Brahma abode, and the noble abode. Sariputra! If a bhikkhu or bhikkhuni achieves these three abodes as dwellings, they can abandon evil and cultivate good. Sariputra! It is like a king and his ministers having guards, namely, those who guard the dwellings. Sariputra! Similarly, bhikkhus and bhikkhunis have wisdom as their guards. Sariputra! If a bhikkhu or bhikkhuni achieves wisdom as their guard, they can abandon evil and cultivate good.' 'Sariputra! It is like a king and his ministers having four kinds of taxes: one portion for the king, queen, and palace women; one portion for the crown prince and ministers; one portion for all the people of the country; and one portion for the ascetics and brahmins. Sariputra! Similarly, bhikkhus and bhikkhunis have the four foundations of mindfulness as taxes. Sariputra! If a bhikkhu or bhikkhuni achieves the four foundations of mindfulness as taxes, they can abandon evil and cultivate good. Sariputra! It is like a king and his ministers having four kinds of armies: elephant armies, horse armies, chariot armies, and infantry armies. Sariputra! Similarly, bhikkhus and bhikkhunis have the four right exertions as four kinds of armies. Sariputra! If a bhikkhu or bhikkhuni achieves the four right exertions as four kinds of armies, they can abandon evil and cultivate good.'

。舍梨子！猶如王及大臣有種種輿，像輿、馬輿、車輿、步輿。舍梨子！如是，比丘、比丘尼以四如意足為掆輿。舍梨子！若比丘、比丘尼成就四如意足以為輿者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有種種車莊，以眾好師子、虎、豹斑文之皮，織成雜色種種莊飾。舍梨子！如是，比丘、比丘尼以止觀為車。舍梨子！若比丘、比丘尼成就止觀以為車者，便能捨惡，修習于善。舍梨子！猶如王及大臣有駕御者，謂御車人。舍梨子！如是，比丘、比丘尼以正念為駕御人。舍梨子！若比丘、比丘尼成就正念為駕御人者，便能捨惡，修習于善。舍梨子！猶如王及大臣有極高幢。舍梨子！如是，比丘、比丘尼以己心為高幢。舍梨子！若比丘、比丘尼成就己心為高幢者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有好道路，平正坦然，唯趣園觀。舍梨子！如是，比丘、比丘尼以八支聖道為道路，平正坦然，唯趣涅槃。舍梨子！若比丘、比丘尼成就八支聖道以為道路，平正坦然，唯趣涅槃者，便能捨惡，修習于善。舍梨子！猶如王及大臣有主兵臣，聰明智慧，分別曉了。舍梨子！如是，比丘、比丘尼以智慧為主兵臣。舍梨子！若比丘、比丘尼成就智慧為主兵臣者，便能捨惡，修習于善

現代漢語譯本：舍利子！就像國王和大臣有各種各樣的車輿，如象輿、馬輿、車輿、步輿。舍利子！同樣，比丘、比丘尼以四如意足作為他們的車輿。舍利子！如果比丘、比丘尼成就了四如意足作為車輿，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有各種各樣的車飾，用精美的獅子、老虎、豹子斑紋的皮，織成各種雜色的裝飾。舍利子！同樣，比丘、比丘尼以止觀作為他們的車。舍利子！如果比丘、比丘尼成就了止觀作為車，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有駕車的人，也就是御車的人。舍利子！同樣，比丘、比丘尼以正念作為他們的駕車人。舍利子！如果比丘、比丘尼成就了正念作為駕車人，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有高高的旗幟。舍利子！同樣，比丘、比丘尼以自己的心作為高高的旗幟。舍利子！如果比丘、比丘尼成就了以自己的心作為高高的旗幟，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有平坦寬闊的道路，筆直通向園林。舍利子！同樣，比丘、比丘尼以八支聖道作為道路，平坦寬闊，筆直通向涅槃。舍利子！如果比丘、比丘尼成就了八支聖道作為道路，平坦寬闊，筆直通向涅槃，便能捨棄惡行，修習善行。 舍利子！就像國王和大臣有主兵大臣，聰明智慧，能明辨是非。舍利子！同樣，比丘、比丘尼以智慧作為主兵大臣。舍利子！如果比丘、比丘尼成就了智慧作為主兵大臣，便能捨棄惡行，修習善行。

English version: Shariputra! Just as a king and his ministers have various kinds of vehicles, such as elephant carriages, horse carriages, wheeled carriages, and foot carriages. Shariputra! Likewise, monks and nuns use the four bases of spiritual power as their vehicles. Shariputra! If monks and nuns achieve the four bases of spiritual power as their vehicles, they can abandon evil and cultivate good. Shariputra! Just as a king and his ministers have various kinds of carriage decorations, made from the beautiful skins of lions, tigers, and leopards, woven into various colorful ornaments. Shariputra! Likewise, monks and nuns use tranquility and insight as their carriage. Shariputra! If monks and nuns achieve tranquility and insight as their carriage, they can abandon evil and cultivate good. Shariputra! Just as a king and his ministers have a driver, that is, a charioteer. Shariputra! Likewise, monks and nuns use right mindfulness as their driver. Shariputra! If monks and nuns achieve right mindfulness as their driver, they can abandon evil and cultivate good. Shariputra! Just as a king and his ministers have a very high banner. Shariputra! Likewise, monks and nuns use their own mind as a high banner. Shariputra! If monks and nuns achieve their own mind as a high banner, they can abandon evil and cultivate good. Shariputra! Just as a king and his ministers have a good road, level and straight, leading only to the gardens. Shariputra! Likewise, monks and nuns use the Noble Eightfold Path as their road, level and straight, leading only to Nirvana. Shariputra! If monks and nuns achieve the Noble Eightfold Path as their road, level and straight, leading only to Nirvana, they can abandon evil and cultivate good. Shariputra! Just as a king and his ministers have a chief military minister, who is intelligent, wise, and discerning. Shariputra! Likewise, monks and nuns use wisdom as their chief military minister. Shariputra! If monks and nuns achieve wisdom as their chief military minister, they can abandon evil and cultivate good.

。舍梨子！猶如王及大臣有大正殿，極廣高敞。舍梨子！如是，比丘、比丘尼以智慧為大正殿。舍梨子！若比丘、比丘尼成就智慧為大正殿者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣升高殿上，觀殿下人往來走踴、住立坐臥。舍梨子！如是，比丘、比丘尼以升無上智慧高殿，為自觀己心，周正柔軟，歡喜遠離。舍梨子！若比丘、比丘尼成就無上智慧高殿，為自觀己心，周正柔軟，歡喜遠離者，便能捨惡，修習于善。舍梨子！猶如王及大臣有宗正卿，諳練宗族。舍梨子！如是，比丘、比丘尼以四聖種為宗正卿。舍梨子！若比丘、比丘尼成就四聖種為宗正卿者，便能捨惡，修習于善。舍梨子！猶如王及大臣有名良醫，能治眾病。舍梨子！如是，比丘、比丘尼以正念為良醫。舍梨子！若比丘、比丘尼成就正念為良醫者，便能捨惡，修習于善。

「舍梨子！猶如王及大臣有正御床，敷以氍氀、毾𣰆，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那。舍梨子！如是，比丘、比丘尼以無礙定為正御床。舍梨子！若比丘、比丘尼成就無礙定為正御床者，便能捨惡，修習于善。舍梨子！猶如王及大臣有名珠寶。舍梨子！如是，比丘、比丘尼以不動心解脫為名珠寶

現代漢語譯本：舍利子！就像國王和大臣有一個寬廣高大的正殿一樣。舍利子！同樣，比丘和比丘尼以智慧作為他們的大正殿。舍利子！如果比丘和比丘尼成就了以智慧為大正殿，他們就能捨棄惡行，修習善行。 舍利子！就像國王和大臣登上殿堂，觀看殿下人們來來往往、奔跑跳躍、站立坐臥一樣。舍利子！同樣，比丘和比丘尼登上無上智慧的高殿，是爲了觀察自己的內心，使其周正、柔軟、歡喜和遠離煩惱。舍利子！如果比丘和比丘尼成就了無上智慧的高殿，能夠觀察自己的內心，使其周正、柔軟、歡喜和遠離煩惱，他們就能捨棄惡行，修習善行。舍利子！就像國王和大臣有宗正卿，熟悉宗族事務一樣。舍利子！同樣，比丘和比丘尼以四聖種作為他們的宗正卿。舍利子！如果比丘和比丘尼成就了以四聖種為宗正卿，他們就能捨棄惡行，修習善行。舍利子！就像國王和大臣有良醫，能夠治療各種疾病一樣。舍利子！同樣，比丘和比丘尼以正念作為他們的良醫。舍利子！如果比丘和比丘尼成就了以正念為良醫，他們就能捨棄惡行，修習善行。 舍利子！就像國王和大臣有舒適的御床，鋪著毛毯、地毯，蓋著錦緞絲綢，有貼身的被子，兩頭放著枕頭，還有加陵伽波和邏、波遮悉多羅那等裝飾一樣。舍利子！同樣，比丘和比丘尼以無礙的禪定作為他們的御床。舍利子！如果比丘和比丘尼成就了以無礙的禪定為御床，他們就能捨棄惡行，修習善行。舍利子！就像國王和大臣有珍貴的珠寶一樣。舍利子！同樣，比丘和比丘尼以不動心的解脫作為他們的珍寶。

English version: Shariputra! Just as a king and his ministers have a great main hall, extremely wide and high. Shariputra! Likewise, monks and nuns have wisdom as their great main hall. Shariputra! If monks and nuns achieve wisdom as their great main hall, they will be able to abandon evil and cultivate goodness. Shariputra! Just as a king and his ministers ascend to the top of the hall, observing the people below coming and going, running and jumping, standing, sitting, and lying down. Shariputra! Likewise, monks and nuns ascend to the high hall of supreme wisdom, in order to observe their own minds, making them upright, gentle, joyful, and free from defilements. Shariputra! If monks and nuns achieve the high hall of supreme wisdom, and are able to observe their own minds, making them upright, gentle, joyful, and free from defilements, they will be able to abandon evil and cultivate goodness. Shariputra! Just as a king and his ministers have a clan minister, who is familiar with clan affairs. Shariputra! Likewise, monks and nuns have the four noble lineages as their clan minister. Shariputra! If monks and nuns achieve the four noble lineages as their clan minister, they will be able to abandon evil and cultivate goodness. Shariputra! Just as a king and his ministers have a good physician, who can cure all kinds of diseases. Shariputra! Likewise, monks and nuns have right mindfulness as their good physician. Shariputra! If monks and nuns achieve right mindfulness as their good physician, they will be able to abandon evil and cultivate goodness. Shariputra! Just as a king and his ministers have a proper royal bed, spread with wool blankets and carpets, covered with brocade and silk, with a body-fitting quilt, pillows at both ends, and adorned with Kalinga-pava and Pachasitarana. Shariputra! Likewise, monks and nuns have unobstructed concentration as their proper royal bed. Shariputra! If monks and nuns achieve unobstructed concentration as their proper royal bed, they will be able to abandon evil and cultivate goodness. Shariputra! Just as a king and his ministers have precious jewels. Shariputra! Likewise, monks and nuns have the liberation of an unmoving mind as their precious jewel.

。舍梨子！若比丘、比丘尼成就不動心解脫為名珠寶者，便能捨惡，修習于善。舍梨子！猶如王及大臣極凈沐浴，好香涂身，身極清凈。舍梨子！如是，比丘、比丘尼以自觀己心為身極凈。舍梨子！若比丘、比丘尼成就自觀己心為身凈者，便能敬重奉事世尊、法及比丘眾、戒、不放逸、佈施及定。」

三十喻經第五竟(二千三百八十八字)

（七〇）中阿含王相應品轉輪王經第六(第二小土城誦)

一時，佛游摩兜麗剎利，在㮈林駛河岸。

爾時，世尊告諸比丘：「諸比丘！當自然法燈，自歸己法，莫然余燈，莫歸餘法。諸比丘！若自然法燈，自歸己法，不然余燈，不歸餘法者，便能求學得利，獲福無量。所以者何？比丘！昔時有王名曰堅念，為轉輪王，聰明智慧，有四種軍整御天下，由己自在，如法法王，成就七寶，得人四種如意之德。云何成就七寶，得人四種如意之德？如前所說成就七寶，得人四種如意之德。

「於是，堅念王而於后時，天輪寶移，忽離本處。有人見之，詣堅念王白曰：『天王！當知天輪寶移離於本處。』堅念王聞已，告曰：『太子！我天輪寶移離於本處

現代漢語譯本：舍利子！如果比丘、比丘尼成就了以不動心解脫為名的珍寶，便能捨棄惡行，修習善行。舍利子！就像國王和大臣沐浴后，用好香塗抹身體，身體極其清凈一樣。舍利子！同樣，比丘、比丘尼以自我觀察自己的心為身體的清凈。舍利子！如果比丘、比丘尼成就了自我觀察自己的心為身體清凈，便能敬重奉事世尊、佛法、比丘僧團、戒律、不放逸、佈施和禪定。 佛陀如是說。尊者舍利子和眾比丘聽聞佛陀所說，歡喜奉行。 《三十喻經》第五完（二千三百八十八字） （七〇）《中阿含經·王相應品·轉輪王經》第六（第二小土城誦） 一時，佛陀在摩兜麗剎利，位於㮈林駛河岸。 當時，世尊告訴眾比丘：『諸位比丘！應當以自己為法燈，以自己為皈依，不要以其他為燈，不要皈依其他。諸位比丘！如果以自己為法燈，以自己為皈依，不以其他為燈，不皈依其他，便能求學得利，獲得無量福報。為什麼呢？比丘們！過去有一位國王名叫堅念，是轉輪王，聰明智慧，擁有四種軍隊統治天下，由自己做主，如法治國，成就七寶，得到人們四種如意的德行。如何成就七寶，得到人們四種如意的德行呢？就像前面所說的成就七寶，得到人們四種如意的德行一樣。 『於是，堅念王在後來，天輪寶移動，忽然離開了原來的位置。有人看見了，去稟告堅念王說：『天王！您應該知道天輪寶已經離開了原來的位置。』堅念王聽了，告訴太子說：『太子！我的天輪寶已經離開了原來的位置』

English version: 'Sariputta, if a bhikkhu or bhikkhuni achieves the jewel called the unshakeable liberation of mind, they can abandon evil and cultivate good. Sariputta, just as a king and his ministers bathe and anoint their bodies with fragrant oils, making their bodies extremely pure, so too, Sariputta, a bhikkhu or bhikkhuni who observes their own mind makes their body pure. Sariputta, if a bhikkhu or bhikkhuni achieves the purity of body through observing their own mind, they will be able to respect and serve the Blessed One, the Dharma, the Sangha, the precepts, diligence, generosity, and meditation.' Thus spoke the Buddha. Venerable Sariputta and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The Thirtieth Simile Sutta, the fifth, is complete (2,388 words). (70) The Middle Length Discourses, King's Chapter, The Wheel-Turning Monarch Sutta, the sixth (Second Small Earth City Recitation) At one time, the Buddha was dwelling in Matula, on the bank of the Narayana River in the Bamboo Grove. Then, the Blessed One addressed the bhikkhus, 'Bhikkhus, be your own lamp, your own refuge, do not seek refuge in others. Bhikkhus, if you are your own lamp, your own refuge, not seeking refuge in others, you will be able to learn and gain benefit, and obtain immeasurable merit. Why is that? Bhikkhus, in the past there was a king named Kyanian, a wheel-turning monarch, intelligent and wise, who had four kinds of armies to rule the world, governing as he pleased, a righteous king, who possessed the seven treasures and obtained the four virtues of the people. How did he obtain the seven treasures and the four virtues of the people? As previously described, he obtained the seven treasures and the four virtues of the people.' 'Then, later, King Kyanian's celestial wheel treasure moved and suddenly left its original place. Someone saw it and went to King Kyanian and said, 'Your Majesty, you should know that the celestial wheel treasure has left its original place.' King Kyanian, having heard this, said to the prince, 'Prince, my celestial wheel treasure has left its original place.'

。太子！我自曾從古人聞之，若轉輪王天輪寶移離本處者，彼王必不久住，命不久存。太子！我已得人間之慾，今當復求于天上欲。太子，我欲剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。太子！我今以此四天下付授于汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。太子！汝后若見天輪寶移離本處者，汝亦當復以此國政授汝太子，善教敕之。授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、舍家、無家、學道於是。』堅念王授太子國，善教敕已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。

「時，堅念王出家學道七日之後，彼天輪寶即沒不現，失天輪已，剎利頂生王便大憂惱，愁戚不樂，剎利頂生王即詣父堅念王仙人所。到已，白曰：『天王！當知天王學道七日之後，彼天輪寶便沒不現。』父堅念王仙人告子剎利頂生王曰：『汝莫以失天輪寶故而懷憂戚。所以者何？汝不從父得此天輪。』剎利頂生王復白父曰：『天王！我今當何所為？』

「父堅念王仙人告其子曰：『汝當應學相繼之法，汝若學相繼之法者，於十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍

現代漢語譯本：『太子！我曾聽古人說過，如果轉輪王的象徵天輪寶離開了原來的位置，那麼這位國王必定不久於世，壽命不長。太子！我已經得到了人間的慾望，現在應當追求天上的慾望。太子，我打算剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，離開家園，去學習佛道。太子！我現在把這四天下交給你，你應當依法治理，不要用非法手段，不要讓國家出現各種惡業和非清凈的行為。太子！你以後如果看到天輪寶離開了原來的位置，你也應當把這國家政權交給你的太子，好好教導他。把國家交給太子后，你也應當剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，離開家園，去學習佛道。』堅念王把國家交給太子，好好教導之後，就剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，離開家園，去學習佛道。 『當時，堅念王出家學道七天之後，那象徵天輪寶就消失不見了。失去天輪寶后，剎利頂生王非常憂愁煩惱，悶悶不樂。剎利頂生王就去拜見他父親堅念王仙人。到了之後，稟告說：『天王！您要知道，自從您學道七天之後，那象徵天輪寶就消失不見了。』他父親堅念王仙人告訴兒子剎利頂生王說：『你不要因為失去天輪寶而憂愁煩惱。為什麼呢？因為你不是從我這裡得到這個天輪寶的。』剎利頂生王又問父親說：『天王！我現在應該怎麼辦呢？』 他父親堅念王仙人告訴他的兒子說：『你應當學習相繼之法，如果你學習相繼之法，在十五日說從解脫時，沐浴洗漱，登上正殿之後，那象徵天輪寶必定會從東方而來，輪有千輻，一切都完備，清凈自然，不是人造的，顏色像火一樣，光明閃耀。』

English version: 'Prince! I have heard from the ancients that if the celestial wheel treasure of a Chakravartin King moves from its original place, that king will surely not live long, his life will not be long. Prince! I have already obtained the desires of the human world, and now I should seek the desires of the heavens. Prince, I intend to shave my head and beard, put on the kasaya robe, sincerely renounce my family, leave my home, and study the Way. Prince! I now entrust these four continents to you, you should govern according to the law, do not use illegal means, and do not let the country have various evil deeds and non-pure practices. Prince! If you later see the celestial wheel treasure move from its original place, you should also entrust the national power to your prince, and teach him well. After entrusting the country to the prince, you should also shave your head and beard, put on the kasaya robe, sincerely renounce your family, leave your home, and study the Way.' King Firm Thought entrusted the country to the prince, taught him well, then shaved his head and beard, put on the kasaya robe, sincerely renounced his family, left his home, and studied the Way. 'At that time, seven days after King Firm Thought left home to study the Way, that celestial wheel treasure disappeared. After losing the celestial wheel, King Kshatriya Born-from-the-Head was very worried and distressed, and was unhappy. King Kshatriya Born-from-the-Head then went to see his father, the sage King Firm Thought. After arriving, he reported: 'Your Majesty! You should know that seven days after you began studying the Way, that celestial wheel treasure disappeared.' His father, the sage King Firm Thought, told his son, King Kshatriya Born-from-the-Head: 'You should not be worried and distressed because of the loss of the celestial wheel treasure. Why? Because you did not obtain this celestial wheel from me.' King Kshatriya Born-from-the-Head then asked his father: 'Your Majesty! What should I do now?' 'His father, the sage King Firm Thought, told his son: 'You should learn the law of succession. If you learn the law of succession, on the fifteenth day when it is said to be the time of liberation, after bathing and washing, and ascending to the main hall, that celestial wheel treasure will surely come from the east, the wheel will have a thousand spokes, all complete, pure and natural, not made by humans, its color will be like fire, and it will shine brightly.'

。』剎利頂生王復白父曰：『天王！云何相繼之法欲令我學？令我學已，於十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍。』

「父堅念王仙人復告子曰：『汝當觀法如法，行法如法，當爲太子、后妃、婇女，及諸臣民、沙門、梵志，乃至蜫蟲奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍[毯-炎+數]、綩綖、給使、明燈。若汝國中有上尊、名德、沙門、梵志者，汝當隨時往詣彼所，問法受法：「諸尊！何者善法？何者不善法？何者為罪？何者為福？何者為妙？何者非妙？何者為黑？何者為白？黑白之法從何而生？何者現世義？何者後世義？云何作行受善不受惡？」從彼聞已，行如所說。若汝國中有貧窮者，當出財物，以給恤之。子！是謂相繼之法，汝當善學。汝善學已，於十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火焰，光明昱爍

現代漢語譯本：剎利頂生王又對他的父親說：『天王！您想讓我學習怎樣的相繼之法？如果我學會了，在每月十五日宣佈解脫時，沐浴洗漱，登上正殿後，那件天輪寶就會從東方出現，輪子有一千個輪輻，一切都完備，清凈自然，不是人造的，顏色像火焰一樣，光芒閃耀。』 父親堅念王仙人又告訴他的兒子說：『你應當觀察法，如法而行，應當為太子、后妃、宮女，以及所有臣民、沙門、婆羅門，乃至昆蟲奉持齋戒，在每月的初八、十四、十五日修行佈施，施捨給那些貧困的沙門、婆羅門、窮人、孤獨的人、遠道而來的乞討者，用飲食、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕人、明燈。如果你的國家有德高望重、名聲顯赫的沙門、婆羅門，你應當隨時去拜訪他們，請教佛法：「諸位尊者！什麼是善法？什麼是不善法？什麼是罪？什麼是福？什麼是妙？什麼是非妙？什麼是黑？什麼是白？黑白之法從何而來？什麼是現世的利益？什麼是來世的利益？怎樣做才能行善而不受惡？」從他們那裡聽聞后，就按照他們所說的去做。如果你的國家有貧窮的人，應當拿出財物來救濟他們。孩子！這就是相繼之法，你應當好好學習。你好好學習之後，在每月十五日宣佈解脫時，沐浴洗漱，登上正殿後，那件天輪寶必定會從東方出現，輪子有一千個輪輻，一切都完備，清凈自然，不是人造的，顏色像火焰一樣，光芒閃耀。』

English version: King Kshatriya Murdhabhishikta then said to his father, 'O King! What kind of succession law do you wish me to learn? If I learn it, on the fifteenth day when proclaiming liberation, after bathing and washing, and ascending the main hall, that celestial wheel treasure will come from the east. The wheel has a thousand spokes, is complete in every way, pure and natural, not made by humans, its color like a flame, and its light shining brightly.' The father, King Dridhanemi, the ascetic, then told his son, 'You should observe the Dharma, practice the Dharma accordingly, and should, for the sake of the crown prince, consorts, palace women, and all subjects, monks, Brahmins, and even insects, observe the fast. On the eighth, fourteenth, and fifteenth days of each month, practice giving, giving to the poor monks, Brahmins, the destitute, the lonely, and those who come from afar to beg, with food, clothing, vehicles, garlands, scattered flowers, fragrant ointments, houses, beds, blankets, silk fabrics, servants, and lamps. If there are venerable, virtuous, renowned monks or Brahmins in your country, you should visit them at any time, ask about the Dharma, and receive the Dharma: 「Venerable ones! What is good Dharma? What is not good Dharma? What is sin? What is merit? What is wonderful? What is not wonderful? What is black? What is white? From where do the black and white Dharmas arise? What is the benefit in this life? What is the benefit in the next life? How can one act to receive good and not evil?」 Having heard from them, act as they have said. If there are poor people in your country, you should give them wealth to help them. Son! This is the law of succession, you should learn it well. After you have learned it well, on the fifteenth day when proclaiming liberation, after bathing and washing, and ascending the main hall, that celestial wheel treasure will surely come from the east. The wheel has a thousand spokes, is complete in every way, pure and natural, not made by humans, its color like a flame, and its light shining brightly.'

「剎利頂生王便於后時觀法如法，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志，乃至蜫蟲奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍[毯-炎+數]、綩綖，給使、明燈。若其國中有上尊、名德、沙門、梵志者，便自隨時往詣彼所，問法受法：『諸尊！何者善法？何者不善法？何者為罪？何者為福？何者為妙？何者非妙？何者為黑？何者為白？黑白之法從何而生？何者現世義？何者後世義？云何作行受善不受惡？』從彼聞已，行如所說。若其國中有貧窮者，即出財物，隨時給恤。剎利頂生王於後十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍，彼亦得轉輪王，亦成就七寶，亦得人四種如意之德。云何成就七寶、得人四種如意之德？亦如前說。

「彼轉輪王而於后時，天輪寶移，忽離本處。有人見之，詣轉輪王白曰：『天王！當知天輪寶移離於本處。』轉輪王聞已，告曰：『太子！我天輪寶移離本處。太子！我曾從父堅念王仙人聞之：若轉輪王天輪寶移離本處者，彼王必不久住，命不久存

『剎利頂生王在後來的時間裡，觀察佛法，依照佛法修行，並讓太子、后妃、宮女以及所有臣民、沙門、婆羅門，甚至昆蟲都奉持齋戒。每月初八、十四、十五日修行佈施，將食物、衣服、車乘、花環、散花、涂香、房屋、床鋪、毛毯、絲織品、僕人、燈火等施捨給貧困的沙門、婆羅門、窮人、孤獨者和遠道而來的乞討者。如果他的國家有德高望重的沙門或婆羅門，他會親自前往拜訪，請教佛法：『諸位尊者！什麼是善法？什麼是不善法？什麼是罪？什麼是福？什麼是美好？什麼是不美好？什麼是黑？什麼是白？黑白之法從何而來？什麼是現世的利益？什麼是來世的利益？如何修行才能接受善而不接受惡？』聽聞之後，他會按照所說的去做。如果他的國家有貧窮的人，他會拿出財物，隨時給予救濟。剎利頂生王在後來的十五日，當他從解脫時，沐浴洗漱，登上正殿後，天輪寶從東方而來，輪有千輻，一切具足，清凈自然，非人所造，顏色如火，光明閃耀。他也因此成為轉輪王，成就七寶，並獲得人四種如意之德。如何成就七寶、獲得人四種如意之德？也如前面所說。 『這位轉輪王在後來的時間裡，天輪寶移動，突然離開了原來的位置。有人看到后，去稟告轉輪王說：『大王！請您知道，天輪寶已經離開了原來的位置。』轉輪王聽后，告訴太子說：『太子！我的天輪寶已經離開了原來的位置。太子！我曾從我的父親堅念王仙人那裡聽說：如果轉輪王的天輪寶離開了原來的位置，那麼這位國王必定不久於人世，壽命不長久。』

『King Kshatriya-born, at a later time, observed the Dharma, practiced the Dharma accordingly, and caused the crown prince, consorts, palace women, all ministers and people, ascetics, Brahmins, and even insects to observe the fast. On the eighth, fourteenth, and fifteenth days of each month, he practiced giving, bestowing food, clothing, vehicles, garlands, scattered flowers, perfumes, houses, beds, blankets, silk fabrics, servants, and lamps to the needy ascetics, Brahmins, the poor, the lonely, and those who came from afar to beg. If there were venerable and virtuous ascetics or Brahmins in his kingdom, he would personally visit them, asking about the Dharma: 『Venerable ones! What is good Dharma? What is bad Dharma? What is sin? What is merit? What is beautiful? What is not beautiful? What is black? What is white? From where do the black and white Dharmas arise? What is the benefit in this life? What is the benefit in the next life? How should one practice to receive good and not receive evil?』 Having heard this, he would act accordingly. If there were poor people in his kingdom, he would take out wealth and provide relief at any time. King Kshatriya-born, on the fifteenth day after his liberation, bathed and washed, ascended the main hall, and then the heavenly wheel treasure came from the east. The wheel had a thousand spokes, was complete in every way, pure and natural, not made by humans, its color like fire, its light shining brightly. He also became a wheel-turning king, achieved the seven treasures, and obtained the four kinds of wish-fulfilling virtues of a human. How did he achieve the seven treasures and obtain the four kinds of wish-fulfilling virtues of a human? It was as described before.』 『This wheel-turning king, at a later time, had his heavenly wheel treasure move and suddenly leave its original place. Someone saw it and went to report to the wheel-turning king, saying: 『Great King! Please know that the heavenly wheel treasure has moved and left its original place.』 Upon hearing this, the wheel-turning king told the crown prince: 『Crown Prince! My heavenly wheel treasure has moved and left its original place. Crown Prince! I once heard from my father, the sage King Firm-Mind, that if the heavenly wheel treasure of a wheel-turning king leaves its original place, then that king will surely not live long, and his life will not be long.』

。太子！我已得人間之慾，今當復求于天上欲。太子！我欲剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。太子！我今以此四天下付授于汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。太子！汝后若見天輪寶移離本處者，汝亦當復以此國政授汝太子，善教敕之。授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、舍家、無家、學道於是。』轉輪王授太子國，善教敕已，便剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。

「彼轉輪王出家學道七日之後，彼天輪寶即沒不現，失天輪已，剎利頂生王而不憂戚，但染欲著欲，貪慾無厭，為欲所縛，為欲所觸，為欲所使，不見災患，不知出要，便自出意治國，以自出意治國故，國遂衰減，不復增益，猶如昔時諸轉輪王學相繼法，國土人民轉增熾盛，無有衰減。剎利頂生王亦復如是，自出意治國，以自出意治國故，國遂衰減，不復增益。

「於是，國師梵志案行國界，見國人民轉就衰減，不復增益，便作是念：『剎利頂生王自出意治國，以自出意治國故，國土人民轉就衰減，不復增益，猶如昔時諸轉輪王學相繼法，國土人民轉增熾盛，無有衰減。此剎利頂生王亦復如是，自出意治國，以自出意治國故，國土人民轉就衰減，不復增益

現代漢語譯本：『太子！我已經得到了人間的慾望，現在應當再去追求天上的慾望。太子！我想要剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，離開家園，去學習佛道。太子！我現在把這四天下都交給你，你應當依法治理教化，不要用非法手段，不要讓國家裡出現各種惡業和非清凈的行為。太子！你以後如果看到天輪寶離開了原來的位置，你也應當把這個國家政權交給你的太子，好好地教導他。把國家交給太子后，你也應當剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，離開家園，去學習佛道。』轉輪王把國家交給太子，好好教導之後，就剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，離開家園，去學習佛道。 那位轉輪王出家學道七天之後，他的天輪寶就消失不見了。失去了天輪寶后，剎利頂生王並不憂愁悲傷，只是沉溺於慾望，貪得無厭，被慾望束縛，被慾望驅使，看不到災禍，不知道解脫的方法，就自己隨意地治理國家。因為自己隨意治理國家，國家就衰敗減少，不再興盛，不像以前那些轉輪王學習相繼的治國方法，國土人民日益興盛，沒有衰敗。剎利頂生王也是這樣，自己隨意治理國家，因為自己隨意治理國家，國家就衰敗減少，不再興盛。 於是，國師梵志巡視國境，看到國家人民日益衰敗減少，不再興盛，就想：『剎利頂生王自己隨意治理國家，因為自己隨意治理國家，國土人民日益衰敗減少，不再興盛，不像以前那些轉輪王學習相繼的治國方法，國土人民日益興盛，沒有衰敗。這個剎利頂生王也是這樣，自己隨意治理國家，因為自己隨意治理國家，國土人民日益衰敗減少，不再興盛。』

English version: 'Prince! I have already obtained the desires of the human realm, and now I should seek the desires of the heavenly realm. Prince! I wish to shave my head and beard, wear the monastic robe, and with sincere faith, renounce my home, leave my household, and study the Way. Prince! I now entrust these four continents to you. You should govern and teach according to the Dharma, not by unlawful means, and do not allow any evil deeds or unchaste practices to arise in the country. Prince! If you later see the celestial wheel treasure move from its original place, you should also entrust the governance of this country to your prince and teach him well. After entrusting the country to the prince, you should also shave your head and beard, wear the monastic robe, and with sincere faith, renounce your home, leave your household, and study the Way.' After the Wheel-Turning King entrusted the country to the prince and taught him well, he shaved his head and beard, wore the monastic robe, and with sincere faith, renounced his home, left his household, and studied the Way. After that Wheel-Turning King had left home to study the Way for seven days, his celestial wheel treasure disappeared and was no longer visible. Having lost the celestial wheel, the Kṣatriya Crown-Born King did not grieve or worry, but instead indulged in desires, was insatiably greedy, bound by desires, driven by desires, unable to see the dangers, and unaware of the way to liberation. He then governed the country according to his own whims. Because he governed the country according to his own whims, the country declined and diminished, no longer prospering, unlike the former Wheel-Turning Kings who followed the traditional methods of governance, whose lands and people grew increasingly prosperous without decline. The Kṣatriya Crown-Born King was also like this; he governed the country according to his own whims, and because he governed the country according to his own whims, the country declined and diminished, no longer prospering. Then, the royal teacher, the Brahmin, surveyed the borders of the country and saw that the people of the country were declining and diminishing, no longer prospering. He thought: 'The Kṣatriya Crown-Born King is governing the country according to his own whims, and because he is governing the country according to his own whims, the lands and people are declining and diminishing, no longer prospering, unlike the former Wheel-Turning Kings who followed the traditional methods of governance, whose lands and people grew increasingly prosperous without decline. This Kṣatriya Crown-Born King is also like this; he is governing the country according to his own whims, and because he is governing the country according to his own whims, the lands and people are declining and diminishing, no longer prospering.'

「國師梵志即共往詣剎利頂生王，白曰：『天王！當知天王自出意治國，以自出意治國故，國土人民轉就衰減，不復增益，猶如昔時諸轉輪王學相繼法，國土人民轉增熾盛，無有衰減。今天王亦復如是，自出意治國，以自出意治國故，國土人民轉就衰減，不復增益。』剎利頂生王聞已告曰：『梵志！我當云何？』國師梵志白曰：『天王！國中有人聰明智慧，明知算數，國中有大臣眷屬學經明經，誦習受持相繼之法，猶如我等一切眷屬。天王！當學相繼之法。學相繼法已，於十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍。』

「剎利頂生王復問曰：『梵志！云何相繼之法欲令我學？令我學已，於十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍

國師梵志就一同去拜見剎利頂生王，稟告說：『大王！您應當知道，大王您憑自己的意願治理國家，因為憑自己的意願治理國家，所以國土和人民逐漸衰敗減少，不再增長，就像以前那些轉輪王學習相繼的治國方法，國土和人民逐漸興盛，沒有衰敗減少。現在大王您也是這樣，憑自己的意願治理國家，因為憑自己的意願治理國家，所以國土和人民逐漸衰敗減少，不再增長。』剎利頂生王聽后說道：『梵志！我該怎麼辦呢？』國師梵志稟告說：『大王！國內有聰明智慧的人，精通算術，國內有大臣和家眷學習經典，通曉經典，誦讀並接受相繼的治國方法，就像我們所有的家眷一樣。大王！應當學習相繼的治國方法。學習相繼的治國方法后，在十五日宣說從解脫時，沐浴洗漱，登上正殿後，那件天輪寶必定會從東方而來，輪子有一千個輻條，一切都完備，清凈自然，不是人造的，顏色像火炭，光芒閃耀。』 剎利頂生王又問道：『梵志！什麼樣的相繼治國方法要讓我學習？讓我學習后，在十五日宣說從解脫時，沐浴洗漱，登上正殿後，那件天輪寶必定會從東方而來，輪子有一千個輻條，一切都完備，清凈自然，不是人造的，顏色像火炭，光芒閃耀？』

The royal preceptor, the Brahmin, then went together to see King Kshatriya Top-Born, and reported: 『Your Majesty! You should know that Your Majesty governs the country according to your own will. Because you govern the country according to your own will, the land and the people are gradually declining and decreasing, no longer increasing, just like the former Chakravartin kings who learned the successive methods of governing the country, the land and the people gradually prospered, without decline or decrease. Now Your Majesty is also like this, governing the country according to your own will. Because you govern the country according to your own will, the land and the people are gradually declining and decreasing, no longer increasing.』 King Kshatriya Top-Born, upon hearing this, said: 『Brahmin! What should I do?』 The royal preceptor, the Brahmin, reported: 『Your Majesty! There are intelligent and wise people in the country who are proficient in arithmetic. There are ministers and their families in the country who study the scriptures, understand the scriptures, recite and accept the successive methods of governing the country, just like all of our families. Your Majesty! You should learn the successive methods of governing the country. After learning the successive methods of governing the country, on the fifteenth day, when proclaiming the time of liberation, after bathing and washing, and ascending the main hall, that heavenly wheel treasure will surely come from the east. The wheel has a thousand spokes, all complete, pure and natural, not man-made, its color like burning charcoal, its light shining brightly.』 King Kshatriya Top-Born then asked: 『Brahmin! What kind of successive method of governing the country do you want me to learn? After I learn it, on the fifteenth day, when proclaiming the time of liberation, after bathing and washing, and ascending the main hall, that heavenly wheel treasure will surely come from the east. The wheel has a thousand spokes, all complete, pure and natural, not man-made, its color like burning charcoal, its light shining brightly?』

。』國師梵志白曰：『天王！當觀法如法，行法如法，當爲太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍[毯-炎+數]、綩綖，給使、明燈。若王國中有上尊、名德、沙門、梵志者，當自隨時往詣彼所，問法受法：「諸尊！何者善法？何者不善法？何者為罪？何者為福？何者為妙？何者非妙？何者為黑？何者為白？黑白之法從何而生？何者現世義？何者後世義？云何作行受善不受惡？」從彼聞已，行如所說。若王國中有貧窮者，當出財物，用給恤之。天王！是謂相繼之法，當善取學。善取學已，於十五日說從解脫時，沐浴澡洗，升正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清凈自然，非人所造，色如火㷿，光明昱爍。』

「剎利頂生王便於后時觀法如法，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋，月八日、十四日、十五日修行佈施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、涂香、屋舍、床褥、氍[毯-炎+數]、綩綖，給使、明燈

現代漢語譯本：國師梵志稟告說：『天王！應當觀察法，如法而行；應當爲了太子、后妃、宮女以及各位臣民、沙門、婆羅門，乃至昆蟲奉持齋戒。每月初八、十四、十五日修行佈施，施捨給那些貧困的沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者，用飲食、衣物、車乘、花環、散花、涂香、房屋、床鋪、毛毯、細席，以及僕役、明燈。如果王國中有德高望重的沙門、婆羅門，應當親自隨時前往他們那裡，請教佛法：『諸位尊者！什麼是善法？什麼是不善法？什麼是罪？什麼是福？什麼是妙？什麼是非妙？什麼是黑？什麼是白？黑白之法從何而生？什麼是現世的利益？什麼是後世的利益？如何修行才能接受善而不接受惡？』從他們那裡聽聞后，就按照所說的去做。如果王國中有貧窮的人，應當拿出財物，用來救濟他們。天王！這就是相繼的法則，應當好好學習。好好學習之後，在十五日說從解脫時，沐浴洗漱，登上正殿後，那神聖的輪寶必定會從東方而來，輪有千輻，一切具足，清凈自然，不是人所造，顏色像火一樣明亮，光芒閃耀。』 剎利頂生王后來就觀察法，如法而行，爲了太子、后妃、宮女以及各位臣民、沙門、婆羅門，乃至昆蟲奉持齋戒。每月初八、十四、十五日修行佈施，施捨給那些貧困的沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者，用飲食、衣物、車乘、花環、散花、涂香、房屋、床鋪、毛毯、細席，以及僕役、明燈。

English version: The royal preceptor, the Brahmin, reported: 『Your Majesty! You should observe the Dharma, act in accordance with the Dharma; you should observe the fast for the sake of the crown prince, the queen, the concubines, and all the ministers, the Shramanas, the Brahmins, and even insects. On the eighth, fourteenth, and fifteenth days of each month, practice giving, giving to those impoverished Shramanas, Brahmins, the poor, the lonely, and beggars who come from afar, with food, clothing, vehicles, garlands, scattered flowers, fragrant ointments, houses, beds, blankets, fine mats, as well as servants and lamps. If there are venerable and virtuous Shramanas and Brahmins in the kingdom, you should personally go to them at any time, ask about the Dharma: 『Venerable ones! What is good Dharma? What is not good Dharma? What is sin? What is merit? What is wonderful? What is not wonderful? What is black? What is white? From where do the black and white Dharmas arise? What is the benefit in this life? What is the benefit in the next life? How should one practice to receive good and not receive evil?』 After hearing from them, act as they have said. If there are poor people in the kingdom, you should take out wealth to help them. Your Majesty! This is the law of succession, you should learn it well. After learning it well, on the fifteenth day, when it is said to be the time of liberation, after bathing and washing, and ascending to the main hall, that sacred wheel treasure will surely come from the east, the wheel has a thousand spokes, all complete, pure and natural, not made by humans, its color is like bright fire, its light is shining.』 King Kshatriya Top-Born later observed the Dharma, acted in accordance with the Dharma, and observed the fast for the sake of the crown prince, the queen, the concubines, and all the ministers, the Shramanas, the Brahmins, and even insects. On the eighth, fourteenth, and fifteenth days of each month, he practiced giving, giving to those impoverished Shramanas, Brahmins, the poor, the lonely, and beggars who came from afar, with food, clothing, vehicles, garlands, scattered flowers, fragrant ointments, houses, beds, blankets, fine mats, as well as servants and lamps.

。若其國中有上尊、名德、沙門、梵志者，便自隨時往詣彼所，問法受法：『諸尊！何者善法？何者不善法？何者為罪？何者為福？何者為妙？何者非妙？何者為黑？何者為白？黑白之法從何而生？何者現世義？何者後世義？云何作行受善不受惡？』從彼聞已，行如所說。

「然國中民有貧窮者，不能出物，用給恤之，是為困貧無財物者不能給恤，故人轉窮困，因窮困故，便盜他物；因偷盜故，其主捕伺收縛，送詣剎利頂生王，白曰：『天王！此人盜我物，愿天王治。』剎利頂生王問彼人曰：『汝實盜耶？』彼人白曰：『天王！我實偷盜。所以者何？天王！以貧困故，若不盜者，便無以自濟。』剎利頂生王即出財物而給與之，語盜者曰：『汝等還去，后莫復作。』於是，國中人民聞剎利頂生王若國中人有行盜者，王便出財物而給與之。由斯之故，人作是念：『我等亦應盜他財物。』於是，國人各各競行盜他財物。是為困貧無財物者，不能給恤，故人轉窮困；因窮困故，盜轉滋甚。因盜滋甚故，彼人壽轉減，形色轉惡。彼壽轉減色轉惡已，比丘！父壽八萬歲，子壽四萬歲。比丘！彼人壽四萬歲時，有人便行盜他財物，其主捕伺收縛，送詣剎利頂生王，白曰：『天王！此人盜我物，愿天王治

現代漢語譯本：如果他們的國家有德高望重、聲名顯赫的沙門或婆羅門，他們就會隨時去拜訪他們，請教佛法：『諸位尊者！什麼是善法？什麼是不善法？什麼是罪？什麼是福？什麼是妙？什麼是非妙？什麼是黑？什麼是白？黑白之法從何而來？什麼是現世的利益？什麼是後世的利益？如何修行才能獲得善報而避免惡報？』聽聞之後，就按照他們所說的去做。 現代漢語譯本：然而，如果國家裡有貧窮的人，無法拿出財物來救濟他們，這就是因為貧困無財的人得不到救濟，所以人們變得更加貧困。因為貧困，他們就偷盜別人的財物；因為偷盜，失主就會抓捕他們，送到剎利頂生王那裡，稟告說：『大王！這個人偷了我的東西，請大王懲治他。』剎利頂生王會問那個人：『你真的偷盜了嗎？』那個人會回答說：『大王！我確實偷盜了。原因是什麼呢？大王！因為我貧困，如果不偷盜，就無法養活自己。』剎利頂生王就會拿出財物來給他們，並對偷盜者說：『你們回去吧，以後不要再這樣做了。』於是，全國人民聽說剎利頂生王如果發現有人偷盜，就會拿出財物來給他們。因此，人們就想：『我們也應該去偷別人的財物。』於是，全國人民都爭相偷盜別人的財物。這就是因為貧困無財的人得不到救濟，所以人們變得更加貧困；因為貧困，偷盜行為就更加猖獗。因為偷盜行為更加猖獗，人們的壽命就逐漸減少，容貌也變得醜陋。當他們的壽命減少，容貌變得醜陋時，比丘們！父親的壽命是八萬歲，兒子的壽命是四萬歲。比丘們！當人們的壽命是四萬歲時，有人就會去偷盜別人的財物，失主就會抓捕他們，送到剎利頂生王那裡，稟告說：『大王！這個人偷了我的東西，請大王懲治他。』

English version: If there are respected, renowned ascetics or Brahmins in their country, they would go to them at any time to inquire about the Dharma: 'Venerable ones! What is good Dharma? What is bad Dharma? What is sin? What is merit? What is subtle? What is not subtle? What is black? What is white? From where do black and white Dharma arise? What is the benefit in this life? What is the benefit in the next life? How should one practice to receive good and avoid evil?' Having heard this, they would act accordingly. English version: However, if there are poor people in the country who cannot provide for themselves, it is because the poor and destitute are not being helped, so people become even poorer. Because of poverty, they steal from others; because of stealing, the owners will capture them and send them to King Kshatriya, reporting: 'Your Majesty! This person stole my things, please punish him.' King Kshatriya would ask the person: 'Did you really steal?' The person would reply: 'Your Majesty! I did steal. Why? Your Majesty! Because I am poor, if I don't steal, I cannot support myself.' King Kshatriya would then give them money and say to the thieves: 'Go back, and don't do it again.' Then, the people of the country heard that if King Kshatriya found someone stealing, he would give them money. Therefore, people thought: 'We should also steal from others.' So, the people of the country all competed to steal from others. This is because the poor and destitute are not being helped, so people become even poorer; because of poverty, stealing becomes even more rampant. Because stealing becomes more rampant, people's lifespans gradually decrease, and their appearances become ugly. When their lifespans decrease and their appearances become ugly, monks! The father's lifespan is 80,000 years, and the son's lifespan is 40,000 years. Monks! When people's lifespans are 40,000 years, someone will steal from others, the owner will capture them and send them to King Kshatriya, reporting: 'Your Majesty! This person stole my things, please punish him.'

。』剎利頂生王問彼人曰：『汝實盜耶？』彼人白曰：『天王！我實偷盜。所以者何？以貧困故，若不盜者，便無以自濟。』剎利頂生王聞已，便作是念：『若我國中有盜他物，更出財物盡給與者，如是唐空竭國藏，盜遂滋甚。我今寧可作極利刀，若我國中有偷盜者，便收捕取，坐高標下，斬截其頭。』

「於是，剎利頂生王后便敕令，作極利刀：『若國中有盜他物者，即敕捕取，坐高標下，斬截其頭。』國中人民聞剎利頂生王敕作利刀，若國中有盜他物者，即便捕取，坐高標下，斬截其頭。『我亦寧可效作利刀，持行劫物，若從劫物者，捉彼物主而截其頭。』於是，彼人則於後時效作利刀，持行劫物，捉彼物主，截斷其頭。是為困貧無財物者，不能給恤故，人轉窮困；因窮困故，盜轉滋甚；因盜滋甚故，刀殺轉增。因刀殺增故，彼人壽轉減，形色轉惡。彼壽轉減，色轉惡已，比丘！父壽四萬歲，子壽二萬歲。

「比丘！人壽二萬歲時，有人盜他財物，其主捕伺收縛，送詣剎利頂生王，白曰：『天王！此人盜我財物，愿天王治

現代漢語譯本：剎利頂生王問那個人說：『你真的是小偷嗎？』那個人回答說：『天王！我確實是偷盜。之所以這樣，是因為我貧困，如果我不偷盜，就無法養活自己。』剎利頂生王聽了之後，就想：『如果我國中有偷盜他人財物的人，我就拿出財物全部給他們，這樣只會白白耗盡國庫，盜竊就會更加猖獗。我不如製造一把鋒利的刀，如果我國中有偷盜的人，就抓起來，放在高高的標桿下，斬下他們的頭。』 於是，剎利頂生王后來就下令，製造一把鋒利的刀：『如果國中有偷盜他人財物的人，就立即抓起來，放在高高的標桿下，斬下他們的頭。』國中的人民聽到剎利頂生王下令製造利刀，如果國中有偷盜他人財物的人，就立即抓起來，放在高高的標桿下，斬下他們的頭。『我不如也效仿製造利刀，拿著去搶劫財物，如果有人反抗，就抓住他們，砍下他們的頭。』於是，那個人後來就效仿製造利刀，拿著去搶劫財物，抓住那些反抗的人，砍下他們的頭。這就是因為貧困沒有財物，不能救濟，導致人們更加貧困；因為貧困，盜竊更加猖獗；因為盜竊猖獗，刀殺事件增多。因為刀殺事件增多，人們的壽命減少，容貌也變得醜陋。人們壽命減少，容貌變得醜陋之後，比丘！父親的壽命是四萬歲，兒子的壽命是兩萬歲。 比丘！當人們壽命兩萬歲時，有人偷盜他人財物，失主抓到他，捆綁起來，送到剎利頂生王那裡，稟告說：『天王！這個人偷了我的財物，希望天王懲治他。』

English version: King Ksatriya-murdhabhisikta asked that person, 『Are you really a thief?』 That person replied, 『Your Majesty! I am indeed a thief. The reason for this is that I am poor, and if I do not steal, I will have no way to support myself.』 Upon hearing this, King Ksatriya-murdhabhisikta thought, 『If there are those in my kingdom who steal from others, and I give them all my wealth, it would only deplete the national treasury in vain, and theft would become even more rampant. I might as well make an extremely sharp sword, and if there are thieves in my kingdom, I will capture them, place them under a high standard, and cut off their heads.』 Then, King Ksatriya-murdhabhisikta later ordered the making of an extremely sharp sword: 『If there are those in the kingdom who steal from others, they should be immediately captured, placed under a high standard, and have their heads cut off.』 The people in the kingdom heard that King Ksatriya-murdhabhisikta had ordered the making of a sharp sword, and if there were those in the kingdom who stole from others, they would be immediately captured, placed under a high standard, and have their heads cut off. 『I might as well also imitate making a sharp sword, carry it to rob others, and if anyone resists, I will seize them and cut off their heads.』 Then, that person later imitated making a sharp sword, carried it to rob others, seized those who resisted, and cut off their heads. This is because of poverty and lack of wealth, and the inability to provide relief, which leads to people becoming even poorer; because of poverty, theft becomes more rampant; because theft becomes more rampant, killings with swords increase. Because killings with swords increase, people』s lifespans decrease, and their appearances become uglier. After people』s lifespans decrease and their appearances become uglier, monks! The father』s lifespan is forty thousand years, and the son』s lifespan is twenty thousand years. Monks! When people』s lifespans are twenty thousand years, someone steals another』s property, and the owner catches him, binds him, and sends him to King Ksatriya-murdhabhisikta, reporting, 『Your Majesty! This person has stolen my property, I wish Your Majesty would punish him.』

。』剎利頂生王問彼人曰：『汝實盜耶？』時，彼盜者便作是念：『剎利頂生王若知其實，或縛鞭我，或拋或擯，或罰錢物，或種種苦治，或貫標上，或梟其首，我寧可以妄言欺誑剎利頂生王耶？』念已，白曰：『天王！我不偷盜，是為困貧無財物者，不能給恤故。』人轉窮困，因窮困故，盜轉滋甚；因盜滋甚故，刀殺轉增；因刀殺增故，便妄言、兩舌轉增。因妄言、兩舌增故，彼人壽轉減，形色轉惡。彼壽轉減，色轉惡已，比丘！父壽二萬歲，子壽一萬歲。

「比丘！人壽萬歲時，人民或有德，或無德，若無德者，彼為有德人起嫉妒意而犯其妻。是為困貧無財物者，不能給恤故，人轉窮困；因窮困故，盜轉滋甚；因盜滋甚故，刀殺轉增；因刀殺增故，便妄言，兩舌轉增；因妄言、兩舌增故，便嫉妒、邪淫轉增。因嫉妒、邪淫增故，彼人壽轉減，形色轉惡。彼壽轉減，色轉惡已，比丘！父壽萬歲，子壽五千歲。

「比丘！人壽五千歲時，三法轉增，非法、欲、惡貪、邪法。因三法增故，彼人壽轉減，形色轉惡。彼壽轉減，色轉惡已，比丘！父壽五千歲，子壽二千五百歲。比丘！人壽二千五百歲時，復三法轉增，兩舌、粗言、綺語。因三法增故，彼人壽轉減，形色轉惡

現代漢語譯本：剎利頂生王問那個人說：『你真的是小偷嗎？』當時，那個小偷就想：『剎利頂生王如果知道實情，可能會捆綁鞭打我，或者拋棄我，或者驅逐我，或者罰我的錢財，或者用各種酷刑折磨我，或者把我穿在木樁上，或者砍下我的頭。我怎麼能用謊言欺騙剎利頂生王呢？』想到這裡，他回答說：『天王！我不是偷盜，是因為我貧困沒有財物，無法維持生計。』人變得更加貧困，因為貧困的緣故，偷盜行為更加猖獗；因為偷盜行為更加猖獗的緣故，刀殺事件也隨之增加；因為刀殺事件增加的緣故，就出現了妄語、兩舌的行為。因為妄語、兩舌行為增加的緣故，那個人的壽命就減少，容貌也變得醜陋。當他的壽命減少，容貌變得醜陋之後，比丘！父親的壽命是兩萬歲，兒子的壽命是一萬歲。 比丘！當人的壽命是一萬歲時，人民可能是有德的，也可能是沒有德的。如果沒有德行的人，他們就會對有德行的人產生嫉妒之心，並且侵犯他們的妻子。這是因為貧困沒有財物，無法維持生計，人變得更加貧困；因為貧困的緣故，偷盜行為更加猖獗；因為偷盜行為更加猖獗的緣故，刀殺事件也隨之增加；因為刀殺事件增加的緣故，就出現了妄語、兩舌的行為；因為妄語、兩舌行為增加的緣故，就出現了嫉妒、邪淫的行為。因為嫉妒、邪淫行為增加的緣故，那個人的壽命就減少，容貌也變得醜陋。當他的壽命減少，容貌變得醜陋之後，比丘！父親的壽命是一萬歲，兒子的壽命是五千歲。 比丘！當人的壽命是五千歲時，三種不好的行為會增加，即非法、貪慾、邪惡的貪婪、不正當的行為。因為這三種行為增加的緣故，那個人的壽命就減少，容貌也變得醜陋。當他的壽命減少，容貌變得醜陋之後，比丘！父親的壽命是五千歲，兒子的壽命是兩千五百歲。比丘！當人的壽命是兩千五百歲時，又有三種不好的行為會增加，即兩舌、粗暴的語言、花言巧語。因為這三種行為增加的緣故，那個人的壽命就減少，容貌也變得醜陋。

English version: King Ksatriya-murdhabhisikta asked that person, 『Are you truly a thief?』 At that time, that thief thought, 『If King Ksatriya-murdhabhisikta knows the truth, he might bind and whip me, or throw me away, or banish me, or fine me money, or torture me with various cruel punishments, or impale me on a stake, or cut off my head. How can I deceive King Ksatriya-murdhabhisikta with lies?』 Having thought this, he replied, 『Your Majesty! I am not stealing, it is because I am poor and have no possessions, and cannot provide for myself.』 People became even poorer, and because of poverty, theft became more rampant; because theft became more rampant, incidents of killing with knives also increased; because incidents of killing with knives increased, then came false speech and divisive speech. Because false speech and divisive speech increased, that person』s lifespan decreased, and their appearance became ugly. When their lifespan decreased and their appearance became ugly, Bhikkhu! The father』s lifespan was twenty thousand years, and the son』s lifespan was ten thousand years. Bhikkhu! When people』s lifespan was ten thousand years, people might be virtuous or not virtuous. If those without virtue, they would develop jealousy towards those with virtue and violate their wives. This was because of poverty and lack of possessions, and the inability to provide for themselves, people became even poorer; because of poverty, theft became more rampant; because theft became more rampant, incidents of killing with knives also increased; because incidents of killing with knives increased, then came false speech and divisive speech; because false speech and divisive speech increased, then came jealousy and sexual misconduct. Because jealousy and sexual misconduct increased, that person』s lifespan decreased, and their appearance became ugly. When their lifespan decreased and their appearance became ugly, Bhikkhu! The father』s lifespan was ten thousand years, and the son』s lifespan was five thousand years. Bhikkhu! When people』s lifespan was five thousand years, three unwholesome things increased: unrighteousness, desire, evil greed, and wrong conduct. Because these three things increased, that person』s lifespan decreased, and their appearance became ugly. When their lifespan decreased and their appearance became ugly, Bhikkhu! The father』s lifespan was five thousand years, and the son』s lifespan was two thousand five hundred years. Bhikkhu! When people』s lifespan was two thousand five hundred years, three more unwholesome things increased: divisive speech, harsh speech, and frivolous talk. Because these three things increased, that person』s lifespan decreased, and their appearance became ugly.

。彼壽轉減，色轉惡已，比丘！父壽二千五百歲，子壽千歲。比丘！人壽千歲時，一法轉增，邪見是也。因一法增故，彼人壽轉減，形色轉惡。彼壽轉減，色轉惡已，比丘！父壽千歲，子壽五百歲。

「比丘！人壽五百歲時，彼人盡壽不孝父母，不能尊敬沙門、梵志，不行順事，不作福業，不見後世罪。彼因不孝父母，不能尊敬沙門、梵志，不行順事，不作福業，不見後世罪故，比丘！父壽五百歲，子壽或二百五十、或二百歲。比丘！今若有長壽，或壽百歲，或不啻者。」

佛復告曰：「比丘！未來久遠時，人壽十歲。比丘！人壽十歲時，女生五月，即便出嫁。比丘！人壽十歲時，有谷名稗子，為第一美食，猶如今人，粳糧為上饌。比丘！如是人壽十歲時，有谷名稗子，為第一美食。比丘！人壽十歲時，若今日所有美味，酥油、鹽、蜜、甘蔗、糖，彼一切盡沒。比丘！人壽十歲時，若行十惡業道者，彼便為人所敬重，猶如今日若行十善業道者，彼便為人所敬重。比丘！人壽十歲時亦復如是，若行十惡業道者，彼便為人之所敬重。比丘！人壽十歲時都無有善名，況復有行十善業道？

「比丘！人壽十歲時，有人名彈罰，周行遍往，家家彈罰

現代漢語譯本：比丘們！當壽命逐漸減少，容貌逐漸衰敗時，父親的壽命是二千五百歲，兒子的壽命是一千歲。比丘們！當人們的壽命是一千歲時，有一種法會增長，那就是邪見。因為這種法的增長，人們的壽命會逐漸減少，容貌會逐漸衰敗。當壽命逐漸減少，容貌逐漸衰敗時，比丘們！父親的壽命是一千歲，兒子的壽命是五百歲。 比丘們！當人們的壽命是五百歲時，他們終其一生都不孝順父母，不尊敬沙門和婆羅門，不順從教誨，不做善事，不相信來世的罪報。因為他們不孝順父母，不尊敬沙門和婆羅門，不順從教誨，不做善事，不相信來世的罪報，比丘們！父親的壽命是五百歲，兒子的壽命或許是二百五十歲，或許是二百歲。比丘們！現在如果有人長壽，或許能活到一百歲，或者不止一百歲。 佛陀又告訴比丘們：『比丘們！在遙遠的未來，人們的壽命會是十歲。比丘們！當人們的壽命是十歲時，女孩在五個月大的時候就會出嫁。比丘們！當人們的壽命是十歲時，有一種穀物叫做稗子，是最好的食物，就像現在的人們認為粳米是最好的食物一樣。比丘們！當人們的壽命是十歲時，稗子是最好的食物。比丘們！當人們的壽命是十歲時，像今天我們認為美味的酥油、鹽、蜜、甘蔗、糖等，都會消失不見。比丘們！當人們的壽命是十歲時，如果有人做十惡業，反而會受到人們的尊敬，就像今天如果有人做十善業，反而會受到人們的尊敬一樣。比丘們！當人們的壽命是十歲時也是這樣，如果有人做十惡業，反而會受到人們的尊敬。比丘們！當人們的壽命是十歲時，根本沒有善名，更不用說有人會做十善業了。 比丘們！當人們的壽命是十歲時，有一個人名叫彈罰，他會到處遊走，挨家挨戶地進行彈罰。

English version: Monks! When life spans gradually decrease and appearances gradually deteriorate, the father's lifespan is two thousand five hundred years, and the son's lifespan is one thousand years. Monks! When people's lifespan is one thousand years, one thing will increase, and that is wrong views. Because of the increase of this thing, people's lifespans will gradually decrease, and their appearances will gradually deteriorate. When lifespans gradually decrease and appearances gradually deteriorate, monks! The father's lifespan is one thousand years, and the son's lifespan is five hundred years. Monks! When people's lifespan is five hundred years, they will not be filial to their parents throughout their lives, they will not respect ascetics and Brahmins, they will not follow teachings, they will not do good deeds, and they will not believe in the consequences of sin in the afterlife. Because they are not filial to their parents, they do not respect ascetics and Brahmins, they do not follow teachings, they do not do good deeds, and they do not believe in the consequences of sin in the afterlife, monks! The father's lifespan is five hundred years, and the son's lifespan may be two hundred and fifty years, or two hundred years. Monks! Now if someone has a long life, perhaps they can live to one hundred years, or more than one hundred years. The Buddha further told the monks: 'Monks! In the distant future, people's lifespan will be ten years. Monks! When people's lifespan is ten years, girls will be married off at the age of five months. Monks! When people's lifespan is ten years, there will be a grain called millet, which will be the best food, just as people today consider japonica rice to be the best food. Monks! When people's lifespan is ten years, millet will be the best food. Monks! When people's lifespan is ten years, things that we consider delicious today, such as ghee, salt, honey, sugarcane, and sugar, will all disappear. Monks! When people's lifespan is ten years, if someone commits the ten evil deeds, they will be respected by people, just as today if someone does the ten good deeds, they will be respected by people. Monks! When people's lifespan is ten years, it is also like this, if someone commits the ten evil deeds, they will be respected by people. Monks! When people's lifespan is ten years, there will be no good reputation at all, let alone someone doing the ten good deeds.' Monks! When people's lifespan is ten years, there will be a person named 'Punisher', who will travel everywhere, punishing each household.

。比丘！人壽十歲時，母于其子極有害心，子亦于母極有害心，父子、兄弟、姊妹、親屬，展轉相向，有賊害心，猶如獵師見彼鹿已，極有害心。比丘！人壽十歲時亦復如是，母于其子極有害心，子亦于母極有害心，父子、兄弟、姊妹、親屬，展轉相向，有賊害心。比丘！人壽十歲時，當有七日刀兵劫，彼若捉草，即化成刀，若捉樵木，亦化成刀，彼以此刀各各相殺，彼於七日刀兵劫，過七日便止。

「爾時，亦有人生慚恥羞愧，厭惡不愛，彼人七日刀兵劫時，便入山野，在隱處藏，過七日已，則從山野于隱處出，更互相見，生慈愍心，極相愛念。猶如慈母，唯有一子，與久離別，從遠來還，安隱歸家，相見喜歡，生慈愍心，極相愛念。如是彼人過七日後，則從山野于隱處出，更互相見，生慈愍心，極相愛念，共相見已，便作是語：『諸賢！我今相見，今得安隱，我等坐生不善法故，今值見此，親族死盡，我等寧可共行善法。云何當共行善法耶？我等皆是殺生之人，今寧可共離殺、斷殺，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽十歲人生子壽二十。比丘！壽二十歲人復作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善

比丘們！當人類壽命為十歲時，母親對自己的孩子懷有極大的害心，孩子也對母親懷有極大的害心。父子、兄弟、姐妹、親屬之間，互相懷有賊害之心，就像獵人看到鹿一樣，懷有極大的害心。比丘們！當人類壽命為十歲時也是如此，母親對自己的孩子懷有極大的害心，孩子也對母親懷有極大的害心，父子、兄弟、姐妹、親屬之間，互相懷有賊害之心。比丘們！當人類壽命為十歲時，將會發生七日的刀兵劫，那時如果人們抓住草，草就會變成刀，如果抓住木柴，木柴也會變成刀，人們用這些刀互相殘殺。這七日的刀兵劫過後，就會停止。 那時，也會有人因為感到慚愧羞恥，厭惡這種行為而不喜歡，這些人會在七日刀兵劫時，躲入山野隱蔽之處。七日過後，他們會從山野隱蔽之處出來，再次相見時，會生起慈悲憐憫之心，彼此非常愛護。就像慈愛的母親，只有一個孩子，與他久別重逢，從遠方平安歸來，相見時會非常高興，生起慈悲憐憫之心，非常愛護。這些人七日過後，也會從山野隱蔽之處出來，再次相見時，會生起慈悲憐憫之心，彼此非常愛護。他們相見后，會這樣說：『各位賢者！我們現在相見，能夠平安無事，是因為我們過去做了不善的事情，才導致現在親族死盡。我們寧可一起行善。應該如何一起行善呢？我們都是殺生之人，現在寧可一起遠離殺生、斷絕殺生，我們應該一起行這樣的善法。』他們便一起行這樣的善法。行善法后，壽命便會增長，容貌也會變得更好。當他們壽命增長，容貌變好后，比丘們！壽命十歲的人所生的孩子壽命為二十歲。比丘們！壽命二十歲的人又會這樣想：『如果追求行善，壽命就會增長，容貌也會變得更好，我們應該一起更加努力行善。

Monks! When the lifespan of humans is ten years, a mother harbors extreme ill will towards her child, and the child also harbors extreme ill will towards the mother. Fathers and sons, brothers and sisters, relatives, turn against each other, harboring murderous intent, just as a hunter, upon seeing a deer, harbors extreme ill will. Monks! When the lifespan of humans is ten years, it is also like this: a mother harbors extreme ill will towards her child, and the child also harbors extreme ill will towards the mother. Fathers and sons, brothers and sisters, relatives, turn against each other, harboring murderous intent. Monks! When the lifespan of humans is ten years, there will be a seven-day sword calamity. If people grasp grass, it will turn into a sword; if they grasp firewood, it will also turn into a sword. They will use these swords to kill each other. After the seven-day sword calamity, it will cease. At that time, there will also be people who feel shame and remorse, who detest and dislike this behavior. During the seven-day sword calamity, these people will hide in secluded places in the mountains and wilderness. After seven days, they will emerge from their hiding places in the mountains and wilderness. When they see each other again, they will develop feelings of compassion and love for one another. It will be like a loving mother who has only one child, who has been separated for a long time, and who returns safely from afar. Upon seeing each other, they will be very happy, and they will develop feelings of compassion and love for one another. After seven days, these people will also emerge from their hiding places in the mountains and wilderness. When they see each other again, they will develop feelings of compassion and love for one another. After seeing each other, they will say: 'Dear friends! We are now seeing each other, and we are safe. It is because we did unwholesome deeds in the past that we have experienced this, and our relatives have all died. We should rather do good deeds together. How should we do good deeds together? We are all killers. Now, we should rather abstain from killing and cease killing. We should do such good deeds together.' They will then do such good deeds together. After doing good deeds, their lifespans will increase, and their appearances will become better. When their lifespans increase and their appearances become better, monks! A person with a lifespan of ten years will have a child with a lifespan of twenty years. Monks! A person with a lifespan of twenty years will then think: 'If we seek to do good, our lifespans will increase, and our appearances will become better. We should strive to do even more good together.'

。云何當共更增行善？我等已共離殺、斷殺，然故共行不與而取。我等寧可離不與取、斷不與取，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽二十歲人生子壽四十。

「比丘！壽四十歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，然故行邪淫。我等寧可離邪淫、斷邪淫，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽四十歲人生子壽八十。

「比丘！壽八十歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，然故行妄言。我等寧可離妄言、斷妄言，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽八十歲人生子壽百六十。

「比丘！壽百六十歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善

現代漢語譯本：『我們該如何共同進一步行善呢？我們已經共同戒殺、斷殺，然而仍然共同進行不予而取。我們寧可戒除不予而取、斷除不予而取，我們應當共同奉行這種善法。』他們便共同奉行這樣的善法。奉行善法后，壽命便逐漸增長，容貌也變得更好。他們的壽命增長，容貌變好后，比丘們，壽命二十歲的人生下的孩子壽命是四十歲。 『比丘們，壽命四十歲的人也這樣想：『如果追求善行，壽命就會逐漸增長，容貌也會變得更好，我們應當共同進一步行善。我們該如何共同進一步行善呢？我們已經戒殺、斷殺，戒除不予而取、斷除不予而取，然而仍然進行邪淫。我們寧可戒除邪淫、斷除邪淫，我們應當共同奉行這種善法。』他們便共同奉行這樣的善法。奉行善法后，壽命便逐漸增長，容貌也變得更好。他們的壽命增長，容貌變好后，比丘們，壽命四十歲的人生下的孩子壽命是八十歲。 『比丘們，壽命八十歲的人也這樣想：『如果追求善行，壽命就會逐漸增長，容貌也會變得更好，我們應當共同進一步行善。我們該如何共同進一步行善呢？我們已經戒殺、斷殺，戒除不予而取、斷除不予而取，戒除邪淫、斷除邪淫，然而仍然說妄語。我們寧可戒除妄語、斷除妄語，我們應當共同奉行這種善法。』他們便共同奉行這樣的善法。奉行善法后，壽命便逐漸增長，容貌也變得更好。他們的壽命增長，容貌變好后，比丘們，壽命八十歲的人生下的孩子壽命是一百六十歲。 『比丘們，壽命一百六十歲的人也這樣想：『如果追求善行，壽命就會逐漸增長，容貌也會變得更好，我們應當共同進一步行善。

English version: 'How should we together further increase in good deeds? We have already together abstained from killing, ceased killing, yet we still together engage in taking what is not given. We should rather abstain from taking what is not given, cease taking what is not given, we should together practice this good dharma.' They then together practiced such good dharma. Having practiced good dharma, their lifespan then gradually increased, and their appearance also became better. Their lifespan having increased, their appearance having become better, monks, a person with a lifespan of twenty years had a child with a lifespan of forty years. 'Monks, people with a lifespan of forty years also thought thus: 'If one seeks to learn good, lifespan will then gradually increase, and appearance will also become better, we should together further increase in good deeds. How should we together further increase in good deeds? We have already abstained from killing, ceased killing, abstained from taking what is not given, ceased taking what is not given, yet we still engage in sexual misconduct. We should rather abstain from sexual misconduct, cease sexual misconduct, we should together practice this good dharma.' They then together practiced such good dharma. Having practiced good dharma, their lifespan then gradually increased, and their appearance also became better. Their lifespan having increased, their appearance having become better, monks, a person with a lifespan of forty years had a child with a lifespan of eighty years. 'Monks, people with a lifespan of eighty years also thought thus: 'If one seeks to learn good, lifespan will then gradually increase, and appearance will also become better, we should together further increase in good deeds. How should we together further increase in good deeds? We have already abstained from killing, ceased killing, abstained from taking what is not given, ceased taking what is not given, abstained from sexual misconduct, ceased sexual misconduct, yet we still engage in false speech. We should rather abstain from false speech, cease false speech, we should together practice this good dharma.' They then together practiced such good dharma. Having practiced good dharma, their lifespan then gradually increased, and their appearance also became better. Their lifespan having increased, their appearance having become better, monks, a person with a lifespan of eighty years had a child with a lifespan of one hundred and sixty years. 'Monks, people with a lifespan of one hundred and sixty years also thought thus: 'If one seeks to learn good, lifespan will then gradually increase, and appearance will also become better, we should together further increase in good deeds.'

。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，然故行兩舌。我等寧可離兩舌、斷兩舌，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽百六十歲人生子壽三百二十歲。

「比丘！壽三百二十歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離兩舌、斷兩舌，然故行粗言。我等寧可離粗言、斷粗言，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽三百二十歲人生子壽六百四十。

「比丘！壽六百四十歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離兩舌、斷兩舌，離粗言、斷粗言，然故行綺語。我等寧可離綺語、斷綺語，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽六百四十歲人生子壽二千五百

現代漢語譯本：『我們該如何共同增加善行呢？我們已經遠離殺生、斷絕殺生，遠離不予取、斷絕不予取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，然而仍然說兩舌。我們寧可遠離兩舌、斷絕兩舌，我們應該共同奉行這種善法。』他們便共同奉行這樣的善法。奉行善法后，壽命便逐漸增長，容貌也變得更好。他們壽命增長，容貌變好后，比丘們，壽命一百六十歲的人所生的孩子壽命為三百二十歲。 『比丘們，壽命三百二十歲的人也這樣想：『如果追求學習善法，壽命就會逐漸增長，容貌也會變得更好，我們應該共同增加善行。我們該如何共同增加善行呢？我們已經遠離殺生、斷絕殺生，遠離不予取、斷絕不予取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離兩舌、斷絕兩舌，然而仍然說粗惡語。我們寧可遠離粗惡語、斷絕粗惡語，我們應該共同奉行這種善法。』他們便共同奉行這樣的善法。奉行善法后，壽命便逐漸增長，容貌也變得更好。他們壽命增長，容貌變好后，比丘們，壽命三百二十歲的人所生的孩子壽命為六百四十歲。 『比丘們，壽命六百四十歲的人也這樣想：『如果追求學習善法，壽命就會逐漸增長，容貌也會變得更好，我們應該共同增加善行。我們該如何共同增加善行呢？我們已經遠離殺生、斷絕殺生，遠離不予取、斷絕不予取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離兩舌、斷絕兩舌，遠離粗惡語、斷絕粗惡語，然而仍然說綺語。我們寧可遠離綺語、斷絕綺語，我們應該共同奉行這種善法。』他們便共同奉行這樣的善法。奉行善法后，壽命便逐漸增長，容貌也變得更好。他們壽命增長，容貌變好后，比丘們，壽命六百四十歲的人所生的孩子壽命為二千五百六十歲。

English version: 'How should we together further increase good deeds? We have already refrained from killing, ceased killing, refrained from taking what is not given, ceased taking what is not given, refrained from sexual misconduct, ceased sexual misconduct, refrained from false speech, ceased false speech, yet we still engage in divisive speech. We should rather refrain from divisive speech, cease divisive speech, and we should together practice this good dharma.' They then together practiced such good dharma. Having practiced good dharma, their lifespan gradually increased, and their appearance became better. After their lifespan increased and their appearance became better, monks, a person with a lifespan of one hundred and sixty years had a child with a lifespan of three hundred and twenty years. 'Monks, people with a lifespan of three hundred and twenty years also thought: 'If one seeks to learn good, their lifespan will gradually increase, and their appearance will become better, we should together further increase good deeds. How should we together further increase good deeds? We have already refrained from killing, ceased killing, refrained from taking what is not given, ceased taking what is not given, refrained from sexual misconduct, ceased sexual misconduct, refrained from false speech, ceased false speech, refrained from divisive speech, ceased divisive speech, yet we still engage in harsh speech. We should rather refrain from harsh speech, cease harsh speech, and we should together practice this good dharma.' They then together practiced such good dharma. Having practiced good dharma, their lifespan gradually increased, and their appearance became better. After their lifespan increased and their appearance became better, monks, a person with a lifespan of three hundred and twenty years had a child with a lifespan of six hundred and forty years. 'Monks, people with a lifespan of six hundred and forty years also thought: 'If one seeks to learn good, their lifespan will gradually increase, and their appearance will become better, we should together further increase good deeds. How should we together further increase good deeds? We have already refrained from killing, ceased killing, refrained from taking what is not given, ceased taking what is not given, refrained from sexual misconduct, ceased sexual misconduct, refrained from false speech, ceased false speech, refrained from divisive speech, ceased divisive speech, refrained from harsh speech, ceased harsh speech, yet we still engage in idle chatter. We should rather refrain from idle chatter, cease idle chatter, and we should together practice this good dharma.' They then together practiced such good dharma. Having practiced good dharma, their lifespan gradually increased, and their appearance became better. After their lifespan increased and their appearance became better, monks, a person with a lifespan of six hundred and forty years had a child with a lifespan of two thousand five hundred and sixty years.'

「比丘！壽二千五百歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離兩舌、斷兩舌，離粗言、斷粗言，離綺語、斷綺語，然故行貪嫉。我等寧可離貪嫉、斷貪嫉，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽二千五百歲人生子壽五千。

「比丘！壽五千歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離兩舌、斷兩舌，離粗言、斷粗言，離綺語、斷綺語，離貪嫉、斷貪嫉，然故行瞋恚。我等寧可離瞋恚、斷瞋恚，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽五千歲人生子壽一萬。

「比丘！壽萬歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善

『比丘們！壽命二千五百歲的人也會這樣想：『如果追求學習善法，壽命就會增長，容貌也會變得更好，我們應該一起更加努力地行善。如何才能一起更加努力地行善呢？我們已經遠離殺生、斷絕殺生，遠離不予而取、斷絕不予而取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離兩舌、斷絕兩舌，遠離粗語、斷絕粗語，遠離綺語、斷絕綺語，然而仍然有貪婪嫉妒之心。我們寧可遠離貪婪嫉妒、斷絕貪婪嫉妒，我們應該一起奉行這種善法。』他們便一起奉行這樣的善法。奉行善法之後，壽命便會增長，容貌也會變得更好。他們的壽命增長，容貌變得更好之後，比丘們！壽命二千五百歲的人所生的孩子壽命為五千歲。 『比丘們！壽命五千歲的人也會這樣想：『如果追求學習善法，壽命就會增長，容貌也會變得更好，我們應該一起更加努力地行善。如何才能一起更加努力地行善呢？我們已經遠離殺生、斷絕殺生，遠離不予而取、斷絕不予而取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離兩舌、斷絕兩舌，遠離粗語、斷絕粗語，遠離綺語、斷絕綺語，遠離貪婪嫉妒、斷絕貪婪嫉妒，然而仍然有嗔恚之心。我們寧可遠離嗔恚、斷絕嗔恚，我們應該一起奉行這種善法。』他們便一起奉行這樣的善法。奉行善法之後，壽命便會增長，容貌也會變得更好。他們的壽命增長，容貌變得更好之後，比丘們！壽命五千歲的人所生的孩子壽命為一萬歲。 『比丘們！壽命一萬歲的人也會這樣想：『如果追求學習善法，壽命就會增長，容貌也會變得更好，我們應該一起更加努力地行善。

『Monks! People with a lifespan of two thousand five hundred years would also think: 『If we seek to learn good, our lifespan will increase, and our appearance will become better. We should all strive to do more good together. How can we do more good together? We have already refrained from killing, abandoned killing; refrained from taking what is not given, abandoned taking what is not given; refrained from sexual misconduct, abandoned sexual misconduct; refrained from false speech, abandoned false speech; refrained from divisive speech, abandoned divisive speech; refrained from harsh speech, abandoned harsh speech; refrained from idle chatter, abandoned idle chatter. Yet, we still harbor greed and jealousy. We should rather refrain from greed and jealousy, abandon greed and jealousy. We should all practice this good dharma.』 They would then practice such good dharma together. Having practiced good dharma, their lifespan would increase, and their appearance would become better. When their lifespan increased and their appearance became better, monks, the children born to people with a lifespan of two thousand five hundred years would have a lifespan of five thousand years. 『Monks! People with a lifespan of five thousand years would also think: 『If we seek to learn good, our lifespan will increase, and our appearance will become better. We should all strive to do more good together. How can we do more good together? We have already refrained from killing, abandoned killing; refrained from taking what is not given, abandoned taking what is not given; refrained from sexual misconduct, abandoned sexual misconduct; refrained from false speech, abandoned false speech; refrained from divisive speech, abandoned divisive speech; refrained from harsh speech, abandoned harsh speech; refrained from idle chatter, abandoned idle chatter; refrained from greed and jealousy, abandoned greed and jealousy. Yet, we still harbor anger and hatred. We should rather refrain from anger and hatred, abandon anger and hatred. We should all practice this good dharma.』 They would then practice such good dharma together. Having practiced good dharma, their lifespan would increase, and their appearance would become better. When their lifespan increased and their appearance became better, monks, the children born to people with a lifespan of five thousand years would have a lifespan of ten thousand years. 『Monks! People with a lifespan of ten thousand years would also think: 『If we seek to learn good, our lifespan will increase, and our appearance will become better. We should all strive to do more good together.

。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離兩舌、斷兩舌，離粗言、斷粗言，離綺語、斷綺語，離貪嫉、斷貪嫉，離瞋恚、斷瞋恚，然故行邪見。我等寧可離邪見、斷邪見，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽萬歲人生子壽二萬。

「比丘！壽二萬歲人亦作是念：『若求學善者，壽便轉增，形色轉好，我等應共更增行善。云何當共更增行善？我等已離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離兩舌、斷兩舌，離粗言、斷粗言，離綺語、斷綺語，離貪嫉、斷貪嫉，離瞋恚、斷瞋恚，離邪見、斷邪見，然故有非法、欲惡、貪行邪法。我等寧可離此三惡不善法、斷三惡不善法，我等應共行是善法。』彼便共行如是善法。行善法已，壽便轉增，形色轉好。彼壽轉增，色轉好已，比丘！壽二萬歲人生子壽四萬。

「比丘！人壽四萬歲時孝順父母，尊重恭敬沙門、梵志，奉行順事，修習福業，見後世罪。彼因孝順父母，尊重恭敬沙門、梵志，奉行順事，修習福業，見後世罪故，比丘！壽四萬歲人生子壽八萬

現代漢語譯本：『我們應當如何共同進一步行善呢？我們已經遠離殺生、斷絕殺生，遠離不予而取、斷絕不予而取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離兩舌、斷絕兩舌，遠離粗語、斷絕粗語，遠離綺語、斷絕綺語，遠離貪嫉、斷絕貪嫉，遠離嗔恚、斷絕嗔恚，然而仍然奉行邪見。我們寧可遠離邪見、斷絕邪見，我們應當共同奉行這些善法。』他們便共同奉行這樣的善法。奉行善法之後，壽命便逐漸增長，容貌也變得更好。他們壽命增長，容貌變好之後，比丘，壽命一萬歲的人所生的孩子壽命為兩萬歲。 『比丘，壽命兩萬歲的人也這樣想：『如果追求行善，壽命就會逐漸增長，容貌也會變得更好，我們應當共同進一步行善。我們應當如何共同進一步行善呢？我們已經遠離殺生、斷絕殺生，遠離不予而取、斷絕不予而取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離兩舌、斷絕兩舌，遠離粗語、斷絕粗語，遠離綺語、斷絕綺語，遠離貪嫉、斷絕貪嫉，遠離嗔恚、斷絕嗔恚，遠離邪見、斷絕邪見，然而仍然存在非法、欲惡、貪行邪法。我們寧可遠離這三種惡不善法、斷絕這三種惡不善法，我們應當共同奉行這些善法。』他們便共同奉行這樣的善法。奉行善法之後，壽命便逐漸增長，容貌也變得更好。他們壽命增長，容貌變好之後，比丘，壽命兩萬歲的人所生的孩子壽命為四萬歲。 『比丘，當人們壽命四萬歲時，他們孝順父母，尊重恭敬沙門、婆羅門，奉行順從之事，修習福德善業，認識到後世的罪過。他們因為孝順父母，尊重恭敬沙門、婆羅門，奉行順從之事，修習福德善業，認識到後世的罪過，所以，比丘，壽命四萬歲的人所生的孩子壽命為八萬歲。

English version: 'How should we together further increase in good deeds? We have already abstained from killing, ceased killing; abstained from taking what is not given, ceased taking what is not given; abstained from sexual misconduct, ceased sexual misconduct; abstained from false speech, ceased false speech; abstained from divisive speech, ceased divisive speech; abstained from harsh speech, ceased harsh speech; abstained from idle chatter, ceased idle chatter; abstained from covetousness, ceased covetousness; abstained from anger, ceased anger, yet we still practice wrong views. We should rather abstain from wrong views, cease wrong views, and we should together practice these good dharmas.' They then together practiced such good dharmas. Having practiced good dharmas, their lifespan gradually increased, and their appearance became better. After their lifespan increased and their appearance became better, monks, a person with a lifespan of ten thousand years had a child with a lifespan of twenty thousand years. 'Monks, people with a lifespan of twenty thousand years also thought: 'If one seeks to practice good, their lifespan will gradually increase, and their appearance will become better, we should together further increase in good deeds. How should we together further increase in good deeds? We have already abstained from killing, ceased killing; abstained from taking what is not given, ceased taking what is not given; abstained from sexual misconduct, ceased sexual misconduct; abstained from false speech, ceased false speech; abstained from divisive speech, ceased divisive speech; abstained from harsh speech, ceased harsh speech; abstained from idle chatter, ceased idle chatter; abstained from covetousness, ceased covetousness; abstained from anger, ceased anger; abstained from wrong views, ceased wrong views, yet there are still unlawful, evil desires, and greedy practices of wrong dharmas. We should rather abstain from these three evil unwholesome dharmas, cease these three evil unwholesome dharmas, and we should together practice these good dharmas.' They then together practiced such good dharmas. Having practiced good dharmas, their lifespan gradually increased, and their appearance became better. After their lifespan increased and their appearance became better, monks, a person with a lifespan of twenty thousand years had a child with a lifespan of forty thousand years. 'Monks, when people have a lifespan of forty thousand years, they are filial to their parents, respect and honor ascetics and Brahmins, practice obedience, cultivate meritorious deeds, and recognize the sins of the afterlife. Because they are filial to their parents, respect and honor ascetics and Brahmins, practice obedience, cultivate meritorious deeds, and recognize the sins of the afterlife, monks, a person with a lifespan of forty thousand years has a child with a lifespan of eighty thousand years.'

。比丘！人壽八萬歲時，此閻浮洲極大豐樂，多有人民，村邑相近，如雞一飛。比丘！人壽八萬歲時，女年五百乃當出嫁。比丘！人壽八萬歲時，唯有如是病，寒熱、大小便、欲、不食、老，更無餘患。

「比丘！人壽八萬歲時有王名螺，為轉輪王，聰明智慧，有四種軍整御天下，由己自在。如法法王，成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地，乃至大海，不以刀杖，以法教令，令得安樂。比丘！諸剎利頂生王得為人主，整御天下，行自境界，從父所得，彼因行自境界，從父所得，壽不轉減，形色不惡，未曾失樂，力亦不衰。諸比丘！汝等亦應如是，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，行自境界，從父所得。諸比丘！汝等因行自境界，從父所得，壽不轉減，形色不惡，未曾失樂，力亦不衰。

「云何比丘行自境界，從父所得？此比丘觀內身如身，觀內覺、心、法如法，是謂比丘行自境界，從父所得。云何比丘壽？此比丘修欲定如意足，依遠離，依無慾，依滅盡，趣向出要；修精進定，修心定，修思惟定如意足，依遠離，依無慾，依滅盡，趣向出要，是謂比丘壽

現代漢語譯本：比丘們！當人類壽命達到八萬歲時，這閻浮提洲將極其富饒繁榮，人口眾多，村莊彼此相鄰，近得像雞飛一下就能到達。比丘們！當人類壽命達到八萬歲時，女子要到五百歲才出嫁。比丘們！當人類壽命達到八萬歲時，只有這些疾病：寒熱、大小便失調、慾望、食慾不振、衰老，再沒有其他的疾病。 比丘們！當人類壽命達到八萬歲時，會有一位名叫螺的國王，他是一位轉輪王，聰明睿智，擁有四種軍隊來統治天下，一切都由他自己做主。他是一位如法的法王，擁有七種寶物，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是所謂的七寶。他有一千個兒子，個個容貌端正，勇猛無畏，能夠降伏其他勢力，他必定統治這整個大地，乃至大海，不用刀槍，而是用佛法教化，使人民得到安樂。比丘們！那些剎帝利頂生王，他們成為一國之主，統治天下，行使他們從父輩那裡繼承的領地。他們因為行使從父輩那裡繼承的領地，壽命不會減少，容貌不會變醜，不會失去快樂，力量也不會衰退。比丘們！你們也應該像這樣，剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，離開世俗，學習佛道，行使你們從父輩那裡繼承的領地。比丘們！你們因為行使從父輩那裡繼承的領地，壽命不會減少，容貌不會變醜，不會失去快樂，力量也不會衰退。 比丘們，什麼是行使從父輩那裡繼承的領地呢？就是這位比丘觀察自己的身體如同身體，觀察自己的感受、心念、法如同法，這就是比丘行使從父輩那裡繼承的領地。比丘們，什麼是比丘的壽命呢？就是這位比丘修習欲定如意足，依靠遠離，依靠無慾，依靠滅盡，趨向解脫；修習精進定，修習心定，修習思惟定如意足，依靠遠離，依靠無慾，依靠滅盡，趨向解脫，這就是比丘的壽命。

English version: Monks! When the lifespan of humans reaches eighty thousand years, this Jambudvipa will be extremely prosperous and abundant, with a large population, and villages close to each other, as close as a chicken can fly. Monks! When the lifespan of humans reaches eighty thousand years, women will only marry at the age of five hundred. Monks! When the lifespan of humans reaches eighty thousand years, there will only be these diseases: cold and heat, bowel and bladder issues, desires, loss of appetite, and old age, and no other illnesses. Monks! When the lifespan of humans reaches eighty thousand years, there will be a king named Snail, who will be a Chakravartin king, intelligent and wise, possessing four types of armies to rule the world, with everything under his own control. He will be a righteous Dharma king, possessing seven treasures, which are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure, these are the so-called seven treasures. He will have a thousand sons, each with a handsome appearance, brave and fearless, able to subdue other forces, and he will surely rule this entire earth, even the oceans, not with swords and weapons, but with the teachings of the Dharma, bringing peace and happiness to the people. Monks! Those Kshatriya crown-prince kings, they become the rulers of a country, governing the world, exercising the territory they inherited from their fathers. Because they exercise the territory they inherited from their fathers, their lifespan will not decrease, their appearance will not become ugly, they will not lose happiness, and their strength will not decline. Monks! You should also be like this, shave your heads and beards, wear the robes, with firm faith, abandon your families, leave the secular world, learn the Buddha's path, and exercise the territory you inherited from your fathers. Monks! Because you exercise the territory you inherited from your fathers, your lifespan will not decrease, your appearance will not become ugly, you will not lose happiness, and your strength will not decline. Monks, what is exercising the territory inherited from one's fathers? It is when this monk observes his own body as a body, observes his own feelings, thoughts, and dharmas as dharmas, this is what it means for a monk to exercise the territory inherited from his fathers. Monks, what is the lifespan of a monk? It is when this monk cultivates the desire-concentration psychic power, relying on detachment, relying on non-desire, relying on cessation, moving towards liberation; cultivates the effort-concentration, cultivates the mind-concentration, cultivates the contemplation-concentration psychic power, relying on detachment, relying on non-desire, relying on cessation, moving towards liberation, this is the lifespan of a monk.

。云何比丘色？此比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖介罪，常懷畏怖，受持學戒，是謂比丘色。云何比丘樂？此比丘離欲、離惡不善之法，乃至得第四禪成就游，是謂比丘樂。云何比丘力？此比丘諸漏已盡，得無漏，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真，是謂比丘力。

「比丘！我不更見有力不可降伏如魔王力，彼漏盡比丘則以無上聖慧之力而能降伏。」

轉輪王經第六竟(六千三百一十三字)

中阿含經卷第十五(八千七百二十一字)

中阿含經卷第十六

（七一）中阿含王相應品蜱肆經第七(第二小土城誦)

一時，尊者鳩摩羅迦葉游拘薩羅國，與大比丘眾俱，往詣斯和提，住彼村北尸攝和林。

爾時，斯和提中有王名蜱肆，極大豐樂，資財無量，畜牧產業不可稱計，封戶、食邑種種具足，斯和提邑泉池草木一切屬王，從拘薩羅王波斯匿之所封授

現代漢語譯本：什麼是比丘的『色』？這位比丘修習戒律，守護解脫之道，又善於攝持威儀禮節，見到微小的罪過，常懷畏懼之心，受持學習戒律，這就是所謂比丘的『色』。什麼是比丘的『樂』？這位比丘遠離慾望，遠離邪惡不善之法，乃至證得第四禪並安住其中，這就是所謂比丘的『樂』。什麼是比丘的『力』？這位比丘諸漏已盡，證得無漏，心解脫、慧解脫，在現世中自己了知、自己覺悟、自己作證並安住其中，生死已盡，梵行已立，所作已辦，不再受後有，如實知見真理，這就是所謂比丘的『力』。 『比丘們！我再也看不到有任何力量可以像魔王的力量那樣難以降伏，而那些漏盡的比丘卻能以無上的聖慧之力降伏它。』 《轉輪王經》第六完（六千三百一十三字） 《中阿含經》卷第十五（八千七百二十一字） 《中阿含經》卷第十六 （七一）《中阿含王相應品蜱肆經》第七（第二小土城誦） 一時，尊者鳩摩羅迦葉遊歷拘薩羅國，與眾多比丘一同前往斯和提，住在那個村莊北邊的尸攝和林。 當時，斯和提有一位名叫蜱肆的國王，極其富有，資財無數，畜牧產業不可計數，封地、食邑各種條件都具備，斯和提邑的泉池草木一切都屬於國王，是從拘薩羅國王波斯匿那裡受封的。

English version: What is a bhikkhu's 'form'? This bhikkhu practices the precepts, guards against liberation, and is also good at maintaining dignified manners and etiquette. Seeing the slightest fault, he is always filled with fear, and upholds and learns the precepts. This is what is called a bhikkhu's 'form'. What is a bhikkhu's 'joy'? This bhikkhu is detached from desires, detached from evil and unwholesome states, and even attains and abides in the fourth jhana. This is what is called a bhikkhu's 'joy'. What is a bhikkhu's 'power'? This bhikkhu has exhausted all outflows, attained the outflow-less, mental liberation, wisdom liberation, and in this very life, he knows for himself, awakens for himself, realizes for himself and abides in it. Birth is exhausted, the holy life is established, what had to be done is done, there is no more rebirth, and he knows the truth as it is. This is what is called a bhikkhu's 'power'. 'Bhikkhus! I do not see any other power that is as difficult to subdue as the power of Mara, but those bhikkhus who have exhausted the outflows can subdue it with the power of supreme holy wisdom.' The sixth discourse of the 'Wheel-Turning Monarch' Sutra ends (6,313 words). The fifteenth fascicle of the 'Middle Length Discourses' (8,721 words). Taisho Tripitaka Volume 01, No. 0026, 'Middle Length Discourses'. The sixteenth fascicle of the 'Middle Length Discourses'. (71) The seventh discourse of the 'Tick King' Sutra in the 'Corresponding with Kings' section of the 'Middle Length Discourses' (Second Small Earth City Recitation). At one time, the venerable Kumārakāśyapa was traveling in the Kosala country, and together with a large assembly of bhikkhus, he went to Sāvatthī, and stayed in the Śīśapā forest north of that village. At that time, there was a king named Tick in Sāvatthī, who was extremely wealthy, with immeasurable resources, countless livestock and industries, and various kinds of fiefs and estates. All the springs, ponds, and vegetation of Sāvatthī belonged to the king, and were granted to him by King Pasenadi of Kosala.

於是，斯和提梵志、居士，聞有沙門名鳩摩羅迦葉，游拘薩羅國，與大比丘眾俱，來至此斯和提，住彼村北尸攝和林。彼沙門鳩摩羅迦葉有大名稱，周聞十方，鳩摩羅迦葉才辯無礙，所說微妙，彼是多聞阿羅訶也。若有見此阿羅訶恭敬禮事者，快得善利，我等可往見彼沙門鳩摩羅迦葉。斯和提梵志、居士各與等類相隨而行，從斯和提並共北出，至尸攝和林。

是時，蜱肆王在正殿上，遙見斯和提梵志、居士，各與等類相隨而行，從斯和提並共北出，至尸攝和林。蜱肆王見已，告侍人曰：「此斯和提梵志、居士，今日何故各與等類相隨而行，從斯和提並共北出，至尸攝和林？」

侍人白曰：「天王！彼斯和提梵志、居士，聞有沙門鳩摩羅迦葉游拘薩羅國，與大比丘眾俱，來至此斯和提，住彼村北尸攝和林。天王！彼沙門鳩摩羅迦葉有大名稱，周聞十方，鳩摩羅迦葉才辯無礙，所說微妙，彼是多聞阿羅訶也。若有見此阿羅訶恭敬禮事者，快得善利，我等可往見彼沙門鳩摩羅迦葉。天王！是故斯和提梵志、居士，各與等類相隨而行，從斯和提並共北出，至尸攝和林

現代漢語譯本：於是，斯和提的婆羅門和居士們聽說有一位名叫鳩摩羅迦葉的沙門，正在拘薩羅國遊歷，與眾多比丘一同來到斯和提，住在村北的尸攝和林。那位沙門鳩摩羅迦葉名聲遠揚，傳遍十方，他才辯無礙，所說之法微妙精深，是一位博學多聞的阿羅漢。如果有人能見到這位阿羅漢並恭敬禮拜，定能獲得極大的利益。我們應該前去拜見那位沙門鳩摩羅迦葉。於是，斯和提的婆羅門和居士們各自帶領同伴，從斯和提一同向北出發，前往尸攝和林。 當時，蜱肆王正在正殿之上，遠遠看見斯和提的婆羅門和居士們各自帶領同伴，從斯和提一同向北出發，前往尸攝和林。蜱肆王看到后，便對侍從說：『今天，這些斯和提的婆羅門和居士們為何各自帶領同伴，從斯和提一同向北出發，前往尸攝和林呢？』 侍從回答說：『大王，那些斯和提的婆羅門和居士們聽說有一位名叫鳩摩羅迦葉的沙門，正在拘薩羅國遊歷，與眾多比丘一同來到斯和提，住在村北的尸攝和林。大王，那位沙門鳩摩羅迦葉名聲遠揚，傳遍十方，他才辯無礙，所說之法微妙精深，是一位博學多聞的阿羅漢。如果有人能見到這位阿羅漢並恭敬禮拜，定能獲得極大的利益。我們應該前去拜見那位沙門鳩摩羅迦葉。大王，因此，斯和提的婆羅門和居士們各自帶領同伴，從斯和提一同向北出發，前往尸攝和林。』

English version: Then, the Brahmins and householders of Sāvatthī heard that a śramaṇa named Kumārakāśyapa was traveling in the country of Kosala, and had come to Sāvatthī with a large assembly of monks, residing in the Śīśapā forest north of the village. That śramaṇa Kumārakāśyapa had a great reputation, known throughout the ten directions. Kumārakāśyapa was eloquent and unhindered, his teachings were profound and subtle, and he was a learned Arhat. If anyone were to see this Arhat and respectfully pay homage, they would quickly gain great benefit. We should go and see that śramaṇa Kumārakāśyapa. So, the Brahmins and householders of Sāvatthī, each with their companions, set out together from Sāvatthī, heading north to the Śīśapā forest. At that time, King Pīṭha was in the main hall, and from afar he saw the Brahmins and householders of Sāvatthī, each with their companions, setting out together from Sāvatthī, heading north to the Śīśapā forest. Upon seeing this, King Pīṭha said to his attendants, 『Why are these Brahmins and householders of Sāvatthī today, each with their companions, setting out together from Sāvatthī, heading north to the Śīśapā forest?』 The attendant replied, 『Your Majesty, those Brahmins and householders of Sāvatthī have heard that a śramaṇa named Kumārakāśyapa is traveling in the country of Kosala, and has come to Sāvatthī with a large assembly of monks, residing in the Śīśapā forest north of the village. Your Majesty, that śramaṇa Kumārakāśyapa has a great reputation, known throughout the ten directions. Kumārakāśyapa is eloquent and unhindered, his teachings are profound and subtle, and he is a learned Arhat. If anyone were to see this Arhat and respectfully pay homage, they would quickly gain great benefit. We should go and see that śramaṇa Kumārakāśyapa. Your Majesty, that is why the Brahmins and householders of Sāvatthī, each with their companions, are setting out together from Sāvatthī, heading north to the Śīśapā forest.』

蜱肆王聞已，告侍人曰：「汝往詣彼斯和提梵志、居士所，而語之曰：『蜱肆王告斯和提梵志、居士：「諸賢可住，我與汝等共往見彼沙門鳩摩羅迦葉。汝等愚癡！勿為彼所欺，為有後世，有眾生生。我如是見，如是說，無有後世，無眾生生。」』」

侍人受教，即往詣彼斯和提梵志、居士所，而語之曰：「蜱肆王告斯和提梵志、居士：『諸賢可住，我與汝等共往見彼沙門鳩摩羅迦葉。汝等愚癡！勿為彼所欺，為有後世，有眾生生。我如是見，如是說：無有後世，無眾生生。』」

斯和提梵志、居士聞此教已，答侍人曰：「輒如來敕。」

侍人還啟，已宣王命：「彼斯和提梵志、居士住待天王，唯愿天王宜知是時。」

時，蜱肆王即敕御者：「汝速嚴駕，我今欲行。」

御者受教，即速嚴駕訖，還白王：「嚴駕已辦，隨天王意。」

時，蜱肆王即乘車出，往詣斯和提梵志、居士所，與共北行至尸攝和林。時，蜱肆王遙見尊者鳩摩羅迦葉在樹林間，即下車步進，往詣尊者鳩摩羅迦葉所，共相問訊，卻坐一面，問曰：「迦葉！我今欲問，寧見聽耶？」

尊者鳩摩羅迦葉告曰：「蜱肆！若欲問者，便可問之，我聞已當思

蜱肆王聽了這話，告訴侍從說：『你到斯和提梵志、居士那裡去，告訴他們說：「蜱肆王告訴斯和提梵志、居士：『各位可以留步，我將和你們一起去見沙門鳩摩羅迦葉。你們真是愚蠢！不要被他欺騙了，說什麼有來世，有眾生轉生。我是這樣認為，這樣說的，沒有來世，沒有眾生轉生。』」』 侍從接受命令，就到斯和提梵志、居士那裡，告訴他們說：『蜱肆王告訴斯和提梵志、居士：「各位可以留步，我將和你們一起去見沙門鳩摩羅迦葉。你們真是愚蠢！不要被他欺騙了，說什麼有來世，有眾生轉生。我是這樣認為，這樣說的：沒有來世，沒有眾生轉生。」』 斯和提梵志、居士聽了這話，回答侍從說：『遵從大王的命令。』 侍從回來稟告，說已經傳達了王的命令：『那些斯和提梵志、居士正在等候大王，希望大王知道時機已到。』 當時，蜱肆王就命令御者說：『你快點準備車駕，我現在要出發。』 御者接受命令，立刻準備好車駕，回來稟告王說：『車駕已經準備好了，聽從大王的意願。』 當時，蜱肆王就乘車出發，前往斯和提梵志、居士那裡，和他們一起向北走到尸攝和林。當時，蜱肆王遠遠看見尊者鳩摩羅迦葉在樹林間，就下車步行，走到尊者鳩摩羅迦葉那裡，互相問候，然後坐在一旁，問道：『迦葉！我現在想問你一些問題，你願意聽嗎？』 尊者鳩摩羅迦葉回答說：『蜱肆！如果你想問，就問吧，我聽了會思考的。』

King Pīlā heard this and told his attendant, 『Go to those Brahmins and householders of Sīhavati, and tell them, 「King Pīlā says to the Brahmins and householders of Sīhavati: 『Please wait, I will go with you to see the ascetic Kumārakassapa. You are foolish! Don』t be deceived by him, saying there is an afterlife, and beings are reborn. I see it this way, and I say it this way: there is no afterlife, and no beings are reborn.』」』 The attendant accepted the order and went to those Brahmins and householders of Sīhavati, and told them, 『King Pīlā says to the Brahmins and householders of Sīhavati: 「Please wait, I will go with you to see the ascetic Kumārakassapa. You are foolish! Don』t be deceived by him, saying there is an afterlife, and beings are reborn. I see it this way, and I say it this way: there is no afterlife, and no beings are reborn.」』 The Brahmins and householders of Sīhavati, having heard this instruction, replied to the attendant, 『As the king commands.』 The attendant returned and reported that he had conveyed the king』s order: 『Those Brahmins and householders of Sīhavati are waiting for the king, may the king know that the time is right.』 Then, King Pīlā immediately ordered the charioteer, 『Quickly prepare the chariot, I wish to depart now.』 The charioteer accepted the order, quickly prepared the chariot, and returned to inform the king, 『The chariot is ready, as the king wishes.』 Then, King Pīlā got into the chariot and set off, going to the Brahmins and householders of Sīhavati, and together they traveled north to the Sīsavana Grove. Then, King Pīlā saw the venerable Kumārakassapa in the grove, got out of the chariot, and walked to the venerable Kumārakassapa, exchanged greetings, and sat down to one side, asking, 『Kassapa! I wish to ask you something, would you be willing to listen?』 The venerable Kumārakassapa replied, 『Pīlā! If you wish to ask, then ask, I will consider it after hearing it.』

時，蜱肆王即便問曰：「迦葉！我如是見，如是說，無有後世，無眾生生。沙門鳩摩羅迦葉！于意云何？」

尊者鳩摩羅迦葉告曰：「蜱肆！我今問王，隨所解答。于王意云何？今此日月，為是今世，為後世耶？」

蜱肆答曰：「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說，無有後世，無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！復更有惡而過此耶？」

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有親親疾病困篤，我往彼所，到已，謂言：『汝等當知我如是見，如是說：無有後世，無眾生生。親親！有沙門、梵志如是見，如是說言：有後世，有眾生生。我常不信彼之所說。彼復作是語：「若有男女作惡行，不精進，事惰、懈怠、嫉妒、慳貪，不舒手，不庶幾，極著財物，彼因緣此，身壞命終，必至惡處，生地獄中。」若彼沙門、梵志所說是真實者，汝等是我親親，作惡行，不精進事惰、懈怠、嫉妒、慳貪，不舒手，不庶幾，極著財物，若汝等身壞命終，必至惡處，生地獄中者，可還語我：「蜱肆！彼地獄中如是如是苦。」若當爾者，我便現見。』彼聞我語，受我教已，都無有來語我言：『蜱肆！彼地獄中如是如是苦

當時，蜱肆王就問道：『迦葉！我是這樣認為，這樣說的，沒有來世，沒有眾生出生。沙門鳩摩羅迦葉！你認為如何？』 尊者鳩摩羅迦葉回答說：『蜱肆！我現在問你，你隨自己的想法回答。你認為如何？現在的日月，是屬於今世，還是屬於來世呢？』 蜱肆回答說：『沙門鳩摩羅迦葉雖然這樣說，但我還是這樣認為，這樣說的，沒有來世，沒有眾生出生。』 尊者鳩摩羅迦葉說：『蜱肆！還有比這更惡劣的嗎？』 蜱肆回答說：『是的。迦葉！還有更惡劣的。迦葉！我有個親戚病重，我去看望他們，到了之後，對他們說：『你們要知道我是這樣認為，這樣說的：沒有來世，沒有眾生出生。親戚們！有沙門、婆羅門是這樣認為，這樣說的：有來世，有眾生出生。我一直不相信他們所說的。他們又說：「如果男女做了惡行，不精進，懶惰、懈怠、嫉妒、吝嗇，不肯施捨，不求福報，極其貪戀財物，他們因此，身死命終，必定會到惡處，生在地獄中。」如果那些沙門、婆羅門說的是真的，你們是我的親戚，做了惡行，不精進，懶惰、懈怠、嫉妒、吝嗇，不肯施捨，不求福報，極其貪戀財物，如果你們身死命終，必定會到惡處，生在地獄中，可以回來告訴我：「蜱肆！那個地獄裡是這樣這樣痛苦的。」如果那樣的話，我就能親眼看到了。』他們聽了我的話，接受了我的教導，但是都沒有人回來告訴我：『蜱肆！那個地獄裡是這樣這樣痛苦的。』

Then, King Pīsi asked, 'Kāśyapa, I see it this way, I say it this way: there is no afterlife, no beings are born. Śramaṇa Kumārakāśyapa, what do you think?' Venerable Kumārakāśyapa replied, 'Pīsi, I will now ask you, answer as you see fit. What do you think? Are the sun and moon of this world, or of the next world?' Pīsi replied, 'Śramaṇa Kumārakāśyapa, though you say this, I still see it this way, I say it this way: there is no afterlife, no beings are born.' Venerable Kumārakāśyapa said, 'Pīsi, is there anything more evil than this?' Pīsi replied, 'Yes, Kāśyapa, there is something more evil. Kāśyapa, I have relatives who are seriously ill. I went to see them, and upon arriving, I said to them, 「You should know that I see it this way, I say it this way: there is no afterlife, no beings are born. Relatives, there are śramaṇas and brahmins who see it this way, who say it this way: there is an afterlife, beings are born. I have never believed what they say. They also say, 『If men and women do evil deeds, are not diligent, are lazy, indolent, jealous, stingy, do not give, do not seek merit, and are extremely attached to wealth, they will, because of this, after their bodies break up and they die, certainly go to a bad place, be born in hell.』 If what those śramaṇas and brahmins say is true, you are my relatives, you do evil deeds, are not diligent, are lazy, indolent, jealous, stingy, do not give, do not seek merit, and are extremely attached to wealth, if after your bodies break up and you die, you certainly go to a bad place, be born in hell, you can come back and tell me, 『Pīsi, the suffering in that hell is like this, like this.』 If that were the case, I would see it with my own eyes.」 They heard my words, accepted my teaching, but no one has come back to tell me, 「Pīsi, the suffering in that hell is like this, like this.」'

。』迦葉！因此事故，我作是念：無有後世，無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！我復問王，隨所解答。若有王人收縛罪者，送至王所，白曰：『天王！此人有罪，王當治之。』王告彼曰：『汝等將去反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴，遍宣令已，從城南門出，坐高標下，斬斷其頭。』彼受教已，即反縛罪人，令其騎驢，打破敗鼓，聲如驢鳴，遍宣令已，從城南門出，坐高標下，欲斬其頭。此人臨死語彼卒曰：『汝且小住，我欲得見父母、妻子、奴婢、使人，聽我暫去。』于王意云何？彼卒寧當放斯罪人，聽暫去耶？」

蜱肆答曰：「不也。迦葉！」

尊者鳩摩羅迦葉告曰：「蜱肆！王親親者亦復如是，作惡行，不精進，事惰、懈怠、嫉妒、慳貪、不舒手，不庶幾，極著財物，彼因緣此，身壞命終，必至惡處，生地獄中。地獄卒捉極苦治時，彼語卒曰：『諸地獄卒！汝等小住，莫苦治我，我欲暫去詣蜱肆王，告語之曰：「彼地獄中如是如是苦。」令彼現見。』于王意云何？彼地獄卒寧當放王親親令暫來耶？」

尊者鳩摩羅迦葉告曰：「蜱肆！汝應如是觀於後世，莫如肉眼之所見也

現代漢語譯本：『迦葉！因此，我才會有這樣的想法：沒有來世，沒有眾生的誕生。』 尊者鳩摩羅迦葉說道：『蜱肆！我再問你，你如實回答。如果王的臣子抓捕了一個罪犯，把他送到王那裡，稟告說：『大王！這個人有罪，請您處置。』王對他們說：『你們把他反綁雙手，讓他騎上驢，敲破舊鼓，發出像驢叫一樣的聲音，宣告他的罪行，然後從城南門出去，在高高的刑臺上斬首。』他們接受命令后，就反綁罪犯，讓他騎上驢，敲破舊鼓，發出像驢叫一樣的聲音，宣告他的罪行，然後從城南門出去，在高高的刑臺上準備斬首。這個人臨死前對劊子手說：『請你稍等一下，我想見見我的父母、妻子、奴婢、僕人，讓我暫時離開一下。』你覺得，劊子手會放他走，讓他暫時離開嗎？』 蜱肆回答說：『不會的，迦葉！』 尊者鳩摩羅迦葉說道：『蜱肆！王的親信也是如此，如果他們作惡，不精進，懶惰懈怠，嫉妒慳吝，不肯施捨，沒有善念，極其貪戀財物，他們因此身死命終，必定會墮入惡道，生在地獄中。地獄的獄卒用酷刑折磨他們時，他們會對獄卒說：『獄卒們！請你們稍等一下，不要折磨我，我想暫時去見蜱肆王，告訴他：『地獄裡是這樣這樣痛苦的。』讓他親眼看看。』你覺得，地獄的獄卒會放王的親信暫時離開嗎？』 尊者鳩摩羅迦葉說道：『蜱肆！你應該這樣看待來世，不要只用肉眼所見來判斷。』

English version: 'Kashyapa! Therefore, I have this thought: there is no afterlife, and no beings are born.' Venerable Kumārakāshyapa said: 'Pīṣa! I ask you again, answer as it is. If a king's officer arrests a criminal and sends him to the king, reporting: 'Your Majesty! This person is guilty, please punish him.' The king tells them: 'You shall bind his hands behind his back, make him ride a donkey, beat a broken drum, making a sound like a donkey's bray, proclaim his crimes, then take him out of the south gate of the city, and behead him on a high platform.' After receiving the order, they bind the criminal, make him ride a donkey, beat a broken drum, making a sound like a donkey's bray, proclaim his crimes, then take him out of the south gate of the city, and prepare to behead him on a high platform. This person, facing death, says to the executioner: 'Please wait a moment, I want to see my parents, wife, slaves, and servants, let me leave temporarily.' What do you think, would the executioner let him go, let him leave temporarily?' Pīṣa replied: 'No, Kashyapa!' Venerable Kumārakāshyapa said: 'Pīṣa! The king's close relatives are also like this, if they do evil, are not diligent, are lazy and indolent, jealous and stingy, unwilling to give, have no good intentions, and are extremely attached to wealth, they will, because of this, die and fall into evil realms, and be born in hell. When the hell guards torture them with extreme cruelty, they will say to the guards: 'Hell guards! Please wait a moment, do not torture me, I want to go temporarily to see King Pīṣa, and tell him: 'Hell is like this and this painful.' Let him see it with his own eyes.' What do you think, would the hell guards let the king's close relatives leave temporarily?' Venerable Kumārakāshyapa said: 'Pīṣa! You should view the afterlife in this way, do not judge it only by what you see with your physical eyes.'

。蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」

蜱肆王復言：「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說：無有後世，無眾生生。」

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有親親疾病困篤，我往彼所，到已謂言：『汝等當知我如是見，如是說：無有後世，無眾生生。親親！有沙門、梵志如是見，如是說言：有後世，有眾生生。我常不信彼之所說。彼復作是語：「若有男女妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必升善處，乃生天上。」若彼沙門、梵志所說是真實者，汝等是我親親，妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，若汝等身壞命終，必升善處，生天上者，可還語我：「蜱肆！天上如是如是樂。」若當爾者，我便現見。』彼聞我語，受我教已，都無有來語我言：『蜱肆！天上如是如是樂

現代漢語譯本：蜱肆！如果有一些沙門或婆羅門斷絕了對慾望的執著，並傾向於離欲；斷絕了嗔恨，並傾向於離嗔；斷絕了愚癡，並傾向於離癡，他們會以清凈的天眼，超越常人，看到眾生死時和生時，看到他們美好的或醜陋的形態，看到他們往來於善處或不善處，並根據眾生所造的業，如實地看到這一切。 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我所見所說是：沒有來世，沒有眾生的產生。』 蜱肆回答說：『是的，迦葉！還有更惡劣的。迦葉！我有一個親戚病重，我去看望他，到了之後對他說：『你們要知道，我所見所說是：沒有來世，沒有眾生的產生。親戚啊！有一些沙門或婆羅門這樣認為，這樣說：有來世，有眾生的產生。我一直不相信他們所說的。他們又說：「如果男女能夠行善，精進不懈，沒有嫉妒，也不慳吝，樂於佈施，慷慨解囊，樂於施捨，不執著于財物，他們因此在身壞命終后，必定會升入善處，乃至生到天上。」如果那些沙門或婆羅門所說的是真實的，你們是我的親戚，行善，精進不懈，沒有嫉妒，也不慳吝，樂於佈施，慷慨解囊，樂於施捨，不執著于財物，如果你們身壞命終，必定會升入善處，生到天上，可以回來告訴我：「蜱肆！天上的快樂是這樣的。」如果這樣，我就會親眼見到。』他們聽了我的話，接受了我的教導，但都沒有回來告訴我：『蜱肆！天上的快樂是這樣的。』

English version: 'Pīṣa, if there are some ascetics or Brahmins who have severed their attachment to desire and are inclined towards detachment, who have severed their hatred and are inclined towards non-hatred, who have severed their delusion and are inclined towards non-delusion, they, with their pure divine eye, surpassing ordinary people, see beings passing away and being reborn, see their beautiful or ugly forms, see them going to good or bad destinations, and according to the deeds of these beings, they see all this as it truly is.' King Pīṣa then said, 'Although the ascetic Kumārakāśyapa says this, what I see and say is: there is no afterlife, there is no birth of beings.' The venerable Kumārakāśyapa said, 'Pīṣa, is there anything more evil than this?' Pīṣa replied, 'Yes, Kāśyapa! There is something more evil. Kāśyapa! I had a relative who was seriously ill. I went to see him, and upon arriving, I said to him, 「You should know that what I see and say is: there is no afterlife, there is no birth of beings. Relatives! There are some ascetics or Brahmins who believe and say: there is an afterlife, there is a birth of beings. I have never believed what they say. They also say, 『If men and women are able to do good deeds, are diligent and unremitting, have no jealousy, are not stingy, are generous in giving, open-handed, willing to give, and not attached to wealth, they will, because of this, after the destruction of their bodies and the end of their lives, surely ascend to a good place, even to heaven.』 If what those ascetics or Brahmins say is true, you are my relatives, doing good deeds, diligent and unremitting, having no jealousy, not being stingy, being generous in giving, open-handed, willing to give, and not attached to wealth. If you, after the destruction of your bodies and the end of your lives, surely ascend to a good place, to heaven, you can come back and tell me, 「Pīṣa! The happiness in heaven is like this.」 If that happens, I will see it with my own eyes.』 They heard my words, accepted my teaching, but none of them came back to tell me, 『Pīṣa! The happiness in heaven is like this.』」'

尊者鳩摩羅迦葉告曰：「蜱肆！聽我說喻，慧者聞喻則解其義。蜱肆！猶村邑外有都圊廁，深沒人頭，糞滿其中，而有一人墮沒廁底。若復有人為慈愍彼，求義及饒益，求安隱快樂，便從廁上徐徐挽出，刮以竹片，拭以樹葉，洗以暖湯。彼於後時凈澡浴已，以香涂身，升正殿上，以五所欲而娛樂之。于王意云何？彼人寧復憶念先廁，歡喜稱譽，復欲見耶？」

蜱肆答曰：「不也。迦葉！若更有人憶念彼廁，歡喜稱譽而欲見者，便不愛此人，況復自憶念先廁，歡喜稱譽？復欲見者，是處不然。」

「蜱肆！若王有親親，妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必升善處，乃生天上，生天上已，天五所欲而自娛樂。于王意云何？彼天天子寧當舍彼天五所欲，憶念於此人間五欲，歡喜稱譽，復欲見耶？」

蜱肆答曰：「不也。迦葉！所以者何？人間五欲臭處不凈，甚可增惡，而不可向，不可愛念，粗澀不凈。迦葉！比於人間五所欲者，天欲為最，最上最好，最妙最勝。若彼天天子舍天五欲，而更憶念人間五欲，歡喜稱譽，復欲見者，是處不然

『迦葉！因此緣故，我這樣想：沒有來世，沒有眾生會再生。』 尊者鳩摩羅迦葉說道：『蜱肆！聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。蜱肆！就像村莊外面有個公共廁所，深得能沒過人頭，裡面充滿了糞便，有個人掉進廁所底部。如果有人出於慈悲憐憫，爲了幫助他，爲了他的利益和安穩快樂，就從廁所上面慢慢把他拉出來，用竹片刮掉他身上的污穢，用樹葉擦拭乾凈，再用溫水洗凈。之後，這個人徹底洗浴乾淨，塗上香料，登上正殿，享受五種感官的快樂。你覺得怎麼樣？這個人還會回憶起之前的廁所，喜歡它，讚美它，還想再見到它嗎？』 蜱肆回答說：『不會的。迦葉！如果有人還回憶起那個廁所，喜歡它，讚美它，還想再見到它，那這個人就不值得喜愛，更何況自己回憶起之前的廁所，喜歡它，讚美它，還想再見到它，這是不可能的。』 『蜱肆！如果國王有親近的人，行為美好，精進努力，勤奮不懈，沒有嫉妒，也不吝嗇貪婪，樂於助人，慷慨大方，樂於佈施，幫助那些孤苦貧窮的人，經常樂於給予，不執著于財物，他因為這些善行，身壞命終后，必定會升入善處，轉生到天上，在天上享受天上的五種感官快樂。你覺得怎麼樣？那個天上的天子會捨棄天上的五種感官快樂，回憶起人間五欲，喜歡它，讚美它，還想再見到它嗎？』 蜱肆回答說：『不會的。迦葉！為什麼呢？因為人間的五欲是骯髒不凈的，非常令人厭惡，不值得嚮往，不值得喜愛，粗糙不潔。迦葉！與人間的五欲相比，天上的慾望是最好、最上、最妙、最殊勝的。如果那個天上的天子捨棄天上的五欲，反而回憶起人間的五欲，喜歡它，讚美它，還想再見到它，這是不可能的。』

'Kāśyapa! Because of this, I think: there is no afterlife, no beings are reborn.' Venerable Kumārakāśyapa said: 'Pīṭhasarpin! Listen to my parable, the wise will understand its meaning upon hearing it. Pīṭhasarpin! Just like outside a village there is a public latrine, deep enough to submerge a person's head, filled with excrement, and a person falls into the bottom of the latrine. If someone, out of compassion and pity, seeking benefit and well-being, slowly pulls him out from the latrine, scrapes off the filth with bamboo strips, wipes him with leaves, and washes him with warm water. Later, after this person has thoroughly bathed, applied fragrant oils, ascended to the main hall, and enjoyed the five sensual pleasures. What do you think? Would that person still remember the previous latrine, be pleased with it, praise it, and want to see it again?' Pīṭhasarpin replied: 'No, Kāśyapa! If someone were to remember that latrine, be pleased with it, praise it, and want to see it again, that person would not be worthy of love, let alone oneself remembering the previous latrine, being pleased with it, praising it, and wanting to see it again, that is impossible.' 'Pīṭhasarpin! If the king has a close relative, who is of virtuous conduct, diligent and persevering, without jealousy or greed, generous and open-handed, giving to the poor and needy, always happy to give, not attached to wealth, because of these good deeds, after his body breaks and his life ends, he will surely ascend to a good place, be reborn in heaven, and enjoy the five heavenly sensual pleasures. What do you think? Would that heavenly being abandon the five heavenly sensual pleasures, remember the five human sensual pleasures, be pleased with them, praise them, and want to see them again?' Pīṭhasarpin replied: 'No, Kāśyapa! Why is that? Because the five human sensual pleasures are foul and impure, very disgusting, not worth desiring, not worth loving, coarse and unclean. Kāśyapa! Compared to the five human sensual pleasures, the heavenly desires are the best, the highest, the most wonderful, and the most excellent. If that heavenly being were to abandon the five heavenly sensual pleasures and instead remember the five human sensual pleasures, be pleased with them, praise them, and want to see them again, that is impossible.'

「蜱肆！汝應如是觀於後世，莫如肉眼之所見也。蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」

尊者鳩摩羅迦葉告曰：「蜱肆！復更有惡而過是耶？」

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有親親疾病困篤，我往彼所，到已謂言：『汝等當知我如是見，如是說：無有後世，無眾生生。親親！有沙門、梵志如是見，如是說言：有後世，有眾生生。我常不信彼之所說。彼復作是語：「若有男女妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必升善處，乃生天上。」若彼沙門、梵志所說是真實者，汝等是我親親，妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，若汝等身壞命終，必升善處，生天上者，可還語我：「蜱肆！天上如是如是樂

『蜱肆！你應該這樣看待來世，而不是用肉眼所見。蜱肆！如果有沙門或婆羅門斷絕慾望，趨向無慾；斷絕嗔恨，趨向無嗔；斷絕愚癡，趨向無癡，他們會以清凈的天眼，超越常人，看到眾生死時和生時，好壞美醜，往來善處和不善處，根據眾生所作的業，如實地看到這一切。』 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我還是這樣認為，這樣說：沒有來世，沒有眾生的出生。』 蜱肆回答說：『是的，迦葉！還有更惡劣的。迦葉！我有個親戚病重，我去看望他，到了之後對他說：『你們應該知道我是這樣認為，這樣說的：沒有來世，沒有眾生的出生。親戚啊！有沙門或婆羅門這樣認為，這樣說：有來世，有眾生的出生。我一直不相信他們所說的。』他們又說：『如果有男女行為美好，精進勤奮，不懈怠，沒有嫉妒，也不吝嗇，樂於佈施，慷慨解囊，樂於施捨，不執著于財物，他們因此，身壞命終后，必定會升入善處，投生到天上。』如果那些沙門或婆羅門所說的是真的，你們是我的親戚，行為美好，精進勤奮，不懈怠，沒有嫉妒，也不吝嗇，樂於佈施，慷慨解囊，樂於施捨，不執著于財物，如果你們身壞命終后，必定會升入善處，投生到天上，可以回來告訴我：『蜱肆！天上的快樂是這樣的，這樣的。』

'Pīlā! You should view the afterlife in this way, not as seen by the naked eye. Pīlā! If there are ascetics or Brahmins who have severed desire, inclined towards non-desire; severed hatred, inclined towards non-hatred; severed delusion, inclined towards non-delusion, they, with their pure divine eye, surpassing ordinary people, see beings at the time of death and birth, good and bad, beautiful and ugly, going to good and bad places, according to the deeds of these beings, they see it as it truly is.' King Pīlā then said: 'Although the ascetic Kumārakāśyapa says this, I still see it this way, and say it this way: there is no afterlife, there is no birth of beings.' The venerable Kumārakāśyapa said: 'Pīlā! Is there anything more evil than this?' Pīlā replied: 'Yes, Kāśyapa! There is something more evil. Kāśyapa! I have a close relative who is seriously ill. I went to see him, and upon arriving, I said to him: 'You should know that I see it this way, and say it this way: there is no afterlife, there is no birth of beings. Relatives! There are ascetics or Brahmins who see it this way, and say it this way: there is an afterlife, there is a birth of beings. I have never believed what they say.' They also say: 'If there are men and women who are virtuous in their actions, diligent and persevering, without jealousy, nor stinginess, generous, open-handed, willing to give, giving to the poor and needy, always happy to give, not attached to wealth, they, because of this, after the destruction of their body and the end of their life, will surely ascend to a good place, and be born in heaven.' If what those ascetics or Brahmins say is true, you are my relatives, virtuous in your actions, diligent and persevering, without jealousy, nor stinginess, generous, open-handed, willing to give, giving to the poor and needy, always happy to give, not attached to wealth, if after the destruction of your body and the end of your life, you surely ascend to a good place, and are born in heaven, you can come back and tell me: 'Pīlā! The happiness in heaven is like this, like this.'

。」若汝天上而作是念：「我若還歸，當何所得？」蜱肆王家多有財物，吾當與汝。』彼聞我語，受我教已，都無有來語我言：『蜱肆！天上如是如是樂。』迦葉！因此事故，我作是念：無有後世，無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！天上壽長，人間命短。若人間百歲，是三十三天一日一夜，如是一日一夜，月三十日，年十二月，三十三天天壽千年。于王意云何？若汝有親親妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必升善處，乃生天上，生天上已，便作是念：『我等先當一日一夜，以天五欲而自娛樂，或二、三、四，至六、七日，以天五欲而自娛樂。然後當往語蜱肆王：「天上如是如是樂。」令彼現見。』于王意云何，汝竟當得爾所活不？」

蜱肆問曰：「迦葉！誰從後世來語？沙門鳩摩羅迦葉！天上壽長，人間命短，若人間百歲，是三十三天一日一夜，如是一日一夜，月三十日，年十二月，三十三天天壽千年。」

尊者鳩摩羅迦葉告曰：「蜱肆！聽我說喻，慧者聞喻則解其義

現代漢語譯本：『如果當你身處天上時，心中想：『我如果返回人間，能得到什麼呢？』蜱肆王家有很多財物，我會給你。』他聽了我的話，接受了我的教導后，卻從來沒有回來告訴我：『蜱肆！天上的快樂是如此這般。』迦葉！因此，我才認為：沒有來世，沒有眾生會轉生。 尊者鳩摩羅迦葉說：『蜱肆！天上的壽命很長，人間的壽命很短。人間一百年，是三十三天的一天一夜。這樣的一天一夜，一個月有三十天，一年有十二個月，三十三天的壽命是千年。你認為如何？如果你的親人有美好的行為，精進修行，勤奮不懈，沒有嫉妒，也不吝嗇貪婪，樂於佈施，慷慨解囊，樂於施捨給那些孤苦貧窮的人，經常樂於給予，不執著于財物，他們因為這些因緣，身壞命終后，必定會升入善處，轉生到天上。到了天上之後，他們會想：『我們先用一天一夜的時間，享受天上的五欲之樂，或者兩天、三天、四天，甚至六天、七天，享受天上的五欲之樂。然後我們再去告訴蜱肆王：「天上的快樂是如此這般。」讓他親眼見到。』你認為如何，你還能活到那個時候嗎？』 蜱肆問道：『迦葉！誰會從後世回來告訴我們呢？沙門鳩摩羅迦葉！天上的壽命很長，人間的壽命很短。人間一百年，是三十三天的一天一夜。這樣的一天一夜，一個月有三十天，一年有十二個月，三十三天的壽命是千年。』 尊者鳩摩羅迦葉說：『蜱肆！聽我說個比喻，有智慧的人聽了比喻就能明白其中的道理。』

English version: 'If, when you are in heaven, you think: 'If I return to the human world, what will I gain?' The house of King Pīlā is full of wealth, I will give it to you.' After hearing my words and accepting my teachings, he never came back to tell me: 'Pīlā! The happiness in heaven is like this and that.' Kāśyapa! Because of this, I think: there is no afterlife, no sentient beings are reborn. Venerable Kumārakāśyapa said: 'Pīlā! The lifespan in heaven is long, and the lifespan in the human world is short. One hundred years in the human world is one day and one night in the Thirty-three Heavens. Such a day and night, a month has thirty days, a year has twelve months, and the lifespan of the Thirty-three Heavens is a thousand years. What do you think? If your relatives have good conduct, practice diligently, are diligent and unremitting, have no jealousy, are not stingy or greedy, are willing to give, are generous, are happy to give to those who are lonely and poor, are always happy to give, and are not attached to wealth, because of these causes, after their bodies break and their lives end, they will surely ascend to a good place and be reborn in heaven. After arriving in heaven, they will think: 'Let us first enjoy the five desires of heaven for one day and one night, or two, three, four, or even six or seven days, enjoying the five desires of heaven. Then we will go and tell King Pīlā: 'The happiness in heaven is like this and that.' Let him see it with his own eyes.' What do you think, will you still be alive by that time?' Pīlā asked: 'Kāśyapa! Who will come from the afterlife to tell us? Śramaṇa Kumārakāśyapa! The lifespan in heaven is long, and the lifespan in the human world is short. One hundred years in the human world is one day and one night in the Thirty-three Heavens. Such a day and night, a month has thirty days, a year has twelve months, and the lifespan of the Thirty-three Heavens is a thousand years.' Venerable Kumārakāśyapa said: 'Pīlā! Listen to my parable, a wise person will understand the meaning when they hear the parable.'

。蜱肆！猶如盲人，彼作是說，無黑白色，亦無見黑白色，無長短色，亦無見長短色，無近遠色，亦無見近遠色，無粗細色，亦無見粗細色。何以故？我初不見不知，是故無有色。彼盲如是說，為真說耶？」

蜱肆答曰：「不也。迦葉！所以者何？迦葉！有黑白色，亦有見黑白色，有長短色，亦有見長短色，有近遠色，亦有見近遠色，有粗細色，亦有見粗細色。若盲作是說，我不見不知，是故無有色者。彼作是說，為不真實。」

尊者鳩摩羅迦葉告曰：「蜱肆王亦如盲，若王作是說：『誰從後世來語？沙門鳩摩羅迦葉！天上壽長，人間命短，若人間百歲是三十三天一日一夜，如是一日一夜，月三十日，年十二月，三十三天天壽千年。』」

蜱肆王言：「沙門鳩摩羅迦葉！大為不可，不應作是說。所以者何？沙門鳩摩羅迦葉！精進比我如盲，迦葉！若知我知我親親妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必升善處，生天上者。迦葉！我今便應即行佈施，修諸福業，奉齋守戒已，以刀自殺，或服毒藥，或投坑井，或自縊死。沙門鳩摩羅迦葉！精進不應比我如彼盲人

現代漢語譯本：蜱肆問道：『就像盲人一樣，他們會說，沒有黑色和白色，也沒有看到黑色和白色；沒有長和短的顏色，也沒有看到長和短的顏色；沒有近和遠的顏色，也沒有看到近和遠的顏色；沒有粗和細的顏色，也沒有看到粗和細的顏色。為什麼呢？因為我最初沒有看見也沒有感知到，所以就沒有顏色。』如果盲人這樣說，這是真話嗎？』 蜱肆回答說：『不是的。迦葉！為什麼呢？迦葉！有黑色和白色，也有看到黑色和白色；有長和短的顏色，也有看到長和短的顏色；有近和遠的顏色，也有看到近和遠的顏色；有粗和細的顏色，也有看到粗和細的顏色。如果盲人這樣說，『我沒有看見也沒有感知到，所以就沒有顏色』，那麼他們這樣說是不真實的。』 尊者鳩摩羅迦葉說：『蜱肆王也像盲人一樣，如果大王這樣說：『誰會從後世來告訴我？沙門鳩摩羅迦葉！天上的壽命很長，人間的壽命很短，如果人間一百年是三十三天的一天一夜，這樣的一天一夜，一個月三十天，一年十二個月，三十三天的壽命是千年。』 蜱肆王說：『沙門鳩摩羅迦葉！這太不可思議了，不應該這樣說。為什麼呢？沙門鳩摩羅迦葉！你的精進和我相比就像盲人一樣。迦葉！如果知道我瞭解我親身實踐的精妙行為，精勤不懈，沒有嫉妒，也不吝嗇，樂於施捨，慷慨解囊，佈施給那些孤苦貧窮的人，經常樂於給予，不執著于財物，因為這些因緣，我身壞命終后，必定會升到善處，生到天上。迦葉！我現在就應該立即佈施，修各種福業，奉齋守戒后，用刀自殺，或者服毒藥，或者跳入坑井，或者自縊而死。沙門鳩摩羅迦葉！你的精進不應該像盲人一樣和我相比。』

English version: 'Pīṣi asked: 『Like a blind person, they would say, there is no black and white, nor is there seeing black and white; there are no long and short colors, nor is there seeing long and short colors; there are no near and far colors, nor is there seeing near and far colors; there are no coarse and fine colors, nor is there seeing coarse and fine colors. Why is that? Because I initially did not see or perceive, therefore there is no color.』 If a blind person says this, is it true?』 Pīṣi replied: 『No. Kāśyapa! Why is that? Kāśyapa! There are black and white, and there is seeing black and white; there are long and short colors, and there is seeing long and short colors; there are near and far colors, and there is seeing near and far colors; there are coarse and fine colors, and there is seeing coarse and fine colors. If a blind person says, 『I have not seen or perceived, therefore there is no color,』 then what they say is not true.』 Venerable Kumārakāśyapa said: 『King Pīṣi is also like a blind person, if the king says: 『Who will come from the afterlife to tell me? Śramaṇa Kumārakāśyapa! The lifespan in heaven is long, and the lifespan in the human realm is short. If one hundred years in the human realm is one day and night in the Thirty-three Heavens, and one day and night like that is thirty days a month, and twelve months a year, then the lifespan in the Thirty-three Heavens is a thousand years.』 King Pīṣi said: 『Śramaṇa Kumārakāśyapa! That is too incredible, it should not be said like that. Why is that? Śramaṇa Kumārakāśyapa! Your diligence compared to mine is like a blind person. Kāśyapa! If you know that I understand my own practice of exquisite actions, diligent and unremitting, without jealousy, nor stinginess, willing to give, generous, giving to the poor and needy, always happy to give, not attached to wealth, because of these causes, after my body breaks and my life ends, I will surely ascend to a good place, and be born in heaven. Kāśyapa! I should now immediately give alms, cultivate various meritorious deeds, observe the fast and precepts, and then kill myself with a knife, or take poison, or jump into a pit, or hang myself. Śramaṇa Kumārakāśyapa! Your diligence should not be compared to mine like a blind person.』

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說喻，慧者聞喻則解其義。蜱肆！猶如梵志有年少婦，方始懷妊，又前婦者已有一男，而彼梵志於其中間忽便命終，命終之後，彼前婦兒語小母曰：『小母！當知今此家中所有財物盡應屬我，不復見應可與分者。』小母報曰：『我今懷妊，若生男者，汝應與分；若生女者，物盡屬汝。』彼前婦兒復更再三語小母曰：『今此家中所有財物盡應屬我，不復見應可與分者。』小母亦復再三報曰：『我今懷妊，若生男者，汝應與分；若生女者，物盡屬汝。』於是，小母愚癡不達，不善曉解，無有智慧，欲求存命而反自害，即入室中，便取利刀自決其腹，看為是男，為是女耶？彼愚癡不達，不善曉解，無有智慧，欲求存命而反自害及腹中子。當知蜱肆亦復如是愚癡不達，不善曉解，無有智慧，欲求存命，反作是念：『迦葉！若知我知我親親妙行精進，精勤不懈，無有嫉妒，亦不慳貪，舒手，庶幾，開意放舍，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必升善處，生天上者，我今便應即行佈施，修諸福業，奉齋守戒已，以刀自殺，或服毒藥，或投坑井，或自縊死。沙門鳩摩羅迦葉！精進不應比我如彼盲人

尊者鳩摩羅迦葉說：『蜱肆！你再聽我說個比喻，有智慧的人聽了比喻就能明白其中的道理。蜱肆！譬如有個婆羅門年紀很大了，才開始讓妻子懷孕，而他之前的妻子已經生了一個兒子。後來，這個婆羅門突然去世了。他去世后，前妻的兒子對小媽說：『小媽！你要知道，現在這個家裡所有的財產都應該歸我，不應該再分給別人。』小媽回答說：『我現在懷著孕，如果生的是男孩，你就應該分給他一份；如果生的是女孩，所有的財產都歸你。』前妻的兒子又再三對小媽說：『現在這個家裡所有的財產都應該歸我，不應該再分給別人。』小媽也再三回答說：『我現在懷著孕，如果生的是男孩，你就應該分給他一份；如果生的是女孩，所有的財產都歸你。』於是，小媽愚蠢無知，不明事理，沒有智慧，想要活命反而害了自己，就走進房間，拿起鋒利的刀子剖開自己的肚子，想看看是男孩還是女孩。她愚蠢無知，不明事理，沒有智慧，想要活命反而害了自己和腹中的孩子。你要知道，蜱肆，你也像她一樣愚蠢無知，不明事理，沒有智慧，想要活命，反而這樣想：『迦葉！如果知道我親身實踐美好的修行，精進勤奮，不懈怠，沒有嫉妒，也不吝嗇貪婪，樂於施捨，慷慨大方，佈施給那些孤苦貧窮的人，經常樂於給予，不執著于財物，他因為這個原因，身壞命終，必定會升入善處，生到天上。我如果現在就應該立刻佈施，修各種福業，奉行齋戒，然後用刀自殺，或者服毒藥，或者跳入坑井，或者上吊自殺。沙門鳩摩羅迦葉！你的精進不應該像我這樣，像那個盲人一樣。』

Venerable Kumara Kashyapa said: 'Pipa! Listen again to my parable, and the wise will understand its meaning. Pipa! It is like a Brahmin who was very old and had just made his wife pregnant. His previous wife already had a son. Then, the Brahmin suddenly died. After his death, the son of the previous wife said to his stepmother: 'Stepmother! You should know that all the property in this house should belong to me, and no one else should share it.' The stepmother replied: 'I am now pregnant. If I give birth to a boy, you should share it with him; if I give birth to a girl, all the property will belong to you.' The son of the previous wife repeatedly said to his stepmother: 'All the property in this house should belong to me, and no one else should share it.' The stepmother also repeatedly replied: 'I am now pregnant. If I give birth to a boy, you should share it with him; if I give birth to a girl, all the property will belong to you.' Then, the stepmother, being foolish and ignorant, lacking understanding and wisdom, wanting to live but harming herself instead, went into the room, took a sharp knife, and cut open her belly to see if it was a boy or a girl. She was foolish and ignorant, lacking understanding and wisdom, wanting to live but harming herself and the child in her womb. You should know, Pipa, that you are also like her, foolish and ignorant, lacking understanding and wisdom, wanting to live, but instead thinking: 'Kashyapa! If it is known that I personally practice good conduct, diligently and tirelessly, without jealousy, nor stinginess or greed, being generous, open-handed, giving to the poor and needy, always happy to give, not attached to wealth, then because of this, when my body breaks and I die, I will surely ascend to a good place and be born in heaven. If I should now immediately give alms, cultivate various meritorious deeds, observe the fasts and precepts, and then kill myself with a knife, or take poison, or jump into a pit, or hang myself. Shramana Kumara Kashyapa! Your diligence should not be compared to me, like that blind person.'

。』蜱肆！若精進人長壽者，便得大福；若得大福者，便得生天長壽。蜱肆！汝應如是觀於後世，莫如肉眼之所見也。蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有親親疾病困篤，我往彼所，慰勞看彼，彼亦慰勞視我；彼若命終，我復詣彼慰勞看彼，彼亦不復慰勞視我，我亦不復慰勞看彼。迦葉！以此事故，我作是念：無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說喻，慧者聞喻則解其義。蜱肆！猶如有人善能吹螺，若彼方土未曾聞螺聲，便往彼方，于夜闇中升高山上盡力吹螺。彼眾多人未曾聞螺聲，聞已，便念：『此為何聲？如是極妙，為甚奇特，實可愛樂，好可觀聽，令心歡悅。』時，彼眾人便共往詣善吹螺人所，到已，問曰：『此是何聲？如是極妙，為甚奇特，實可愛樂，好可觀聽，令心歡悅

現代漢語譯本：『蜱肆！如果精進修行的人能夠長壽，就會獲得大福報；如果獲得大福報，就能昇天並長壽。蜱肆！你應該這樣看待來世，不要像肉眼所見的那樣。蜱肆！如果有沙門或婆羅門斷絕了慾望，趨向于無慾；斷絕了嗔恚，趨向于無嗔；斷絕了愚癡，趨向于無癡，他們就能以清凈的天眼，超越常人，看到眾生死時和生時，看到他們美好的或醜陋的容貌，看到他們是殊勝的還是不殊勝的，看到他們往來於善處或不善處，並根據眾生所造的業，如實地看到這一切。』 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我所見所說是：沒有來世，沒有眾生的出生。』 尊者鳩摩羅迦葉說：『蜱肆！還有比這更糟糕的嗎？』 蜱肆回答說：『是的，迦葉！還有更糟糕的。迦葉！我有一個親人病重，我去看望他，安慰他，他也安慰我；如果他去世了，我再去探望他，安慰他，他卻不能再安慰我，我也不能再安慰他。迦葉！因為這個緣故，我才認為：沒有眾生的出生。』 尊者鳩摩羅迦葉說：『蜱肆！你再聽我說個比喻，有智慧的人聽了比喻就能理解其中的道理。蜱肆！就像有個人很會吹海螺，如果他去到一個從未聽過海螺聲的地方，就在夜晚黑暗中登上高山，盡力吹響海螺。那裡很多人從未聽過海螺聲，聽到后，就想：『這是什麼聲音？如此美妙，如此奇特，真是可愛，好聽，令人心生歡喜。』這時，那些人就一起去尋找那個善於吹海螺的人，到了之後，就問：『這是什麼聲音？如此美妙，如此奇特，真是可愛，好聽，令人心生歡喜？』

English version: 'Pīṣa! If a person who practices diligently lives long, they will obtain great blessings; if they obtain great blessings, they will be reborn in heaven and live long. Pīṣa! You should view the afterlife in this way, not as it appears to the physical eye. Pīṣa! If there are śramaṇas or brahmins who have severed desire, who are inclined towards non-desire; who have severed anger, who are inclined towards non-anger; who have severed ignorance, who are inclined towards non-ignorance, they will, with their pure divine eye, surpass ordinary people and see beings at the time of their death and birth, see their beautiful or ugly forms, see whether they are superior or inferior, see them going to good or bad places, and according to the karma of these beings, see all of this as it truly is.' King Pīṣa then said: 'Although the śramaṇa Kumārajīva says this, I see and say that there is no afterlife, and no birth of beings.' The Venerable Kumārajīva said: 'Pīṣa! Is there anything more evil than this?' Pīṣa replied: 'Yes, Kāśyapa! There is something more evil. Kāśyapa! I had a close relative who was seriously ill. I went to see him, comforted him, and he comforted me in return. If he died, I would go to visit him again and comfort him, but he would no longer be able to comfort me, nor would I be able to comfort him. Kāśyapa! Because of this, I think that there is no birth of beings.' The Venerable Kumārajīva said: 'Pīṣa! Listen to another parable, and a wise person will understand its meaning. Pīṣa! It is like a person who is skilled at blowing a conch shell. If he goes to a place where the sound of a conch shell has never been heard, he will climb a high mountain in the darkness of night and blow the conch shell with all his might. Many people there have never heard the sound of a conch shell. Upon hearing it, they will think: 『What is this sound? It is so wonderful, so extraordinary, truly lovely, pleasant to hear, and makes the heart rejoice.』 Then, those people will go together to find the person who is skilled at blowing the conch shell. When they arrive, they will ask: 『What is this sound? It is so wonderful, so extraordinary, truly lovely, pleasant to hear, and makes the heart rejoice?』

。』善吹螺人以螺投地，語眾人曰：『諸君！當知即此螺聲。』於是，眾人以足蹴螺，而作是語：『螺可出聲，螺可出聲？寂無音響。』善吹螺人便作是念：『今此眾人愚癡不達，不善曉解，無有智慧。所以者何？乃從無知之物慾求音聲。』是時，善吹螺人還取彼螺，以水凈洗，便舉向口，盡力吹之。時，彼眾人聞已，作是念：『螺甚奇妙。所以者何？謂因手因水因口風吹，便生好聲，周滿四方。』如是，蜱肆！若人活命存者，則能言語共相慰勞，若其命終，便不能言共相慰勞。蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」

蜱肆王復言：「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說：無眾生生。」

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有右伺，收捕罪人送詣我所，到已，白曰：『天王！此人有罪，愿王治之。』我語彼曰：『取此罪人可生稱之，生稱之已，還下著地，以繩絞殺，殺已複稱

"現代漢語譯本：一個善於吹螺的人把螺扔在地上，對眾人說：『各位！應當知道這就是螺的聲音。』於是，眾人用腳踢螺，並說：『螺能發出聲音嗎？螺能發出聲音嗎？』寂靜無聲。善於吹螺的人便這樣想：『現在這些人愚蠢無知，不善於理解，沒有智慧。為什麼呢？竟然從無知的東西那裡尋求聲音。』這時，善於吹螺的人又拿起那個螺，用水洗凈，然後舉到嘴邊，盡力吹它。這時，眾人聽到了，便這樣想：『螺真是奇妙。為什麼呢？因為手、水、口風吹動，就發出美妙的聲音，傳遍四方。』就像這樣，蜱肆！如果人活著，就能說話互相安慰，如果死了，就不能說話互相安慰。蜱肆！你應該這樣觀察眾生的生，不要只看肉眼所見。蜱肆！如果有沙門、婆羅門斷絕了慾望，趨向于離欲，斷絕了嗔恚，趨向于離嗔恚，斷絕了愚癡，趨向于離愚癡，他們以清凈的天眼，超越常人，看到這些眾生死的時候、生的時候，好色、惡色，或者美妙、不美妙，往來於善處和不善處，隨著這些眾生所造的業，看到真實的情況。」 , "蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我就是這樣看，這樣說：沒有眾生出生。』", "尊者鳩摩羅迦葉說：『蜱肆！還有比這更惡劣的嗎？』", "蜱肆回答說：『是的。迦葉！還有更惡劣的。迦葉！我有一個右伺，負責抓捕罪人送到我這裡，到了之後，稟告說：『天王！這個人有罪，希望大王懲治他。』我告訴他們說：『把這個罪人拿去稱一下，稱完之後，放回地上，用繩子絞死，殺完之後再稱一下。』" "English version: A person skilled in blowing conch shells threw a conch shell on the ground and said to the crowd, 'Friends! You should know that this is the sound of the conch shell.' Then, the crowd kicked the conch shell with their feet and said, 'Can a conch shell make a sound? Can a conch shell make a sound?' There was no sound. The person skilled in blowing conch shells then thought, 'These people are foolish and ignorant, not good at understanding, and have no wisdom. Why is that? They are seeking sound from a thing that has no knowledge.' At this time, the person skilled in blowing conch shells picked up the conch shell again, washed it with water, and then held it to his mouth and blew it with all his might. At this time, the crowd heard it and thought, 'The conch shell is truly wonderful. Why is that? Because of the hand, water, and the wind from the mouth, it produces a beautiful sound that spreads in all directions.' Just like this, Pipi! If a person is alive, they can speak and comfort each other, but if they are dead, they cannot speak and comfort each other. Pipi! You should observe the birth of sentient beings in this way, and not just look at what the physical eyes see. Pipi! If there are ascetics or Brahmins who have cut off desire, are inclined towards detachment, have cut off anger, are inclined towards detachment from anger, have cut off ignorance, are inclined towards detachment from ignorance, they, with their pure heavenly eyes, surpassing ordinary people, see these sentient beings at the time of death and at the time of birth, good forms, bad forms, or beautiful, not beautiful, going to good places and bad places, according to the karma created by these sentient beings, seeing the true situation.'", "King Pipi also said, 'Although the ascetic Kumarajiva says this, I see it this way, and say it this way: there is no birth of sentient beings.'", "The Venerable Kumarajiva said, 'Pipi! Is there anything more evil than this?'", "Pipi replied, 'Yes. Kashyapa! There is something more evil. Kashyapa! I have a right-hand attendant who is responsible for arresting criminals and sending them to me. When they arrive, they report, 'Great King! This person is guilty, I hope the Great King will punish him.' I tell them, 'Take this criminal and weigh him, and after weighing him, put him back on the ground, strangle him with a rope, and after killing him, weigh him again.'"

。我欲得知此人為何時極輕柔軟，色悅澤好，為死時耶？為活時耶？』彼受我教，取此罪人，活稱之已，還下著地，以繩絞殺，殺已複稱。彼罪人活時極輕柔軟，色悅澤好；彼人死已，皮轉厚重，堅不柔軟，色不悅澤。迦葉！因此事故，我作是念：無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說喻，慧者聞喻則解其義。蜱肆！猶如鐵丸或鐵犁镵，竟日火燒，彼當爾時，極輕柔軟，色悅澤好，若火滅已，漸漸就冷，轉凝厚重，堅不柔軟，色不悅澤。如是，蜱肆！若人活時，身體極輕柔軟，色悅澤好；若彼死已，便轉厚重，堅不柔軟，色不悅澤。蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清凈天眼出過於人，見眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有右伺收捕罪人送詣我所，到已，白曰：『天王！此人有罪，愿王治之

現代漢語譯本：『我想知道這個人為什麼在活著的時候極其輕柔，顏色光澤美好，是死的時候這樣呢？還是活著的時候這樣呢？』他接受我的教導，抓來這個罪人，活著的時候稱量，然後放在地上，用繩子絞殺，殺死後再稱量。這個罪人活著的時候極其輕柔，顏色光澤美好；這個人死後，面板變得厚重，堅硬不柔軟，顏色也不光澤。迦葉！因為這個緣故，我才產生這樣的想法：沒有眾生的出生。 尊者鳩摩羅迦葉說：『蜱肆！你再聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。蜱肆！就像鐵丸或鐵犁的鐵刃，整天被火燒，它在那個時候，極其輕柔，顏色光澤美好，如果火熄滅了，漸漸冷卻，就會變得凝固厚重，堅硬不柔軟，顏色也不光澤。就像這樣，蜱肆！如果人活著的時候，身體極其輕柔，顏色光澤美好；如果他死了，就會變得厚重，堅硬不柔軟，顏色也不光澤。蜱肆！你應該這樣觀察眾生的出生，不要像肉眼所看到的那樣。蜱肆！如果有沙門、婆羅門斷絕了慾望，趨向于沒有慾望，斷絕了嗔恨，趨向于沒有嗔恨，斷絕了愚癡，趨向于沒有愚癡，他們用清凈的天眼，超越了常人，看到眾生死的時候、出生的時候，好的顏色、壞的顏色，或者美妙、不美妙，往來於善處和不善處，根據這些眾生所造的業，看到真實的情況。』 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我還是這樣認為，這樣說：沒有眾生的出生。』 蜱肆回答說：『是的。迦葉！還有更惡劣的。迦葉！我有一個右伺，負責抓捕罪人送到我這裡，到了之後，稟告說：『天王！這個人有罪，希望大王懲治他。』

English version: 'I want to know why this person is extremely light and soft, with a pleasant and lustrous color when alive. Is it like this when dead? Or when alive?' He accepted my teaching, took this criminal, weighed him while alive, then put him on the ground, strangled him with a rope, and weighed him again after killing him. This criminal was extremely light and soft, with a pleasant and lustrous color when alive; after this person died, the skin became thick and heavy, hard and not soft, and the color was not lustrous. Kashyapa! Because of this, I came to this thought: there is no birth of sentient beings. Venerable Kumarajiva Kashyapa said: 'Pipi! Listen to another analogy, the wise will understand its meaning when they hear it. Pipi! Like an iron ball or an iron plowshare, which is burned by fire all day, at that time, it is extremely light and soft, with a pleasant and lustrous color. If the fire goes out, it gradually cools, and becomes solidified, thick and heavy, hard and not soft, and the color is not lustrous. Just like this, Pipi! If a person is alive, the body is extremely light and soft, with a pleasant and lustrous color; if he dies, it becomes thick and heavy, hard and not soft, and the color is not lustrous. Pipi! You should observe the birth of sentient beings in this way, not as seen by the naked eye. Pipi! If there are ascetics or Brahmins who have cut off desire, inclined towards no desire, cut off hatred, inclined towards no hatred, cut off ignorance, inclined towards no ignorance, they use pure heavenly eyes, surpassing ordinary people, to see the time of death and birth of sentient beings, good colors, bad colors, or wonderful, not wonderful, going to good places and bad places, according to the karma created by these sentient beings, seeing the truth.' King Pipi said again: 'Although the ascetic Kumarajiva Kashyapa says this, I still see it this way, and say it this way: there is no birth of sentient beings.' Venerable Kumarajiva Kashyapa said: 'Pipi! Is there anything more evil than this?' Pipi replied: 'Yes. Kashyapa! There is something more evil. Kashyapa! I have a right-hand attendant who is responsible for arresting criminals and sending them to me. After arriving, he reports: 'Your Majesty! This person is guilty, I hope Your Majesty will punish him.'

。』我語彼曰：『取此罪人倒著鐵釜中，或著銅釜中，密蓋其口，于下燃火，下燃火已，觀視眾生入時出時，往來周旋。』彼受我教，取此罪人，倒著鐵釜中，或著銅釜中，密蓋其口，于下燃火，下燃火已，觀視眾生入時出時，往來周旋。迦葉！我作如是方便，不見眾生生。迦葉！因此事故，我作是念：無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！我今問汝，隨所解答。于意云何？若汝食好極美上饌，晝寢于床，汝頗曾憶于夢中見園觀浴池、林木華果、清泉長流，極意遊戲周旋往來耶？」

蜱肆答曰：「曾憶有之。」

迦葉復問：「若汝食好極美上饌，晝寢于床，爾時頗有直侍人不？」

答曰：「有也。」

迦葉復問：「若汝食好極美上饌，晝寢于床，當爾之時，左右直侍頗有見汝出入周旋往來時耶？」

蜱肆答曰：「正使異人亦不能見，況復左右直侍人耶？」

「蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清凈天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真

現代漢語譯本：我告訴他們說：『把這個罪人倒著放入鐵鍋或銅鍋中，蓋緊鍋口，在下面點火。火燒起來后，觀察眾生進入、出來、往來周旋的情況。』他們接受我的教導，把這個罪人倒著放入鐵鍋或銅鍋中，蓋緊鍋口，在下面點火。火燒起來后，觀察眾生進入、出來、往來周旋的情況。迦葉！我用這樣的方法，沒有看到眾生的出生。迦葉！因此，我才認為：沒有眾生的出生。 尊者鳩摩羅迦葉說：『蜱肆！我現在問你，你如實回答。你認為如何？如果你吃了非常美味的佳餚，白天在床上睡覺，你是否曾經記得在夢中看到園林、浴池、樹木花果、清泉長流，盡情地遊戲往來？』 蜱肆回答說：『曾經記得有這樣的情況。』 迦葉又問：『如果你吃了非常美味的佳餚，白天在床上睡覺，那時是否有侍從在旁邊伺候？』 迦葉又問：『如果你吃了非常美味的佳餚，白天在床上睡覺，那時，左右侍從是否看到你出入往來？』 蜱肆回答說：『即使是其他人也看不到，更何況是左右侍從呢？』 『蜱肆！你應該這樣觀察眾生的出生，不要像肉眼所見的那樣。蜱肆！如果有沙門、婆羅門斷絕了慾望，趨向于無慾；斷絕了嗔恚，趨向于無嗔；斷絕了愚癡，趨向于無癡，他們以清凈的天眼，超越了凡人，看到這些眾生死亡時、出生時，好色、惡色，或美妙、不美妙，往來於善處和不善處，根據這些眾生所造的業，看到真實的情況。』

English version: I told them, 『Take this sinner and put him upside down in an iron pot or a copper pot, seal the lid tightly, and light a fire underneath. After the fire is lit, observe the beings as they enter, exit, and move about.』 They followed my instructions, taking the sinner and putting him upside down in an iron pot or a copper pot, sealing the lid tightly, and lighting a fire underneath. After the fire was lit, they observed the beings as they entered, exited, and moved about. Kashyapa! Using this method, I did not see any beings being born. Kashyapa! Therefore, I came to the conclusion: there is no birth of beings. Venerable Kumara Kashyapa said, 『Pīlā, I will now ask you, and you should answer truthfully. What do you think? If you eat the most delicious and exquisite food and then sleep on your bed during the day, do you ever remember seeing in your dreams gardens, bathing ponds, trees with flowers and fruits, clear streams flowing, and enjoying yourself playing and moving about?』 Pīlā replied, 『I do remember having such experiences.』 Kashyapa asked again, 『If you eat the most delicious and exquisite food and then sleep on your bed during the day, are there attendants serving you at that time?』 He replied, 『Yes, there are.』 Kashyapa asked again, 『If you eat the most delicious and exquisite food and then sleep on your bed during the day, at that time, do the attendants around you see you coming and going?』 Pīlā replied, 『Even other people cannot see it, let alone the attendants around me.』 『Pīlā! You should observe the birth of beings in this way, not as it appears to the physical eye. Pīlā! If there are ascetics or Brahmins who have severed desire, tending towards non-desire; severed hatred, tending towards non-hatred; severed delusion, tending towards non-delusion, they, with their pure divine eye, surpassing ordinary people, see these beings at the time of death and at the time of birth, good forms and bad forms, beautiful and not beautiful, going to good places and bad places, and according to the actions of these beings, they see the truth.』

蜱肆答曰：「如是。迦葉！復更有惡。迦葉！我有右伺，收捕罪人送詣我所，到已，白曰：『天王！此人有罪，愿王治之。』我語彼曰：『取此罪人剝皮剔肉，截筋破骨，乃至於髓，求眾生生。』彼受我教，取此罪人剝皮剔肉，截筋破骨，乃至於髓，求眾生生。迦葉！我作如是方便求眾生生，而竟不見眾生生。迦葉！因此事故，我作是念：無眾生生。」

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說喻，慧者聞喻則解其義。蜱肆！猶如事火編髮梵志居近道邊，去彼不遠，有商人宿。時，諸商人過夜平旦匆匆發去，忘一小兒。於是，事火編髮梵志早起案行商人宿處，見一小兒獨住失主，見已，唸曰：『今此小兒無所依怙，我不養者，必死無疑。』便抱持去，還至本處而養長之。此兒轉大，諸根成就。爾時，事火編髮梵志彼於人間有小事緣，於是，事火編髮梵志敕年少曰：『我有小事暫出人間，汝當種火，慎莫令滅；若火滅者，汝可取此火鉆求之。』

「爾時，事火編髮梵志善教敕已，即至人間，於後年少便出遊戲，火遂滅盡

蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我就是這樣認為，這樣說：沒有眾生出生。』 尊者鳩摩羅迦葉告訴他說：『蜱肆！還有比這更邪惡的嗎？』 蜱肆回答說：『是的，迦葉！還有更邪惡的。迦葉！我手下有專門負責抓捕罪犯的人，他們把罪犯送到我這裡后，會稟告說：『天王！這個人有罪，請您處置。』我會對他們說：『把這個罪犯剝皮剔肉，切斷筋脈，打碎骨頭，甚至到骨髓，尋找眾生的出生。』他們聽從我的命令，把這個罪犯剝皮剔肉，切斷筋脈，打碎骨頭，甚至到骨髓，尋找眾生的出生。迦葉！我用這樣的方法尋找眾生的出生，但最終沒有看到眾生的出生。迦葉！因此，我才認為：沒有眾生出生。』 尊者鳩摩羅迦葉告訴他說：『蜱肆！你再聽我說個比喻，有智慧的人聽了比喻就能理解其中的道理。蜱肆！就像一個事火的編髮梵志住在路邊，離他不遠的地方，有商人住宿。當時，這些商人過夜后，天剛亮就匆匆離開，忘了一個小孩。於是，這個事火的編髮梵志早起巡視商人住宿的地方，看到一個小孩獨自一人，沒有依靠，看到后，心想：『現在這個小孩沒有依靠，我不養他，他肯定會死。』於是就抱起他，帶回自己的住處撫養長大。這個孩子漸漸長大，各方面都發育成熟。這時，這個事火的編髮梵志因為人間的一些小事要出去一趟，於是，這個事火的編髮梵志就囑咐這個年輕人說：『我有點小事要暫時出去一下，你要好好看管火種，不要讓它熄滅；如果火熄滅了，你可以用這個火鉆取火。』 『當時，這個事火的編髮梵志好好地囑咐完后，就去了人間，之後這個年輕人就出去玩耍，火就熄滅了。』

King Pīṣa replied, 'Although the Śramaṇa Kumārakāśyapa says so, I see it this way, and I say it this way: there is no birth of beings.' The Venerable Kumārakāśyapa said, 'Pīṣa! Is there anything more evil than this?' Pīṣa replied, 'Yes, Kāśyapa! There is something more evil. Kāśyapa! I have right-hand men who capture criminals and bring them to me. When they arrive, they report, 『Your Majesty! This person is guilty, please punish him.』 I tell them, 『Take this criminal, peel off his skin, remove his flesh, cut his tendons, break his bones, even to the marrow, and seek the birth of beings.』 They follow my instructions, take this criminal, peel off his skin, remove his flesh, cut his tendons, break his bones, even to the marrow, and seek the birth of beings. Kāśyapa! I seek the birth of beings in this way, but I do not see the birth of beings. Kāśyapa! Therefore, I think: there is no birth of beings.' The Venerable Kumārakāśyapa said, 'Pīṣa! Listen to my parable, the wise will understand its meaning. Pīṣa! It is like a fire-worshipping, braided-hair Brahmin living near a road. Not far from him, merchants stayed overnight. When the merchants left early the next morning, they forgot a small child. Then, the fire-worshipping, braided-hair Brahmin got up early and inspected the place where the merchants had stayed. He saw a small child alone, without anyone to rely on. Seeing this, he thought, 『Now this child has no one to rely on. If I don』t raise him, he will surely die.』 So he picked him up, took him back to his place, and raised him. The child grew up, and his faculties matured. At that time, the fire-worshipping, braided-hair Brahmin had some small business in the human world, so he instructed the young man, 『I have some small business and will be out for a while. You must tend the fire and not let it go out. If the fire goes out, you can use this fire drill to get fire.』 'At that time, after the fire-worshipping, braided-hair Brahmin had given his instructions, he went to the human world. Later, the young man went out to play, and the fire went out.'

。彼還求火，即取火鉆以用打地，而作是語：『火出，火出。』火竟不出，復于石上加力打之：『火出，火出。』火亦不出。火既不出，便破火鉆十片、百片，棄去坐地，愁惱而言：『不能得火，當如之何？』

「是時，事火編髮梵志彼於人間所作已訖，還歸本處，到已，問曰：『年少！汝不遊戲隨視種火，不令滅耶？』年少白曰：『尊者！我出遊戲，火后遂滅，我還求火。即取火鉆以用打地而作是語：「火出，火出。」火竟不出。復于石上加力打之：「火出，火出。」火亦不出。火既不出，便破火鉆十片、百片，棄去坐地。尊者！我如是求，不能得火，當如之何？』

「爾時，事火編髮梵志便作是念：『今此年少甚癡不達，不善曉解，無有智慧。所以者何？從無知火鉆作如是意求索火耶？』於是，事火編髮梵志取燥火鉆火母，著地而以鉆之，即便火出，轉轉熾盛，語年少曰：『年少！求火法應如是，不應如汝愚癡不達，無有智慧，從無知火鉆作如是意求索於火。』當知蜱肆亦復如是，愚癡不達，不善曉解，無有智慧，于無知死肉乃至骨髓求眾生生。蜱肆！汝應如是觀眾生生，莫如肉眼之所見也

現代漢語譯本：他接著尋找火，就拿起火鉆敲擊地面，並說道：『出火，出火。』火最終沒有出來，他又在石頭上用力敲打：『出火，出火。』火仍然沒有出來。火既然沒有出來，他就把火鉆打碎了十幾片、上百片，扔掉後坐在地上，愁悶地說：『不能得到火，該怎麼辦呢？』 這時，負責祭火的編髮梵志在人間所做的事情已經完成，返回到他原來的地方，到了之後，問道：『年輕人！你沒有玩耍，而是看著火種，不讓它熄滅嗎？』年輕人回答說：『尊者！我出去玩耍，火後來就熄滅了，我回來尋找火。就拿起火鉆敲擊地面，並說道：「出火，出火。」火最終沒有出來。我又在石頭上用力敲打：「出火，出火。」火仍然沒有出來。火既然沒有出來，我就把火鉆打碎了十幾片、上百片，扔掉後坐在地上。尊者！我這樣尋找，不能得到火，該怎麼辦呢？』 當時，負責祭火的編髮梵志就產生這樣的想法：『這個年輕人真是愚癡不通，不善於理解，沒有智慧。為什麼呢？從沒有火的火鉆中產生這樣的想法來尋求火嗎？』於是，負責祭火的編髮梵志拿起乾燥的火鉆和火母，放在地上鉆，立刻就出火了，火勢越來越旺盛，他告訴年輕人說：『年輕人！求火的方法應該像這樣，不應該像你這樣愚癡不通，沒有智慧，從沒有火的火鉆中產生這樣的想法來尋求火。』應當知道，蜱肆也是這樣，愚癡不通，不善於理解，沒有智慧，從沒有生命的死肉乃至骨髓中尋求眾生的生命。蜱肆！你應該這樣觀察眾生的生命，不要像肉眼所看到的那樣。

English version: He then sought fire, and took a fire drill to strike the ground, saying, 'Fire come out, fire come out.' But the fire did not come out. He then struck the stone with force, saying, 'Fire come out, fire come out.' Still, the fire did not come out. Since the fire did not come out, he broke the fire drill into ten or a hundred pieces, threw them away, and sat on the ground, worried and saying, 'I cannot get fire, what should I do?' At that time, the fire-worshipping braided-hair Brahmin, having completed his work in the human world, returned to his original place. Upon arriving, he asked, 'Young man! Did you not play around but watch the fire seed, not letting it go out?' The young man replied, 'Venerable one! I went out to play, and the fire later went out. I returned to seek fire. I took the fire drill to strike the ground, saying, 「Fire come out, fire come out.」 But the fire did not come out. I then struck the stone with force, saying, 「Fire come out, fire come out.」 Still, the fire did not come out. Since the fire did not come out, I broke the fire drill into ten or a hundred pieces, and threw them away, sitting on the ground. Venerable one! I seek like this, but cannot get fire, what should I do?' At that time, the fire-worshipping braided-hair Brahmin had this thought: 'This young man is very foolish and ignorant, not good at understanding, and has no wisdom. Why is that? Is he seeking fire with such an intention from a fire drill that has no fire?' Thereupon, the fire-worshipping braided-hair Brahmin took a dry fire drill and fire mother, placed them on the ground and drilled, and immediately fire came out, growing more and more intense. He said to the young man, 'Young man! The method of seeking fire should be like this, not like your foolish and ignorant way, without wisdom, seeking fire with such an intention from a fire drill that has no fire.' Know that the tick-like person is also like this, foolish and ignorant, not good at understanding, without wisdom, seeking the life of beings from lifeless dead flesh and even bone marrow. Tick-like person! You should observe the life of beings in this way, not as seen by the physical eye.

蜱肆王復言：「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨。所以者何？若有他國異人聞之，便作是說：『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷舍。』迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」

尊者鳩摩羅迦葉告曰：「蜱肆！聽我說喻，慧者聞喻則解其義。蜱肆！猶如朋友二人舍家治生，彼行道時，初見有麻甚多無主，一人見已，便語伴曰：『汝當知之，今此有麻甚多無主，我欲與汝共取，自重而擔，還歸可得資用。』便取重擔。彼于道路復見多有劫貝紗縷及劫貝衣甚多無主。復見多銀亦無有主。一人見已，便棄麻擔取銀自重。復于道路見多金聚而無有主。時，擔銀人語擔麻者：『汝今當知，此金極多而無有主，汝可舍麻，我舍銀擔，我欲與汝共取此金，重擔而歸，可得供用。』彼擔麻者語擔銀人：『我此麻擔已好，裝治縛束已堅，從遠擔來，我不能捨，汝且自知，勿憂我也

現代漢語譯本：蜱肆！如果有一些沙門或婆羅門斷絕了對慾望的執著，趨向于離欲；斷絕了對嗔恨的執著，趨向于離嗔；斷絕了對愚癡的執著，趨向于離癡，他們會以清凈的天眼，超越常人，看到眾生死時和生時的情景，包括好壞美醜，以及他們往生善處或惡處，並能如實地看到眾生所造的業報。 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我執著于慾望、嗔恨、恐懼和愚癡的見解，終究不能捨棄。為什麼呢？如果其他國家的人聽說了，就會說：『蜱肆王長期以來堅持的見解，被沙門鳩摩羅迦葉降伏、糾正、斷除了。』迦葉！因此，我執著于慾望、嗔恨、恐懼和愚癡的見解，終究不能捨棄。』 尊者鳩摩羅迦葉說：『蜱肆！聽我說個比喻，有智慧的人聽了比喻就能明白其中的道理。蜱肆！就像兩個朋友離開家鄉去謀生，他們在路上，最初看到很多無主的麻，其中一個人看到后，就對同伴說：『你要知道，這裡有很多無主的麻，我想和你一起拿走，自己揹著，回去后可以用來生活。』於是就拿了很重的麻。他們在路上又看到很多無主的木棉紗線和木棉衣服。又看到很多無主的銀子。其中一個人看到后，就扔掉麻，拿了銀子自己揹著。他們在路上又看到很多無主的金子。這時，揹著銀子的人對揹著麻的人說：『你現在應該知道，這裡的金子很多而且無主，你可以扔掉麻，我扔掉銀子，我想和你一起拿走這些金子，揹回去後可以用來生活。』但揹著麻的人對揹著銀子的人說：『我這麻已經很好，整理捆綁得很結實，從很遠的地方背來，我不能扔掉，你自己看著辦吧，不用擔心我。』

English version: 'Pīṣa! If there are some śramaṇas or brahmins who have severed their attachment to desire, tending towards detachment; severed their attachment to hatred, tending towards non-hatred; severed their attachment to delusion, tending towards non-delusion, they, with their pure divine eye, surpassing ordinary people, see the passing away and rebirth of beings, including good and bad appearances, and whether they go to good or bad realms, and they truly see the karmic results of beings' actions.' King Pīṣa then said, 'Although the śramaṇa Kumārakāśyapa speaks thus, I cannot abandon my views of attachment to desire, hatred, fear, and delusion. Why is that? If people from other countries hear of it, they will say, 'King Pīṣa's long-held views have been subdued, corrected, and abandoned by the śramaṇa Kumārakāśyapa.' Kāśyapa! Therefore, I cannot abandon my views of attachment to desire, hatred, fear, and delusion.' The Venerable Kumārakāśyapa said, 'Pīṣa! Listen to my parable, and the wise will understand its meaning. Pīṣa! It is like two friends who leave their homes to make a living. On their journey, they first see a lot of ownerless hemp. One of them, seeing it, says to his companion, 'You should know that there is a lot of ownerless hemp here. I want to take it with you, carry it ourselves, and when we return, we can use it for our livelihood.' So he takes a heavy load of hemp. On the road, they see a lot of ownerless kapok yarn and kapok clothing. They also see a lot of ownerless silver. One of them, seeing it, throws away the hemp and takes the silver to carry himself. On the road, they see a lot of ownerless gold. Then, the one carrying the silver says to the one carrying the hemp, 'You should know that there is a lot of gold here and it is ownerless. You can throw away the hemp, and I will throw away the silver. I want to take this gold with you, and when we return, we can use it for our livelihood.' But the one carrying the hemp says to the one carrying the silver, 'My hemp is already good, well-arranged and tightly bound. I have carried it from far away, I cannot throw it away. You do what you think is best, don't worry about me.'

。』於是，擔銀人強奪麻擔，撲著于地而𢱍壞之。彼擔麻者語擔銀人：『汝已如是𢱍壞我擔，我此麻擔縛束已堅，所來處遠，我要自欲擔此麻歸，終不捨之，汝且自知，勿憂我也。』

「彼擔銀人即舍銀擔，便自取金重擔而還。擔金人歸，父母遙見擔金來歸，見已，嘆曰：『善來，賢子！快來，賢子！汝因是金快得生活，供養父母，供給妻子、奴婢、使人，復可佈施沙門、梵志，作福升上，善果善報，生天長壽。』彼擔麻者還歸其家，父母遙見擔麻來歸，見已，罵曰：『汝罪人來，無德人來，汝因此麻，不得生活、供養父母、供給妻子奴婢使人，又亦不得佈施沙門及諸梵志，作福升上，善果善報，生天長壽。』當知蜱肆亦復如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所增惡。」

尊者鳩摩羅迦葉告曰：「蜱肆，復聽我說喻，慧者聞喻則解其義。蜱肆！猶如商人與其大眾，有千乘車，行饑儉道

"於是，那個扛銀子的人就強行搶奪麻袋，把它摔在地上弄壞了。扛麻的人對扛銀子的人說：『你既然已經這樣弄壞了我的麻袋，我這麻袋捆得很結實，而且是從很遠的地方來的，我一定要自己扛著這麻袋回去，絕對不會放棄它，你自己看著辦吧，不用為我擔心。』", "那個扛銀子的人就放棄了銀子，自己拿了一個很重的金子擔子回去了。扛金子的人回到家，父母遠遠地看見他扛著金子回來了，看到后，感嘆地說：『好啊，我的好兒子！快來，我的好兒子！你因為這些金子可以很快地生活富裕，供養父母，供給妻子、奴婢、僕人，還可以佈施給僧人和婆羅門，積福昇天，得到好的果報，長壽。』那個扛麻的人回到家，父母遠遠地看見他扛著麻回來了，看到后，罵道：『你這個罪人來了，沒用的東西來了，你因為這些麻，不能生活富裕，不能供養父母，不能供給妻子、奴婢、僕人，也不能佈施給僧人和婆羅門，積福昇天，得到好的果報，長壽。』你們要知道，執著于自己的見解也是這樣，如果你執著于這種貪慾的見解、嗔恨的見解、恐懼的見解、愚癡的見解，始終不肯放棄，你就會遭受無量的惡報，也會被眾人所憎惡。」, "蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但是我這種貪慾的見解、嗔恨的見解、恐懼的見解、愚癡的見解，始終不能放棄。為什麼呢？如果其他國家的人聽說了，就會說：『蜱肆王長期堅持自己的見解，卻被沙門鳩摩羅迦葉降伏、制服、斷除了。』迦葉！因此我這種貪慾的見解、嗔恨的見解、恐懼的見解、愚癡的見解，始終不能放棄。』", "尊者鳩摩羅迦葉說：『蜱肆，你再聽我說個比喻，有智慧的人聽了比喻就會明白其中的道理。蜱肆！就像商人帶著他的隊伍，有上千輛車，走在饑荒的道路上。" "Then, the silver carrier forcibly seized the hemp load, threw it to the ground, and broke it. The hemp carrier said to the silver carrier, 'Since you have broken my load like this, my hemp load is tightly bound, and it came from a far place. I want to carry this hemp back myself and will not give it up. You should know this yourself and not worry about me.'", "The silver carrier then abandoned the silver load and took a heavy gold load instead and returned. When the gold carrier returned home, his parents saw him carrying gold from afar. Upon seeing him, they exclaimed, 'Welcome, my virtuous son! Come quickly, my virtuous son! Because of this gold, you will quickly become prosperous, support your parents, provide for your wife, servants, and maids, and also give alms to monks and Brahmins, accumulate merit for ascension, good results, good rewards, and long life in heaven.' When the hemp carrier returned home, his parents saw him carrying hemp from afar. Upon seeing him, they scolded him, 'You sinner, you worthless person! Because of this hemp, you cannot live prosperously, support your parents, provide for your wife, servants, and maids, nor can you give alms to monks and Brahmins, accumulate merit for ascension, good results, good rewards, and long life in heaven.' You should know that clinging to one's views is also like this. If you cling to these views of desire, hatred, fear, and ignorance, and never give them up, you will suffer immeasurable evil consequences and be hated by everyone.", "King Pīṭhasarpin said again, 'Although the Śramaṇa Kumārakāśyapa says this, I cannot give up these views of desire, hatred, fear, and ignorance. Why? If people from other countries hear of it, they will say, 'King Pīṭhasarpin has held onto his views for a long time, but he was subdued, controlled, and abandoned by the Śramaṇa Kumārakāśyapa.' Kāśyapa! Therefore, I cannot give up these views of desire, hatred, fear, and ignorance.'", "The Venerable Kumārakāśyapa said, 'Pīṭhasarpin, listen to another parable. A wise person will understand the meaning of the parable. Pīṭhasarpin! It is like a merchant with his group, having a thousand carts, traveling on a famine-stricken road.'"

。此大眾中而有兩主，彼作是念：『我等何因得脫此難？』復作是念：『我此大眾應分為兩部，部各五百。』彼商人眾便分為兩部，部各五百。於是，一商人主將五百乘至饑儉道，彼商人主常在前導，見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩𨍉，彼商人主見，便問曰：『饑儉道中有天雨不？彼有新水、樵及草耶？』彼人答曰：『饑儉道中天降大雨，極有新水乃饒樵、草。諸賢！汝等可舍故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。』

「彼商人主聞已即還，詣諸商人而告之曰：『我在前行，見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩𨍉。我問彼曰：「饑儉道中有天雨不？彼有新水、樵及草耶？」彼答我曰：「饑儉道中天降大雨，極有新水乃饒樵、草。諸賢！汝等可舍故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。」諸商人！我等可舍故水、樵、草，如是不久當得新水、樵、草，莫令乘乏。』彼商人等即便棄捨故水、樵、草，一日行道不得新水、樵、草，二日、三日，乃至七日行道，猶故不得新水、樵、草，過七日已，為食人鬼之所殺害

現代漢語譯本：這群人中有兩個首領，他們心中想著：『我們怎樣才能擺脫這個困境？』又想著：『我們這群人應該分成兩隊，每隊五百人。』於是，這群商人就分成了兩隊，每隊五百人。接著，一個商人首領帶領五百人前往饑荒之路。這個商人首領走在前面，看到一個人從旁邊的小路過來，衣服都濕透了，面板黝黑，頭髮發黃，兩眼通紅，戴著蘅花做的花環，乘坐著驢車，車輪上沾滿了泥巴。這個商人首領看見后，就問：『饑荒之路上下過雨嗎？那裡有新水、柴火和草嗎？』那人回答說：『饑荒之路上下了大雨，有很多新水，而且柴火和草也很多。各位！你們可以捨棄舊的水、柴火和草，不要讓牲畜疲憊，你們不久就能得到新水和好的柴火、草。』 那個商人首領聽了之後就返回，去見其他商人，告訴他們說：『我走在前面，看到一個人從旁邊的小路過來，衣服都濕透了，面板黝黑，頭髮發黃，兩眼通紅，戴著蘅花做的花環，乘坐著驢車，車輪上沾滿了泥巴。我問他：「饑荒之路上下過雨嗎？那裡有新水、柴火和草嗎？」他回答我說：「饑荒之路上下了大雨，有很多新水，而且柴火和草也很多。各位！你們可以捨棄舊的水、柴火和草，不要讓牲畜疲憊，你們不久就能得到新水和好的柴火、草。」各位商人！我們可以捨棄舊的水、柴火和草，這樣不久就能得到新水、柴火和草，不要讓牲畜疲憊。』那些商人就立刻拋棄了舊的水、柴火和草，走了一天沒有得到新水、柴火和草，兩天、三天，甚至七天都沒有得到新水、柴火和草。過了七天之後，就被食人鬼殺害了。

English version: Among this group of people, there were two leaders. They thought to themselves, 'How can we escape this difficulty?' They also thought, 'This group of us should be divided into two teams, each with five hundred people.' So, the group of merchants divided into two teams, each with five hundred people. Then, one merchant leader led five hundred people towards the famine road. This merchant leader walked ahead and saw a person coming from a side path, his clothes completely wet, his skin dark, his hair yellow, his eyes extremely red, wearing a garland of asarum flowers, riding a donkey cart, with mud caked on the wheels. When the merchant leader saw him, he asked, 'Has it rained on the famine road? Is there fresh water, firewood, and grass there?' The person replied, 'It has rained heavily on the famine road, there is plenty of fresh water, and there is also a lot of firewood and grass. Gentlemen! You can discard your old water, firewood, and grass, so that your animals will not be exhausted. You will soon get fresh water and good firewood and grass.' After hearing this, the merchant leader returned to see the other merchants and told them, 'I walked ahead and saw a person coming from a side path, his clothes completely wet, his skin dark, his hair yellow, his eyes extremely red, wearing a garland of asarum flowers, riding a donkey cart, with mud caked on the wheels. I asked him, 「Has it rained on the famine road? Is there fresh water, firewood, and grass there?」 He replied, 「It has rained heavily on the famine road, there is plenty of fresh water, and there is also a lot of firewood and grass. Gentlemen! You can discard your old water, firewood, and grass, so that your animals will not be exhausted. You will soon get fresh water and good firewood and grass.」 Fellow merchants! We can discard our old water, firewood, and grass, and soon we will get fresh water, firewood, and grass, so that our animals will not be exhausted.' Those merchants immediately discarded their old water, firewood, and grass. They traveled for one day without getting fresh water, firewood, or grass, then two days, three days, and even seven days without getting fresh water, firewood, or grass. After seven days, they were killed by flesh-eating demons.

「第二商人主便作是念：『前商人主已過險難，我等今當以何方便復得脫難？』第二商人主作是念已，與五百車即便俱進至饑儉道。第二商人主自在前導，見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩𨍉，第二商人主見便問曰：『饑儉道中有天雨不？彼有新水、樵及草耶？』彼人答曰：『饑儉道中天降大雨，極有新水乃饒樵、草。諸賢！汝等可舍故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。』

「第二商人主聞已即還，詣諸商人而告之曰：『我在前行見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩𨍉。我問彼曰：「饑儉道中有天雨不？彼有新水、樵及草耶？」彼答我曰：「饑儉道中天適大雨，極有新水乃饒樵、草。諸賢！汝等可舍故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。」諸商人！我等未可舍故水、樵、草，若得新水、樵、草，然後當棄。』彼不捨故水、樵、草，一日行道不得新水、樵、草，二日、三日，乃至七日行道，猶故不得新水、樵、草

現代漢語譯本：第二個商隊首領便這樣想：『之前的商隊首領已經度過了險難，我們現在應當用什麼方法才能再次脫離困境呢？』第二個商隊首領這樣想后，就帶領五百輛車一同進入了饑儉道。第二個商隊首領親自在前引導，看見有一個人從旁邊的小路過來，衣服都濕透了，身體黑黃，兩眼通紅，戴著蘅花做的花環，乘坐著驢車，泥巴沾滿了兩腿。第二個商隊首領看見后就問他說：『饑儉道中有下雨嗎？那裡有新水、柴和草嗎？』那人回答說：『饑儉道中天降大雨，有很多新水，而且柴草也很豐盛。各位！你們可以捨棄舊的水、柴和草，不要讓車子疲乏，你們不久就能得到新水和好的柴草。』 第二個商隊首領聽了后就返回，去告訴眾商人說：『我在前面走，看見有一個人從旁邊的小路過來，衣服都濕透了，身體黑黃，兩眼通紅，戴著蘅花做的花環，乘坐著驢車，泥巴沾滿了兩腿。我問他說：「饑儉道中有下雨嗎？那裡有新水、柴和草嗎？」他回答我說：「饑儉道中剛剛下了大雨，有很多新水，而且柴草也很豐盛。各位！你們可以捨棄舊的水、柴和草，不要讓車子疲乏，你們不久就能得到新水和好的柴草。」各位商人！我們不可以捨棄舊的水、柴和草，如果得到了新水、柴和草，然後再丟棄。』他們沒有捨棄舊的水、柴和草，一天趕路沒有得到新水、柴和草，兩天、三天，甚至七天趕路，仍然沒有得到新水、柴和草。

English version: The second merchant leader then thought: 『The previous merchant leader has already passed through the dangerous path, what method should we use now to escape the difficulties again?』 After thinking this, the second merchant leader led five hundred carts and entered the famine road. The second merchant leader personally led the way and saw a person coming from a side path, his clothes completely wet, his body black and yellow, his eyes extremely red, wearing a garland of asarum flowers, riding a donkey cart, with mud on both legs. The second merchant leader saw him and asked: 『Has it rained in the famine road? Is there new water, firewood, and grass there?』 That person replied: 『It has rained heavily in the famine road, there is plenty of new water, and firewood and grass are abundant. Gentlemen! You can abandon the old water, firewood, and grass, do not let the carts become exhausted, you will soon get new water and good firewood and grass.』 After hearing this, the second merchant leader returned and told the merchants: 『I was walking ahead and saw a person coming from a side path, his clothes completely wet, his body black and yellow, his eyes extremely red, wearing a garland of asarum flowers, riding a donkey cart, with mud on both legs. I asked him: 「Has it rained in the famine road? Is there new water, firewood, and grass there?」 He replied to me: 「It has just rained heavily in the famine road, there is plenty of new water, and firewood and grass are abundant. Gentlemen! You can abandon the old water, firewood, and grass, do not let the carts become exhausted, you will soon get new water and good firewood and grass.」 Merchants! We cannot abandon the old water, firewood, and grass yet. If we get new water, firewood, and grass, then we will discard the old.』 They did not abandon the old water, firewood, and grass. They traveled for one day without getting new water, firewood, and grass, two days, three days, even seven days, and still did not get new water, firewood, and grass.

。第二商人主在前行時，見前第一商人主及諸商人為食人鬼之所殺害，第二商人主見已，語諸商人：『汝等看前商人主愚癡不達，不善曉解，無有智慧，既自殺身，復殺諸人。汝等商人若欲取前諸商人物，自恣取之。』當知蜱肆亦復如是。若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所憎惡，猶前第一商人之主及諸商人。」

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說喻，慧者聞喻則解其義。蜱肆！猶如二人許戲賭䴵，第一戲者並竊食之，食一、二、三，或至眾多，第二戲者便作是念：『共此人戲，數數欺我而偷䴵食，或一、二、三，或至眾多。』見如是已，語彼伴曰：『我今欲息，后當更戲。』於是，第二戲者離於彼處，便以毒藥用涂其䴵，涂已即還，語其伴曰：『可來共戲。』即來共戲。第一戲者復竊䴵食，或一、二、三，或至眾多，既食䴵已，即便戴眼吐沫欲死

現代漢語譯本：第二個商隊首領在前進時，看到之前的第一個商隊首領和眾商人被食人鬼殺害。第二個商隊首領看到后，對眾商人說：『你們看之前的商隊首領多麼愚蠢，不通事理，沒有智慧，既害了自己，又害了眾人。你們這些商人如果想拿走之前那些商人的財物，就隨意拿吧。』要知道，蜱肆王的情況也是如此。如果你執著于這種貪慾、嗔恨、恐懼、愚癡的見解，始終不肯放棄，你就會遭受無量的惡報，也會被眾人憎恨，就像之前的第一個商隊首領和眾商人一樣。 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我這種貪慾、嗔恨、恐懼、愚癡的見解，終究不能捨棄。為什麼呢？如果其他國家的人聽說了，就會說：『蜱肆王長期堅持的見解，被沙門鳩摩羅迦葉降伏、治理、斷除了。』迦葉！因此，我這種貪慾、嗔恨、恐懼、愚癡的見解，終究不能捨棄。』 尊者鳩摩羅迦葉說道：『蜱肆！你再聽我說個比喻，有智慧的人聽了比喻就能明白其中的道理。蜱肆！比如有兩個人約定玩擲骰子的遊戲，第一個玩的人偷偷地吃骰子，吃了一個、兩個、三個，甚至很多個。第二個玩的人就想：『和這個人玩，他總是欺騙我，偷吃骰子，可能吃了一個、兩個、三個，甚至很多個。』想到這裡，就對同伴說：『我現在想休息一下，以後再玩。』於是，第二個玩的人離開了那個地方，就用毒藥塗在骰子上，塗好后就回來，對同伴說：『可以來一起玩了。』於是就來一起玩。第一個玩的人又偷吃骰子，吃了一個、兩個、三個，甚至很多個，吃完骰子后，就眼睛翻白，口吐白沫，快要死了。

English version: The second merchant leader, while proceeding, saw that the first merchant leader and all the merchants had been killed by cannibals. Upon seeing this, the second merchant leader said to the other merchants, 『Look how foolish and ignorant the previous merchant leader was, lacking wisdom. He not only killed himself but also killed all of you. If you merchants wish to take the possessions of the previous merchants, take them as you please.』 Know that the situation of King Pīṣī is also like this. If you cling to these views of desire, hatred, fear, and delusion, and never abandon them, you will suffer immeasurable evil consequences and be hated by everyone, just like the first merchant leader and his merchants. King Pīṣī then said, 『Although the Śramaṇa Kumārakāśyapa speaks in this way, I cannot abandon these views of desire, hatred, fear, and delusion. Why? If people from other countries hear of it, they will say, 『King Pīṣī, who has long held these views, has been subdued, controlled, and had them cut off by the Śramaṇa Kumārakāśyapa.』 Kāśyapa! Therefore, I cannot abandon these views of desire, hatred, fear, and delusion.』 The Venerable Kumārakāśyapa replied, 『Pīṣī! Listen again to my parable, and the wise will understand its meaning. Pīṣī! Suppose two people agree to play a dice game. The first player secretly eats the dice, eating one, two, three, or even many. The second player thinks, 『When I play with this person, he always cheats me and steals the dice, eating one, two, three, or even many.』 Having thought this, he says to his companion, 『I want to rest now, we can play later.』 Then, the second player leaves that place and applies poison to the dice. After applying it, he returns and says to his companion, 『Let』s play together.』 So they play together. The first player again steals and eats the dice, eating one, two, three, or even many. After eating the dice, his eyes roll back, he foams at the mouth, and he is about to die.』

。於是，第二戲者向第一戲人即說頌曰：

「『此䴵毒藥涂，　　汝貪食不覺， 坐為䴵欺我，　　后必致苦患。』

「當知蜱肆亦復如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所憎惡，猶如戲人為䴵欺他，還自得殃。」

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說喻，慧者聞喻則解其義。蜱肆！猶養豬人，彼行路時，見有熇糞甚多無主，便作是念：『此糞可以養飽多豬，我寧可取自重而去。』即取負去，彼于中道遇天大雨，糞液流漫，澆污其身，故負持去，終不棄捨，彼則自受無量之惡，亦為眾人之所憎惡。當知蜱肆亦復如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所憎惡，猶養豬人。」

蜱肆王復言：「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨

現代漢語譯本：於是，第二個表演者對第一個表演者說了這樣一首偈語：『這上面塗了毒藥，你貪吃卻沒察覺，因為貪吃欺騙了我，之後必定會遭受痛苦。』 『你要知道，執著于自己的見解也是如此。如果你執著于貪慾、嗔恨、恐懼和愚癡的見解，始終不肯放棄，你就會遭受無量的惡報，也會被眾人憎惡，就像那個表演者因為貪吃而欺騙了別人，最終自己遭殃一樣。』 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我執著于貪慾、嗔恨、恐懼和愚癡的見解，始終不能放棄。為什麼呢？如果其他國家的人聽說了，就會說：『蜱肆王長期堅持自己的見解，他被沙門鳩摩羅迦葉降伏、教化、斷除。』迦葉！因此，我執著于貪慾、嗔恨、恐懼和愚癡的見解，始終不能放棄。』 尊者鳩摩羅迦葉說：『蜱肆！你再聽我說個比喻，有智慧的人聽了比喻就能明白其中的道理。蜱肆！就像一個養豬的人，他在路上走的時候，看到很多無主的糞便，就想：『這些糞便可以餵飽很多豬，我不如拿回去。』於是就揹著糞便走了。他在半路上遇到大雨，糞便的汁液流出來，弄髒了他的身體，但他還是揹著不肯丟棄。他因此遭受了無量的惡報，也被眾人憎惡。你要知道，執著于自己的見解也是如此。如果你執著于貪慾、嗔恨、恐懼和愚癡的見解，始終不肯放棄，你就會遭受無量的惡報，也會被眾人憎惡，就像那個背糞的人一樣。』 蜱肆王又說：『沙門鳩摩羅迦葉雖然這樣說，但我執著于貪慾、嗔恨、恐懼和愚癡的見解，始終不能放棄。』

English version: Then, the second performer spoke this verse to the first performer: 『This is smeared with poison, you greedily eat it without realizing, because of your greed you deceived me, and you will surely suffer later.』 『You should know that clinging to one's own views is also like this. If you cling to views of desire, hatred, fear, and ignorance, and never give them up, you will suffer immeasurable evil consequences and be hated by everyone, just like that performer who deceived others because of greed and ultimately suffered himself.』 King Pīṭhasarpin then said: 『Although the Śramaṇa Kumārakāśyapa says this, I cannot give up my clinging to views of desire, hatred, fear, and ignorance. Why? If people from other countries hear about it, they will say: 『King Pīṭhasarpin has long held onto his views, and he has been subdued, taught, and had them cut off by the Śramaṇa Kumārakāśyapa.』 Kāśyapa! Therefore, I cannot give up my clinging to views of desire, hatred, fear, and ignorance.』 The Venerable Kumārakāśyapa said: 『Pīṭhasarpin! Listen to another analogy, and a wise person will understand its meaning. Pīṭhasarpin! It is like a pig farmer who, while walking on the road, sees a lot of ownerless manure and thinks: 『This manure can feed many pigs, I might as well take it back.』 So he carries the manure away. On the way, he encounters heavy rain, and the liquid from the manure flows out, soiling his body, but he still carries it without discarding it. He thus suffers immeasurable evil consequences and is hated by everyone. You should know that clinging to one's own views is also like this. If you cling to views of desire, hatred, fear, and ignorance, and never give them up, you will suffer immeasurable evil consequences and be hated by everyone, just like that person carrying manure.』 King Pīṭhasarpin then said: 『Although the Śramaṇa Kumārakāśyapa says this, I cannot give up my clinging to views of desire, hatred, fear, and ignorance.』

。所以者何？若有他國異人聞之，便作是說：『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷舍。』迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」

尊者鳩摩羅迦葉告曰：「蜱肆！復聽我說最後譬喻，若汝知者，善；若不知者，我不復說法。蜱肆！猶如大豬為五百豬王，行險難道。彼于中路遇見一虎，豬見虎已，便作是念：『若與斗者，虎必殺我；若畏走者，然諸親族便輕慢我。不知今當以何方便得脫此難？』作是念已，而語虎曰：『若欲斗者，便可共鬥；若不爾者，借我道過。』彼虎聞已，便語豬曰：『聽汝共鬥，不借汝道。』豬復語曰：『虎！汝小住，待我被著祖父時鎧，還當共戰。』彼虎聞已，而作是念：『彼非我敵，況祖父鎧耶？』便語豬曰：『隨汝所欲。』豬即還至本廁處所，婉轉糞中，涂身至眼已，便往至虎所，語曰：『汝欲斗者便可共鬥；若不爾者，借我道過。』虎見豬已，復作是念：『我常不食雜小蟲者，以惜牙故，況復當近此臭豬耶？』虎念是已，便語豬曰：『我借汝道，不與汝斗

現代漢語譯本：這是為什麼呢？如果其他國家的異人聽說了這件事，就會這樣說：『蜱肆王曾經長期堅持某種見解，但他被沙門鳩摩羅迦葉降伏、制服，並最終放棄了那些見解。』迦葉！因此，我這些見解，無論是欲取、恚取、怖取還是癡取，最終都無法捨棄。 尊者鳩摩羅迦葉說道：『蜱肆！你再聽我說最後一個比喻，如果你能理解，那就好；如果你不能理解，我就不再說法了。蜱肆！就像一隻大豬是五百隻豬的首領，它走在危險的道路上。它在半路遇到了一隻老虎，豬看到老虎后，就想：『如果和它搏鬥，老虎一定會殺了我；如果害怕逃跑，我的親族就會輕視我。現在不知道用什麼辦法才能擺脫這個困境？』想到這裡，它就對老虎說：『如果想打，就來打吧；如果不想打，就讓我過去。』老虎聽了，就對豬說：『我聽你打，不讓你過去。』豬又說：『老虎！你稍等一下，等我穿上我祖父的鎧甲，再來和你戰鬥。』老虎聽了，心想：『它不是我的對手，更何況是祖父的鎧甲呢？』就對豬說：『隨你的便。』豬就回到原來的廁所，在糞便中打滾，把全身塗滿糞便直到眼睛，然後就走到老虎那裡，說：『你想打就來打吧；如果不想打，就讓我過去。』老虎看到豬后，又想：『我平時都不吃那些雜蟲，是爲了保護我的牙齒，更何況是靠近這隻臭豬呢？』老虎想到這裡，就對豬說：『我讓你過去，不和你打。』

English version: Why is that? If people from other countries hear of this, they will say: 『King Pīṭhasarpin had long held certain views, but he was subdued, controlled, and ultimately abandoned those views by the Śramaṇa Kumārakāśyapa.』 Kāśyapa! Therefore, these views of mine, whether they are desire-grasping, anger-grasping, fear-grasping, or delusion-grasping, I will ultimately not be able to abandon them. The Venerable Kumārakāśyapa said: 『Pīṭhasarpin! Listen to my last parable, if you understand it, that's good; if you don't understand it, I will not speak further. Pīṭhasarpin! It's like a large boar who is the king of five hundred boars, traveling on a dangerous road. He meets a tiger on the way, and upon seeing the tiger, the boar thinks: 『If I fight it, the tiger will surely kill me; if I run away in fear, my relatives will look down on me. I don't know how to escape this predicament?』 Having thought this, he says to the tiger: 『If you want to fight, then fight; if you don't want to fight, let me pass.』 The tiger, upon hearing this, says to the boar: 『I will fight you, I will not let you pass.』 The boar then says: 『Tiger! Wait a moment, let me put on my grandfather's armor, and then I will fight you.』 The tiger, upon hearing this, thinks: 『He is no match for me, let alone his grandfather's armor?』 and says to the boar: 『As you wish.』 The boar then returns to his original toilet, rolls around in the dung, covers his entire body with dung up to his eyes, and then goes to the tiger, saying: 『If you want to fight, then fight; if you don't want to fight, let me pass.』 The tiger, upon seeing the boar, thinks: 『I usually don't eat those miscellaneous insects, to protect my teeth, let alone get close to this stinky boar?』 Having thought this, the tiger says to the boar: 『I will let you pass, I will not fight you.』

。』豬得過已，則還向虎而說頌曰：

「『虎汝有四足，　　我亦有四足， 汝來共我鬥，　　何意怖而走？』

「時，虎聞已，亦復說頌而答豬曰：

「『汝毛豎森森，　　諸畜中下極， 豬汝可速去，　　糞臭不可堪。』

「時，豬自誇復說頌曰：

「『摩竭鴦二國，　　聞我共汝鬥， 汝來共我戰，　　何以怖而走？』

「虎聞此已，復說頌曰：

「『舉身毛皆污，　　豬汝臭熏我， 汝斗欲求勝，　　我今與汝勝。』」

尊者鳩摩羅迦葉告曰：「蜱肆！我亦如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便自受無量之惡，亦為眾人之所憎惡，猶如彼虎與豬勝也。」

蜱肆王聞已，白曰：「尊者！初說日月喻時，我聞即解，歡喜奉受，然我欲從尊者鳩摩羅迦葉求上覆上妙智所說，是故我向問復問耳。我今自歸尊者鳩摩羅迦葉。」

尊者鳩摩羅迦葉告曰：「蜱肆！汝莫歸我，我所歸佛，汝亦應歸。」

蜱肆王白曰：「尊者！我今自歸佛、法及比丘眾，愿尊者鳩摩羅迦葉為佛受我為優婆塞，從今日始，終身自歸，乃至命盡。尊者鳩摩羅迦葉！我從今日始行佈施修福

現代漢語譯本：豬得意忘形之後，就轉而向老虎誇耀，並說道： 『老虎你有四條腿，我也有四條腿，你來和我打一架，為什麼害怕逃跑呢？』 當時，老虎聽了這話，也用詩歌回答豬說： 『你渾身毛髮豎立，在所有動物中是最下等的，豬你快走吧，你身上的糞臭味實在讓人難以忍受。』 當時，豬自我誇耀，又用詩歌說道： 『摩竭和鴦伽兩國，都聽說我要和你打架，你來和我戰鬥，為什麼害怕逃跑呢？』 老虎聽了這話，又用詩歌說道： 『你全身都沾滿了污垢，豬你身上的臭味熏到我了，你想要通過戰鬥來求勝，我現在就和你一決勝負。』 尊者鳩摩羅迦葉告誡說：『蜱肆！我也是這樣，如果你執著于這種想要獲取、嗔恨、恐懼、愚癡的想法，始終不肯放棄，你就會自食其果，遭受無量的惡報，也會被眾人所憎惡，就像那隻老虎和豬爭鬥一樣。』 蜱肆王聽了這話，說道：『尊者！您最初說日月比喻的時候，我聽了就明白了，歡喜接受，但我還想從尊者鳩摩羅迦葉這裡求得更高深的智慧，所以才一再發問。我現在皈依尊者鳩摩羅迦葉。』 尊者鳩摩羅迦葉告誡說：『蜱肆！你不要皈依我，我所皈依的是佛，你也應該皈依。』 蜱肆王說道：『尊者！我現在皈依佛、法和僧眾，愿尊者鳩摩羅迦葉為佛接受我成為優婆塞，從今天開始，終身皈依，直到生命結束。尊者鳩摩羅迦葉！我從今天開始行佈施，修福德。』

English version: The pig, having become complacent, then turned to boast to the tiger, saying: 'Tiger, you have four legs, and I also have four legs. Come and fight with me, why are you afraid and running away?' At that time, the tiger, having heard these words, also replied to the pig with a verse: 'Your hair stands on end, you are the lowest among all animals. Pig, you should leave quickly, the stench of your dung is unbearable.' At that time, the pig, boasting about itself, again said in verse: 'The countries of Magadha and Anga have heard that I am going to fight with you. Come and battle with me, why are you afraid and running away?' The tiger, having heard this, again said in verse: 'Your whole body is covered in filth, pig, your stench is suffocating me. You want to seek victory through fighting, I will now settle the matter with you.' The Venerable Kumārakāśyapa admonished: 'Pīṭha! It is the same with me. If you cling to these desires to acquire, to hate, to fear, and to be ignorant, and never let go, you will suffer immeasurable evil consequences, and you will be hated by everyone, just like that tiger and pig fighting.' King Pīṭha, having heard this, said: 'Venerable One! When you first spoke of the analogy of the sun and moon, I understood immediately and accepted it with joy. However, I wanted to seek even higher wisdom from the Venerable Kumārakāśyapa, which is why I asked again and again. I now take refuge in the Venerable Kumārakāśyapa.' The Venerable Kumārakāśyapa admonished: 'Pīṭha! Do not take refuge in me. I take refuge in the Buddha, and you should also take refuge.' King Pīṭha said: 'Venerable One! I now take refuge in the Buddha, the Dharma, and the Sangha. May the Venerable Kumārakāśyapa accept me as a lay disciple for the Buddha. From today onwards, I take refuge for the rest of my life, until my death. Venerable Kumārakāśyapa! From today onwards, I will practice giving and cultivate merit.'

尊者鳩摩羅迦葉問曰：「蜱肆！汝欲行施修福，施與幾人？能至幾時？」

蜱肆王白曰：「佈施百人，或至千人，一日、二日，或至七日。」

尊者鳩摩羅迦葉告曰：「若王行施修福，佈施百人，或至千人，一日、二日，或至七日者，諸方沙門、梵志盡聞：『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷舍。』諸方聞已，盡當遠來，七日之中不及王施；若不得食王信施者，王便無福，不得長夜受其安樂。蜱肆王！猶如種子不碎不壞，不剖不坼，非風非日，非水中傷，秋時好藏。若彼居士深耕良田，極治地已，隨時下種，然雨澤不適者，于蜱肆意云何，彼種可得生增長不？」

尊者鳩摩羅迦葉告曰：「蜱肆！汝亦如是。若行施修福，佈施百人或至千人，一日、二日，或至七日者，諸方沙門、梵志盡聞：『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷舍。』諸方聞已，盡當遠來，七日之中不及王施；若不得食王信施者，王便無福，不得長夜受其安樂。」

蜱肆王復問曰：「尊者！我當云何？」

尊者鳩摩羅迦葉答曰：「蜱肆！汝當行施修福，常供長齋

尊者鳩摩羅迦葉問道：『蜱肆！你想要行佈施修福，打算佈施給多少人？能持續多久？』 蜱肆王回答說：『佈施給一百人，或者一千人，一天、兩天，或者七天。』 尊者鳩摩羅迦葉告訴他說：『如果大王行佈施修福，佈施給一百人，或者一千人，一天、兩天，或者七天，各地的沙門、婆羅門都會聽到：『蜱肆王有長夜持有的見解，他被沙門鳩摩羅迦葉所降伏、所教化、斷除。』各地聽到后，都會遠道而來，七天之內趕不上大王的佈施；如果不能吃到大王信施的食物，大王就沒有福報，不能長久享受安樂。蜱肆王！就像種子沒有破碎損壞，沒有裂開，沒有被風吹日曬，沒有被水浸傷，秋天好好地收藏起來。如果那個居士深耕肥沃的田地，把地整理好，隨時播種，但是雨水不適宜，在蜱肆看來怎麼樣，那些種子能夠生長嗎？』 尊者鳩摩羅迦葉告訴他說：『蜱肆！你也像這樣。如果行佈施修福，佈施給一百人或者一千人，一天、兩天，或者七天，各地的沙門、婆羅門都會聽到：『蜱肆王有長夜持有的見解，他被沙門鳩摩羅迦葉所降伏、所教化、斷除。』各地聽到后，都會遠道而來，七天之內趕不上大王的佈施；如果不能吃到大王信施的食物，大王就沒有福報，不能長久享受安樂。』 蜱肆王又問道：『尊者！我應當怎麼辦？』 尊者鳩摩羅迦葉回答說：『蜱肆！你應當行佈施修福，經常供養長齋。』

Venerable Kumarajiva asked: 'Pipi! If you wish to practice giving and cultivate merit, how many people do you intend to give to? And for how long?' King Pipi replied: 'I will give to a hundred people, or perhaps a thousand, for one day, two days, or perhaps seven days.' Venerable Kumarajiva said: 'If the king practices giving and cultivates merit, giving to a hundred people, or perhaps a thousand, for one day, two days, or perhaps seven days, all the ascetics and Brahmins from all directions will hear: 『King Pipi has a view that he holds for a long time, and he has been subdued, taught, and had it cut off by the ascetic Kumarajiva.』 Having heard this, they will all come from afar, and within seven days they will not be able to receive the king's giving; if they cannot eat the food given by the king's faith, the king will have no merit and will not be able to enjoy peace and happiness for a long time. King Pipi! It is like seeds that are not broken or damaged, not split or cracked, not harmed by wind or sun, or by water, and are well stored in the autumn. If that householder deeply cultivates a good field, prepares the land well, and sows seeds at the right time, but the rain is not suitable, what do you think, Pipi, can those seeds grow?' He replied: 'No, they cannot.' Venerable Kumarajiva said: 'Pipi! You are also like that. If you practice giving and cultivate merit, giving to a hundred people or perhaps a thousand, for one day, two days, or perhaps seven days, all the ascetics and Brahmins from all directions will hear: 『King Pipi has a view that he holds for a long time, and he has been subdued, taught, and had it cut off by the ascetic Kumarajiva.』 Having heard this, they will all come from afar, and within seven days they will not be able to receive the king's giving; if they cannot eat the food given by the king's faith, the king will have no merit and will not be able to enjoy peace and happiness for a long time.' King Pipi then asked: 'Venerable one! What should I do?' Venerable Kumarajiva replied: 'Pipi! You should practice giving and cultivate merit, and always provide for long-term fasting.'

。若蜱肆王行施修福，常供長齋者，諸方沙門、梵志聞：『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷舍。』諸方聞已，盡當遠來，彼皆可得及王信施，王便有福，而得長夜受其安樂。蜱肆！猶如種子不碎不壞，不剖不坼，非風非日，非水中傷，秋時好藏。若彼居士深耕良田，極治地已，隨時下種，雨澤適者，于蜱肆意云何，彼種可得生增長不？」

答曰：「生也。」

尊者鳩摩羅迦葉告曰：「蜱肆！汝亦如是，若當行施修福，常供長齋者。諸方沙門、梵志聞：『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷舍。』諸方聞已，盡當遠來，彼皆可得及王信施，王便有福，而得長夜受其安樂。」

於是，蜱肆王白曰：「尊者！我從今始行施修福，常供長齋。」

爾時，尊者鳩摩羅迦葉為蜱肆王及斯和提梵志、居士說法，勸發渴仰，成就歡喜，無量方便，為彼說法，勸發渴仰，成就歡喜已，默然而住。於是，蜱肆王及斯和提梵志、居士，尊者鳩摩羅迦葉為其說法，勸發渴仰，成就歡喜已，即從坐起，稽首尊者鳩摩羅迦葉足，繞三匝而去。

彼蜱肆王雖行施修福，然極惡粗弊，豆羹菜茹，唯一片姜，又復施以粗弊布衣

現代漢語譯本：如果蜱肆王能夠施行佈施，修習福德，經常供養齋飯，那麼各地的沙門、婆羅門就會聽到：『蜱肆王已經有了長遠的見識，並且接受了戒律，他被沙門鳩摩羅迦葉所降伏、所教化、斷除了惡習。』各地聽到這些后，都會遠道而來，他們都能得到國王的供養，國王因此會有福報，並且能夠長久地享受安樂。蜱肆！就像種子沒有破碎損壞，沒有裂開，沒有被風吹日曬，也沒有被水浸泡，在秋天好好地收藏起來。如果農夫深耕良田，把土地整理好，然後適時播種，又得到適量的雨水，你覺得怎麼樣，這些種子能夠生長嗎？」 回答說：『能夠生長。』 尊者鳩摩羅迦葉說：『蜱肆！你也一樣，如果能夠施行佈施，修習福德，經常供養齋飯。各地的沙門、婆羅門就會聽到：『蜱肆王已經有了長遠的見識，並且接受了戒律，他被沙門鳩摩羅迦葉所降伏、所教化、斷除了惡習。』各地聽到這些后，都會遠道而來，他們都能得到國王的供養，國王因此會有福報，並且能夠長久地享受安樂。』 於是，蜱肆王說道：『尊者！我從今以後開始施行佈施，修習福德，經常供養齋飯。』 當時，尊者鳩摩羅迦葉為蜱肆王以及斯和提婆羅門、居士說法，勸導他們生起渴望，成就歡喜，用各種方便為他們說法，勸導他們生起渴望，成就歡喜后，就默然不語。於是，蜱肆王以及斯和提婆羅門、居士，因為尊者鳩摩羅迦葉為他們說法，勸導他們生起渴望，成就歡喜后，就從座位上站起來，向尊者鳩摩羅迦葉的腳稽首，繞著他走了三圈后離去。 那個蜱肆王雖然施行佈施，修習福德，但是非常吝嗇粗鄙，只施捨豆羹菜湯，只有一片姜，而且施捨的也是粗糙破舊的布衣。

English version: If King Pīṭhasarpis were to practice giving, cultivate merit, and regularly offer alms, then monks and Brahmins from all directions would hear: 『King Pīṭhasarpis has gained long-term insight and has accepted the precepts; he has been subdued, taught, and had his bad habits eliminated by the monk Kumārakāśyapa.』 Upon hearing this, they would all come from afar, and they would all receive the king's offerings. The king would thus gain merit and be able to enjoy happiness for a long time. Pīṭhasarpis! It is like seeds that are not broken or damaged, not split, not cracked, not harmed by wind or sun, nor by water, and are well-stored in the autumn. If a farmer deeply plows a good field, prepares the land well, then sows the seeds at the right time, and receives adequate rain, what do you think, can these seeds grow and develop?』 He replied: 『They can grow.』 The Venerable Kumārakāśyapa said: 『Pīṭhasarpis! It is the same with you. If you were to practice giving, cultivate merit, and regularly offer alms, then monks and Brahmins from all directions would hear: 『King Pīṭhasarpis has gained long-term insight and has accepted the precepts; he has been subdued, taught, and had his bad habits eliminated by the monk Kumārakāśyapa.』 Upon hearing this, they would all come from afar, and they would all receive the king's offerings. The king would thus gain merit and be able to enjoy happiness for a long time.』 Then, King Pīṭhasarpis said: 『Venerable One! From this day forward, I will practice giving, cultivate merit, and regularly offer alms.』 At that time, the Venerable Kumārakāśyapa preached the Dharma to King Pīṭhasarpis, the Brahmin Sīhavardhi, and the laypeople, encouraging them to develop longing and achieve joy. He used various skillful means to preach the Dharma to them, encouraging them to develop longing and achieve joy, and then remained silent. Then, King Pīṭhasarpis, the Brahmin Sīhavardhi, and the laypeople, having been preached to by the Venerable Kumārakāśyapa, encouraged to develop longing, and having achieved joy, rose from their seats, bowed their heads to the feet of the Venerable Kumārakāśyapa, circumambulated him three times, and departed. Although King Pīṭhasarpis practiced giving and cultivated merit, he was extremely stingy and crude, offering only bean soup and vegetable broth, with only one slice of ginger, and he also gave coarse and worn-out cloth.

。時，監廚者名優多羅，彼行施修福時，為蜱肆王囑語上座咒愿：「此施若有福報者，莫令蜱肆王今世後世受。」蜱肆王聞優多羅行施修福時，常為囑上座咒愿：「此施若有福報者，莫令蜱肆王今世後世受。」聞已，即呼問曰：「優多羅！汝實行施修福時，為我囑上座咒愿：『此施若有福報者，莫令蜱肆王今世後世受。』為如是耶？」

優多羅白曰：「實爾。天王！所以者何？天王雖行施修福，然極惡粗弊，豆羹菜茹，唯一片姜。天王！此食尚不可以手觸，況復自食耶？天王施以粗弊布衣。天王！此衣尚不可以腳躡，況復自著耶？我敬天王，不重所施，是故，天王！我不願此弊佈施報令王受也。」

蜱肆王聞已，告曰：「優多羅！汝從今始，如我所食，當以飯食，如我著衣，當以佈施。」於是，優多羅從是已后，如王所食，便以飯食，如王所衣，便以佈施。

爾時，優多羅因為蜱肆王監行佈施故，身壞命終，生四王天中。彼蜱肆王以不至心行佈施故，身壞命終，生榵樹林空宮殿中

現代漢語譯本：當時，負責監督廚房的人名叫優多羅。當他進行佈施修行時，蜱肆王囑咐上座僧人祈願說：『如果這次佈施有福報，不要讓蜱肆王今生來世承受。』蜱肆王聽到優多羅進行佈施修行時，常常囑咐上座僧人祈願：『如果這次佈施有福報，不要讓蜱肆王今生來世承受。』聽到后，就叫來優多羅問道：『優多羅！你進行佈施修行時，為我囑咐上座僧人祈願：『如果這次佈施有福報，不要讓蜱肆王今生來世承受。』是這樣嗎？』 優多羅回答說：『確實如此。天王！這是為什麼呢？天王雖然進行佈施修行，但是非常吝嗇粗劣，佈施的食物是豆羹菜湯，只有一片姜。天王！這樣的食物尚且不能用手觸碰，更何況自己吃呢？天王佈施的是粗劣的布衣。天王！這樣的衣服尚且不能用腳踩，更何況自己穿呢？我尊敬天王，不看重所佈施的東西，所以，天王！我不希望這種粗劣佈施的果報讓您承受。』 蜱肆王聽了之後，告訴他說：『優多羅！從今以後，像我吃的食物一樣，用飯食佈施；像我穿的衣服一樣，用布衣佈施。』於是，優多羅從那以後，像國王吃的食物一樣，就用飯食佈施；像國王穿的衣服一樣，就用布衣佈施。 當時，優多羅因為替蜱肆王監督佈施的緣故，身壞命終，轉生到四王天中。而蜱肆王因為不用真心進行佈施的緣故，身壞命終，轉生到榵樹林中的空宮殿里。

English version: At that time, the person in charge of the kitchen was named Uttara. When he was practicing giving, the Tick King instructed the senior monk to pray, 'If this giving has merit, may the Tick King not receive it in this life or the next.' The Tick King heard that when Uttara practiced giving, he often instructed the senior monk to pray, 'If this giving has merit, may the Tick King not receive it in this life or the next.' Upon hearing this, he summoned Uttara and asked, 'Uttara! When you practice giving, you instruct the senior monk to pray for me: 『If this giving has merit, may the Tick King not receive it in this life or the next.』 Is that so?' Uttara replied, 'Indeed, it is so, Your Majesty! Why is that? Although Your Majesty practices giving, you are extremely stingy and crude. The food you give is bean soup and vegetable broth, with only a single piece of ginger. Your Majesty! Such food is not even fit to be touched by hand, let alone eaten by oneself. Your Majesty gives coarse cloth as clothing. Your Majesty! Such clothing is not even fit to be stepped on by foot, let alone worn by oneself. I respect Your Majesty and do not value what is given, therefore, Your Majesty! I do not wish that the result of this crude giving be received by you.' Upon hearing this, the Tick King said, 'Uttara! From now on, like the food I eat, use rice and food for giving; like the clothes I wear, use cloth for giving.' So, from then on, Uttara, like the food the king ate, used rice and food for giving; like the clothes the king wore, used cloth for giving. At that time, because Uttara was supervising the giving for the Tick King, when his body broke and his life ended, he was reborn in the Heaven of the Four Kings. The Tick King, because he did not give with a sincere heart, when his body broke and his life ended, he was reborn in an empty palace in the forest of the 'huan' trees.

尊者橋㷿缽帝數往遊行彼榵樹林空宮殿中，尊者橋㷿缽帝遙見蜱肆王，即便問曰：「汝是誰耶？」

蜱肆王答曰：「尊者橋㷿缽帝！頗聞閻浮洲中有斯和提王，名蜱肆耶？」

尊者橋㷿缽帝答曰：「我聞閻浮洲中斯和提有王，名蜱肆。」

蜱肆王白曰：「尊者橋㷿缽帝，我即是也，本名蜱肆王。」

尊者橋㷿缽帝復問曰：「蜱肆王如是見，如是說：無有後世，無眾生生。彼何由生此，依四王天小榵樹林空宮殿中？」

蜱肆王白曰：「尊者橋㷿缽帝！我本實有是見，然為尊者沙門鳩摩羅迦葉之所降伏、所治、斷舍。若尊者橋㷿缽帝還下閻浮洲者，愿遍告語閻浮洲人：『若行施修福時，當至心與，自手與，自往與，至信與，知有業、有業報與。所以者何？莫令以是受佈施報如斯和提蜱肆王也。蜱肆王者是佈施主，以不至心行施與故，生依四王天小榵樹林空宮殿中。』」爾時，尊者橋㷿缽帝默然而受。

於是，尊者橋㷿缽帝有時來下至閻浮洲，則遍告諸閻浮洲人：「至心施與，自手與，自往與，至信與，知有業、有業報與。所以者何？莫令以是受佈施報如斯和提蜱肆王也。蜱肆王者是佈施主，以不至心行施與故，生依四王天小榵樹林空宮殿中

尊者橋㷿缽帝曾經前往那榵樹林中的空宮殿，尊者橋㷿缽帝遠遠地看見了蜱肆王，便問道：『你是誰？』 蜱肆王回答說：『尊者橋㷿缽帝！您聽說過閻浮洲有個斯和提王，名叫蜱肆嗎？』 尊者橋㷿缽帝回答說：『我聽說閻浮洲斯和提有個國王，名叫蜱肆。』 蜱肆王說：『尊者橋㷿缽帝，我就是他，我本來的名字是蜱肆王。』 尊者橋㷿缽帝又問：『蜱肆王，你曾經這樣認為，這樣說：沒有來世，沒有眾生轉生。那你為何會生在這裡，依附在四王天的小榵樹林空宮殿中？』 蜱肆王說：『尊者橋㷿缽帝！我本來確實有這樣的見解，但是被尊者沙門鳩摩羅迦葉所降伏、所糾正、斷除了。如果尊者橋㷿缽帝回到閻浮洲，希望您能告訴閻浮洲的人們：『在行佈施修福的時候，應當真心誠意地給予，親自給予，親自前往給予，以至誠的信心給予，知道有業報、有因果報應地給予。為什麼要這樣做呢？不要因為佈施的果報像斯和提的蜱肆王一樣。蜱肆王是佈施的主人，因為沒有真心誠意地行佈施，所以才出生在依附四王天的小榵樹林空宮殿中。』當時，尊者橋㷿缽帝默默地接受了。 於是，尊者橋㷿缽帝有時回到閻浮洲，就告訴閻浮洲的人們：『要真心誠意地給予，親自給予，親自前往給予，以至誠的信心給予，知道有業報、有因果報應地給予。為什麼要這樣做呢？不要因為佈施的果報像斯和提的蜱肆王一樣。蜱肆王是佈施的主人，因為沒有真心誠意地行佈施，所以才出生在依附四王天的小榵樹林空宮殿中。』

Venerable Gavampati once went to that empty palace in the Nyagrodha tree grove. Venerable Gavampati saw King Pissira from afar and immediately asked, 'Who are you?' King Pissira replied, 'Venerable Gavampati! Have you heard of a king in Jambudvipa named Pissira, the king of Sravasti?' Venerable Gavampati replied, 'I have heard that there is a king in Sravasti in Jambudvipa named Pissira.' King Pissira said, 'Venerable Gavampati, I am he. My original name was King Pissira.' Venerable Gavampati then asked, 'King Pissira, you held such a view, saying that there is no afterlife, no rebirth of beings. How did you come to be born here, dwelling in the empty palace in the small Nyagrodha tree grove of the Four Heavenly Kings?' King Pissira replied, 'Venerable Gavampati! I did indeed have such a view, but it was subdued, corrected, and abandoned by the Venerable Samana Kumarakaśyapa. If Venerable Gavampati returns to Jambudvipa, I wish you would tell the people of Jambudvipa: 『When giving alms and cultivating merit, you should give with a sincere heart, give with your own hands, go and give in person, give with sincere faith, and give knowing that there is karma and karmic retribution. Why is this so? Do not let the reward of giving be like that of King Pissira of Sravasti. King Pissira was the master of giving, but because he did not give with a sincere heart, he was born in the empty palace in the small Nyagrodha tree grove of the Four Heavenly Kings.』' At that time, Venerable Gavampati silently accepted. Then, Venerable Gavampati sometimes came down to Jambudvipa and told the people of Jambudvipa: 'Give with a sincere heart, give with your own hands, go and give in person, give with sincere faith, and give knowing that there is karma and karmic retribution. Why is this so? Do not let the reward of giving be like that of King Pissira of Sravasti. King Pissira was the master of giving, but because he did not give with a sincere heart, he was born in the empty palace in the small Nyagrodha tree grove of the Four Heavenly Kings.'

尊者鳩摩羅迦葉所說如是。蜱肆王，斯和提梵志、居士及諸比丘，聞尊者鳩摩羅迦葉所說，歡喜奉行。

蜱肆王經第七竟(萬三百六十七字)

中阿含經卷第十六(萬三百六十七字)

中阿含王相應品第一竟(三萬五千六百二十一字)(第二小土城誦)

中阿含經卷第十七

中阿含長壽王品第二(有十五經)(第二小土城誦)

長壽、天、八念　　凈不移動道 郁伽支羅說　　娑雞三族姓 梵天迎請佛　　勝天、伽絺那 念身、支離彌　　上尊長老眠 無刺及真人　　說處最在後

（七二）中阿含長壽王品長壽王本起經第一

一時，佛游拘舍彌，在瞿師羅園。

爾時，拘舍彌諸比丘數共鬥諍。於是，世尊告拘舍彌諸比丘曰：「比丘！汝等莫共鬥諍。所以者何？

「若以諍止諍，　　至竟不見止； 唯忍能止諍，　　是法可尊貴。

「所以者何？昔過去時，有拘娑羅國王，名曰長壽，復有加赦國王，名梵摩達哆，彼二國王常共戰諍。於是，加赦國王梵摩達哆興四種軍，像軍、馬軍、車軍、步軍

尊者鳩摩羅迦葉是這樣說的。蜱肆王啊，斯和提梵志、居士以及各位比丘，聽聞尊者鳩摩羅迦葉所說，都歡喜地接受並奉行。 《蜱肆王經》第七完（一萬三千六百七十字） 《中阿含經》卷第十六（一萬三千六百七十字） 《中阿含經》王相應品第一完（三萬五千六百二十一字）（第二小土城誦） 《中阿含經》卷第十七 《中阿含經》長壽王品第二（有十五經）（第二小土城誦） 長壽、天、八念，凈不移動道； 郁伽支羅說，娑雞三族姓； 梵天迎請佛，勝天、伽絺那； 念身、支離彌，上尊長老眠； 無刺及真人，說處最在後。 （七二）《中阿含經》長壽王品《長壽王本起經》第一 一時，佛陀在拘舍彌游化，住在瞿師羅園。 當時，拘舍彌的眾比丘經常互相爭鬥。於是，世尊告訴拘舍彌的眾比丘說：『比丘們！你們不要互相爭鬥。為什麼呢？』 『如果用爭鬥來停止爭鬥，最終是無法停止的；只有忍耐才能停止爭鬥，這個法才是可尊貴的。』 『為什麼呢？過去的時候，有一個拘薩羅國王，名叫長壽，還有一個加赦國王，名叫梵摩達哆，這兩個國王經常互相爭戰。於是，加赦國王梵摩達哆興起四種軍隊，像軍、馬軍、車軍、步軍。

Thus spoke the venerable Kumārakāśyapa. King Piśāca, the Brahmin Sthāvara, the householders, and the monks, having heard what the venerable Kumārakāśyapa had said, rejoiced and practiced it. The seventh Piśāca King Sūtra is complete (13,670 words). The sixteenth fascicle of the Madhyama Āgama Sūtra (13,670 words). The first chapter of the Madhyama Āgama Sūtra, the King's Samyukta, is complete (35,621 words) (Recited at the Second Small Earth City). The first volume of the Taisho Tripitaka, No. 0026, Madhyama Āgama Sūtra. The seventeenth fascicle of the Madhyama Āgama Sūtra. The second chapter of the Madhyama Āgama Sūtra, the Long-Life King Chapter (containing fifteen sūtras) (Recited at the Second Small Earth City). Long Life, Heaven, Eight Thoughts, Pure Unmoving Path; Told by Ugga, the three clans of Sakya; Brahma invites the Buddha, Superior Heaven, Gāthina; Mindfulness of the body, separation, the venerable elder sleeps; Without thorns and the true man, the place of speaking is last. (72) The first Sūtra of the Long-Life King Chapter of the Madhyama Āgama Sūtra, the Origin of the Long-Life King. At one time, the Buddha was traveling in Kosambi, staying in Ghosira Park. At that time, the monks of Kosambi were frequently quarreling with each other. Then, the World-Honored One said to the monks of Kosambi: 'Monks! You should not quarrel with each other. Why is that?' 'If one stops quarreling with quarreling, it will never end; only patience can stop quarreling, this Dharma is worthy of respect.' 'Why is that? In the past, there was a king of Kosala named Long-Life, and there was also a king of Kasi named Brahmadatta. These two kings were constantly at war with each other. Then, King Brahmadatta of Kasi raised four kinds of armies: elephant troops, horse troops, chariot troops, and infantry troops.'

。興四種軍已，加赦國王梵摩達哆自引軍往，欲與拘娑羅國王長壽共戰。拘娑羅國王長壽聞加赦國王梵摩達哆興四種軍，像軍、馬軍、車軍、步軍，興四種軍已，來與我戰。拘娑羅國王長壽聞已，亦興四種軍，像軍、馬軍、車軍、步軍。興四種軍已，拘娑羅國王長壽自引軍出，往至界上，列陣共戰，即摧破之。於是，拘娑羅國王長壽盡奪取彼梵摩達哆四種軍眾，像軍、馬軍、車軍、步軍，乃復生擒加赦國王梵摩達哆身，得已，即放而語彼曰：『汝窮厄人，今原赦汝，后莫復作。』

「加赦國王梵摩達哆復再三興四種軍，像軍、馬軍、車軍、步軍。興四種軍已，復自引軍往與拘娑羅國王長壽共戰。拘娑羅國王長壽聞加赦國王梵摩達哆復興四種軍，像軍、馬軍、車軍、步軍，興四種軍已，來與我戰。拘娑羅國王長壽聞已，便作是念：『我已克彼，何須復克？我已伏彼，何足更伏？我已害彼，何須復害？但以空弓，足能伏彼。』拘娑羅國王長壽作是念已，晏然不復興四種軍，像軍、馬軍、車軍、步軍，亦不自往。於是，加赦國王梵摩達哆得來破之，盡奪取拘娑羅國王長壽四種軍眾，像軍、馬軍、車軍、步軍

現代漢語譯本：加赦國王梵摩達哆集結了四種軍隊，親自率領軍隊前往，想要與拘薩羅國王長壽交戰。拘薩羅國王長壽聽說加赦國王梵摩達哆集結了象軍、馬軍、車軍、步軍這四種軍隊，前來與自己交戰。拘薩羅國王長壽聽聞后，也集結了象軍、馬軍、車軍、步軍這四種軍隊。集結完畢后，拘薩羅國王長壽親自率軍出征，到達邊境，列陣交戰，隨即擊潰了對方。於是，拘薩羅國王長壽盡數奪取了梵摩達哆的四種軍隊，包括象軍、馬軍、車軍、步軍，並且生擒了加赦國王梵摩達哆。抓到他后，便釋放了他，並對他說：『你這個窮途末路的人，現在我原諒你，以後不要再這樣做了。』 加赦國王梵摩達哆又再次集結了象軍、馬軍、車軍、步軍這四種軍隊。集結完畢后，再次親自率軍前往與拘薩羅國王長壽交戰。拘薩羅國王長壽聽說加赦國王梵摩達哆再次集結了象軍、馬軍、車軍、步軍這四種軍隊，前來與自己交戰。拘薩羅國王長壽聽聞后，便心想：『我已經戰勝過他了，何必再次戰勝？我已經降伏過他了，何必再次降伏？我已經傷害過他了，何必再次傷害？只需空弓，就足以降伏他。』拘薩羅國王長壽這樣想后，便安然不動，不再集結象軍、馬軍、車軍、步軍這四種軍隊，也不親自前往。於是，加赦國王梵摩達哆得以攻破他，盡數奪取了拘薩羅國王長壽的四種軍隊，包括象軍、馬軍、車軍、步軍。

English version: King Brahmadata of Kasi, having assembled four types of troops, personally led his army, intending to fight against King Dirghayu of Kosala. King Dirghayu of Kosala heard that King Brahmadata of Kasi had assembled four types of troops—elephant troops, horse troops, chariot troops, and infantry troops—and was coming to fight him. Upon hearing this, King Dirghayu of Kosala also assembled four types of troops: elephant troops, horse troops, chariot troops, and infantry troops. Having assembled his troops, King Dirghayu of Kosala personally led his army out, went to the border, arrayed his troops for battle, and immediately defeated them. Thereupon, King Dirghayu of Kosala seized all of Brahmadata's four types of troops—elephant troops, horse troops, chariot troops, and infantry troops—and also captured King Brahmadata of Kasi alive. After capturing him, he released him and said to him, 'You are a man in dire straits. Now I forgive you. Do not do this again.' King Brahmadata of Kasi once again assembled four types of troops: elephant troops, horse troops, chariot troops, and infantry troops. Having assembled his troops, he again personally led his army to fight against King Dirghayu of Kosala. King Dirghayu of Kosala heard that King Brahmadata of Kasi had again assembled four types of troops—elephant troops, horse troops, chariot troops, and infantry troops—and was coming to fight him. Upon hearing this, King Dirghayu of Kosala thought, 'I have already defeated him, why should I defeat him again? I have already subdued him, why should I subdue him again? I have already harmed him, why should I harm him again? An empty bow is enough to subdue him.' Having thought this, King Dirghayu of Kosala remained at ease and did not assemble the four types of troops—elephant troops, horse troops, chariot troops, and infantry troops—nor did he go himself. Thereupon, King Brahmadata of Kasi was able to defeat him and seized all of King Dirghayu of Kosala's four types of troops—elephant troops, horse troops, chariot troops, and infantry troops.

「於是，拘娑羅國王長壽聞加赦國王梵摩達哆來，盡奪取我四種軍眾，像軍、馬軍、車軍、步軍已，復作是念：『斗為甚奇！斗為甚惡！所以者何？克當復克，伏當復伏，害當復害。我今寧可獨將一妻，共乘一車，走至波羅㮈。』於是，拘娑羅國王長壽即獨將妻，共乘一車，走至波羅㮈。拘娑羅國王長壽復作是念：『我今寧可至村村邑邑，受學博聞。』拘娑羅國王長壽作是念已，即便往至村村邑邑，受學博聞，以博聞故，即轉名為長壽博士。

「長壽博士復作是念：『所為學者，我今已得，我寧可往波羅㮈都邑中，住街街巷巷，以歡悅顏色作妙音伎，如是波羅㮈諸貴豪族聞已，當極歡喜而自娛樂。』長壽博士作是念已，便往至波羅㮈都邑中，住街街巷巷，以歡悅顏色作妙音伎，如是波羅㮈諸貴豪族聞已，極大歡喜而自娛樂。於是，加赦國王梵摩達哆外眷屬聞，中眷屬、內眷屬及梵志國師展轉悉聞。梵志國師聞已，便呼見之。於是，長壽博士往詣梵志國師所，向彼而立，以歡悅顏色作妙音伎，梵志國師聞已，極大歡喜而自娛樂。於是，梵志國師告長壽博士：『汝從今日可依我住，當相供給。』長壽博士白曰：『尊者！我有一妻，當如之何？』梵志國師報曰：『博士！汝可將來依我家住，當供給之

『於是，拘薩羅國王長壽聽說加赦國王梵摩達多來了，奪走了我的四種軍隊，像軍、馬軍、車軍、步軍，又想到：『戰爭真是太奇怪了！戰爭真是太邪惡了！為什麼呢？戰勝了還會被戰勝，征服了還會被征服，傷害了還會被傷害。我寧願只帶一個妻子，共乘一輛車，逃到波羅奈。』於是，拘薩羅國王長壽就只帶著妻子，共乘一輛車，逃到了波羅奈。拘薩羅國王長壽又想到：『我寧願到各個村莊城鎮，學習廣博的知識。』拘薩羅國王長壽這樣想后，就前往各個村莊城鎮，學習廣博的知識，因為博學多聞，就被改名為長壽博士。 長壽博士又想到：『我所追求的學問，現在已經得到了，我寧願到波羅奈城中，住在街頭巷尾，用歡快的表情表演美妙的音樂技藝，這樣波羅奈的貴族豪門聽了，一定會非常高興並以此娛樂。』長壽博士這樣想后，就前往波羅奈城中，住在街頭巷尾，用歡快的表情表演美妙的音樂技藝，這樣波羅奈的貴族豪門聽了，都非常高興並以此娛樂。於是，加赦國王梵摩達多的外眷屬聽說了，中眷屬、內眷屬以及婆羅門國師也輾轉聽說了。婆羅門國師聽了后，就召見了他。於是，長壽博士前往婆羅門國師那裡，站在他面前，用歡快的表情表演美妙的音樂技藝，婆羅門國師聽了后，非常高興並以此娛樂。於是，婆羅門國師告訴長壽博士：『你從今天起可以住在我這裡，我會供養你。』長壽博士回答說：『尊者！我有一個妻子，該怎麼辦呢？』婆羅門國師回答說：『博士！你可以把她帶來住在我家，我會供養她。』

'Then, King Dirghayu of Kosala, hearing that King Brahmadatta of Kasi had come, seized my four divisions of troops—elephantry, cavalry, chariots, and infantry—and thought: 『War is indeed strange! War is indeed evil! Why is that? One who conquers will be conquered again, one who subdues will be subdued again, one who harms will be harmed again. I would rather take only one wife, ride together in one chariot, and flee to Varanasi.』 Then, King Dirghayu of Kosala, taking only his wife, rode together in one chariot and fled to Varanasi. King Dirghayu of Kosala further thought: 『I would rather go to village after village, town after town, and learn extensively.』 Having thought this, King Dirghayu of Kosala went to village after village, town after town, and learned extensively. Because of his extensive learning, he was renamed Doctor Dirghayu. Doctor Dirghayu further thought: 『The learning I sought, I have now attained. I would rather go to the city of Varanasi, dwell in the streets and alleys, and perform beautiful music with a joyful countenance. When the nobles and wealthy families of Varanasi hear this, they will be extremely pleased and entertained.』 Having thought this, Doctor Dirghayu went to the city of Varanasi, dwelt in the streets and alleys, and performed beautiful music with a joyful countenance. When the nobles and wealthy families of Varanasi heard this, they were all extremely pleased and entertained. Then, the outer retinue of King Brahmadatta of Kasi heard of it, as did the middle retinue, the inner retinue, and the Brahmin royal teacher. Having heard of it, the Brahmin royal teacher summoned him. Then, Doctor Dirghayu went to the Brahmin royal teacher, stood before him, and performed beautiful music with a joyful countenance. The Brahmin royal teacher, having heard it, was extremely pleased and entertained. Then, the Brahmin royal teacher said to Doctor Dirghayu: 『From today, you may live with me, and I will provide for you.』 Doctor Dirghayu replied: 『Venerable sir! I have a wife, what should I do?』 The Brahmin royal teacher replied: 『Doctor! You may bring her to live in my house, and I will provide for her.』

。』於是，長壽博士即將其妻依梵志國師家住，梵志國師即便供給彼。

「於後時長壽博士妻心懷憂戚，作如是念：『欲令四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲。』長壽博士妻作是念已，便白長壽博士：『我心懷憂戚，作如是念：「欲令四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲。」』長壽博士即告妻曰：『卿莫作是念。所以者何？我等今為梵摩達哆王所破壞，卿當何由得見四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲耶？』妻復白曰：『尊若能得者，我有活望，若不得者，必死無疑。』

「長壽博士即便往詣梵志國師所，向彼而立，顏色愁慘，以惡微聲作諸音伎，梵志國師聞已不得歡喜。於是，梵志國師問曰：『博士！汝本向我立，以歡悅顏色作妙音伎，我聞已極大歡喜而自娛樂。汝今何以向我立，顏色愁慘，以惡微聲作諸音伎？我聞已不得歡喜。長壽博士！汝身無疾患，意無憂戚耶？』長壽博士白曰：『尊者！我身無患，但意有憂戚耳。尊者！我妻心懷憂戚，作如是念：「我欲得四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲

現代漢語譯本：於是，長壽博士就把他的妻子安置在梵志國師的家中，梵志國師就負責供養他們。 後來，長壽博士的妻子心中憂愁，這樣想道：『我想要看到四種軍隊排列成儀仗隊，拔出閃亮的刀刃，緩緩地走過，我想遍觀這一切，還想喝磨刀的水。』長壽博士的妻子這樣想后，就告訴長壽博士說：『我心中憂愁，這樣想道：「我想要看到四種軍隊排列成儀仗隊，拔出閃亮的刀刃，緩緩地走過，我想遍觀這一切，還想喝磨刀的水。」』長壽博士就告訴妻子說：『你不要這樣想。為什麼呢？我們現在已經被梵摩達哆王打敗了，你又怎麼能看到四種軍隊排列成儀仗隊，拔出閃亮的刀刃，緩緩地走過，遍觀這一切，還喝到磨刀的水呢？』妻子又說：『如果你能得到這些，我就有活下去的希望，如果得不到，我必死無疑。』 長壽博士就去拜訪梵志國師，站在他面前，臉色愁苦，用低沉的聲音演奏樂曲，梵志國師聽了並不高興。於是，梵志國師問道：『博士！你以前站在我面前，用歡快的臉色演奏美妙的樂曲，我聽了非常高興，感到愉悅。你現在為什麼站在我面前，臉色愁苦，用低沉的聲音演奏樂曲？我聽了並不高興。長壽博士！你身體沒有疾病，心裡沒有憂愁嗎？』長壽博士回答說：『尊者！我身體沒有疾病，只是心裡有憂愁罷了。尊者！我的妻子心中憂愁，這樣想道：「我想要看到四種軍隊排列成儀仗隊，拔出閃亮的刀刃，緩緩地走過，我想遍觀這一切，還想喝磨刀的水。」』

English version: Then, the longevity doctor placed his wife in the care of the Brahmin national teacher, who then provided for them. Later, the longevity doctor's wife became worried and thought to herself: 'I wish to see the four types of armies arrayed in a ceremonial procession, with their gleaming blades drawn, slowly marching past. I want to see it all, and I also want to drink the water used for sharpening swords.' After thinking this, the longevity doctor's wife told him: 'I am worried and I think: "I wish to see the four types of armies arrayed in a ceremonial procession, with their gleaming blades drawn, slowly marching past. I want to see it all, and I also want to drink the water used for sharpening swords."' The longevity doctor then told his wife: 'You shouldn't think like that. Why? We have now been defeated by King Brahmadata, how could you possibly see the four types of armies arrayed in a ceremonial procession, with their gleaming blades drawn, slowly marching past, see it all, and drink the water used for sharpening swords?' His wife replied: 'If you can get these things, I have hope of living, but if you cannot, I will surely die.' The longevity doctor then went to visit the Brahmin national teacher, stood before him, looking distressed, and played music with a low voice. The Brahmin national teacher was not pleased to hear it. So, the Brahmin national teacher asked: 'Doctor! When you used to stand before me, you would play beautiful music with a joyful expression, and I would be very happy and entertained. Why do you now stand before me, looking distressed, and play music with a low voice? I am not pleased to hear it. Longevity doctor! Are you not ill, and are you not worried?' The longevity doctor replied: 'Venerable one! I am not ill, but I am worried. Venerable one! My wife is worried and thinks: "I wish to see the four types of armies arrayed in a ceremonial procession, with their gleaming blades drawn, slowly marching past. I want to see it all, and I also want to drink the water used for sharpening swords."'

。」我即報妻曰：「卿莫作是念，所以者何？我今如此，卿當何由得四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲耶？」妻復白我曰：「尊若能得者，我有活望，若不得者，必死無疑。」尊者！若妻不全，我亦無理。』

「梵志國師問曰：『博士！汝妻可得見不？』白曰：『尊者！可得見耳。』於是，梵志國師將長壽博士往至妻所。是時，長壽博士妻懷有德子，梵志國師見長壽博士妻懷有德子故，便以右膝跪地，叉手向長壽博士妻，再三稱說：『生拘娑羅國王。生拘娑羅國王。』教敕左右曰：『莫令人知。』梵志國師告曰：『博士！汝勿憂戚，我能令汝妻得見四種軍陣列鹵簿，拔白露刃，徐庠而過，亦能令得磨刀水飲。』

「於是，梵志國師往詣加赦國王梵摩達哆所，到已，白曰：『天王！當知有德星現，唯愿天王嚴四種軍，陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，以水磨刀，唯愿天王自出觀視。天王！若作是者，必有吉應。』加赦國王梵摩達哆即敕主兵臣：『卿！今當知有德星現，卿宜速嚴四種之軍，陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，以水磨刀，我自出觀，若作是者，必有吉應

現代漢語譯本：我立刻告訴妻子說：『你不要有這樣的想法，為什麼呢？我現在這樣，你又怎麼能看到四種軍隊排列的儀仗，拔出閃亮的刀刃，緩緩地走過，我想遍觀這些，也想喝到磨刀水呢？』妻子又對我說：『如果你能得到這些，我就有活下去的希望，如果得不到，必定死無疑。』尊者！如果妻子不保全，我也就沒道理活下去了。 梵志國師問道：『博士！你的妻子可以見一見嗎？』回答說：『尊者！可以見。』於是，梵志國師帶著長壽博士去見他的妻子。當時，長壽博士的妻子懷著有德的孩子，梵志國師看到長壽博士的妻子懷著有德的孩子，就單膝跪地，雙手合十向長壽博士的妻子，再三地說：『將要生拘娑羅國王。將要生拘娑羅國王。』並告誡左右說：『不要讓人知道。』梵志國師告訴他說：『博士！你不要憂愁，我能讓你的妻子看到四種軍隊排列的儀仗，拔出閃亮的刀刃，緩緩地走過，也能讓她喝到磨刀水。』 於是，梵志國師去見加赦國王梵摩達哆，到了之後，稟告說：『天王！應當知道有德星出現，希望天王整頓四種軍隊，排列儀仗，拔出閃亮的刀刃，緩緩地引導，展示軍隊的威風，用水磨刀，希望天王親自出來觀看。天王！如果這樣做，必定會有吉祥的應驗。』加赦國王梵摩達哆立刻命令主兵大臣說：『你！現在應當知道有德星出現，你應當迅速整頓四種軍隊，排列儀仗，拔出閃亮的刀刃，緩緩地引導，展示軍隊的威風，用水磨刀，我親自出來觀看，如果這樣做，必定會有吉祥的應驗。』

English version: I immediately told my wife, 'You must not think like that. Why? If I am like this now, how could you possibly see the four kinds of troops arrayed in ceremonial formation, drawing their gleaming blades, and slowly passing by? I wish to see all of that, and also to drink the water used for sharpening the blades.' My wife then said to me, 'If you can obtain these things, I have hope of living; if not, I will surely die.' Venerable one! If my wife is not preserved, I have no reason to live either. The Brahmin national teacher asked, 'Doctor! May your wife be seen?' He replied, 'Venerable one! She may be seen.' Thereupon, the Brahmin national teacher took Doctor Long Life to his wife's place. At that time, Doctor Long Life's wife was pregnant with a virtuous child. When the Brahmin national teacher saw that Doctor Long Life's wife was pregnant with a virtuous child, he knelt on his right knee, clasped his hands towards Doctor Long Life's wife, and repeatedly said, 'The King of Kosala will be born. The King of Kosala will be born.' He instructed those around him, 'Do not let anyone know.' The Brahmin national teacher said, 'Doctor! Do not worry, I can make it so that your wife sees the four kinds of troops arrayed in ceremonial formation, drawing their gleaming blades, and slowly passing by, and also that she drinks the water used for sharpening the blades.' Thereupon, the Brahmin national teacher went to King Kasi, King Brahmadatta. Upon arriving, he reported, 'Your Majesty! You should know that a virtuous star has appeared. I hope that Your Majesty will prepare the four kinds of troops, arrange the ceremonial formation, draw the gleaming blades, slowly lead them, display the might of the army, and sharpen the blades with water. I hope that Your Majesty will personally come out to observe. Your Majesty! If you do this, there will surely be a good omen.' King Kasi, King Brahmadatta, immediately ordered the chief military minister, 'You! Now you should know that a virtuous star has appeared. You should quickly prepare the four kinds of troops, arrange the ceremonial formation, draw the gleaming blades, slowly lead them, display the might of the army, and sharpen the blades with water. I will personally come out to observe. If you do this, there will surely be a good omen.'

。』時，主兵臣即受王教，嚴四種軍，陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，以水磨刀，梵摩達哆即自出觀。

「因是，長壽博士妻得見四種軍陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，並亦復得磨刀水飲。飲磨刀水已，憂戚即除，尋生德子，便為作字，名長生童子。寄人密養，漸已長大，長生童子若諸剎利頂生王者，整御天下得大國土，種種伎藝，乘象、騎馬、調御、馳驟、射戲、手搏、擲罥、擲鉤、乘車、坐輦，如是種種諸妙伎藝皆善知之，若干種妙觸事殊勝，猛毅超世，聰明挺出，幽微隱遠，無不博達。

「於是，梵摩達哆聞拘娑羅國王長壽彼作博士，轉名在此波羅㮈城中，梵摩達哆即敕左右：『卿等速往收拘娑羅國王長壽，反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴。遍宣令已，從城南門出，坐高標下，詰問其辭。』左右受教，即便往收拘娑羅國王長壽，反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴，遍宣令已，從城南門出，坐高標下，詰問其辭。是時，長生童子尋隨父后，或在左右而白父曰：『天王勿怖！天王勿怖！我即於此，必能拔濟，必能拔濟。』拘娑羅王長壽告曰：『童子可忍！童子可忍！莫起怨結，但當行慈

現代漢語譯本：當『時』，主兵大臣便接受國王的命令，整頓四種軍隊，排列儀仗，拔出鋒利的刀刃，緩緩引導，展現軍隊的威嚴，用磨刀水磨刀，梵摩達哆便親自出來觀看。 因此，長壽博士的妻子得以見到四種軍隊的儀仗佇列，拔出的鋒利刀刃，緩緩引導，展現軍隊的威嚴，並且也得到了磨刀水飲用。喝了磨刀水后，憂愁立即消除，隨即生下了一個有德行的兒子，便給他取名為長生童子。將他寄養在別人家秘密撫養，漸漸長大，長生童子就像那些剎帝利頂生王者一樣，治理天下，獲得廣闊的國土，各種技藝，如騎象、騎馬、調御、奔馳、射箭、摔跤、投擲繩索、投擲鉤子、乘坐車輛、乘坐輦轎，像這樣各種精妙的技藝都精通，各種美妙的感觸都非常殊勝，勇猛剛毅超越世俗，聰明才智出類拔萃，對於幽深隱秘的事物，沒有不通曉的。 於是，梵摩達哆聽說拘娑羅國王的長壽，曾經做過博士，現在改名在此波羅㮈城中，梵摩達哆便命令左右：『你們快去抓捕拘娑羅國王長壽，反綁他的雙手，讓他騎驢，敲破敗鼓，發出像驢叫的聲音。宣告完畢后，從城南門出去，坐在高高的標桿下，審問他的罪責。』左右接受命令，立即去抓捕拘娑羅國王長壽，反綁他的雙手，讓他騎驢，敲破敗鼓，發出像驢叫的聲音，宣告完畢后，從城南門出去，坐在高高的標桿下，審問他的罪責。這時，長生童子緊隨父親身後，有時在左右對父親說：『天王不要害怕！天王不要害怕！我在這裡，一定能夠救您，一定能夠救您。』拘娑羅王長壽告誡說：『孩子要忍耐！孩子要忍耐！不要結下怨恨，應當行慈悲。』

English version: At that 'time', the chief military minister received the king's order, organized the four types of troops, arranged the ceremonial guards, drew out the sharp blades, slowly led the way, displaying the army's might, and sharpened the blades with water for grinding. Brahma Datta then came out to watch in person. Because of this, the wife of the longevity scholar was able to see the ceremonial procession of the four types of troops, the drawn sharp blades, the slow guidance, the display of the army's might, and she also obtained the water used for sharpening blades to drink. After drinking the water, her worries immediately disappeared, and she soon gave birth to a virtuous son, whom she named 'Long-Life Child'. He was secretly fostered by others and gradually grew up. Long-Life Child, like those Kshatriya kings born with a crown, governed the world, obtained vast lands, and was skilled in various arts, such as riding elephants, riding horses, controlling them, galloping, archery, wrestling, throwing ropes, throwing hooks, riding chariots, and riding palanquins. He was proficient in all kinds of exquisite skills, and his various wonderful sensations were extraordinary. He was brave and resolute, surpassing the world, and his intelligence was outstanding. He was knowledgeable about everything, including the profound and hidden. Then, Brahma Datta heard that the longevity of King Kosala, who had once been a scholar, had changed his name and was now in this city of Varanasi. Brahma Datta immediately ordered his attendants: 'Quickly go and capture the longevity of King Kosala, bind his hands behind his back, make him ride a donkey, beat a broken drum, making a sound like a donkey's bray. After announcing this, take him out of the south gate of the city, sit him under a high pole, and interrogate him for his crimes.' The attendants received the order and immediately went to capture the longevity of King Kosala, bound his hands behind his back, made him ride a donkey, beat a broken drum, making a sound like a donkey's bray. After announcing this, they took him out of the south gate of the city, sat him under a high pole, and interrogated him for his crimes. At this time, Long-Life Child followed closely behind his father, sometimes on his left and right, and said to his father: 'Your Majesty, do not be afraid! Your Majesty, do not be afraid! I am here, and I will surely be able to save you, I will surely be able to save you.' King Kosala's longevity advised: 'Child, be patient! Child, be patient! Do not create resentment, but practice compassion.'

。』眾人聞長壽王而作此語，便問于王：『所道何等？』王答眾人曰：『此童子聰明，必解我語。』

「爾時，長生童子勸波羅㮈城中諸貴豪族：『諸君！行施修福，為拘娑羅國王長壽咒愿，以此施福，愿拘娑羅國王長壽令安隱，得解脫。』於是，波羅㮈城中諸貴豪族為長生童子所勸，行施修福，為拘娑羅國王長壽咒愿：『以此施福，愿拘娑羅國王長壽令安隱，得解脫。』加赦國王梵摩達哆聞此波羅㮈諸貴豪族行施修福，為拘娑羅國王長壽咒愿：『以此施福愿拘娑羅國王長壽令安隱，得解脫。』聞即大怖，身毛皆豎：『莫令此波羅㮈城中諸貴豪族反於我耶？且置彼事，我今急當先滅此事。』於是，加赦國王梵摩達哆教敕左右：『汝等速去，殺拘娑羅國王長壽，斬作七段。』左右受教，即便速往，殺長壽王，斬作七段。

「於是，長生童子勸波羅㮈城中諸貴豪族而作是語：『諸君看此，加赦國王梵摩達哆酷暴無道，彼取我父拘娑羅國王長壽無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段

現代漢語譯本：眾人聽聞長壽王的名字后說了這些話，便問長壽王：『你說的什麼？』長壽王回答眾人說：『這個童子很聰明，一定能理解我的話。』 當時，長生童子勸說波羅奈城中的各位貴族豪門：『各位！請行善佈施，修積福德，為拘薩羅國王長壽祈福祝願，以此佈施的福德，愿拘薩羅國王長壽安康，得到解脫。』於是，波羅奈城中的各位貴族豪門被長生童子勸說，行善佈施，修積福德，為拘薩羅國王長壽祈福祝願：『以此佈施的福德，愿拘薩羅國王長壽安康，得到解脫。』加赦國王梵摩達哆聽到波羅奈的各位貴族豪門行善佈施，修積福德，為拘薩羅國王長壽祈福祝願：『以此佈施的福德，愿拘薩羅國王長壽安康，得到解脫。』聽到后非常害怕，汗毛都豎了起來：『難道波羅奈城中的各位貴族豪門要背叛我嗎？先放一放這件事，我現在要趕緊先解決這件事。』於是，加赦國王梵摩達哆命令左右：『你們快去，殺了拘薩羅國王長壽，把他斬成七段。』左右接受命令，立即前往，殺了長壽王，把他斬成七段。 當時，長生童子勸說波羅奈城中的各位貴族豪門，說了這樣的話：『各位請看，加赦國王梵摩達哆殘暴無道，他抓捕了我的父親拘薩羅國王長壽，他並沒有過錯，奪取了他的國家倉庫財物，怨恨殘暴地枉殺了他，還把他斬成七段。』

English version: Upon hearing the name of King Long-Life, the people spoke these words and asked the king, 'What are you saying?' King Long-Life replied to the crowd, 'This child is intelligent and will surely understand my words.' At that time, the boy Long-Life urged the nobles and wealthy families in the city of Varanasi, 'Everyone! Please perform acts of charity and cultivate blessings, and pray for the longevity of King Kosala Long-Life. With these blessings from charity, may King Kosala Long-Life have a long and peaceful life and attain liberation.' Thereupon, the nobles and wealthy families in the city of Varanasi, persuaded by the boy Long-Life, performed acts of charity and cultivated blessings, praying for the longevity of King Kosala Long-Life, 'With these blessings from charity, may King Kosala Long-Life have a long and peaceful life and attain liberation.' King Brahmadatta of Kasi heard that the nobles and wealthy families of Varanasi were performing acts of charity and cultivating blessings, praying for the longevity of King Kosala Long-Life, 'With these blessings from charity, may King Kosala Long-Life have a long and peaceful life and attain liberation.' Upon hearing this, he was greatly frightened, and his hair stood on end, 'Could it be that the nobles and wealthy families of Varanasi are going to betray me? Let's put that aside for now, I must quickly resolve this matter first.' Therefore, King Brahmadatta of Kasi commanded his attendants, 'Go quickly, kill King Kosala Long-Life, and cut him into seven pieces.' The attendants received the order and immediately went, killed King Long-Life, and cut him into seven pieces. At that time, the boy Long-Life urged the nobles and wealthy families in the city of Varanasi, saying these words, 'Everyone, look at this, King Brahmadatta of Kasi is cruel and without morality. He captured my father, King Kosala Long-Life, who was without fault, seized his national treasury and possessions, and with resentment and cruelty, unjustly killed him, cutting him into seven pieces.'

。諸君可往，以新繒疊收斂我父，取七段尸，以一切香、香木積聚而阇維之，立於廟堂，為我作書與梵摩達哆言：「拘娑羅國王長生童子！彼作是語，汝不畏后為子孫作患耶？」』於是，波羅㮈諸貴豪族為長生童子所勸，以新繒疊即往斂，取彼七段尸，以一切香、香木積聚而阇維之，為立廟堂，亦為作書與梵摩達哆言：『拘娑羅國王長生童子！彼作是語，汝不畏后為子孫作患耶？』

「於是，長壽王妻告長生童子曰：『汝當知此加赦國王梵摩達哆酷暴無道，彼取汝父拘娑羅國王長壽無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。童子汝來！共乘一車，走出波羅㮈，若不去者，禍將及汝。』於是，長壽王妻與長生童子共乘一車，走出波羅㮈。爾時，長生童子作如是念：『我寧可往至村村邑邑，受學博聞。』長生童子作是念已，便往至村村邑邑，受學博聞，以博聞故，即轉名為長生博士。

「長生博士復作是念：『所為學者，我今已得，我寧可往波羅㮈都邑中，住街街巷巷，以歡悅顏色作妙音伎，如是波羅㮈諸貴豪族聞已，當大歡喜而自娛樂。』長生博士作是念已，便往至波羅㮈都邑中，住街街巷巷，歡悅顏色作妙音伎，如是波羅㮈諸貴豪族聞已，極大歡喜而自娛樂

現代漢語譯本：'諸位可以去，用新的絲綢包裹我父親的遺體，取回他被斬斷的七段屍體，用各種香料和香木堆積起來火化，然後在廟堂里為他設立靈位。還要為我寫信給梵摩達哆說：「拘薩羅國王的長生童子這樣說，你難道不怕將來給你的子孫帶來禍患嗎？」』於是，波羅奈的各位貴族豪門被長生童子勸說，用新的絲綢包裹遺體，取回那七段屍體，用各種香料和香木堆積起來火化，為他設立廟堂，也為他寫信給梵摩達哆說：『拘薩羅國王的長生童子這樣說，你難道不怕將來給你的子孫帶來禍患嗎？』 現代漢語譯本：'這時，長壽王的妻子告訴長生童子說：「你應該知道，這個加赦國王梵摩達哆殘暴無道，他奪取了你父親拘薩羅國王長壽的性命，他本是無辜之人，還奪取了他的國庫財物，怨恨地枉殺了他，將他斬成七段。孩子，你快來！我們一起乘車離開波羅奈，如果再不走，災禍就要降臨到你身上了。」』於是，長壽王的妻子和長生童子一起乘車離開了波羅奈。當時，長生童子這樣想：『我寧願去各個村莊城鎮，學習廣博的知識。』長生童子這樣想后，就去了各個村莊城鎮，學習廣博的知識，因為他知識淵博，所以人們就稱他為長生博士。 現代漢語譯本：'長生博士又想：『我所要學習的知識，現在已經得到了，我寧願去波羅奈的都城，住在街頭巷尾，用歡快的表情表演美妙的音樂技藝，這樣波羅奈的各位貴族豪門聽了之後，一定會非常高興，並以此自娛自樂。』長生博士這樣想后，就去了波羅奈的都城，住在街頭巷尾，用歡快的表情表演美妙的音樂技藝，這樣波羅奈的各位貴族豪門聽了之後，都非常高興，並以此自娛自樂。

English version: 'You all may go, use new silk to wrap my father's body, retrieve the seven pieces of his corpse, pile them up with all kinds of incense and fragrant wood and cremate them. Then, establish a memorial in the temple, and write a letter to Brahmadata saying: 「Prince Changsheng of Kosala says this, are you not afraid of bringing disaster to your descendants in the future?」』 Thereupon, the nobles and powerful families of Varanasi, persuaded by Prince Changsheng, used new silk to wrap the body, retrieved the seven pieces of the corpse, piled them up with all kinds of incense and fragrant wood and cremated them. They established a temple for him, and also wrote a letter to Brahmadata saying: 『Prince Changsheng of Kosala says this, are you not afraid of bringing disaster to your descendants in the future?』 English version: 'At this time, the wife of King Changshou told Prince Changsheng: 「You should know that this King Brahmadata of Kashi is cruel and tyrannical. He took the life of your father, King Changshou of Kosala, who was innocent, and also seized his treasury and wealth. He killed him out of hatred, cutting him into seven pieces. Child, come! Let's leave Varanasi together in a carriage. If we don't leave, disaster will befall you.」』 Thereupon, the wife of King Changshou and Prince Changsheng left Varanasi together in a carriage. At that time, Prince Changsheng thought: 『I would rather go to various villages and towns to learn and gain extensive knowledge.』 After thinking this, Prince Changsheng went to various villages and towns to learn and gain extensive knowledge. Because of his extensive knowledge, he was then called Doctor Changsheng. English version: 'Doctor Changsheng then thought: 『What I wanted to learn, I have now obtained. I would rather go to the capital city of Varanasi, live in the streets and alleys, and perform beautiful music with a joyful expression. When the nobles and powerful families of Varanasi hear this, they will be very happy and entertain themselves with it.』 After thinking this, Doctor Changsheng went to the capital city of Varanasi, lived in the streets and alleys, and performed beautiful music with a joyful expression. When the nobles and powerful families of Varanasi heard this, they were all very happy and entertained themselves with it.'

。於是，加赦國王梵摩達哆外眷屬聞，中眷屬、內眷屬、梵志國師，展轉乃至加赦國王梵摩達哆聞，便呼見。

「於是，長生博士即往詣加赦國王梵摩達哆所，向彼而立，以歡悅顏色作妙音伎，如是加赦國王梵摩達哆聞已，極大歡喜而自娛樂。於是，加赦國王梵摩達哆告曰：『博士！汝從今日可依我住，當相供給。』於是，長生博士即依彼住，加赦國王梵摩達哆即供給之，后遂信任，一以委付，即持衛身刀劍授與長生博士。

「爾時，加赦國王梵摩達哆便敕御者：『汝可嚴駕，我欲出獵。』御者受教，即便嚴駕訖，還白曰：『嚴駕已辦，隨天王意。』於是，加赦國王梵摩達哆便與長生博士共乘車出，長生博士即作是念：『此加赦國王梵摩達哆酷暴無道，彼取我父拘娑羅國王長壽無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。我今寧可御車，使離四種軍眾各在異處。』長生博士作是念已，即便御車離四種軍，各在異處。

「彼時，加赦國王梵摩達哆冒涉涂路，風熱所逼，煩悶渴乏，疲極欲臥，即便下車，枕長生博士膝眠。於是，長生博士復作是念：『此加赦國王梵摩達哆酷暴無道，彼取我父無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。然於今日已在我手，但當報怨

於是，加赦國王梵摩達哆的外眷屬聽聞此事，接著是中眷屬、內眷屬、婆羅門國師，層層傳達，最終加赦國王梵摩達哆也聽說了，便召見了長生博士。 『於是，長生博士就前往加赦國王梵摩達哆那裡，站在他面前，用愉悅的表情和美妙的音樂表演，加赦國王梵摩達哆聽了之後，非常高興，並以此為樂。於是，加赦國王梵摩達哆說道：『博士！從今天起，你可以住在我這裡，我會供養你。』於是，長生博士就住在了那裡，加赦國王梵摩達哆也供養他，後來就信任他，把一切都委託給他，甚至把防身的刀劍都交給了長生博士。 『當時，加赦國王梵摩達哆就命令御者：『你準備好車駕，我要去打獵。』御者領命，立刻準備好車駕，然後稟告說：『車駕已經準備好了，聽從天王的吩咐。』於是，加赦國王梵摩達哆就和長生博士一同乘車出發，長生博士心想：『這個加赦國王梵摩達哆殘暴無道，他抓走了我父親拘娑羅國王，一個長壽且無過錯的人，奪取了他的國家倉庫財物，怨恨地枉殺了他，還把他斬成了七段。我現在應該駕車，讓四種軍隊分散在不同的地方。』長生博士這樣想著，就駕車離開了四種軍隊，使他們分散在不同的地方。 『那時，加赦國王梵摩達哆在泥濘的路上行走，被風熱所逼，感到煩悶口渴，疲憊不堪，想要睡覺，就下了車，枕著長生博士的膝蓋睡著了。於是，長生博士又想：『這個加赦國王梵摩達哆殘暴無道，他抓走了我父親，一個無過錯的人，奪取了他的國家倉庫財物，怨恨地枉殺了他，還把他斬成了七段。現在他就在我手中，我應該報仇雪恨。』

Then, the outer retinue of King Brahmadatta of Kasi heard of this, followed by the middle retinue, the inner retinue, the Brahmin royal teacher, and so on, until King Brahmadatta of Kasi also heard, and he summoned him. 'Then, the Doctor Long-Life went to King Brahmadatta of Kasi, stood before him, and with a joyful expression, performed beautiful music. King Brahmadatta of Kasi, having heard this, was greatly pleased and entertained himself. Then, King Brahmadatta of Kasi said: 'Doctor! From today, you may stay with me, and I will provide for you.' Then, the Doctor Long-Life stayed there, and King Brahmadatta of Kasi provided for him. Later, he trusted him and entrusted everything to him, even giving his personal sword to the Doctor Long-Life. 'At that time, King Brahmadatta of Kasi ordered the charioteer: 'Prepare the chariot, I want to go hunting.' The charioteer obeyed, immediately prepared the chariot, and then reported: 'The chariot is ready, as the King wishes.' Then, King Brahmadatta of Kasi and the Doctor Long-Life set off together in the chariot. The Doctor Long-Life thought: 'This King Brahmadatta of Kasi is cruel and unjust. He captured my father, King Kosala, a long-lived and innocent man, seized his kingdom's treasury and wealth, and killed him out of hatred, cutting him into seven pieces. Now I should drive the chariot, making the four divisions of the army separate in different places.' Having thought this, the Doctor Long-Life drove the chariot away from the four divisions of the army, making them separate in different places. 'At that time, King Brahmadatta of Kasi, traveling on a muddy road, was oppressed by the hot wind, felt troubled and thirsty, and was exhausted and wanted to sleep. He got out of the chariot and slept with his head on the Doctor Long-Life's lap. Then, the Doctor Long-Life thought again: 'This King Brahmadatta of Kasi is cruel and unjust. He captured my father, an innocent man, seized his kingdom's treasury and wealth, and killed him out of hatred, cutting him into seven pieces. Now he is in my hands, I should take revenge.'

。』長生博士作是念已，即拔利刀，著加赦國王梵摩達哆頸上而作是語：『我今殺汝！我今殺汝！』長生博士復作是念：『我為不是。所以者何？憶父昔日在標下時，臨終語我：「童子可忍！童子可忍！莫起怨結，但當行慈。」』憶已，舉刀還內鞘中。

「彼時，加赦國王梵摩達哆，夢見拘娑羅國王長壽兒長生童子，手拔利刀，著我頸上而作此言：『我今殺汝！我今殺汝！』見已恐怖，身毛皆豎，便疾驚寤，起語長生博士：『汝今當知我于夢中，見拘娑羅國王長壽兒長生童子，手拔利刀，著我頸上而作是言：「我今殺汝！我今殺汝！」』長生博士聞已，白曰：『天王勿怖！天王勿怖！所以者何？彼拘娑羅國王長壽兒長生童子者，即我身是。天王！我作是念：「加赦國王梵摩達哆酷暴無道，彼取我父無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。而於今日已在我手，但當報怨。」天王！我拔利刀，著王頸上而作是語：「我今殺汝！我今殺汝！」天王！我復作是念：「我為不是。所以者何？憶父昔日在標下時，臨終語我：『童子可忍！童子可忍！莫起怨結，但當行慈。』」憶已舉刀還內鞘中。』

「加赦國王梵摩達哆語曰：『童子！汝作是說：「童子可忍！童子可忍！」我已知此義

現代漢語譯本：長生博士這樣想后，就拔出利刀，架在加赦國王梵摩達哆的脖子上，說道：『我現在要殺你！我現在要殺你！』長生博士又想：『我這樣做不對。為什麼呢？因為我記得父親以前在刑場上，臨終時對我說：「孩子要忍耐！孩子要忍耐！不要結下怨恨，應當行慈悲。」』想到這裡，就收回刀，放回刀鞘中。 當時，加赦國王梵摩達哆夢見拘娑羅國王的長壽之子長生童子，手持利刀，架在自己的脖子上，並說：『我現在要殺你！我現在要殺你！』他看到后非常害怕，汗毛都豎了起來，立刻驚醒，起身對長生博士說：『你現在要知道，我在夢中，看見拘娑羅國王的長壽之子長生童子，手持利刀，架在我的脖子上，並說：「我現在要殺你！我現在要殺你！」』長生博士聽后，回答說：『大王不要害怕！大王不要害怕！為什麼呢？因為那個拘娑羅國王的長壽之子長生童子，就是我。大王！我曾想：「加赦國王梵摩達哆殘暴無道，他抓了我無辜的父親，奪取了他的國家倉庫財物，怨恨地枉殺了他，把他斬成七段。而今天他已經在我手中，我應當報仇。」大王！我拔出利刀，架在您的脖子上，並說：「我現在要殺你！我現在要殺你！」大王！我又想：「我這樣做不對。為什麼呢？因為我記得父親以前在刑場上，臨終時對我說：『孩子要忍耐！孩子要忍耐！不要結下怨恨，應當行慈悲。』」想到這裡，就收回刀，放回刀鞘中。』 加赦國王梵摩達哆說：『孩子！你說「孩子要忍耐！孩子要忍耐！」我已經明白這個道理了。

English version: After thinking this, Doctor Changsheng drew his sharp sword and placed it on King Fanmodaduo of Jiasha's neck, saying, 'I will kill you now! I will kill you now!' Doctor Changsheng then thought, 'What I am doing is wrong. Why? Because I remember my father, when he was at the execution ground, told me before his death, 「Child, you must endure! Child, you must endure! Do not harbor resentment, but practice compassion.」' Remembering this, he put the sword back into its sheath. At that time, King Fanmodaduo of Jiasha dreamed of Changsheng, the son of King Jusuola, holding a sharp sword to his neck, saying, 'I will kill you now! I will kill you now!' After seeing this, he was terrified, his hair stood on end, and he immediately woke up in fright. He got up and said to Doctor Changsheng, 'You must know that in my dream, I saw Changsheng, the son of King Jusuola, holding a sharp sword to my neck, saying, 「I will kill you now! I will kill you now!」' After hearing this, Doctor Changsheng replied, 'Great King, do not be afraid! Great King, do not be afraid! Why? Because that Changsheng, the son of King Jusuola, is me. Great King! I thought, 「King Fanmodaduo of Jiasha is cruel and unjust. He captured my innocent father, seized his country's treasury and wealth, and killed him out of hatred, cutting him into seven pieces. And today he is in my hands, I should take revenge.」 Great King! I drew my sharp sword and placed it on your neck, saying, 「I will kill you now! I will kill you now!」 Great King! I then thought, 「What I am doing is wrong. Why? Because I remember my father, when he was at the execution ground, told me before his death, 『Child, you must endure! Child, you must endure! Do not harbor resentment, but practice compassion.』」 Remembering this, I put the sword back into its sheath.' King Fanmodaduo of Jiasha said, 'Child! You said, 「Child, you must endure! Child, you must endure!」 I have already understood this meaning.'

。童子又言：「莫起怨結，但當行慈」者，此謂何義？』長生童子答曰：『天王！莫起怨結，但當行慈者，即謂此也。』加赦國王梵摩達哆聞已，語曰：『童子！從今日始，我所領國盡以相與，汝父本國還持付卿。所以者何？汝所作甚難，乃惠我命。』長生童子聞已，白曰：『天王本國自屬天王，我父本國可以見還。』

「於是，加赦國王梵摩達哆與長生童子共載還歸，入波羅㮈城，坐正殿上，告諸臣曰：『卿等若見拘娑羅國王長壽兒長生童子者，當云何耶？』諸臣聞已，或有白曰：『天王！若見彼者，當截其手。』或復作是語：『天王！若見彼者，當截其足。』或復作是語：『當斷其命。』加赦國王梵摩達哆告諸臣曰：『卿等欲見拘娑羅國王長壽兒長生童子者，即此是也。汝等莫起惡意向此童子。所以者何？此童子所作甚難，惠與我命。』於是，加赦國王梵摩達哆以王沐浴浴長生童子，涂以王香，衣以王服，令坐金御床，以女妻之，還其本國。」

「比丘！彼諸國王剎利頂生王，為大國主，整御天下，自行忍辱，複稱嘆忍；自行慈心，複稱嘆慈；自行恩惠，複稱恩惠。諸比丘！汝亦應如是，至信、舍家、無家、學道，當行忍辱，複稱嘆忍；自行慈心，複稱嘆慈；自行恩惠，複稱恩惠

現代漢語譯本：童子又說：『不要結下怨恨，只應當施行慈愛』，這是什麼意思呢？』長生童子回答說：『天王！不要結下怨恨，只應當施行慈愛，就是指這個意思。』加赦國王梵摩達哆聽了之後，說道：『童子！從今天開始，我所統治的國家全部給你，你父親的國家也還給你。為什麼呢？因為你所做的事情非常難得，是救了我的性命。』長生童子聽了之後，說道：『天王，您的國家本來就屬於您，我父親的國家可以歸還給我。』 於是，加赦國王梵摩達哆和長生童子一同乘車返回，進入波羅㮈城，坐在正殿之上，告訴各位大臣說：『你們如果見到拘娑羅國王長壽的兒子長生童子，會怎麼樣呢？』各位大臣聽了之後，有的回答說：『天王！如果見到他，就砍斷他的手。』有的又說：『天王！如果見到他，就砍斷他的腳。』有的又說：『應當殺掉他的性命。』加赦國王梵摩達哆告訴各位大臣說：『你們想見拘娑羅國王長壽的兒子長生童子嗎？他就是這個人。你們不要對這個童子產生惡意。為什麼呢？因為這個童子所做的事情非常難得，是救了我的性命。』於是，加赦國王梵摩達哆用國王的沐浴給長生童子洗澡，塗上國王的香料，穿上國王的衣服，讓他坐在金色的御床上，把女兒嫁給他，並歸還了他的國家。 『比丘們！那些國王、剎帝利、頂生王，作為大國的君主，治理天下，自己實行忍辱，又稱讚忍辱；自己實行慈心，又稱讚慈心；自己實行恩惠，又稱讚恩惠。各位比丘！你們也應當像這樣，至誠相信、捨棄家庭、離開家庭、學習佛道，應當實行忍辱，又稱讚忍辱；自己實行慈心，又稱讚慈心；自己實行恩惠，又稱讚恩惠。』

English version: The boy also said, 『Do not harbor resentment, but should practice compassion.』 What does this mean?』 The Long-Life Boy replied, 『Your Majesty! Do not harbor resentment, but should practice compassion, that is what it means.』 King Brahmadatta, having heard this, said, 『Boy! From today onwards, the kingdom I rule is entirely yours, and your father』s kingdom is also returned to you. Why? Because what you have done is very difficult, you have saved my life.』 The Long-Life Boy, having heard this, said, 『Your Majesty, your kingdom originally belongs to you, and my father』s kingdom can be returned to me.』 Then, King Brahmadatta and the Long-Life Boy rode together back, entered the city of Varanasi, sat on the main hall, and told the ministers, 『If you were to see the Long-Life Boy, the son of King Koshala, what would you do?』 The ministers, having heard this, some replied, 『Your Majesty! If we see him, we will cut off his hands.』 Some others said, 『Your Majesty! If we see him, we will cut off his feet.』 Some others said, 『We should take his life.』 King Brahmadatta told the ministers, 『Do you want to see the Long-Life Boy, the son of King Koshala? This is him. You should not harbor ill will towards this boy. Why? Because what this boy has done is very difficult, he has saved my life.』 Then, King Brahmadatta bathed the Long-Life Boy with the royal bath, applied royal perfumes, dressed him in royal clothes, had him sit on a golden royal bed, married his daughter to him, and returned his kingdom to him. 『Monks! Those kings, Kshatriyas, and crowned kings, as rulers of great kingdoms, governed the world, practiced patience themselves, and praised patience; practiced compassion themselves, and praised compassion; practiced kindness themselves, and praised kindness. Monks! You should also be like this, with sincere faith, abandoning your homes, leaving your homes, learning the Way, you should practice patience, and praise patience; practice compassion yourselves, and praise compassion; practice kindness yourselves, and praise kindness.』

於是，諸比丘聞佛所說，有作是言：「世尊法主今且住也，彼導說我，我那得不導說彼。」

於是，世尊不悅可拘舍彌諸比丘所行威儀、禮節、所學、所習，即從坐起，而說頌曰：

「以若干言語，　　破壞最尊眾， 破壞聖眾時，　　無有能訶止。 碎身至斷命，　　奪象牛馬財， 破國滅亡盡，　　彼猶故和解。 況汝小言罵，　　不能制和合， 若不思真義，　　怨結焉得息。 罵詈責數說，　　而能制和合， 若思真實義，　　怨結必得息。 若以諍止諍，　　至竟不見止， 瞋向慧真人，　　口說無賴言， 誹謗牟尼聖，　　是下賤非智。 他人不解義，　　唯我獨能知， 若有能解義，　　彼恚便得息。 若得定為侶，　　慧者共修善， 捨本所執意，　　歡喜常相隨。 若不得定伴，　　慧者獨修善， 如王嚴治國，　　如象獨在野。 獨行莫為惡，　　如象獨在野， 獨行為善勝，　　勿與惡共會。 學不得善友，　　不與己等者， 當堅意獨住，　　勿與惡共會。」

爾時，世尊說此頌已，即以如意足乘虛而去，至婆羅樓羅村

於是，眾比丘聽了佛陀所說，有人這樣說：『世尊是法主，現在且住在這裡吧，他引導我們，我們怎能不引導他呢？』 於是，世尊對拘睒彌的比丘們的行為舉止、禮儀、所學、所習感到不悅，便從座位起身，說了以下偈頌： 『以各種言語，破壞最尊貴的僧團，當破壞聖眾時，沒有人能夠制止。 即使是粉身碎骨，甚至喪命，被奪走大象、牛、馬等財物，國家被摧毀滅亡，他們尚且能夠和解。 何況你們只是小小的言語爭罵，卻不能制止不和，如果不思考真正的意義，怨恨的結怎麼能夠平息呢？ 如果通過責罵、斥責、數落就能制止不和，如果思考真正的意義，怨恨的結必定能夠平息。 如果用爭鬥來停止爭鬥，最終是無法停止的，只有忍耐才能停止爭鬥，這是值得尊敬的法則。 對有智慧的真人發怒，口出無賴之言，誹謗牟尼聖者，這是愚蠢的行為。 他人不理解真義，只有我才能理解，如果有人能夠理解真義，他們的憤怒就會平息。 如果能找到禪定的同伴，有智慧的人一起修行善法，捨棄原本的執念，歡喜常常相隨。 如果找不到禪定的同伴，有智慧的人就獨自修行善法，如同國王嚴厲治理國家，如同大象獨自在野外。 獨自行動不要作惡，如同大象獨自在野外，獨自行動行善是殊勝的，不要與惡人同處。 如果學習時找不到好的朋友，找不到與自己平等的人，應當堅定意志獨自居住，不要與惡人同處。』 當時，世尊說完這些偈頌后，就以如意足騰空而去，到達婆羅樓羅村。

Then, the bhikkhus, having heard what the Buddha said, some spoke thus: 『The Blessed One is the lord of the Dharma, let him stay here for now; he guides us, how can we not guide him?』 Then, the Blessed One, displeased with the conduct, manners, learning, and practices of the bhikkhus of Kosambi, rose from his seat and spoke the following verses: 『With various words, they destroy the most venerable Sangha; when the holy assembly is destroyed, there is no one who can stop it. Even if their bodies are crushed to pieces, even if they lose their lives, even if elephants, cows, horses, and other possessions are taken away, even if their countries are destroyed and perish, they can still reconcile. How much more so should you, with your petty verbal disputes, be able to stop discord; if you do not contemplate the true meaning, how can the knots of resentment be untied? If by scolding, rebuking, and enumerating faults, discord could be stopped, and if the true meaning were contemplated, the knots of resentment would surely be untied. If you try to stop strife with strife, it will never end; only patience can stop strife, this is a law worthy of respect. To be angry at a wise and virtuous person, to speak vile words, to slander the sage Muni, this is foolishness. Others do not understand the true meaning, only I understand it; if someone can understand the true meaning, their anger will subside. If one can find a companion in meditation, the wise will practice good together, abandoning their original attachments, and joy will always follow. If one cannot find a companion in meditation, the wise will practice good alone, like a king who governs his country strictly, like an elephant alone in the wilderness. Do not do evil when alone, like an elephant alone in the wilderness; it is superior to do good alone, do not associate with the wicked. If in learning, one cannot find a good friend, one who is equal to oneself, one should firmly resolve to live alone, do not associate with the wicked.』 Then, having spoken these verses, the Blessed One, by his miraculous power, rose into the air and went to the village of Bhalarohita.

。於是婆羅樓羅村，有尊者婆咎釋家子，晝夜不眠，精勤行道，志行常定，住道品法。尊者釋家子遙見佛來，見已往迎，攝佛衣缽，為佛敷床，汲水洗足，佛洗足已，坐尊者釋家子婆咎座，坐已，告曰：「婆咎比丘！汝常安隱，無所乏耶？」

尊者釋家子婆咎白曰：「世尊！我常安隱，無有所乏。」

世尊復問：「婆咎比丘！云何安隱，無所乏耶？」

尊者婆咎白曰：「世尊！我晝夜不眠，精勤行道，志行常定，住道品法。世尊！如是我常安隱，無有所乏。」

世尊復念：「此族姓子游行安樂，我今寧可為彼說法。」作是念已，便為尊者婆咎說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，往至護寺林。入護寺林中，至一樹下，敷尼師檀，結跏趺坐。

世尊復念：「我已得脫彼拘舍彌諸比丘輩，數數斗訟，相伏相憎，相瞋共諍，我不喜念彼方，謂拘舍彌諸比丘輩所住處也。」

當爾之時，有一大象為眾象王，彼離象眾而獨遊行，亦至護寺林。入護寺林中，至賢娑羅樹，倚賢娑羅樹立

現代漢語譯本：於是，在婆羅樓羅村，有一位名叫婆咎的釋迦族尊者，他日夜不眠，精勤修行，意志堅定，安住于修道之法。尊者釋迦子遠遠看見佛陀前來，便前去迎接，接過佛陀的衣缽，為佛陀鋪設床鋪，打水洗腳。佛陀洗完腳后，坐在尊者釋迦子婆咎的座位上，坐定后，對他說：『婆咎比丘！你是否安好，沒有缺乏什麼嗎？』 尊者釋迦子婆咎回答說：『世尊！我一切安好，沒有任何缺乏。』 世尊又問：『婆咎比丘！你如何做到安好，沒有缺乏呢？』 尊者婆咎回答說：『世尊！我日夜不眠，精勤修行，意志堅定，安住于修道之法。世尊！我就是這樣才能安好，沒有任何缺乏。』 世尊心想：『這位族姓子真是安樂，我應該為他說法。』想到這裡，便為尊者婆咎說法，勸導他生起渴求之心，成就歡喜之情，用種種方便為他說法，勸導他生起渴求之心，成就歡喜之情后，便從座位起身離去，前往護寺林。進入護寺林中，來到一棵樹下，鋪上坐具，結跏趺坐。 世尊又想：『我已經擺脫了拘舍彌那些比丘們，他們常常爭鬥，互相降伏，互相憎恨，互相嗔怒爭吵，我不喜歡那個地方，也就是拘舍彌那些比丘們所居住的地方。』 當時，有一頭大象，是象群之王，它離開了象群獨自前來，也來到了護寺林。進入護寺林中，來到一棵賢娑羅樹旁，倚靠著賢娑羅樹站立。

English version: Then, in the village of Bharalaurara, there was a venerable Shakya son named Bhagu, who did not sleep day or night, diligently practiced the Way, had a steadfast will, and dwelt in the Dharma of the Path. Venerable Shakya son saw the Buddha coming from afar, and upon seeing him, went to greet him, took the Buddha's robe and bowl, prepared a bed for the Buddha, and drew water to wash his feet. After the Buddha washed his feet, he sat on the seat of Venerable Shakya son Bhagu, and after sitting, said: 'Bhagu Bhikkhu! Are you always at peace, and do you lack nothing?' Venerable Shakya son Bhagu replied: 'World Honored One! I am always at peace, and I lack nothing.' The World Honored One asked again: 'Bhagu Bhikkhu! How are you at peace, and lack nothing?' Venerable Bhagu replied: 'World Honored One! I do not sleep day or night, I diligently practice the Way, my will is steadfast, and I dwell in the Dharma of the Path. World Honored One! This is how I am always at peace, and lack nothing.' The World Honored One thought: 'This son of a good family is truly at peace, I should preach the Dharma to him.' Having thought this, he then preached the Dharma to Venerable Bhagu, encouraging him to develop a thirst for it, and to achieve joy. He used countless skillful means to preach the Dharma to him, and after encouraging him to develop a thirst for it and achieve joy, he rose from his seat and left, going to the Protector's Temple Grove. Entering the Protector's Temple Grove, he came to a tree, spread out his sitting cloth, and sat in the lotus position. The World Honored One thought again: 'I have already escaped from those bhikkhus of Kausambi, who constantly fight, subdue each other, hate each other, and angrily quarrel. I do not like that place, which is where those bhikkhus of Kausambi dwell.' At that time, there was a great elephant, the king of the elephants, who had left the elephant herd and come alone, also arriving at the Protector's Temple Grove. Entering the Protector's Temple Grove, he came to a beautiful Sal tree, and stood leaning against the beautiful Sal tree.

。爾時，大象而作是念：「我已得脫彼群像輩，牝象、牡象，大小象子，彼群像輩常在前行，草為之蹋，水為之渾，我于爾時，食彼蹋草，飲渾濁水，我今飲食新草、清水。」

於是，世尊以他心智，知彼大象心之所念，即說頌曰：

「一象與象等，　　成身具足牙， 以心與心等，　　若樂獨住林。」

於是，世尊從護寺林攝衣持缽，往至般那蔓阇寺林。爾時，般那蔓阇寺林有三族姓子共在中住，尊者阿那律陀、尊者難提、尊者金毗羅，彼尊者等所行如是。若彼乞食有前還者，便敷床，汲水出，洗足器，安洗足蹬，及拭腳巾、水瓶、澡罐，若所乞食能盡食者，便盡食之；若有餘者，器盛覆舉。食訖收缽、澡洗手足，以尼師檀著于肩上，入室宴坐。若彼乞食有後還者，能盡食者，亦盡食之，若不足者，取前餘食，足而食之。若有餘者，便瀉著凈地，及無蟲水中，取彼食器，凈洗拭已，舉著一面，收卷牀蓆，斂洗足蹬，收拭腳巾，舉洗足器，及水瓶、澡罐，掃灑食堂，糞除凈已，收舉衣缽，澡洗手足，以尼師檀著于肩上，入室宴坐

現代漢語譯本：當時，那頭大象心想：『我終於擺脫了那群像的束縛，包括母象、公象、大小象崽。它們總是走在前面，踐踏草地，攪渾水源。那時，我只能吃它們踩過的草，喝渾濁的水。現在，我終於可以吃到新鮮的草，喝到清澈的水了。』 於是，世尊以他心通，知道那頭大象心中所想，就說了偈語：『一頭象與象同類，身形完整牙齒全，心意相通若如此，樂於獨居在林間。』 之後，世尊從護寺林整理好衣袍，拿著缽，前往般那蔓阇寺林。當時，般那蔓阇寺林有三位貴族子弟一同居住，分別是尊者阿那律陀、尊者難提和尊者金毗羅。他們是這樣修行的：如果他們中有人先乞食回來，就會鋪好床鋪，打水出來，清洗洗腳盆，放好洗腳凳，以及擦腳巾、水瓶和澡罐。如果乞來的食物能夠吃完，就全部吃完；如果還有剩餘，就用器皿盛好蓋起來。吃完飯後，他們會收好缽，洗手洗腳，把尼師檀搭在肩上，進入房間靜坐。如果他們中有人後乞食回來，能吃完就全部吃完，如果不夠吃，就取用之前剩下的食物，吃飽為止。如果還有剩餘，就倒在乾淨的地上，或者沒有蟲子的水中。然後他們會拿起餐具，清洗乾淨擦拭好，放在一邊。他們還會收起床鋪，收好洗腳凳，收起擦腳巾，拿起洗腳盆，以及水瓶和澡罐。他們會打掃食堂，清理乾淨后，收好衣缽，洗手洗腳，把尼師檀搭在肩上，進入房間靜坐。

English version: At that time, the great elephant thought to itself: 'I have finally escaped from that herd of elephants, including the female elephants, male elephants, and the young elephants of all sizes. They always walk in front, trampling the grass and muddying the water. At that time, I could only eat the grass they had trampled and drink the muddy water. Now, I can finally eat fresh grass and drink clear water.' Then, the World Honored One, with his mind-reading abilities, knew what the great elephant was thinking, and spoke this verse: 'An elephant among elephants, with a complete body and full tusks, if their minds are in harmony, they will be happy to live alone in the forest.' Afterwards, the World Honored One, having arranged his robes, took his bowl and went from the Protected Temple Forest to the Banna Manja Temple Forest. At that time, there were three noble sons living together in the Banna Manja Temple Forest: Venerable Anuruddha, Venerable Nandi, and Venerable Kimbila. This was their practice: if one of them returned from begging for alms first, he would prepare the bed, fetch water, wash the foot basin, place the footstool, and prepare the foot towel, water bottle, and wash basin. If the food he had begged for was enough, he would eat it all; if there was any left, he would store it in a container and cover it. After eating, they would put away their bowls, wash their hands and feet, place the nisidana over their shoulder, and enter their rooms to meditate. If one of them returned from begging for alms later, if he could eat it all, he would eat it all; if it was not enough, he would take the remaining food from before and eat until he was full. If there was any left, he would pour it on clean ground or into water without insects. Then they would take their utensils, wash them clean, wipe them dry, and put them aside. They would also put away the bedding, put away the footstool, put away the foot towel, pick up the foot basin, and the water bottle and wash basin. They would sweep the dining hall, clean it up, put away their robes and bowls, wash their hands and feet, place the nisidana over their shoulder, and enter their rooms to meditate.

。彼尊者等至於晡時，若有先從宴坐起者，見水瓶、澡罐空無有水，便持行取，若能勝者，便舉持來，安著一面；若不能勝，則便以手招一比丘，兩人共舉，持著一面，各不相語，各不相問。彼尊者等五日一集，或共說法，或聖默然。

於是，守林人遙見世尊來，逆訶止曰：「沙門！沙門！莫入此林。所以者何？今此林中有三族姓子，尊者阿那律陀、尊者難提、尊者金毗羅，彼若見汝，或有不可。」

世尊告曰：「汝守林人！彼若見我，必可，無不可。」

於是，尊者阿那律陀遙見世尊來，即訶彼曰：「汝守林人！莫訶世尊。汝守林人！莫止善逝。所以者何？是我尊來，我善逝來。」尊者阿那律陀出迎世尊，攝佛衣缽，尊者難提為佛敷床，尊者金毗羅為佛取水。

爾時，世尊洗手足已，坐彼尊者所敷之座，坐已，問曰：「阿那律陀！汝常安隱，無所乏耶？」

尊者阿那律陀白曰：「世尊！我常安隱，無有所乏。」

世尊復問阿那律陀：「云何安隱，無所乏耶？」

尊者阿那律陀白曰：「世尊！我作是念：『我有善利，有大功德，謂我與如是梵行共行。』世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業、行慈意業，見與不見，等無有異

現代漢語譯本：那些尊者們到了下午的時候，如果有先從禪坐中起來的，看見水瓶、澡罐里沒有水了，就拿著去取水，如果力氣足夠，就自己舉著拿來，放在一邊；如果力氣不夠，就用手招呼一位比丘，兩個人一起舉著，放在一邊，彼此不說話，也不互相詢問。那些尊者們每五天聚會一次，或者一起說法，或者保持聖潔的沉默。 這時，守林人遠遠地看見世尊來了，就上前阻止並呵斥說：『沙門！沙門！不要進入這片樹林。為什麼呢？因為現在這片樹林里有三位族姓子，尊者阿那律陀、尊者難提、尊者金毗羅，他們如果看見你，可能會有不好的事情發生。』 世尊告訴他說：『你這守林人！他們如果看見我，一定會高興，不會有不好的事情發生。』 這時，尊者阿那律陀遠遠地看見世尊來了，就呵斥守林人說：『你這守林人！不要呵斥世尊。你這守林人！不要阻止善逝。為什麼呢？因為這是我的尊者來了，我的善逝來了。』尊者阿那律陀出來迎接世尊，接過佛的衣缽，尊者難提為佛鋪床，尊者金毗羅為佛取水。 這時，世尊洗完手腳后，坐在那些尊者們鋪好的座位上，坐下後，問道：『阿那律陀！你一直安穩嗎，沒有什麼缺乏的嗎？』 尊者阿那律陀回答說：『世尊！我一直安穩，沒有什麼缺乏的。』 世尊又問阿那律陀：『怎麼安穩，沒有什麼缺乏呢？』 尊者阿那律陀回答說：『世尊！我這樣想：『我很有福報，有很大的功德，因為我和這樣的梵行者一起修行。』世尊！我常常對那些梵行者行慈愛的身業，無論他們是否看見，都一樣；行慈愛的口業、行慈愛的意業，無論他們是否看見，都一樣。

English version: Those venerable ones, when it was afternoon, if any one of them rose from meditation first, and saw that the water pot and the wash basin were empty, would take them to fetch water. If they were strong enough, they would carry them back themselves and place them on one side. If they were not strong enough, they would beckon to a bhikkhu, and the two of them would carry them together and place them on one side, without speaking to each other or asking each other anything. Those venerable ones would gather together every five days, either to discuss the Dharma or to maintain noble silence. Then, the forest keeper, seeing the Blessed One coming from afar, went to meet him and stopped him, saying, 'Shramana! Shramana! Do not enter this forest. Why? Because in this forest now there are three sons of good families, the venerable Anuruddha, the venerable Nanda, and the venerable Kimbila. If they see you, there might be trouble.' The Blessed One said, 'You forest keeper! If they see me, it will be good, there will be no trouble.' Then, the venerable Anuruddha, seeing the Blessed One coming from afar, rebuked the forest keeper, saying, 'You forest keeper! Do not rebuke the Blessed One. You forest keeper! Do not stop the Sugata. Why? Because this is my venerable one coming, my Sugata coming.' The venerable Anuruddha went out to greet the Blessed One, took the Buddha's robe and bowl, the venerable Nanda spread out a seat for the Buddha, and the venerable Kimbila fetched water for the Buddha. Then, the Blessed One, having washed his hands and feet, sat on the seat that the venerable ones had prepared. Having sat down, he asked, 'Anuruddha! Are you always at peace, without any lack?' The venerable Anuruddha replied, 'Blessed One! I am always at peace, without any lack.' The Blessed One asked Anuruddha again, 'How are you at peace, without any lack?' The venerable Anuruddha replied, 'Blessed One! I think thus: 'I have good fortune, I have great merit, because I practice with such Brahmacharis.' Blessed One! I always practice loving-kindness in bodily action towards those Brahmacharis, whether they see it or not, it is the same; I practice loving-kindness in speech, and loving-kindness in thought, whether they see it or not, it is the same.'

。世尊！我作是念：『我今寧可自捨己心，隨彼諸賢心。』世尊！我便自捨己心，隨彼諸賢心。世尊！我未曾有一不可心。世尊！如是我常安隱，無有所乏。」問尊者難提，答亦如是。

復問尊者金毗羅曰：「汝常安隱，無所乏耶？」

尊者金毗羅白曰：「世尊！我常安隱，無有所乏。」

問曰：「金毗羅！云何安隱，無所乏耶？」尊者金毗羅白曰：「世尊！我作是念：『我有善利，有大功德，謂我與如是梵行共行。』世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業、行慈意業，見與不見，等無有異。世尊！我作是念：『我今寧可自捨己心，隨彼諸賢心。』世尊！我便自捨己心，隨彼諸賢心。世尊！我未曾有一不可心。世尊！如是我常安隱，無有所乏。」

世尊嘆曰：「善哉！善哉！阿那律陀！如是汝等常共和合，安樂無諍，一心一師，合一水乳，頗得人上之法而有差降安樂住止耶？」

尊者阿那律陀白曰：「世尊！如是我等常共和合，安樂無諍，一心一師，合一水乳，得人上之法而有差降安樂住止。世尊！我等得光明便見色，彼見色光明尋覆滅。」

世尊告曰：「阿那律陀！汝等不達此相，謂相得光明而見色者，彼見色光明尋覆滅

現代漢語譯本：佛陀！我曾這樣想：『我寧願捨棄自己的想法，順從那些賢者的想法。』佛陀！我便捨棄了自己的想法，順從那些賢者的想法。佛陀！我從未有過任何不悅的心情。佛陀！我因此常常安穩，沒有任何匱乏。」難提尊者被問時，也如此回答。 又問金毗羅尊者：『你常常安穩，沒有任何匱乏嗎？』 金毗羅尊者回答說：『佛陀！我常常安穩，沒有任何匱乏。』 （佛陀）問：『金毗羅！你如何做到安穩，沒有任何匱乏呢？』金毗羅尊者回答說：『佛陀！我這樣想：『我擁有善的利益，有很大的功德，因為我與這樣的梵行者一起修行。』佛陀！我常常對那些梵行者行慈愛的身業，無論他們是否看見，都一樣；行慈愛的口業，行慈愛的意業，無論他們是否看見，都一樣。佛陀！我這樣想：『我寧願捨棄自己的想法，順從那些賢者的想法。』佛陀！我便捨棄了自己的想法，順從那些賢者的想法。佛陀！我從未有過任何不悅的心情。佛陀！我因此常常安穩，沒有任何匱乏。』 佛陀讚歎道：『好啊！好啊！阿那律陀！像你們這樣常常和合，安樂無諍，一心一師，如同水乳交融，是否能獲得超越常人的修行境界，並安樂地住止呢？』 阿那律陀尊者回答說：『佛陀！像我們這樣常常和合，安樂無諍，一心一師，如同水乳交融，能夠獲得超越常人的修行境界，並安樂地住止。佛陀！我們獲得光明就能看見色，但看見色后，光明隨即消失。』 佛陀說：『阿那律陀！你們不瞭解這個現象，認為獲得光明才能看見色，而看見色后，光明隨即消失。』

English version: 'Venerable Sir, I thought to myself: 『I would rather give up my own mind and follow the minds of those wise ones.』 Venerable Sir, I then gave up my own mind and followed the minds of those wise ones. Venerable Sir, I have never had a single unpleasant thought. Venerable Sir, thus I am always at peace, without any lack.' When Venerable Nandi was asked, he answered in the same way. Then Venerable Kimpila was asked: 『Are you always at peace, without any lack?』 Venerable Kimpila replied: 『Venerable Sir, I am always at peace, without any lack.』 He was asked: 『Kimpila, how are you at peace, without any lack?』 Venerable Kimpila replied: 『Venerable Sir, I think to myself: 『I have good benefits, great merit, because I practice with such Brahmacharis.』 Venerable Sir, I always practice loving-kindness in bodily actions towards those Brahmacharis, whether they see it or not, it is the same; I practice loving-kindness in verbal actions, and I practice loving-kindness in mental actions, whether they see it or not, it is the same. Venerable Sir, I think to myself: 『I would rather give up my own mind and follow the minds of those wise ones.』 Venerable Sir, I then gave up my own mind and followed the minds of those wise ones. Venerable Sir, I have never had a single unpleasant thought. Venerable Sir, thus I am always at peace, without any lack.』 The Buddha praised: 『Excellent! Excellent! Anuruddha! If you are always in such harmony, peaceful and without strife, of one mind and one teacher, like milk and water mixed together, have you attained the superior states of practice and dwell in peace?』 Venerable Anuruddha replied: 『Venerable Sir, because we are always in such harmony, peaceful and without strife, of one mind and one teacher, like milk and water mixed together, we have attained the superior states of practice and dwell in peace. Venerable Sir, we obtain light and then see form, but after seeing form, the light immediately disappears.』 The Buddha said: 『Anuruddha, you do not understand this phenomenon, thinking that you obtain light in order to see form, and that after seeing form, the light immediately disappears.』

。阿那律陀！我本未得覺無上正真道時，亦得光明而見色，彼見色光明尋覆滅。阿那律陀！我作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我行精勤無懈怠，身止住，有正念正智，無有愚癡，得定一心。阿那律陀！我作是念：『我行精勤無懈怠，身止住，有正念正智，無有愚癡，得定一心，若世中無道，我可見可知彼耶？』我心中生此疑患，因此疑患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。阿那律陀！我今要當作是念：『我心中不生疑患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅。

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生無念患，因此無念患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！我今要當作是念：『我心中不生疑患，亦不生無念患

現代漢語譯本：阿那律陀！當我尚未證得無上正真之道時，也曾獲得光明而能看見事物，但那看見事物所產生的光明隨即消失。阿那律陀！我當時這樣想：『我心中有什麼問題，導致我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見事物，那看見事物所產生的光明隨即消失？』阿那律陀！我精進修行，沒有懈怠，身體保持靜止，有正念正知，沒有愚癡，達到一心禪定。阿那律陀！我當時這樣想：『我精進修行，沒有懈怠，身體保持靜止，有正念正知，沒有愚癡，達到一心禪定，如果世間沒有道，我怎麼可能看見和知道那些事物呢？』我心中產生了這樣的疑惑，因為這個疑惑，就失去了禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見事物，那看見事物所產生的光明隨即消失。阿那律陀！我現在應當這樣想：『我心中不應該產生疑惑。』阿那律陀！爲了不產生這種疑惑，我就獨自遠離喧囂，內心不放縱，精進修行。因為獨自遠離喧囂，內心不放縱，精進修行，就獲得了光明而能看見事物，但那看見事物所產生的光明隨即消失。 阿那律陀！我又這樣想：『我心中有什麼問題，導致我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見事物，那看見事物所產生的光明隨即消失？』阿那律陀！我又這樣想：『我心中產生了無念的困擾，因為這個無念的困擾，就失去了禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見事物，那看見事物所產生的光明隨即消失。』阿那律陀！我現在應當這樣想：『我心中不應該產生疑惑，也不應該產生無念的困擾。』

English version: Aniruddha! Before I had attained the unsurpassed, true and right path, I also obtained light and saw forms, but that light of seeing forms quickly vanished. Aniruddha! I thought to myself: 『What is the problem in my mind that causes me to lose concentration and my eyes to go blind? After my eyes go blind, the light I originally obtained to see forms, that light of seeing forms quickly vanishes?』 Aniruddha! I practiced diligently without laziness, my body remained still, I had right mindfulness and right knowledge, without ignorance, and attained one-pointed concentration. Aniruddha! I thought to myself: 『I practice diligently without laziness, my body remains still, I have right mindfulness and right knowledge, without ignorance, and attain one-pointed concentration. If there were no path in the world, how could I see and know those things?』 This doubt arose in my mind, and because of this doubt, I lost concentration and my eyes went blind. After my eyes went blind, the light I originally obtained to see forms, that light of seeing forms quickly vanished. Aniruddha! Now I should think: 『I should not have doubts in my mind.』 Aniruddha! In order not to have this doubt, I stayed alone in seclusion, my mind was not lax, and I practiced diligently. Because I stayed alone in seclusion, my mind was not lax, and I practiced diligently, I obtained light and saw forms, but that light of seeing forms quickly vanished. Aniruddha! I thought again: 『What is the problem in my mind that causes me to lose concentration and my eyes to go blind? After my eyes go blind, the light I originally obtained to see forms, that light of seeing forms quickly vanishes?』 Aniruddha! I thought again: 『A problem of non-thought arose in my mind, and because of this problem of non-thought, I lost concentration and my eyes went blind. After my eyes went blind, the light I originally obtained to see forms, that light of seeing forms quickly vanishes.』 Aniruddha! Now I should think: 『I should not have doubts in my mind, nor should I have the problem of non-thought.』

。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅。

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生身病想患，因此身病想患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，亦不生身病想患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅。

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生睡眠患，因此睡眠患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，亦不生睡眠患

現代漢語譯本：阿那律陀！我爲了不生起這種困擾，便獨自一人遠離喧囂，心中不懈怠，精勤修行。因為獨自一人遠離喧囂，心中不懈怠，精勤修行，便能得到光明而看見顏色，但看見顏色的光明隨即消失。 阿那律陀！我又這樣想：『我心中有什麼困擾，使我失去禪定而失去視覺，失去視覺后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失？』阿那律陀！我又這樣想：『我心中產生了對身體疾病的執著，因為這種對身體疾病的執著，便會失去禪定而失去視覺，失去視覺后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失。』阿那律陀！我現在應當這樣想：『我心中不產生疑惑的困擾，不產生無念的困擾，也不產生對身體疾病的執著。』阿那律陀！我爲了不生起這種困擾，便獨自一人遠離喧囂，心中不懈怠，精勤修行。因為獨自一人遠離喧囂，心中不懈怠，精勤修行，便能得到光明而看見顏色，但看見顏色的光明隨即消失。 阿那律陀！我又這樣想：『我心中有什麼困擾，使我失去禪定而失去視覺，失去視覺后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失？』阿那律陀！我又這樣想：『我心中產生了睡眠的困擾，因為這種睡眠的困擾，便會失去禪定而失去視覺，失去視覺后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失。』阿那律陀！我現在應當這樣想：『我心中不產生疑惑的困擾，不產生無念的困擾，不產生對身體疾病的執著，也不產生睡眠的困擾。

English version: 'Anuruddha, to prevent this trouble from arising, I dwelt in solitude, detached, with a mind unremitting, practicing diligently. Because I dwelt in solitude, detached, with a mind unremitting, practicing diligently, I obtained light and saw forms, but the light of seeing forms immediately vanished.' 'Anuruddha, I then thought: 『What trouble is in my mind that causes me to lose concentration and lose my sight? Once my sight is lost, the light I had obtained to see forms, that light of seeing forms immediately vanishes?』 Anuruddha, I then thought: 『The trouble of attachment to physical illness arises in my mind. Because of this attachment to physical illness, I lose concentration and lose my sight. Once my sight is lost, the light I had obtained to see forms, that light of seeing forms immediately vanishes.』 Anuruddha, I must now think: 『I will not let the trouble of doubt arise in my mind, nor the trouble of non-mindfulness, nor the attachment to physical illness.』 Anuruddha, to prevent this trouble from arising, I dwelt in solitude, detached, with a mind unremitting, practicing diligently. Because I dwelt in solitude, detached, with a mind unremitting, practicing diligently, I obtained light and saw forms, but the light of seeing forms immediately vanished.' 'Anuruddha, I then thought: 『What trouble is in my mind that causes me to lose concentration and lose my sight? Once my sight is lost, the light I had obtained to see forms, that light of seeing forms immediately vanishes?』 Anuruddha, I then thought: 『The trouble of sleepiness arises in my mind. Because of this trouble of sleepiness, I lose concentration and lose my sight. Once my sight is lost, the light I had obtained to see forms, that light of seeing forms immediately vanishes.』 Anuruddha, I must now think: 『I will not let the trouble of doubt arise in my mind, nor the trouble of non-mindfulness, nor the attachment to physical illness, nor the trouble of sleepiness.'

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生過精勤患，因此過精勤患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！猶如力士捉蠅太急，蠅即便死。如是，阿那律陀！我心中生過精勤患，因此過精勤患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，亦不生過精勤患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤。因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅。

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生太懈怠患，因此太懈怠患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅

現代漢語譯本：'阿那律陀！我爲了不生起這種困擾，便獨自遠離塵囂，心中不放縱懈怠，精進修行。因為獨自遠離塵囂，心中不放縱懈怠，精進修行，便能獲得光明而看見事物，但看見事物的光明隨即消失。' '阿那律陀！我又這樣想：『我心中有什麼困擾，使我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而看見事物，那看見事物的光明隨即消失？』阿那律陀！我又這樣想：『我心中產生了過度精進的困擾，因為這種過度精進的困擾，便會失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而看見事物，那看見事物的光明隨即消失。』阿那律陀！就像一個力士抓蒼蠅太用力，蒼蠅就會立刻死去。同樣，阿那律陀！我心中產生了過度精進的困擾，因為這種過度精進的困擾，便會失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而看見事物，那看見事物的光明隨即消失。阿那律陀！我現在應當這樣想：『我心中不產生疑惑的困擾，不產生無念的困擾，不產生身體疾病的想法的困擾，不產生睡眠的困擾，也不產生過度精進的困擾。』阿那律陀！我爲了不生起這種困擾，便獨自遠離塵囂，心中不放縱懈怠，精進修行。因為獨自遠離塵囂，心中不放縱懈怠，精進修行，便能獲得光明而看見事物，但看見事物的光明隨即消失。' '阿那律陀！我又這樣想：『我心中有什麼困擾，使我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而看見事物，那看見事物的光明隨即消失？』阿那律陀！我又這樣想：『我心中產生了過於懈怠的困擾，因為這種過於懈怠的困擾，便會失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而看見事物，那看見事物的光明隨即消失。』

English version: 'Anuruddha! To prevent this trouble from arising, I dwelt in solitude, away from the crowds, with a mind free from negligence, and practiced diligently. Because I dwelt in solitude, away from the crowds, with a mind free from negligence, and practiced diligently, I obtained light and saw forms, but the light of seeing forms immediately vanished.' 'Anuruddha! Then I thought: 『What trouble is in my mind that causes me to lose concentration and my eyes to fail, and when my eyes fail, the light I had obtained to see forms, that light of seeing forms immediately vanishes?』 Anuruddha! Then I thought: 『The trouble of excessive exertion arose in my mind, and because of this trouble of excessive exertion, I lost concentration and my eyes failed, and when my eyes failed, the light I had obtained to see forms, that light of seeing forms immediately vanished.』 Anuruddha! Just as a strong man who grasps a fly too tightly, the fly immediately dies. Likewise, Anuruddha! The trouble of excessive exertion arose in my mind, and because of this trouble of excessive exertion, I lost concentration and my eyes failed, and when my eyes failed, the light I had obtained to see forms, that light of seeing forms immediately vanished. Anuruddha! Now I must think: 『I will not let the trouble of doubt arise in my mind, nor the trouble of mindlessness, nor the trouble of thinking of bodily illness, nor the trouble of sleep, nor the trouble of excessive exertion.』 Anuruddha! To prevent this trouble from arising, I dwelt in solitude, away from the crowds, with a mind free from negligence, and practiced diligently. Because I dwelt in solitude, away from the crowds, with a mind free from negligence, and practiced diligently, I obtained light and saw forms, but the light of seeing forms immediately vanished.' 'Anuruddha! Then I thought: 『What trouble is in my mind that causes me to lose concentration and my eyes to fail, and when my eyes fail, the light I had obtained to see forms, that light of seeing forms immediately vanishes?』 Anuruddha! Then I thought: 『The trouble of too much laxity arose in my mind, and because of this trouble of too much laxity, I lost concentration and my eyes failed, and when my eyes failed, the light I had obtained to see forms, that light of seeing forms immediately vanished.』

。』阿那律陀！猶如力士捉蠅太緩，蠅便飛去。阿那律陀！我心中生太懈怠患，因此太懈怠患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，亦不生太懈怠患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅。

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生恐怖患，因此恐怖患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！猶如人行道，四方有怨賊來，彼人見已，畏懼恐怖，舉身毛豎。如是，阿那律陀！我心中生恐怖患，因此恐怖患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生大精勤患，不生太懈怠患，亦不生恐怖患

現代漢語譯本：阿那律陀！就像一個力士抓蒼蠅動作太慢，蒼蠅就飛走了。阿那律陀！我心中產生了懈怠的毛病，因為這個懈怠的毛病，就失去了禪定，眼睛也隨之失明。眼睛失明后，我原本獲得的光明能夠看到顏色，但這種看到顏色的光明很快又消失了。阿那律陀！我現在要這樣想：『我心中不再產生疑惑的毛病，不再產生無念的毛病，不再產生身體疾病的想法，不再產生睡眠的毛病，不再產生過於精勤的毛病，也不再產生過於懈怠的毛病。』阿那律陀！我爲了不產生這些毛病，就獨自一人遠離喧囂，心中不放縱，努力修行。因為獨自一人遠離喧囂，心中不放縱，努力修行，就獲得了光明能夠看到顏色，但這種看到顏色的光明很快又消失了。 阿那律陀！我又這樣想：『我心中有什麼毛病，導致我失去禪定，眼睛也隨之失明？眼睛失明后，我原本獲得的光明能夠看到顏色，但這種看到顏色的光明很快又消失了？』阿那律陀！我又這樣想：『我心中產生了恐懼的毛病，因為這個恐懼的毛病，就失去了禪定，眼睛也隨之失明。眼睛失明后，我原本獲得的光明能夠看到顏色，但這種看到顏色的光明很快又消失了。』阿那律陀！就像一個人在路上行走，四面八方有怨賊來襲，這個人看到后，感到畏懼和恐懼，全身汗毛豎立。同樣，阿那律陀！我心中產生了恐懼的毛病，因為這個恐懼的毛病，就失去了禪定，眼睛也隨之失明。眼睛失明后，我原本獲得的光明能夠看到顏色，但這種看到顏色的光明很快又消失了。阿那律陀！我現在要這樣想：『我心中不再產生疑惑的毛病，不再產生無念的毛病，不再產生身體疾病的想法，不再產生睡眠的毛病，不再產生過於精勤的毛病，不再產生過於懈怠的毛病，也不再產生恐懼的毛病。』

English version: 'Anuruddha! Just as a strong man is too slow to catch a fly, and the fly flies away. Anuruddha! I developed the fault of laziness in my mind, and because of this fault of laziness, I lost my concentration and my eyes went blind. After my eyes went blind, the light I had originally obtained to see colors, that light of seeing colors quickly disappeared again. Anuruddha! Now I must think like this: 『I will not let the fault of doubt arise in my mind, nor the fault of non-mindfulness, nor the fault of thinking about physical illness, nor the fault of sleepiness, nor the fault of being too diligent, nor the fault of being too lazy.』 Anuruddha! Because I do not want these faults to arise, I will live alone in seclusion, with a mind free from indulgence, and practice diligently. Because I live alone in seclusion, with a mind free from indulgence, and practice diligently, I obtained the light to see colors, but that light of seeing colors quickly disappeared again. 'Anuruddha! I thought again: 『What fault is in my mind that causes me to lose my concentration and my eyes to go blind? After my eyes went blind, the light I had originally obtained to see colors, that light of seeing colors quickly disappeared again?』 Anuruddha! I thought again: 『The fault of fear arose in my mind, and because of this fault of fear, I lost my concentration and my eyes went blind. After my eyes went blind, the light I had originally obtained to see colors, that light of seeing colors quickly disappeared again.』 Anuruddha! It is like a person walking on a road, and enemies come from all directions. When that person sees them, they feel fear and terror, and the hair on their body stands on end. Similarly, Anuruddha! The fault of fear arose in my mind, and because of this fault of fear, I lost my concentration and my eyes went blind. After my eyes went blind, the light I had originally obtained to see colors, that light of seeing colors quickly disappeared again. Anuruddha! Now I must think like this: 『I will not let the fault of doubt arise in my mind, nor the fault of non-mindfulness, nor the fault of thinking about physical illness, nor the fault of sleepiness, nor the fault of being too diligent, nor the fault of being too lazy, nor the fault of fear.』

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生喜悅患，因此喜悅患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！猶若如人本求一寶藏，頓得四寶藏，彼見已，便生悅歡喜。如是，阿那律陀！我心中生喜悅患，因此喜悅患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，不生太懈怠患，不生恐怖患，亦不生喜悅患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅

現代漢語譯本：阿那律陀！我爲了不生起這種困擾，便獨自遠離喧囂，心中不放縱，精勤修行。因為獨自遠離喧囂，心中不放縱，精勤修行，便能得到光明而看見顏色，但看見顏色的光明隨即消失。 阿那律陀！我又這樣想：『我心中有什麼困擾，使我失去禪定而眼睛失明，眼睛失明后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失？』阿那律陀！我又這樣想：『我心中生起喜悅的困擾，因為這種喜悅的困擾，便會失去禪定而眼睛失明，眼睛失明后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失。』阿那律陀！就像一個人原本只求一個寶藏，卻突然得到四個寶藏，他看見后，便會產生喜悅歡喜。同樣，阿那律陀！我心中生起喜悅的困擾，因為這種喜悅的困擾，便會失去禪定而眼睛失明，眼睛失明后，我原本得到的光明而看見顏色，那看見顏色的光明隨即消失。阿那律陀！我現在要這樣想：『我心中不生起疑惑的困擾，不生起無念的困擾，不生起身病之想的困擾，不生起睡眠的困擾，不生起過於精勤的困擾，不生起過於懈怠的困擾，不生起恐怖的困擾，也不生起喜悅的困擾。』阿那律陀！我爲了不生起這種困擾，便獨自遠離喧囂，心中不放縱，精勤修行。因為獨自遠離喧囂，心中不放縱，精勤修行，便能得到光明而看見顏色，但看見顏色的光明隨即消失。

English version: 'Anuruddha! To prevent this trouble from arising, I dwelt in solitude, with an unperturbed mind, and practiced diligently. Because I dwelt in solitude, with an unperturbed mind, and practiced diligently, I obtained light and saw forms, but the light of seeing forms immediately vanished.' 'Anuruddha! I then thought: 『What trouble is in my mind that causes me to lose concentration and my sight to disappear? Once my sight disappears, the light I had obtained to see forms, that light of seeing forms, immediately vanishes?』 Anuruddha! I then thought: 『The trouble of joy arises in my mind, and because of this trouble of joy, I lose concentration and my sight disappears. Once my sight disappears, the light I had obtained to see forms, that light of seeing forms, immediately vanishes.』 Anuruddha! It is like a person who originally sought one treasure, but suddenly obtained four treasures. Upon seeing them, he experiences joy and happiness. Similarly, Anuruddha! The trouble of joy arises in my mind, and because of this trouble of joy, I lose concentration and my sight disappears. Once my sight disappears, the light I had obtained to see forms, that light of seeing forms, immediately vanishes. Anuruddha! Now I must think: 『I will not let the trouble of doubt arise in my mind, nor the trouble of non-mindfulness, nor the trouble of thinking of physical illness, nor the trouble of sleep, nor the trouble of excessive diligence, nor the trouble of excessive laziness, nor the trouble of fear, nor the trouble of joy.』 Anuruddha! To prevent this trouble from arising, I dwelt in solitude, with an unperturbed mind, and practiced diligently. Because I dwelt in solitude, with an unperturbed mind, and practiced diligently, I obtained light and saw forms, but the light of seeing forms immediately vanished.'

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生自高心患，因此自高心患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，不生太懈怠患，不生恐怖患，不生喜悅患，亦不生自高心患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋覆滅。

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生若干想患，因此若干想患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生大精勤患，不生太懈怠患，不生恐怖患，不生喜悅患，不生自高心患，亦不生若干想患

『阿那律陀！我又這樣想：『我心中有什麼憂患，使我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見顏色，那看見顏色的光明隨即又消失？』阿那律陀！我又這樣想：『我心中產生了自高自大的憂患，因此自高自大的憂患，就使我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見顏色，那看見顏色的光明隨即又消失。』阿那律陀！我現在應當這樣想：『我心中不產生疑惑的憂患，不產生無念的憂患，不產生身體疾病的想法的憂患，不產生睡眠的憂患，不產生過於精勤的憂患，不產生過於懈怠的憂患，不產生恐怖的憂患，不產生喜悅的憂患，也不產生自高自大的憂患。』阿那律陀！我爲了不產生這些憂患，便在遠離喧囂的地方獨自居住，心中不放縱，修行精進，因為在遠離喧囂的地方獨自居住，心中不放縱，修行精進的緣故，便能獲得光明而看見顏色，那看見顏色的光明隨即又消失。 『阿那律陀！我又這樣想：『我心中有什麼憂患，使我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見顏色，那看見顏色的光明隨即又消失？』阿那律陀！我又這樣想：『我心中產生了各種雜念的憂患，因此各種雜念的憂患，就使我失去禪定而眼睛失明，眼睛失明后，我原本獲得的光明而能看見顏色，那看見顏色的光明隨即又消失。』阿那律陀！我現在應當這樣想：『我心中不產生疑惑的憂患，不產生無念的憂患，不產生身體疾病的想法的憂患，不產生睡眠的憂患，不產生過於精勤的憂患，不產生過於懈怠的憂患，不產生恐怖的憂患，不產生喜悅的憂患，不產生自高自大的憂患，也不產生各種雜念的憂患。

『Anuruddha! I further thought: 『What affliction is in my mind that causes me to lose concentration and my eye to fail, and when my eye has failed, the light I had previously obtained to see forms, that light of seeing forms immediately disappears?』 Anuruddha! I further thought: 『The affliction of self-conceit arises in my mind, and because of this affliction of self-conceit, I lose concentration and my eye fails, and when my eye has failed, the light I had previously obtained to see forms, that light of seeing forms immediately disappears.』 Anuruddha! Now I should think: 『I will not let the affliction of doubt arise in my mind, nor the affliction of non-mindfulness, nor the affliction of the thought of bodily illness, nor the affliction of sleep, nor the affliction of excessive diligence, nor the affliction of excessive laziness, nor the affliction of fear, nor the affliction of joy, nor the affliction of self-conceit.』 Anuruddha! Because I do not want these afflictions to arise, I dwell in seclusion, with a mind that is not lax, practicing diligently. Because I dwell in seclusion, with a mind that is not lax, practicing diligently, I obtain light and see forms, and that light of seeing forms immediately disappears. 『Anuruddha! I further thought: 『What affliction is in my mind that causes me to lose concentration and my eye to fail, and when my eye has failed, the light I had previously obtained to see forms, that light of seeing forms immediately disappears?』 Anuruddha! I further thought: 『The affliction of various thoughts arises in my mind, and because of this affliction of various thoughts, I lose concentration and my eye fails, and when my eye has failed, the light I had previously obtained to see forms, that light of seeing forms immediately disappears.』 Anuruddha! Now I should think: 『I will not let the affliction of doubt arise in my mind, nor the affliction of non-mindfulness, nor the affliction of the thought of bodily illness, nor the affliction of sleep, nor the affliction of excessive diligence, nor the affliction of excessive laziness, nor the affliction of fear, nor the affliction of joy, nor the affliction of self-conceit, nor the affliction of various thoughts.』

「阿那律陀！我復作是念：『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅？』阿那律陀！我復作是念：『我心中生不觀色患，因此不觀色患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋覆滅。』阿那律陀！我今要當作是念：『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，不生太懈怠患，不生恐怖患，不生喜悅患，亦不生自高心患，不生若干想患，亦不生不觀色患。』阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色。阿那律陀！若我心生疑患，彼得心清凈，無念、身病想、睡眠、太精勤、太懈怠、恐怖、喜悅、高心、生若干想、不觀色心患，彼得心清凈。」

「阿那律陀！我復作是念：『我當修學三定，修學有覺有觀定，修學無覺少觀定，修學無覺無觀定

現代漢語譯本：阿那律陀！我爲了不起這種困擾，便在遠離喧囂的地方獨自居住，心中沒有放縱懈怠，修行精進勤勉。因為在遠離喧囂的地方獨自居住，心中沒有放縱懈怠，修行精進勤勉的緣故，便能得到光明而看見顏色，但看見顏色的光明隨即又消失了。 阿那律陀！我又這樣想：『我心中有什麼困擾，使我失去禪定而眼睛失明，眼睛失明后，我原本得到的光明而看見顏色，那看見顏色的光明隨即又消失了？』阿那律陀！我又這樣想：『我心中產生不觀察顏色的困擾，因此不觀察顏色的困擾，便會失去禪定而眼睛失明。眼睛失明后，我原本得到的光明而看見顏色，那看見顏色的光明隨即又消失了。』阿那律陀！我現在應當這樣想：『我心中不產生疑惑的困擾，不產生沒有念頭的困擾，不產生身體生病的想法的困擾，不產生睡眠的困擾，不產生過於精進的困擾，不產生過於懈怠的困擾，不產生恐懼的困擾，不產生喜悅的困擾，也不產生自高自大的困擾，不產生各種想法的困擾，也不產生不觀察顏色的困擾。』阿那律陀！我爲了不起這種困擾，便在遠離喧囂的地方獨自居住，心中沒有放縱懈怠，修行精進勤勉。因為在遠離喧囂的地方獨自居住，心中沒有放縱懈怠，修行精進勤勉的緣故，便能得到光明而看見顏色。阿那律陀！如果我心中產生疑惑的困擾，那麼就能得到心清凈，沒有念頭、身體生病的想法、睡眠、過於精進、過於懈怠、恐懼、喜悅、高傲、產生各種想法、不觀察顏色的心病，那麼就能得到心清凈。」 阿那律陀！我又這樣想：『我應當修習三種禪定，修習有覺有觀的禪定，修習無覺少觀的禪定，修習無覺無觀的禪定。』

English version: 'Anuruddha, to prevent this trouble from arising, I dwelt in seclusion, without negligence, practicing diligently. Because I dwelt in seclusion, without negligence, practicing diligently, I obtained light and saw forms. But the light of seeing forms quickly vanished.' 'Anuruddha, I then thought: 『What trouble is in my mind that causes me to lose concentration and my eye to fail? When my eye fails, the light I had obtained to see forms, that light of seeing forms quickly vanishes?』 Anuruddha, I then thought: 『The trouble of not observing forms arises in my mind. Because of this trouble of not observing forms, I lose concentration and my eye fails. When my eye fails, the light I had obtained to see forms, that light of seeing forms quickly vanishes.』 Anuruddha, I must now think: 『I will not let the trouble of doubt arise in my mind, nor the trouble of no-thought, nor the trouble of thinking of bodily illness, nor the trouble of sleep, nor the trouble of too much diligence, nor the trouble of too much laziness, nor the trouble of fear, nor the trouble of joy, nor the trouble of arrogance, nor the trouble of various thoughts, nor the trouble of not observing forms.』 Anuruddha, to prevent this trouble from arising, I dwelt in seclusion, without negligence, practicing diligently. Because I dwelt in seclusion, without negligence, practicing diligently, I obtained light and saw forms. Anuruddha, if the trouble of doubt arises in my mind, then I can obtain a pure mind, free from no-thought, thoughts of bodily illness, sleep, too much diligence, too much laziness, fear, joy, arrogance, various thoughts, and the mental trouble of not observing forms, then I can obtain a pure mind.' 'Anuruddha, I then thought: 『I should cultivate three kinds of concentration: concentration with initial and sustained thought, concentration without initial thought but with sustained thought, and concentration without initial or sustained thought.』

。』阿那律陀！我便修學三定，修學有覺有觀定，修學無覺少觀定，修學無覺無觀定；若我修學有覺有觀定者，心便順向無覺少觀定，如是我必不失此智見。阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學有覺有觀定。阿那律陀！我爾時行此住止行，若我修學有覺有觀定者，心便順向無覺無觀定，如是我必不失此智見。阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學有覺有觀定。阿那律陀！我爾時行此住止行。

「阿那律陀！若我修學無覺少觀定者，心便順向有覺有觀定，如是我必不失此智見。阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺少觀定。阿那律陀！我爾時行此住止行，若我修學無覺少觀定者，心便順向無覺無觀定，如是我必不失此智見。阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺少觀定。阿那律陀！我爾時行此住止行。

「阿那律陀！若我修學無覺無觀定者，心便順向有覺有觀定，如是我必不失此智見。阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺無觀定。阿那律陀！我爾時行此住止行，若我修學無覺無觀定者，心便順向無覺少觀定，如是我不失此智見。阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺無觀定

現代漢語譯本：'阿那律陀！我修習三種禪定，即修習有覺有觀的禪定，修習無覺少觀的禪定，以及修習無覺無觀的禪定。如果我修習有覺有觀的禪定，我的心就會傾向於無覺少觀的禪定，這樣我就不會失去這種智慧和見解。阿那律陀！我明白這一點后，就整天、整夜、整日整夜地修習有覺有觀的禪定。阿那律陀！那時我就是這樣修行和安住的。如果我修習有覺有觀的禪定，我的心就會傾向於無覺無觀的禪定，這樣我就不會失去這種智慧和見解。阿那律陀！我明白這一點后，就整天、整夜、整日整夜地修習有覺有觀的禪定。阿那律陀！那時我就是這樣修行和安住的。' '阿那律陀！如果我修習無覺少觀的禪定，我的心就會傾向於有覺有觀的禪定，這樣我就不會失去這種智慧和見解。阿那律陀！我明白這一點后，就整天、整夜、整日整夜地修習無覺少觀的禪定。阿那律陀！那時我就是這樣修行和安住的。如果我修習無覺少觀的禪定，我的心就會傾向於無覺無觀的禪定，這樣我就不會失去這種智慧和見解。阿那律陀！我明白這一點后，就整天、整夜、整日整夜地修習無覺少觀的禪定。阿那律陀！那時我就是這樣修行和安住的。' '阿那律陀！如果我修習無覺無觀的禪定，我的心就會傾向於有覺有觀的禪定，這樣我就不會失去這種智慧和見解。阿那律陀！我明白這一點后，就整天、整夜、整日整夜地修習無覺無觀的禪定。阿那律陀！那時我就是這樣修行和安住的。如果我修習無覺無觀的禪定，我的心就會傾向於無覺少觀的禪定，這樣我就不會失去這種智慧和見解。阿那律陀！我明白這一點后，就整天、整夜、整日整夜地修習無覺無觀的禪定。'

English version: 'Anuruddha, I cultivated three kinds of concentration: concentration with initial and sustained thought, concentration without initial thought but with sustained thought, and concentration without initial and sustained thought. If I were to cultivate concentration with initial and sustained thought, my mind would incline towards concentration without initial thought but with sustained thought, and thus I would not lose this knowledge and vision. Anuruddha, knowing this, I cultivated concentration with initial and sustained thought day and night, day and night. Anuruddha, at that time, I practiced and dwelt in this way. If I were to cultivate concentration with initial and sustained thought, my mind would incline towards concentration without initial and sustained thought, and thus I would not lose this knowledge and vision. Anuruddha, knowing this, I cultivated concentration with initial and sustained thought day and night, day and night. Anuruddha, at that time, I practiced and dwelt in this way.' 'Anuruddha, if I were to cultivate concentration without initial thought but with sustained thought, my mind would incline towards concentration with initial and sustained thought, and thus I would not lose this knowledge and vision. Anuruddha, knowing this, I cultivated concentration without initial thought but with sustained thought day and night, day and night. Anuruddha, at that time, I practiced and dwelt in this way. If I were to cultivate concentration without initial thought but with sustained thought, my mind would incline towards concentration without initial and sustained thought, and thus I would not lose this knowledge and vision. Anuruddha, knowing this, I cultivated concentration without initial thought but with sustained thought day and night, day and night. Anuruddha, at that time, I practiced and dwelt in this way.' 'Anuruddha, if I were to cultivate concentration without initial and sustained thought, my mind would incline towards concentration with initial and sustained thought, and thus I would not lose this knowledge and vision. Anuruddha, knowing this, I cultivated concentration without initial and sustained thought day and night, day and night. Anuruddha, at that time, I practiced and dwelt in this way. If I were to cultivate concentration without initial and sustained thought, my mind would incline towards concentration without initial thought but with sustained thought, and thus I would not lose this knowledge and vision. Anuruddha, knowing this, I cultivated concentration without initial and sustained thought day and night, day and night.'

。阿那律陀！我爾時行此住止行。

「阿那律陀！有時我知光明而不見色。阿那律陀！我作是念：『何因何緣知光明而不見色？』阿那律陀！我復作是念：『若我念光明相，不念色相者，爾時我知光明而不見色。』阿那律陀！如是我知如是已，竟日、竟夜、竟日夜知光明而不見色。阿那律陀！我爾時行此住止行。阿那律陀！有時我見色而不知光明。阿那律陀！我作是念：『何因何緣我見色而不知光明？』阿那律陀！我復作是念：『若我念色相，不念光明相者，爾時我知色而不知光明。』阿那律陀！如是我知如是已，竟日、竟夜、竟日夜知色而不知光明。阿那律陀！我爾時行此住止行。

「阿那律陀！有時我少知光明，亦少見色。阿那律陀！我作是念：『何因何緣我少知光明，亦少見色？』阿那律陀！我復作是念：『若我少入定，少入定故，少眼清凈，少眼清凈故，我少知光明，亦少見色。』阿那律陀！如是我知如是已，竟日、竟夜、竟日夜少知光明，亦少見色。阿那律陀！爾時我行此住止行。阿那律陀！有時我廣知光明，亦廣見色。阿那律陀！我作是念：『何因何緣我廣知光明，亦廣見色？』阿那律陀！我復作是念：『若我廣入定，廣入定故，廣眼清凈，廣眼清凈故，我廣知光明，亦廣見色

阿那律陀！那時，我就是這樣修行和安住的。 阿那律陀！有時我知道光明，卻看不見顏色。阿那律陀！我心想：『是什麼原因導致我知道光明卻看不見顏色呢？』阿那律陀！我又想：『如果我專注于光明的形象，而不專注于顏色的形象，那時我就會知道光明而看不見顏色。』阿那律陀！我這樣理解之後，就整天、整夜、整天地夜裡都知道光明而看不見顏色。阿那律陀！那時，我就是這樣修行和安住的。阿那律陀！有時我看見顏色，卻不知道光明。阿那律陀！我心想：『是什麼原因導致我看見顏色卻不知道光明呢？』阿那律陀！我又想：『如果我專注于顏色的形象，而不專注于光明的形象，那時我就會知道顏色而不知道光明。』阿那律陀！我這樣理解之後，就整天、整夜、整天地夜裡都知道顏色而不知道光明。阿那律陀！那時，我就是這樣修行和安住的。 阿那律陀！有時我稍微知道光明，也稍微看見顏色。阿那律陀！我心想：『是什麼原因導致我稍微知道光明，也稍微看見顏色呢？』阿那律陀！我又想：『如果我稍微入定，因為稍微入定，所以眼睛稍微清凈，因為眼睛稍微清凈，所以我稍微知道光明，也稍微看見顏色。』阿那律陀！我這樣理解之後，就整天、整夜、整天地夜裡稍微知道光明，也稍微看見顏色。阿那律陀！那時，我就是這樣修行和安住的。阿那律陀！有時我廣泛地知道光明，也廣泛地看見顏色。阿那律陀！我心想：『是什麼原因導致我廣泛地知道光明，也廣泛地看見顏色呢？』阿那律陀！我又想：『如果我廣泛地入定，因為廣泛地入定，所以眼睛廣泛地清凈，因為眼睛廣泛地清凈，所以我廣泛地知道光明，也廣泛地看見顏色。

Anuruddha, at that time, I lived practicing and abiding in this way. Anuruddha, sometimes I knew light but did not see forms. Anuruddha, I thought: 『What is the cause and reason that I know light but do not see forms?』 Anuruddha, I further thought: 『If I focus on the aspect of light and do not focus on the aspect of forms, then I will know light but not see forms.』 Anuruddha, having understood this, I knew light but did not see forms for the whole day, the whole night, and the whole day and night. Anuruddha, at that time, I lived practicing and abiding in this way. Anuruddha, sometimes I saw forms but did not know light. Anuruddha, I thought: 『What is the cause and reason that I see forms but do not know light?』 Anuruddha, I further thought: 『If I focus on the aspect of forms and do not focus on the aspect of light, then I will know forms but not know light.』 Anuruddha, having understood this, I knew forms but did not know light for the whole day, the whole night, and the whole day and night. Anuruddha, at that time, I lived practicing and abiding in this way. Anuruddha, sometimes I knew a little light and also saw a little form. Anuruddha, I thought: 『What is the cause and reason that I know a little light and also see a little form?』 Anuruddha, I further thought: 『If I enter into concentration a little, because of entering into concentration a little, my eye is a little clear, and because my eye is a little clear, I know a little light and also see a little form.』 Anuruddha, having understood this, I knew a little light and also saw a little form for the whole day, the whole night, and the whole day and night. Anuruddha, at that time, I lived practicing and abiding in this way. Anuruddha, sometimes I knew light extensively and also saw forms extensively. Anuruddha, I thought: 『What is the cause and reason that I know light extensively and also see forms extensively?』 Anuruddha, I further thought: 『If I enter into concentration extensively, because of entering into concentration extensively, my eye is extensively clear, and because my eye is extensively clear, I know light extensively and also see forms extensively.

。』阿那律陀！如是我知如是已，竟日、竟夜、竟日夜廣知光明，亦廣見色。阿那律陀！爾時我行此住止行。

「阿那律陀！若我心中生疑患，彼得心清凈，無念、身病想、睡眠、太精勤、太懈怠、恐怖、喜悅、高心，生若干想，不觀色心患。彼得心清凈，有覺有觀定修學極修學，無覺少觀定修學極修學，無覺無觀定修學極修學，一向定修學極修學，雜定修學極修學，少定修學極修學，廣無量定修學極修學。我生知見極明凈，趣向定住，精勤修道品，生已盡，梵行已立，所作已辦，不更受有，知如真。阿那律陀！爾時我行此住止行。」

佛說如是。尊者阿那律陀、尊者難提、尊者金毗羅聞佛所說，歡喜奉行。

長壽王本起經第一竟(九千二百一十八字)

中阿含經卷第十七(九千二百一十八字)(第二小土城誦)

中阿含經卷第十八

（七三）中阿含長壽王品天經第二(第二小土城誦)

一時，佛游枝提瘦，在水渚林中。

爾時，世尊告諸比丘：「我本未得覺無上正真道時，而作是念：『我寧可得生其光明，因其光明而見形色。如是我智見極大明凈

現代漢語譯本：'阿那律陀！正如我所知，正如我所見，我整日、整夜、整日夜都廣泛地知曉光明，也廣泛地看見形色。阿那律陀！那時我就是這樣行住坐臥的。' '阿那律陀！如果我心中生起疑惑，那麼我就會使心清凈，沒有雜念、身體疾病的念頭、睡眠、過於精進、過於懈怠、恐懼、喜悅、高傲的心，產生各種各樣的想法，不觀察色心的弊端。我就會使心清凈，有覺有觀地修習禪定，極其精進地修習；無覺少觀地修習禪定，極其精進地修習；無覺無觀地修習禪定，極其精進地修習；一心一意地修習禪定，極其精進地修習；雜修禪定，極其精進地修習；少修禪定，極其精進地修習；廣修無量禪定，極其精進地修習。我生起了極其明凈的知見，趨向于禪定，精勤地修習道品，生死已盡，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實地知曉真理。阿那律陀！那時我就是這樣行住坐臥的。' 佛陀如是說。尊者阿那律陀、尊者難提、尊者金毗羅聽聞佛陀所說，歡喜奉行。 《長壽王本起經》第一部分結束（九千二百一十八字） 《中阿含經》卷第十七（九千二百一十八字）（第二小土城誦） 《中阿含經》卷第十八 （七三）《中阿含長壽王品天經》第二（第二小土城誦） 一時，佛陀在枝提瘦游化，住在水渚林中。 那時，世尊告訴諸位比丘：『我尚未證得無上正真道時，曾這樣想：我寧願能夠生起光明，憑藉光明而看見形色。這樣我的智慧和見解就會極其明凈。』

English version: 'Anuruddha! As I knew, as I saw, I extensively knew light throughout the day, throughout the night, and throughout the day and night, and I also extensively saw forms. Anuruddha! At that time, I lived in this way, walking, standing, sitting, and lying down.' 'Anuruddha! If doubt arises in my mind, then I purify my mind, without distractions, thoughts of physical illness, sleep, excessive diligence, excessive laziness, fear, joy, or arrogance, generating various thoughts, not observing the faults of the mind and form. I then purify my mind, practicing meditation with initial and sustained thought, extremely diligently; practicing meditation without initial thought but with sustained thought, extremely diligently; practicing meditation without initial or sustained thought, extremely diligently; practicing one-pointed meditation, extremely diligently; practicing mixed meditation, extremely diligently; practicing limited meditation, extremely diligently; practicing vast and immeasurable meditation, extremely diligently. I generated extremely clear knowledge and vision, inclined towards meditation, diligently practicing the factors of enlightenment, the cycle of rebirth was exhausted, the holy life was established, what needed to be done was done, no more rebirth, knowing the truth as it is. Anuruddha! At that time, I lived in this way, walking, standing, sitting, and lying down.' The Buddha spoke thus. Venerable Anuruddha, Venerable Nandi, and Venerable Kimpila, having heard what the Buddha said, rejoiced and practiced accordingly. The first part of the 'Long-Life King's Origin Sutra' ends (9,218 words). The seventeenth scroll of the 'Madhyama Agama Sutra' (9,218 words) (Second Small Earth City Recitation). The eighteenth scroll of the 'Madhyama Agama Sutra'. Translated by the Tripitaka Master Gautama Sanghadeva of Kipin in the Eastern Jin Dynasty. (73) The second 'Heaven Sutra' of the 'Long-Life King Chapter' of the 'Madhyama Agama Sutra' (Second Small Earth City Recitation). At one time, the Buddha was traveling in Chiti-Sota, residing in the Water-Shore Grove. At that time, the World-Honored One told the monks: 'When I had not yet attained the unsurpassed, true, and complete enlightenment, I thought: I wish I could generate light, and through that light, see forms. In this way, my wisdom and vision would become extremely clear.'

。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色也。然我未與彼天共同集會，未相慰勞，未有所論說，未有所答對。

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對也。然我不知彼天如是姓、如是字、如是生。

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生也。然我不知彼天如是食、如是受苦樂

『我因為智慧和見解極其明凈，便在遠離塵囂的地方獨自居住，內心不放縱懈怠，精進修行。我因為在遠離塵囂的地方獨自居住，內心不放縱懈怠，精進修行，就獲得了光明，從而看見了形色。然而我沒有和那些天人共同生活，沒有互相慰問，沒有進行任何討論，也沒有任何迴應。』 『我又這樣想：』我寧願能夠獲得那種光明，通過那種光明看見形色，並且和那些天人共同生活，互相慰問，進行討論，並有所迴應。這樣我的智慧和見解就更加明凈了。』我因為智慧和見解極其明凈，便在遠離塵囂的地方獨自居住，內心不放縱懈怠，精進修行。我因為在遠離塵囂的地方獨自居住，內心不放縱懈怠，精進修行，就獲得了光明，從而看見了形色，並且和那些天人共同生活，互相慰問，進行討論，並有所迴應。然而我不知道那些天人的姓氏、名字和出生。』 『我又這樣想：』我寧願能夠獲得那種光明，通過那種光明看見形色，並且和那些天人共同生活，互相慰問，進行討論，並有所迴應；也知道那些天人的姓氏、名字和出生。這樣我的智慧和見解就更加明凈了。』我因為智慧和見解極其明凈，便在遠離塵囂的地方獨自居住，內心不放縱懈怠，精進修行。我因為在遠離塵囂的地方獨自居住，內心不放縱懈怠，精進修行，就獲得了光明，從而看見了形色，並且和那些天人共同生活，互相慰問，進行討論，並有所迴應；也知道了那些天人的姓氏、名字和出生。然而我不知道那些天人吃什麼，如何感受苦樂。

'Because my wisdom and insight were extremely clear, I lived alone in seclusion, with a mind free from negligence, and practiced diligently. Because I lived alone in seclusion, with a mind free from negligence, and practiced diligently, I obtained light and saw forms. However, I did not live with those devas, did not console each other, did not have any discussions, and did not have any responses.' 'I thought again: 'I would rather obtain that light, see forms through that light, and live with those devas, console each other, have discussions, and have responses. In this way, my wisdom and insight would be even clearer.' Because my wisdom and insight were extremely clear, I lived alone in seclusion, with a mind free from negligence, and practiced diligently. Because I lived alone in seclusion, with a mind free from negligence, and practiced diligently, I obtained light and saw forms, and lived with those devas, consoled each other, had discussions, and had responses. However, I did not know the surnames, names, and births of those devas.' 'I thought again: 'I would rather obtain that light, see forms through that light, and live with those devas, console each other, have discussions, and have responses; and also know the surnames, names, and births of those devas. In this way, my wisdom and insight would be even clearer.' Because my wisdom and insight were extremely clear, I lived alone in seclusion, with a mind free from negligence, and practiced diligently. Because I lived alone in seclusion, with a mind free from negligence, and practiced diligently, I obtained light and saw forms, and lived with those devas, consoled each other, had discussions, and had responses; and also knew the surnames, names, and births of those devas. However, I did not know what those devas ate and how they experienced suffering and joy.'

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂也。然我不知彼天如是長壽、如是久住、如是命盡。

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂，亦知彼天如是長壽、如是久住、如是命盡。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡也。然我不知彼天作如是如是業已，死此生彼

『我再次這樣想：『我寧願獲得光明，憑藉光明看見形色，並與那些天神共同生活，互相慰問，有所談論，有所應答；也知道那些天神是怎樣的姓氏、怎樣的名字、怎樣的出生；也知道那些天神是吃什麼、承受怎樣的苦樂。這樣我的智慧見解就極其明凈。』我爲了智慧見解極其明凈的緣故，便在遠離之處獨自居住，內心不放逸，精勤修行。我因為在遠離之處獨自居住，內心不放逸，精勤修行的緣故，就獲得了光明，便看見了形色，並與那些天神共同生活，互相慰問，有所談論，有所應答；也知道那些天神是怎樣的姓氏、怎樣的名字、怎樣的出生；也知道那些天神是吃什麼、承受怎樣的苦樂。然而我不知道那些天神是怎樣的長壽、怎樣的久住、怎樣的壽命終結。 『我再次這樣想：『我寧願獲得光明，憑藉光明看見形色，並與那些天神共同生活，互相慰問，有所談論，有所應答；也知道那些天神是怎樣的姓氏、怎樣的名字、怎樣的出生；也知道那些天神是吃什麼、承受怎樣的苦樂，也知道那些天神是怎樣的長壽、怎樣的久住、怎樣的壽命終結。這樣我的智慧見解就極其明凈。』我爲了智慧見解極其明凈的緣故，便在遠離之處獨自居住，內心不放逸，精勤修行。我因為在遠離之處獨自居住，內心不放逸，精勤修行的緣故，就獲得了光明，便看見了形色，並與那些天神共同生活，互相慰問，有所談論，有所應答；也知道那些天神是怎樣的姓氏、怎樣的名字、怎樣的出生；也知道那些天神是吃什麼、承受怎樣的苦樂；也知道那些天神是怎樣的長壽、怎樣的久住、怎樣的壽命終結。然而我不知道那些天神做了這樣那樣的業之後，死後會生到哪裡。

『I then thought: 『I would rather attain that light, and through that light see forms and colors, and live together with those gods, console each other, have discussions, and give answers; also know what are the surnames, names, and births of those gods; also know what those gods eat and what suffering and happiness they experience. Thus my wisdom and insight would be extremely clear.』 Because my wisdom and insight were to be extremely clear, I then lived alone in seclusion, with a mind free from negligence, and practiced diligently. Because I lived alone in seclusion, with a mind free from negligence, and practiced diligently, I attained the light, and saw forms and colors, and lived together with those gods, consoled each other, had discussions, and gave answers; also knew what were the surnames, names, and births of those gods; also knew what those gods ate and what suffering and happiness they experienced. However, I did not know how long those gods lived, how long they resided, and how their lives ended. 『I then thought: 『I would rather attain that light, and through that light see forms and colors, and live together with those gods, console each other, have discussions, and give answers; also know what are the surnames, names, and births of those gods; also know what those gods eat and what suffering and happiness they experience, and also know how long those gods lived, how long they resided, and how their lives ended. Thus my wisdom and insight would be extremely clear.』 Because my wisdom and insight were to be extremely clear, I then lived alone in seclusion, with a mind free from negligence, and practiced diligently. Because I lived alone in seclusion, with a mind free from negligence, and practiced diligently, I attained the light, and saw forms and colors, and lived together with those gods, consoled each other, had discussions, and gave answers; also knew what were the surnames, names, and births of those gods; also knew what those gods ate and what suffering and happiness they experienced; also knew how long those gods lived, how long they resided, and how their lives ended. However, I did not know where those gods would be reborn after they had done such and such deeds and died here.

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡；亦知彼天作如是如是業已，死此生彼。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡；亦知彼天作如是如是業已，死此生彼也。然我不知彼天、彼彼天中。

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡；亦知彼天作如是如是業已，死此生彼；亦知彼天、彼彼天中。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤

我再次這樣想：『我寧願獲得光明，通過光明看見各種形態和顏色，並與那些天神共同生活，互相慰問，進行討論，互相回答；也知道那些天神的名字、稱謂、出生；也知道那些天神吃什麼、承受什麼樣的苦樂；也知道那些天神壽命多長、居住多久、何時壽命終結；也知道那些天神做了什麼業，死後又投生到哪裡。這樣我的智慧和見解就會非常明凈。』我爲了使智慧和見解非常明凈，便在遠離塵囂的地方獨自居住，內心不放縱，精勤修行。我因為在遠離塵囂的地方獨自居住，內心不放縱，精勤修行，就獲得了光明，便看見了各種形態和顏色，並與那些天神共同生活，互相慰問，進行討論，互相回答；也知道那些天神的名字、稱謂、出生；也知道那些天神吃什麼、承受什麼樣的苦樂；也知道那些天神壽命多長、居住多久、何時壽命終結；也知道那些天神做了什麼業，死後又投生到哪裡。然而我不知道那些天神，以及那些天神中的其他天神。 我再次這樣想：『我寧願獲得光明，通過光明看見各種形態和顏色，並與那些天神共同生活，互相慰問，進行討論，互相回答；也知道那些天神的名字、稱謂、出生；也知道那些天神吃什麼、承受什麼樣的苦樂；也知道那些天神壽命多長、居住多久、何時壽命終結；也知道那些天神做了什麼業，死後又投生到哪裡；也知道那些天神，以及那些天神中的其他天神。這樣我的智慧和見解就會非常明凈。』我爲了使智慧和見解非常明凈，便在遠離塵囂的地方獨自居住，內心不放縱，精勤修行。

I thought again: 『I would rather obtain light, and through that light see forms and colors, and live together with those gods, console each other, have discussions, and answer each other; also know those gods' names, titles, and births; also know what those gods eat, and what kind of suffering and joy they experience; also know how long those gods live, how long they reside, and when their lives end; also know what karma those gods have done, and where they are reborn after death. In this way, my wisdom and insight will be extremely clear.』 Because I wanted my wisdom and insight to be extremely clear, I lived alone in a secluded place, with my mind not indulging, and practiced diligently. Because I lived alone in a secluded place, with my mind not indulging, and practiced diligently, I obtained light, and then saw forms and colors, and lived together with those gods, consoled each other, had discussions, and answered each other; also knew those gods' names, titles, and births; also knew what those gods eat, and what kind of suffering and joy they experience; also knew how long those gods live, how long they reside, and when their lives end; also knew what karma those gods have done, and where they are reborn after death. However, I do not know those gods, and the other gods among those gods. I thought again: 『I would rather obtain light, and through that light see forms and colors, and live together with those gods, console each other, have discussions, and answer each other; also know those gods' names, titles, and births; also know what those gods eat, and what kind of suffering and joy they experience; also know how long those gods live, how long they reside, and when their lives end; also know what karma those gods have done, and where they are reborn after death; also know those gods, and the other gods among those gods. In this way, my wisdom and insight will be extremely clear.』 Because I wanted my wisdom and insight to be extremely clear, I lived alone in a secluded place, with my mind not indulging, and practiced diligently.

。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡；亦知彼天作如是如是業已，死此生彼；亦知彼天、彼彼天中也。然我不知彼天上，我曾生中、未曾生中。

「我復作是念：『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡；亦知彼天作如是如是業已，死此生彼；亦知彼天、彼彼天中；亦知彼天上，我曾生中、未曾生中。如是我智見極大明凈。』我為智見極明凈故，便在遠離獨住，心無放逸，修行精勤。我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對；亦知彼天如是姓、如是字、如是生；亦知彼天如是食、如是受苦樂；亦知彼天如是長壽、如是久住、如是命盡；亦知彼天作如是如是業已，死此生彼；亦知彼天、彼彼天中；亦知彼天上，我曾生中、未曾生中也

現代漢語譯本：我因為遠離塵囂獨自居住，內心沒有懈怠放縱，修行精進勤勉，因此獲得了光明，便能看見各種形色，並且能與那些天神共同相處，互相慰問，進行討論，互相回答；也知道那些天神的名字、稱謂、出生；也知道那些天神吃什麼、承受什麼樣的苦樂；也知道那些天神壽命長短、居住多久、何時命終；也知道那些天神做了什麼樣的業，死後轉生到哪裡；也知道那些天神在各個天界的情況。然而我不知道在那些天界之上，我曾經出生過還是沒有出生過。 我又這樣想：『我寧願能夠獲得那種光明，憑藉那種光明而看見各種形色，並且能與那些天神共同相處，互相慰問，進行討論，互相回答；也知道那些天神的名字、稱謂、出生；也知道那些天神吃什麼、承受什麼樣的苦樂；也知道那些天神壽命長短、居住多久、何時命終；也知道那些天神做了什麼樣的業，死後轉生到哪裡；也知道那些天神在各個天界的情況；也知道在那些天界之上，我曾經出生過還是沒有出生過。』像這樣我的智慧見解變得極其明凈。我因為智慧見解極其明凈的緣故，便在遠離塵囂獨自居住，內心沒有懈怠放縱，修行精進勤勉。我因為遠離塵囂獨自居住，內心沒有懈怠放縱，修行精進勤勉的緣故，因此獲得了光明，便能看見各種形色，並且能與那些天神共同相處，互相慰問，進行討論，互相回答；也知道那些天神的名字、稱謂、出生；也知道那些天神吃什麼、承受什麼樣的苦樂；也知道那些天神壽命長短、居住多久、何時命終；也知道那些天神做了什麼樣的業，死後轉生到哪裡；也知道那些天神在各個天界的情況；也知道在那些天界之上，我曾經出生過還是沒有出生過。

English version: Because I lived in solitude, away from the distractions, with a mind free from negligence, and practiced diligently, I attained enlightenment. I could then see forms and colors, and interact with those deities, comforting each other, engaging in discussions, and answering each other. I also knew the names, titles, and births of those deities; I knew what they ate, what kind of suffering and joy they experienced; I knew their lifespans, how long they resided, and when they would die; I knew what kind of karma they had created, and where they would be reborn after death; I also knew about those deities in various heavens. However, I did not know whether I had been born or not born in those heavens above. I further thought: 『I would rather attain that enlightenment, and through that enlightenment see forms and colors, and interact with those deities, comforting each other, engaging in discussions, and answering each other. I would also know the names, titles, and births of those deities; I would know what they ate, what kind of suffering and joy they experienced; I would know their lifespans, how long they resided, and when they would die; I would know what kind of karma they had created, and where they would be reborn after death; I would also know about those deities in various heavens; I would also know whether I had been born or not born in those heavens above.』 In this way, my wisdom and insight became extremely clear. Because my wisdom and insight were extremely clear, I lived in solitude, away from the distractions, with a mind free from negligence, and practiced diligently. Because I lived in solitude, away from the distractions, with a mind free from negligence, and practiced diligently, I attained enlightenment. I could then see forms and colors, and interact with those deities, comforting each other, engaging in discussions, and answering each other. I also knew the names, titles, and births of those deities; I knew what they ate, what kind of suffering and joy they experienced; I knew their lifespans, how long they resided, and when they would die; I knew what kind of karma they had created, and where they would be reborn after death; I also knew about those deities in various heavens; I also knew whether I had been born or not born in those heavens above.

「若我不正知得此八行者，便不可一向說得，亦不知我得覺無上正真之道；我亦於此世間，諸天、魔、梵、沙門、梵志不能出過其上；我亦不得解脫種種解脫；我亦未離諸顛倒，未生已盡、梵行已立、所作已辦、不更受有，知如真。若我正知得此八行者，便可一向說得，亦知我得覺無上正真之道；我亦於此世間，諸天、魔、梵、沙門、梵志出過其上；我亦得解脫種種解脫，我心已離諸顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。」

天經第二竟(千七百七十四字)

（七四）中阿含長壽王品八唸經第三(第二小土城誦)

一時，佛游婆奇瘦，在鼉山怖林鹿野園中。

爾時，尊者阿那律陀在枝提瘦水渚林中。彼時，尊者阿那律陀在安靜處燕坐思惟，心作是念：「道從無慾，非有欲得。道從知足，非無厭得。道從遠離，非樂聚會，非住聚會，非合聚會得。道從精勤，非懈怠得。道從正念，非邪念得。道從定意，非亂意得。道從智慧，非愚癡得。」

於是，世尊以他心智知尊者阿那律陀心中所念、所思、所行

『如果我不能正確地理解這八種修行方法，我就不能肯定地說我已經覺悟了，也不知道自己是否證得了無上正真的道。如果我不能超越世間的諸天、魔、梵、沙門、梵志，我就不能獲得種種解脫，也不能脫離各種顛倒妄想。我將不能達到生死已盡、梵行已立、所作已辦、不再受生的境界，不能如實地知曉真理。如果我能正確地理解這八種修行方法，我就可以肯定地說我已經覺悟了，也知道自己證得了無上正真的道。我將超越世間的諸天、魔、梵、沙門、梵志，獲得種種解脫，我的心將脫離各種顛倒妄想。我將達到生死已盡、梵行已立、所作已辦、不再受生的境界，如實地知曉真理。』 佛陀如是說。那些比丘聽了佛陀的教誨，歡喜地奉行。 《天經》第二部分結束（共一千七百七十四字） （七四）《中阿含經·長壽王品·八唸經》第三（第二小土城誦） 一時，佛陀在婆奇瘦的鼉山怖林鹿野園中游化。 當時，尊者阿那律陀在枝提瘦的水渚林中。那時，尊者阿那律陀在安靜的地方靜坐思惟，心中這樣想：『道是從無慾中得來的，不是從有欲中得來的。道是從知足中得來的，不是從不知足中得來的。道是從遠離中得來的，不是從喜歡聚集、居住在人群中、與人交往中得來的。道是從精勤中得來的，不是從懈怠中得來的。道是從正念中得來的，不是從邪念中得來的。道是從定意中得來的，不是從散亂的心意中得來的。道是從智慧中得來的，不是從愚癡中得來的。』 於是，世尊以他心智知道尊者阿那律陀心中所想、所思、所行。

'If I do not rightly understand these eight practices, then I cannot definitively say that I have awakened, nor do I know if I have attained the unsurpassed, true path. If I cannot surpass the gods, demons, Brahma, ascetics, and Brahmins in this world, I cannot obtain various liberations, nor can I be free from various delusions. I will not be able to reach the state where birth is exhausted, the holy life is established, what needs to be done is done, and there is no more rebirth, and I will not know the truth as it is. If I can rightly understand these eight practices, I can definitively say that I have awakened, and I know that I have attained the unsurpassed, true path. I will surpass the gods, demons, Brahma, ascetics, and Brahmins in this world, obtain various liberations, and my mind will be free from various delusions. I will reach the state where birth is exhausted, the holy life is established, what needs to be done is done, and there is no more rebirth, and I will know the truth as it is.' The Buddha spoke thus. Those monks, having heard the Buddha's teachings, joyfully practiced them. The second part of the 'Heavenly Sutra' ends (a total of one thousand seven hundred and seventy-four words). (74) The third 'Eight Thoughts Sutra' of the 'Longevity King Chapter' in the 'Middle Length Discourses' (recited in the second small earth city). At one time, the Buddha was wandering in the Deer Park of the Fearful Forest on Mount Crocodile in Bhaggas. At that time, the Venerable Anuruddha was in the Waterbank Forest of Jeta. Then, the Venerable Anuruddha, while sitting in a quiet place, contemplated, thinking thus in his mind: 'The path comes from non-desire, not from desire. The path comes from contentment, not from discontent. The path comes from seclusion, not from enjoying gatherings, dwelling in gatherings, or associating with gatherings. The path comes from diligence, not from laziness. The path comes from right mindfulness, not from wrong mindfulness. The path comes from concentration, not from a scattered mind. The path comes from wisdom, not from ignorance.' Then, the World-Honored One, with his mind-reading knowledge, knew what the Venerable Anuruddha was thinking, contemplating, and doing.

。世尊知已，即入如其像定，以如其像定猶若力士屈申臂頃，如是世尊從婆奇瘦鼉山怖林鹿野園中忽沒不現，住枝提瘦水渚林中尊者阿那律陀前。是時，世尊便從定覺，嘆尊者阿那律陀曰：「善哉，善哉！阿那律陀！謂汝在安靜處燕坐思惟，心作是念：『道從無慾，非有欲得。道從知足，非無厭得。道從遠離，非樂聚會，非住聚會，非合聚會得。道從精勤，非懈怠得。道從正念，非邪念得。道從定意，非亂意得。道從智慧，非愚癡得。』

「阿那律陀！汝從如來更受第八大人之念，受已，便思道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得。阿那律陀！若汝成就此大人八念者，汝必能離欲、離惡不善之法，至得第四禪成就游。阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好緘簏，盛滿種種衣，中前欲著，便取著之，中時、中后若欲著衣，便取著之，隨意自在。阿那律陀！汝亦如是，得糞掃衣為第一服，汝心無慾，行此住止行。

「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好廚宰，種種凈妙甘美肴膳。阿那律陀！汝亦如是，常行乞食為第一饌，汝心無慾，行此住止行

現代漢語譯本：世尊知道后，立即進入如其像定。以如其像定，就像力士屈伸手臂那樣迅速，世尊就這樣從婆奇瘦鼉山怖林鹿野園中忽然消失不見，出現在枝提瘦水渚林中尊者阿那律陀面前。這時，世尊從定中醒來，讚歎尊者阿那律陀說：『好啊，好啊！阿那律陀！你能在安靜的地方靜坐思惟，心中這樣想：『道是從無慾中得來的，不是從有欲中得來的。道是從知足中得來的，不是從不知足中得來的。道是從遠離中得來的，不是從喜歡聚集中得來的，不是從安住于聚集中得來的，不是從與人聚集中得來的。道是從精勤中得來的，不是從懈怠中得來的。道是從正念中得來的，不是從邪念中得來的。道是從定意中得來的，不是從散亂的心意中得來的。道是從智慧中得來的，不是從愚癡中得來的。』 『阿那律陀！你從如來這裡再接受第八種大人之念，接受后，就思考道是從不戲樂、不戲樂行中得來的，不是從戲樂、不是從戲樂行中得來的。阿那律陀！如果你成就這八種大人之念，你必定能夠脫離慾望、脫離邪惡不善的法，達到併成就第四禪的境界。阿那律陀！如果你成就這八種大人之念，並且能夠輕易地獲得這四種增上心，在現世中安樂居住，就像國王或大臣有很好的箱子，裡面裝滿了各種各樣的衣服，想穿的時候就拿出來穿，無論何時想穿，都能隨意自在地穿上。阿那律陀！你也像這樣，把穿糞掃衣作為第一要務，你心中沒有慾望，這樣修行、安住、行走。 『阿那律陀！如果你成就這八種大人之念，並且能夠輕易地獲得這四種增上心，在現世中安樂居住，就像國王或大臣有很好的廚師，能做出各種各樣乾淨、美味、甘甜的佳餚。阿那律陀！你也像這樣，把常行乞食作為第一要務，你心中沒有慾望，這樣修行、安住、行走。』

English version: The World-Honored One, knowing this, immediately entered the Samadhi of Suchness. With the Samadhi of Suchness, as quickly as a strong man bends and stretches his arm, the World-Honored One vanished from the Fearful Forest of the Crocodile Mountain in Bhagga and the Deer Park, and appeared before the Venerable Anuruddha in the Grove of the Thin Water Bank in Jeta. At that time, the World-Honored One awoke from Samadhi and praised the Venerable Anuruddha, saying: 'Well done, well done! Anuruddha! You are able to sit in quiet contemplation, thinking in your heart: 『The path comes from non-desire, not from desire. The path comes from contentment, not from insatiability. The path comes from detachment, not from the love of gathering, not from dwelling in gatherings, not from associating with gatherings. The path comes from diligence, not from laziness. The path comes from right mindfulness, not from wrong mindfulness. The path comes from concentration, not from a scattered mind. The path comes from wisdom, not from ignorance.』 'Anuruddha! You receive from the Tathagata the eighth thought of a great man. Having received it, you contemplate that the path comes from non-playfulness, from the practice of non-playfulness, not from playfulness, not from the practice of playfulness. Anuruddha! If you achieve these eight thoughts of a great man, you will surely be able to detach from desire, detach from evil and unwholesome dharmas, and attain and abide in the fourth dhyana. Anuruddha! If you achieve these eight thoughts of a great man, and also easily obtain these four higher minds, dwelling in happiness in the present life, it is like a king or a minister who has a good chest, filled with all kinds of clothes. When he wants to wear them, he takes them out and puts them on. Whenever he wants to wear clothes, he can freely put them on. Anuruddha! You are also like this, taking the wearing of rag robes as your first priority. Your heart is without desire, and you practice, abide, and walk in this way.' 'Anuruddha! If you achieve these eight thoughts of a great man, and also easily obtain these four higher minds, dwelling in happiness in the present life, it is like a king or a minister who has a good cook, who can prepare all kinds of clean, delicious, and sweet delicacies. Anuruddha! You are also like this, taking the practice of begging for food as your first priority. Your heart is without desire, and you practice, abide, and walk in this way.'

「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好屋舍，或樓閣宮殿。阿那律陀！汝亦如是，依樹下止為第一舍，汝心無慾，行此住止行。

「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好床座，敷以氍氀、毾𣰆，覆以錦綺、羅縠，有襯體被，兩頭安枕，加陵伽波和邏、波遮悉哆羅那。阿那律陀！汝亦如是，草座葉座為第一座，汝心無慾，行此住止行。

「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如是汝若游東方，必得安樂，無眾苦患；若游南方、西方、北方者，必得安樂，無眾苦患。

「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，我尚不說汝諸善法住，況說衰退？但當晝夜增長善法而不衰退。

「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，汝於二果必得其一，或於現世得究竟智，或復有餘得阿那含。

「阿那律陀！汝當成就此大人八念，亦應得此四增上心，現法樂居，易不難得已，然後于枝提瘦水渚林中受夏坐也

『阿那律陀！如果你成就了大人八念，並且又獲得了這四種增上心，那麼你就能輕易地獲得現世的安樂居所，就像國王或大臣擁有好的房屋，或者樓閣宮殿一樣。阿那律陀！你也應該如此，以樹下為第一居所，你的內心沒有慾望，以此為住止修行。 『阿那律陀！如果你成就了大人八念，並且又獲得了這四種增上心，那麼你就能輕易地獲得現世的安樂居所，就像國王或大臣擁有好的床座，鋪著毛毯、厚氈，蓋著錦緞、絲綢，有貼身的被子，兩頭安放枕頭，還有加陵伽波和邏、波遮悉哆羅那一樣。阿那律陀！你也應該如此，以草座葉座為第一座，你的內心沒有慾望，以此為住止修行。 『阿那律陀！如果你成就了大人八念，並且又獲得了這四種增上心，那麼你就能輕易地獲得現世的安樂居所，就像你如果向東方遊歷，必定會得到安樂，沒有各種痛苦的困擾；如果向南方、西方、北方遊歷，也必定會得到安樂，沒有各種痛苦的困擾。 『阿那律陀！如果你成就了大人八念，並且又獲得了這四種增上心，那麼你就能輕易地獲得現世的安樂居所，我尚且不說你各種善法會停滯不前，更何況會衰退呢？你應當日夜增長善法而不衰退。 『阿那律陀！如果你成就了大人八念，並且又獲得了這四種增上心，那麼你就能輕易地獲得現世的安樂居所，你必定會得到兩種果位中的一種，或者在現世獲得究竟的智慧，或者在來世獲得阿那含果。 『阿那律陀！你應當成就這大人八念，也應當獲得這四種增上心，輕易地獲得現世的安樂居所之後，然後在枝提瘦水渚林中接受夏季的安居。'

'Anuruddha! If you achieve the eight great thoughts of a great man, and also attain these four superior states of mind, then you will easily obtain a pleasant dwelling in this present life, just as a king or a minister has good houses, or pavilions and palaces. Anuruddha! You should also be like this, taking the foot of a tree as your primary dwelling, your heart without desire, practicing this way of dwelling. 'Anuruddha! If you achieve the eight great thoughts of a great man, and also attain these four superior states of mind, then you will easily obtain a pleasant dwelling in this present life, just as a king or a minister has good beds, spread with rugs and thick felt, covered with brocade and silk, with body-fitting quilts, pillows at both ends, and also having Kalinga-pava and Pachasittarana. Anuruddha! You should also be like this, taking a seat of grass or leaves as your primary seat, your heart without desire, practicing this way of dwelling. 'Anuruddha! If you achieve the eight great thoughts of a great man, and also attain these four superior states of mind, then you will easily obtain a pleasant dwelling in this present life, just as if you travel to the east, you will surely find peace and happiness, without any suffering or distress; if you travel to the south, west, or north, you will also surely find peace and happiness, without any suffering or distress. 'Anuruddha! If you achieve the eight great thoughts of a great man, and also attain these four superior states of mind, then you will easily obtain a pleasant dwelling in this present life, I would not even say that your various good dharmas would stagnate, let alone decline? You should increase your good dharmas day and night without decline. 'Anuruddha! If you achieve the eight great thoughts of a great man, and also attain these four superior states of mind, then you will easily obtain a pleasant dwelling in this present life, you will surely attain one of two fruits, either attaining ultimate wisdom in this present life, or attaining the state of Anagami in the next life. 'Anuruddha! You should achieve these eight great thoughts of a great man, and also attain these four superior states of mind, having easily obtained a pleasant dwelling in this present life, and then accept the summer retreat in the Jeti-thin-water-shore forest.'

爾時，世尊為尊者阿那律陀說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰。成就歡喜已，入如其像定，以如其像定，猶若力士屈申臂頃，如是世尊從枝提瘦水渚林中忽沒不見，住婆奇瘦鼉山怖林鹿野園中。

彼時，尊者阿難執拂侍佛。於是，世尊便從定覺，回顧告曰：「阿難！若有比丘游鼉山怖林鹿野園中者，令彼一切皆集講堂，集講堂已，還來白我。」

尊者阿難受佛教已，稽首禮足，即行宣敕：「諸有比丘游鼉山怖林鹿野園中者，令彼一切皆集講堂。」集講堂已，還詣佛所，頭面禮足，卻住一面，白曰：「世尊！諸有比丘游鼉山怖林鹿野園中者，已令一切皆集講堂，唯愿世尊自當知時。」

於是，世尊將尊者阿難往詣講堂，于比丘眾前敷座而坐，坐已，告曰：「諸比丘！我今為汝說大人八念，汝等諦聽，善思念之。」時，諸比丘受教而聽。

佛言：「大人八念者，謂道從無慾，非有欲得。道從知足，非無厭得。道從遠離，非樂聚會，非住聚會，非合聚會得。道從精勤，非懈怠得。道從正念，非邪念得。道從定意，非亂意得。道從智慧，非愚癡得。道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得

當時，世尊為尊者阿那律陀說法，勸導他生起渴望，成就歡喜。用無量的方法為他說法，勸導他生起渴望，成就歡喜之後，進入瞭如其像定。以如其像定，就像力士屈伸手臂那樣短暫的時間，世尊就從枝提瘦水渚林中忽然消失不見，住在了婆奇瘦鼉山怖林鹿野園中。 那時，尊者阿難拿著拂塵侍奉佛陀。這時，世尊從禪定中醒來，回頭告訴阿難：『阿難！如果有比丘在鼉山怖林鹿野園中游歷，讓他們都到講堂集合，集合完畢后，再來告訴我。』 尊者阿難接受佛的教誨后，頂禮佛足，立即去傳達命令：『在鼉山怖林鹿野園中游歷的比丘們，都到講堂集合。』集合完畢后，回到佛陀那裡，頂禮佛足，退到一旁，稟告說：『世尊！在鼉山怖林鹿野園中游歷的比丘們，我已經讓他們都到講堂集合了，請世尊自己決定何時前往。』 於是，世尊帶著尊者阿難前往講堂，在比丘眾前鋪設座位坐下。坐下後，告訴大家：『各位比丘！我現在為你們講述大人的八種念頭，你們仔細聽，好好思考。』當時，比丘們接受教誨，認真聽講。 佛說：『大人的八種念頭是：道是從無慾中得來，不是從有欲中得來；道是從知足中得來，不是從不知足中得來；道是從遠離中得來，不是從喜歡聚集、不是從安住于聚集、不是從和合聚集中得來；道是從精勤中得來，不是從懈怠中得來；道是從正念中得來，不是從邪念中得來；道是從定意中得來，不是從亂意中得來；道是從智慧中得來，不是從愚癡中得來；道是從不戲樂、不戲行中得來，不是從戲樂、戲行中得來。』

At that time, the World Honored One was teaching the Venerable Anuruddha, encouraging him to develop longing and achieve joy. He used countless methods to teach him, encouraging him to develop longing and achieve joy. Having achieved joy, he entered the Samadhi of Suchness. With the Samadhi of Suchness, in the time it takes a strong man to flex his arm, the World Honored One suddenly disappeared from the Jeta Grove by the water's edge and resided in the Deer Park of the Crocodile Mountain Fearful Forest in Bhaggisa. At that time, the Venerable Ananda was attending to the Buddha, holding a whisk. Then, the World Honored One awoke from Samadhi, turned around, and said to Ananda, 'Ananda! If there are any monks wandering in the Deer Park of the Crocodile Mountain Fearful Forest, have them all gather in the lecture hall. After they have gathered, come back and inform me.' The Venerable Ananda, having received the Buddha's instruction, bowed at his feet and immediately went to proclaim the order: 'Monks who are wandering in the Deer Park of the Crocodile Mountain Fearful Forest, all of you are to gather in the lecture hall.' After they had gathered, he returned to the Buddha, bowed at his feet, stepped aside, and reported, 'World Honored One! I have had all the monks who were wandering in the Deer Park of the Crocodile Mountain Fearful Forest gather in the lecture hall. May the World Honored One know when the time is right.' Then, the World Honored One, accompanied by the Venerable Ananda, went to the lecture hall, laid out a seat in front of the assembly of monks, and sat down. After sitting down, he said, 'Monks! I will now tell you about the eight thoughts of a great person. Listen carefully and contemplate them well.' At that time, the monks received the teaching and listened attentively. The Buddha said, 'The eight thoughts of a great person are: the path is attained from non-desire, not from desire; the path is attained from contentment, not from insatiability; the path is attained from detachment, not from enjoying gatherings, not from dwelling in gatherings, not from being in harmonious gatherings; the path is attained from diligence, not from laziness; the path is attained from right mindfulness, not from wrong mindfulness; the path is attained from a focused mind, not from a distracted mind; the path is attained from wisdom, not from ignorance; the path is attained from not indulging in play, not engaging in play, not practicing play, not from indulging in play, not from enjoying play, not from practicing play.'

「云何道從無慾，非有欲得？謂比丘得無慾，自知得無慾，不令他人知我無慾，得知足、得遠離、得精勤、得正念、得定意、得智慧、得不戲；自知得不戲，不欲令他知我無慾，是謂道從無慾，非有欲得。

「云何道從知足，非無厭得？謂比丘行知足，衣取覆形，食取充軀，是謂道從知足，非無厭得。

「云何道從遠離，非樂聚會，非住聚會，非合聚會得？謂比丘行遠離，成就二遠離，身及心俱遠離，是謂道從遠離，非樂聚會，非住聚會，非合聚會得。

「云何道從精勤，非懈怠得？謂比丘常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本不捨方便，是謂道從精勤，非懈怠得。

「云何道從正念，非邪念得？謂比丘觀內身如身，觀內覺、心、法如法，是謂道從正念，非邪念得。

「云何道從定意，非亂意得？謂比丘離欲、離惡不善之法，至得第四禪成就游，是謂道從定意，非亂意得。

「云何道從智慧，非愚癡得？謂比丘修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦，是謂道從智慧，非愚癡得

『如何說從無慾之道，不是從有欲而得呢？』意思是說，比丘獲得無慾，自己知道自己獲得了無欲，不讓別人知道我無慾，知道滿足、知道遠離、知道精進、知道正念、知道禪定、知道智慧、知道不戲論；自己知道自己獲得了不戲論，不希望讓別人知道我無慾，這叫做從無慾之道，不是從有欲而得。 『如何說從知足之道，不是從不知足而得呢？』意思是說，比丘奉行知足，衣服只求遮蔽身體，食物只求滿足肚子，這叫做從知足之道，不是從不知足而得。 『如何說從遠離之道，不是從喜歡聚集、安住聚集、結合聚集而得呢？』意思是說，比丘奉行遠離，成就兩種遠離，身體和心都遠離，這叫做從遠離之道，不是從喜歡聚集、安住聚集、結合聚集而得。 『如何說從精進之道，不是從懈怠而得呢？』意思是說，比丘經常奉行精進，斷除惡和不善，修習各種善法，經常自己發起意願，專一而堅定，爲了各種善的根本而不放棄方便，這叫做從精進之道，不是從懈怠而得。 『如何說從正念之道，不是從邪念而得呢？』意思是說，比丘觀察自身如身，觀察內在的感受、心、法如法，這叫做從正念之道，不是從邪念而得。 『如何說從禪定之道，不是從散亂的心而得呢？』意思是說，比丘離開慾望、離開惡和不善之法，直到獲得第四禪併成就，這叫做從禪定之道，不是從散亂的心而得。 『如何說從智慧之道，不是從愚癡而得呢？』意思是說，比丘修行智慧，觀察興衰之法，獲得這樣的智慧，聖潔的智慧明亮通達，分別清楚明瞭，用正道來徹底消除痛苦，這叫做從智慧之道，不是從愚癡而得。

'How is it said that the path comes from non-desire, not from having desire?' It means that a bhikkhu obtains non-desire, knows for himself that he has obtained non-desire, does not let others know that he has non-desire, knows contentment, knows detachment, knows diligence, knows right mindfulness, knows concentration, knows wisdom, knows non-proliferation; knows for himself that he has obtained non-proliferation, and does not wish to let others know that he has non-desire. This is called the path from non-desire, not from having desire. 'How is it said that the path comes from contentment, not from insatiability?' It means that a bhikkhu practices contentment, taking clothing to cover the body, and food to fill the belly. This is called the path from contentment, not from insatiability. 'How is it said that the path comes from detachment, not from enjoying gatherings, dwelling in gatherings, or joining in gatherings?' It means that a bhikkhu practices detachment, achieving two detachments, both body and mind are detached. This is called the path from detachment, not from enjoying gatherings, dwelling in gatherings, or joining in gatherings. 'How is it said that the path comes from diligence, not from laziness?' It means that a bhikkhu constantly practices diligence, cutting off evil and unwholesome things, cultivating all good things, constantly initiating intention, being focused and firm, and not abandoning skillful means for the sake of the roots of all good. This is called the path from diligence, not from laziness. 'How is it said that the path comes from right mindfulness, not from wrong mindfulness?' It means that a bhikkhu observes the inner body as the body, observes the inner feelings, mind, and dharmas as dharmas. This is called the path from right mindfulness, not from wrong mindfulness. 'How is it said that the path comes from concentration, not from a scattered mind?' It means that a bhikkhu leaves desire, leaves evil and unwholesome things, until he obtains the fourth jhana and achieves it. This is called the path from concentration, not from a scattered mind. 'How is it said that the path comes from wisdom, not from ignorance?' It means that a bhikkhu cultivates wisdom, observes the laws of rise and fall, obtains such wisdom, holy wisdom that is bright and clear, distinguishing and understanding clearly, and uses the right path to completely eliminate suffering. This is called the path from wisdom, not from ignorance.'

「云何道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得？謂比丘意常滅戲，樂住無餘涅槃，心恒樂住，歡喜意解，是謂道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得。

「諸比丘！阿那律陀比丘成就此大人八念已，然後枝提瘦水渚林中受夏坐也。我以此教彼在遠離獨住，心無放逸，修行精勤。彼在遠離獨住，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。」

是時，尊者阿那律陀得阿羅呵，心正解脫，得長老上尊，則于爾時而說頌曰：

「遙知我思念，　　無上世間師， 正身心入定，　　乘虛忽來到。 如我心所念，　　為說而復過， 諸佛樂不戲，　　遠離一切戲。 既從彼知法，　　樂住正法中， 逮得三昧達，　　佛法作已辦。 隨時任所適，　　立正念正智。 鞞耶離竹林，　　我壽在彼盡，

佛說如是，尊者阿那律陀及諸比丘，聞佛所說，歡喜奉行

『如何才能說，道是從不戲論、不樂戲論、不行戲論，非戲論、非樂戲論、非行戲論中獲得的呢？』意思是說，比丘的心常常滅除戲論，安住在無餘涅槃中，心恒常樂於安住，歡喜于意解脫，這就是所謂的道是從不戲論、不樂戲論、不行戲論，非戲論、非樂戲論、非行戲論中獲得的。 『諸位比丘！阿那律陀比丘成就了這八種大人之念后，才在枝提瘦水渚林中接受夏安居。我以此教導他在遠離處獨住，內心不放逸，精勤修行。他在遠離處獨住，內心不放逸，精勤修行后，作為族姓子所應為之事，剃除鬚髮，穿上袈裟，以至誠之心捨棄家庭，出家學道，只為完成無上梵行，在現世中自己知曉、自己覺悟、自己作證而成就遊歷，生死已盡，梵行已立，所作已辦，不再受後有，如實知曉。』 當時，尊者阿那律陀證得阿羅漢果，心正解脫，成為長老上尊，隨即在那時說了這首偈頌： 『遙遠地知道我的思念，無上的世間導師，端正身心進入禪定，乘虛空忽然來到。 正如我心中所想，為我說法后又離去，諸佛樂於不戲論，遠離一切戲論。 既然從他那裡知道了法，樂於安住在正法中，獲得了三昧通達，佛法已經完成。 我不樂於死亡，也不希望出生，隨時任由所適，保持正念正智。 在鞞耶離的竹林中，我的壽命將在那裡終結，我將在竹林下，進入無餘涅槃。』 佛陀如此說道，尊者阿那律陀以及諸位比丘，聽聞佛陀所說，歡喜奉行。

'How is it said that the path is attained from non-proliferation, non-delight in proliferation, non-practice of proliferation, non-proliferation, non-delight in proliferation, non-practice of proliferation?' It means that the bhikkhu's mind constantly extinguishes proliferation, dwells in the remainderless Nirvana, the mind is constantly delighted to dwell, rejoices in the liberation of the mind, this is what is called the path is attained from non-proliferation, non-delight in proliferation, non-practice of proliferation, non-proliferation, non-delight in proliferation, non-practice of proliferation. 'Bhikkhus! After the bhikkhu Anuruddha had accomplished these eight thoughts of a great man, he then accepted the summer retreat in the Jetiya Thin Water Grove. I taught him to dwell alone in seclusion, with a mind free from negligence, and to practice diligently. After he had dwelt alone in seclusion, with a mind free from negligence, and practiced diligently, as a clansman should do, he shaved off his hair and beard, put on the robes, with sincere faith abandoned his home, went forth to practice the path, only to complete the unsurpassed holy life, in this very life knowing for himself, realizing for himself, witnessing for himself, and achieving the journey, birth is exhausted, the holy life is established, what was to be done is done, there is no more becoming, knowing as it truly is.' At that time, the venerable Anuruddha attained the state of Arahant, his mind was rightly liberated, he became an elder and a venerable one, and then at that time he spoke this verse: 'Knowing from afar my thoughts, the unsurpassed teacher of the world, straightening his body and mind, entering into meditation, suddenly came through the void. Just as I thought in my heart, he spoke the Dharma to me and then departed, the Buddhas delight in non-proliferation, being far from all proliferation. Since I have known the Dharma from him, I delight in dwelling in the true Dharma, having attained the penetration of samadhi, the Buddha's Dharma is completed. I do not delight in death, nor do I wish for birth, I go wherever it is suitable, maintaining right mindfulness and right wisdom. In the bamboo grove of Vaisali, my life will end there, I will be under the bamboo grove, entering into remainderless Nirvana.' Thus spoke the Buddha, and the venerable Anuruddha and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.

八唸經第三竟(千九百五十四字)

（七五）中阿含長壽王品凈不動道經第四(第二小土城誦)

爾時，世尊告諸比丘：「欲者無常、虛偽、妄言，是妄言法，則是幻化、欺誑、愚癡。若現世欲及後世欲，若現世色及後世色，彼一切是魔境界，則是魔餌，因此令心生無量惡不善之法，增伺、瞋恚及斗諍等，謂聖弟子學時為作障礙。多聞聖弟子作如是觀，世尊所說，欲者無常、虛偽、妄言，是妄言法則是幻化、欺誑、愚癡。若現世欲及後世欲，若現世色及後世色，彼一切是魔境界，則是魔餌，因此令心生無量惡不善之法，增伺、瞋恚及斗諍等，謂聖弟子學時為作障礙。彼作是念：『我可得大心成就游，掩伏世間，攝持其心。若我得大心成就游，掩伏世間，攝持其心者，如是心便不生無量惡不善之法，增伺、瞋恚及斗諍等，謂聖弟子學時為作障礙。』彼以是行、以是學，如是修習而廣佈，便於處得心凈。于處得心凈已，比丘者或於此得入不動，或以慧為解。彼於後時，身壞命終，因本意故，必至不動。是謂第一說凈不動道

八唸經第三竟（一千九百五十四字） （七五）中阿含長壽王品凈不動道經第四（第二小土城誦） 那時，世尊告訴眾比丘：『慾望是無常的、虛假的、妄言的，是虛妄之法，是幻化、欺騙、愚癡。無論是現世的慾望還是後世的慾望，無論是現世的色還是後世的色，它們都是魔的境界，是魔的誘餌，因此會使心中生起無量惡不善之法，增長貪慾、嗔恚以及鬥爭等，對聖弟子在學習時造成障礙。』 多聞的聖弟子這樣觀察：『世尊所說，慾望是無常的、虛假的、妄言的，是虛妄之法，是幻化、欺騙、愚癡。無論是現世的慾望還是後世的慾望，無論是現世的色還是後世的色，它們都是魔的境界，是魔的誘餌，因此會使心中生起無量惡不善之法，增長貪慾、嗔恚以及鬥爭等，對聖弟子在學習時造成障礙。』 他這樣想：『我應當獲得大心成就而游，掩蓋世間，攝持其心。如果我獲得大心成就而游，掩蓋世間，攝持其心，那麼心中就不會生起無量惡不善之法，增長貪慾、嗔恚以及鬥爭等，對聖弟子在學習時造成障礙。』 他通過這樣的行為、這樣的學習，如此修習而廣佈，便在某處獲得心凈。在某處獲得心凈后，比丘或者在此處證入不動，或者以智慧解脫。他在後世，身壞命終，因為本來的意願，必定到達不動。這就是第一種所說的凈不動道。

The Third Chapter of the Eight Recollections Sutra (1954 characters) (75) The Fourth Sutra on the Pure Immovable Path from the Longevity King Chapter of the Middle Agama (Second Small Earth City Recitation) At one time, the Buddha was traveling in Kuru, residing in the Kuru city of Kammassadhamma. At that time, the Blessed One addressed the monks, saying: 'Desires are impermanent, false, and deceitful; they are the nature of falsehood, illusion, deception, and ignorance. Whether it is present desires or future desires, whether it is present form or future form, all of them are the realm of Mara, the bait of Mara. Because of them, countless evil and unwholesome states arise in the mind, increasing craving, hatred, and conflict, which create obstacles for the noble disciples in their learning.' A well-learned noble disciple observes thus: 'The Blessed One said that desires are impermanent, false, and deceitful; they are the nature of falsehood, illusion, deception, and ignorance. Whether it is present desires or future desires, whether it is present form or future form, all of them are the realm of Mara, the bait of Mara. Because of them, countless evil and unwholesome states arise in the mind, increasing craving, hatred, and conflict, which create obstacles for the noble disciples in their learning.' He thinks: 'I should attain great-mindedness and wander, covering the world, and controlling my mind. If I attain great-mindedness and wander, covering the world, and controlling my mind, then countless evil and unwholesome states will not arise in my mind, increasing craving, hatred, and conflict, which create obstacles for the noble disciples in their learning.' Through this practice, through this learning, and through such cultivation and propagation, he attains purity of mind in a certain place. Having attained purity of mind in a certain place, the monk either enters the immovable state here, or is liberated through wisdom. In the future, when his body breaks and his life ends, because of his original intention, he will surely reach the immovable state. This is the first path of the pure immovable state that has been spoken of.

「複次，多聞聖弟子作如是觀，若有色者，彼一切四大及四大造，四大者是無常法，是苦、是滅。彼如是行、如是學，如是修習而廣佈，便於處得心凈。于處得心凈已，比丘者或於此得入不動，或以慧為解。彼於後時，身壞命終，因本意故，必至不動。是謂第二說凈不動道。

「複次，多聞聖弟子作如是觀，若現世欲及後世欲，若現世色及後世色，若現世欲想、後世欲想，若現世色想、後世色想，彼一切想是無常法、是苦、是滅，彼于爾時必得不動想。彼如是行、如是學，如是修習而廣佈，便於處得心凈，于處得心凈已，比丘者或於此得入不動，或以慧為解。彼於後時，身壞命終，因本意故，必至不動。是謂第三說凈不動道。

「複次，多聞聖弟子作如是觀，若現世欲想、後世欲想，若現世色想、後世色想及不動想；彼一切想是無常法、是苦、是滅，彼于爾時得無所有處想。彼如是行、如是學，如是修習而廣佈，便於處得心凈，于處得心凈已，比丘者或於此得入不動，或以慧為解。彼於後時，身壞命終，因本意故，必至不動。是謂第一說凈無所有處道。

「複次，多聞聖弟子作如是觀，此世空，空于神、神所有，空有常，空有恒，空長存，空不變易

『再者，博學的聖弟子這樣觀察：凡是有形之物，都是由四大元素以及四大元素所造而成，而四大元素是無常的，是苦的，是會消滅的。他這樣實踐、這樣學習、這樣修習並廣泛傳播，便能在某個地方獲得內心的清凈。在某個地方獲得內心清凈后，比丘或許因此進入不動境界，或許通過智慧獲得解脫。他之後，身體壞滅、生命終結，因為原本的意願，必定會到達不動境界。這就是所說的第二種通往清凈不動的道路。』 『再者，博學的聖弟子這樣觀察：無論是現世的慾望還是後世的慾望，無論是現世的色法還是後世的色法，無論是現世的慾望之想還是後世的慾望之想，無論是現世的色法之想還是後世的色法之想，所有這些想都是無常的，是苦的，是會消滅的。他那時必定會獲得不動之想。他這樣實踐、這樣學習、這樣修習並廣泛傳播，便能在某個地方獲得內心的清凈。在某個地方獲得內心清凈后，比丘或許因此進入不動境界，或許通過智慧獲得解脫。他之後，身體壞滅、生命終結，因為原本的意願，必定會到達不動境界。這就是所說的第三種通往清凈不動的道路。』 『再者，博學的聖弟子這樣觀察：無論是現世的慾望之想還是後世的慾望之想，無論是現世的色法之想還是後世的色法之想，以及不動之想；所有這些想都是無常的，是苦的，是會消滅的。他那時會獲得無所有處之想。他這樣實踐、這樣學習、這樣修習並廣泛傳播，便能在某個地方獲得內心的清凈。在某個地方獲得內心清凈后，比丘或許因此進入不動境界，或許通過智慧獲得解脫。他之後，身體壞滅、生命終結，因為原本的意願，必定會到達不動境界。這就是所說的第一種通往清凈無所有處的道路。』 『再者，博學的聖弟子這樣觀察：這個世界是空的，空無神我、神我所有，空無常住，空無恒常，空無長存，空無不變易。』

'Furthermore, a well-learned noble disciple contemplates thus: whatever is form, all of it is composed of the four great elements and what is derived from the four great elements. The four great elements are impermanent, are suffering, and are subject to cessation. He practices thus, learns thus, cultivates thus, and spreads it widely, and thereby attains purity of mind in a certain place. Having attained purity of mind in a certain place, the bhikkhu either enters the immovable state or is liberated through wisdom. Later, when his body breaks up and his life ends, due to his original intention, he will surely reach the immovable state. This is called the second path to the pure immovable state.' 'Furthermore, a well-learned noble disciple contemplates thus: whether it is present desire or future desire, whether it is present form or future form, whether it is the perception of present desire or the perception of future desire, whether it is the perception of present form or the perception of future form, all these perceptions are impermanent, are suffering, and are subject to cessation. At that time, he will surely attain the perception of immovability. He practices thus, learns thus, cultivates thus, and spreads it widely, and thereby attains purity of mind in a certain place. Having attained purity of mind in a certain place, the bhikkhu either enters the immovable state or is liberated through wisdom. Later, when his body breaks up and his life ends, due to his original intention, he will surely reach the immovable state. This is called the third path to the pure immovable state.' 'Furthermore, a well-learned noble disciple contemplates thus: whether it is the perception of present desire or the perception of future desire, whether it is the perception of present form or the perception of future form, and the perception of immovability; all these perceptions are impermanent, are suffering, and are subject to cessation. At that time, he will attain the perception of the sphere of nothingness. He practices thus, learns thus, cultivates thus, and spreads it widely, and thereby attains purity of mind in a certain place. Having attained purity of mind in a certain place, the bhikkhu either enters the immovable state or is liberated through wisdom. Later, when his body breaks up and his life ends, due to his original intention, he will surely reach the immovable state. This is called the first path to the pure sphere of nothingness.' 'Furthermore, a well-learned noble disciple contemplates thus: this world is empty, empty of self, empty of what belongs to self, empty of permanence, empty of constancy, empty of lastingness, empty of immutability.'

。彼如是行、如是學，如是修習而廣佈，便於處得心凈，于處得心凈已，比丘者或於此得入無所有處，或以慧為解。彼於後時，身壞命終，因本意故，必至無所有處。是謂第二說凈無所有處道。

「複次，多聞聖弟子作如是觀，我非為他而有所為，亦非自為而有所為。彼如是行、如是學，如是修習而廣佈，便於處得心凈，于處得心凈已，比丘者或於此得入無所有處，或以慧為解。彼於後時，身壞命終，因本意故，必至無所有處。是謂第三說凈無所有處道。

「複次，多聞聖弟子作如是觀，若現世欲及後世欲，若現世色及後世色，若現世欲想、後世欲想，若現世色想、後世色想及不動想、無所有處想，彼一切想是無常法、是苦、是滅，彼于爾時而得無想。彼如是行、如是學，如是修習而廣佈，便於處得心凈，于處得心凈已，比丘者或於此得入無想，或以慧為解。彼於後時，身壞命終，因本意故，必至無想處。是謂說凈無想道。」

是時，尊者阿難執拂侍佛。於是，尊者阿難叉手向佛，白曰：「世尊！若有比丘如是行，無我、無我所，我當不有、我所當不有，若本有者，便盡得舍。世尊！比丘行如是，彼為盡，得般涅槃耶？」

世尊告曰：「阿難！此事不定，或有得者，或有不得

現代漢語譯本：他如此行、如此學，如此修習並廣佈，便在某處獲得心凈，在某處獲得心凈后，比丘或許在此處得以進入無所有處，或者以智慧解脫。他之後，身體壞滅，生命終結，因為本來的意願，必定會到達無所有處。這是第二種關於清凈無所有處之道。 現代漢語譯本：再者，多聞的聖弟子如此觀察，我不是爲了他人而有所作為，也不是爲了自己而有所作為。他如此行、如此學，如此修習並廣佈，便在某處獲得心凈，在某處獲得心凈后，比丘或許在此處得以進入無所有處，或者以智慧解脫。他之後，身體壞滅，生命終結，因為本來的意願，必定會到達無所有處。這是第三種關於清凈無所有處之道。 現代漢語譯本：再者，多聞的聖弟子如此觀察，無論是現世的慾望和後世的慾望，無論是現世的色和後世的色，無論是現世的慾望之想、後世的慾望之想，無論是現世的色之想、後世的色之想，以及不動之想、無所有處之想，所有這些想都是無常的、是苦的、是會滅的，他在那時便獲得無想。他如此行、如此學，如此修習並廣佈，便在某處獲得心凈，在某處獲得心凈后，比丘或許在此處得以進入無想，或者以智慧解脫。他之後，身體壞滅，生命終結，因為本來的意願，必定會到達無想處。這是關於清凈無想之道的說法。 現代漢語譯本：這時，尊者阿難拿著拂塵侍奉佛陀。於是，尊者阿難合掌向佛，說道：『世尊！如果有比丘如此修行，無我、無我所，我將不存在、我所將不存在，如果本來存在，便會全部捨棄。世尊！比丘如此修行，他會達到滅盡，獲得般涅槃嗎？』 現代漢語譯本：世尊告訴他：『阿難！這件事不確定，或許有人能達到，或許有人不能達到。』

English version: He practices thus, learns thus, cultivates thus and spreads it widely, and in that place attains purity of mind. Having attained purity of mind in that place, the bhikkhu either enters the sphere of nothingness here, or is liberated by wisdom. Later, when his body breaks up, at the end of his life, because of his original intention, he will certainly reach the sphere of nothingness. This is the second way of describing the path to the purity of the sphere of nothingness. English version: Furthermore, a well-taught noble disciple considers thus: 'I do not act for the sake of others, nor do I act for my own sake.' He practices thus, learns thus, cultivates thus and spreads it widely, and in that place attains purity of mind. Having attained purity of mind in that place, the bhikkhu either enters the sphere of nothingness here, or is liberated by wisdom. Later, when his body breaks up, at the end of his life, because of his original intention, he will certainly reach the sphere of nothingness. This is the third way of describing the path to the purity of the sphere of nothingness. English version: Furthermore, a well-taught noble disciple considers thus: 'Whether it is present desire or future desire, whether it is present form or future form, whether it is the perception of present desire or the perception of future desire, whether it is the perception of present form or the perception of future form, as well as the perception of the immovable and the perception of the sphere of nothingness, all these perceptions are impermanent, are suffering, and are subject to cessation.' At that time, he attains non-perception. He practices thus, learns thus, cultivates thus and spreads it widely, and in that place attains purity of mind. Having attained purity of mind in that place, the bhikkhu either enters the sphere of non-perception here, or is liberated by wisdom. Later, when his body breaks up, at the end of his life, because of his original intention, he will certainly reach the sphere of non-perception. This is the description of the path to the purity of non-perception. English version: At that time, the venerable Ananda was attending on the Buddha, holding a fan. Then, the venerable Ananda, with his hands folded in reverence towards the Buddha, said: 'Venerable Sir, if a bhikkhu practices thus, without self, without what belongs to self, that 'I will not exist, what belongs to me will not exist,' and if what was originally there is completely abandoned. Venerable Sir, if a bhikkhu practices thus, will he attain extinction, will he attain parinirvana?' English version: The Buddha replied: 'Ananda, this is not certain. Some may attain it, and some may not.'

尊者阿難白曰：「世尊！比丘云何行不得般涅槃？」

世尊告曰：「阿難！若比丘如是行，無我、無我所，我當不有、我所當不有，若本有者，便盡得舍。阿難！若比丘樂彼舍、著彼舍、住彼舍者，阿難！比丘行如是，必不得般涅槃。」

尊者阿難白曰：「世尊！比丘若有所受，不得般涅槃耶？」

世尊告曰：「阿難！若比丘有所受者，彼必不得般涅槃也。」

尊者阿難白曰：「世尊！彼比丘為何所受？」

世尊告曰：「阿難！行中有餘，謂有想、無想處，于有中第一，彼比丘受。」

尊者阿難白曰：「世尊！彼比丘受余行耶？」

世尊告曰：「阿難！如是比丘受余行也。」

尊者阿難白曰：「世尊！比丘云何行必得般涅槃？」

世尊告曰：「阿難！若比丘如是行，無我、無我所，我當不有、我所當不有，若本有者，便盡得舍。阿難！若比丘不樂彼舍、不著彼舍、不住彼舍者，阿難！比丘行如是，必得般涅槃。」

尊者阿難白曰：「世尊！比丘若無所受，必得般涅槃耶？」

世尊告曰：「阿難！若比丘無所受，必得般涅槃

阿難尊者問道：『世尊，比丘如何修行才不能證入涅槃呢？』 世尊回答說：『阿難，如果比丘這樣修行，執著于「無我」、「無我所」，認為「我將不存在」、「我所將不存在」，並且對於原本存在的事物，也執著于完全捨棄。阿難，如果比丘樂於這種捨棄，執著于這種捨棄，安住于這種捨棄，阿難，比丘這樣修行，必定不能證入涅槃。』 阿難尊者問道：『世尊，如果比丘有所執受，就不能證入涅槃嗎？』 世尊回答說：『阿難，如果比丘有所執受，他就必定不能證入涅槃。』 阿難尊者問道：『世尊，那比丘執受的是什麼呢？』 世尊回答說：『阿難，是修行中還殘留的執著，也就是有想、無想的境界，在有為法中最為殊勝的境界，比丘執受的就是這些。』 阿難尊者問道：『世尊，那比丘執受的是其他的修行嗎？』 世尊回答說：『阿難，是的，比丘執受的是其他的修行。』 阿難尊者問道：『世尊，比丘如何修行才能必定證入涅槃呢？』 世尊回答說：『阿難，如果比丘這樣修行，不執著于「無我」、「無我所」，不認為「我將不存在」、「我所將不存在」，並且對於原本存在的事物，也完全捨棄。阿難，如果比丘不樂於這種捨棄，不執著于這種捨棄，不安住于這種捨棄，阿難，比丘這樣修行，必定能證入涅槃。』 阿難尊者問道：『世尊，如果比丘無所執受，就必定能證入涅槃嗎？』 世尊回答說：『阿難，如果比丘無所執受，就必定能證入涅槃。』

Venerable Ananda asked: 'Lord, how does a bhikkhu practice so as not to attain parinibbana?' The Lord replied: 'Ananda, if a bhikkhu practices thus, clinging to 'no self,' 'no self-belonging,' thinking 'I will not exist,' 'what is mine will not exist,' and clinging to the complete abandonment of what originally existed. Ananda, if a bhikkhu delights in that abandonment, clings to that abandonment, and dwells in that abandonment, Ananda, a bhikkhu practicing thus will certainly not attain parinibbana.' Venerable Ananda asked: 'Lord, if a bhikkhu has any clinging, will he not attain parinibbana?' The Lord replied: 'Ananda, if a bhikkhu has any clinging, he will certainly not attain parinibbana.' Venerable Ananda asked: 'Lord, what does that bhikkhu cling to?' The Lord replied: 'Ananda, it is the remaining clinging in practice, namely the realms of perception and non-perception, the most excellent realms among conditioned things, these are what the bhikkhu clings to.' Venerable Ananda asked: 'Lord, does that bhikkhu cling to other practices?' The Lord replied: 'Ananda, yes, that bhikkhu clings to other practices.' Venerable Ananda asked: 'Lord, how does a bhikkhu practice so as to certainly attain parinibbana?' The Lord replied: 'Ananda, if a bhikkhu practices thus, not clinging to 'no self,' 'no self-belonging,' not thinking 'I will not exist,' 'what is mine will not exist,' and completely abandoning what originally existed. Ananda, if a bhikkhu does not delight in that abandonment, does not cling to that abandonment, and does not dwell in that abandonment, Ananda, a bhikkhu practicing thus will certainly attain parinibbana.' Venerable Ananda asked: 'Lord, if a bhikkhu has no clinging, will he certainly attain parinibbana?' The Lord replied: 'Ananda, if a bhikkhu has no clinging, he will certainly attain parinibbana.'

爾時，尊者阿難叉手向佛，白曰：「世尊已說凈不動道，已說凈無所有處道，已說凈無想道，已說無餘涅槃。世尊！云何聖解脫耶？」

世尊告曰：「阿難！多聞聖弟子作如是觀，若現世欲及後世欲，若現世色及後世色，若現世欲想、後世欲想，若現世色想、後世色想及不動想、無所有處想、無想想，彼一切想是無常法、是苦、是滅，是謂自己有。若自己有者，是生、是老、是病、是死。阿難！若有此法，一切盡滅無餘不復有者，彼則無生，無老、病、死。聖如是觀，若有者必是解脫法，若有無餘涅槃者是名甘露，彼如是觀、如是見，必得欲漏心解脫，有漏、無明漏心解脫。解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。

「阿難！我今為汝已說凈不動道，已說凈無所有處道，已說凈無想道，已說無餘涅槃，已說聖解脫。如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作；汝等當復自作，至無事處，至林樹下，空安靜處，燕坐思惟，勿得放逸，勤加精進，莫令後悔。此是我之教敕，是我訓誨。」

那時，尊者阿難合掌向佛，說道：『世尊已經說了清凈不動之道，已經說了清凈無所有處之道，已經說了清凈無想之道，已經說了無餘涅槃。世尊！什麼是聖解脫呢？』 世尊告訴阿難：『阿難！多聞的聖弟子這樣觀察，如果現世的慾望和後世的慾望，如果現世的色和後世的色，如果現世的慾望之想、後世的慾望之想，如果現世的色之想、後世的色之想以及不動之想、無所有處之想、無想之想，所有這些想都是無常的、是苦的、是會滅的，這就是所謂的『自己有』。如果『自己有』，就會有生、老、病、死。阿難！如果這些法都完全滅盡，不再存在，那就沒有生，沒有老、病、死。聖者這樣觀察，如果存在，必定是解脫之法；如果存在無餘涅槃，那就是甘露。他這樣觀察、這樣見解，必定能得到欲漏的心解脫，有漏、無明漏的心解脫。解脫之後，便知道自己已經解脫，生死已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實地知道真理。 『阿難！我已經為你說了清凈不動之道，已經說了清凈無所有處之道，已經說了清凈無想之道，已經說了無餘涅槃，已經說了聖解脫。就像老師對弟子那樣，以大慈悲心，憐憫關愛，尋求正義和利益，尋求安穩快樂，我已經做了這些；你們也應當自己去做，到無人的地方，到樹林下，到空曠安靜的地方，靜坐思考，不要放逸，勤加精進，不要後悔。這是我的教誨，是我的訓誡。』 佛說完這些話。尊者阿難和眾比丘聽了佛的教誨，歡喜地奉行。

At that time, the Venerable Ananda, with his palms together, addressed the Buddha, saying: 'World Honored One, you have already spoken of the pure path of immovability, you have already spoken of the pure path of the realm of nothingness, you have already spoken of the pure path of non-perception, and you have already spoken of nirvana without remainder. World Honored One! What is the holy liberation?' The World Honored One told Ananda: 'Ananda! A well-learned holy disciple observes thus: if there are desires of the present life and desires of the future life, if there are forms of the present life and forms of the future life, if there are perceptions of desires of the present life and perceptions of desires of the future life, if there are perceptions of forms of the present life and perceptions of forms of the future life, as well as perceptions of immovability, perceptions of the realm of nothingness, and perceptions of non-perception, all these perceptions are impermanent, are suffering, and are subject to cessation. This is what is called 『self-existence』. If there is 『self-existence』, there will be birth, old age, sickness, and death. Ananda! If these dharmas are completely extinguished without remainder, then there will be no birth, no old age, sickness, or death. The holy one observes thus: if there is existence, it must be the path of liberation; if there is nirvana without remainder, that is the nectar. Observing and seeing thus, one will surely attain the liberation of the mind from the outflows of desire, the outflows of existence, and the outflows of ignorance. Having attained liberation, one knows that one is liberated, that birth is exhausted, that the holy life is established, that what had to be done is done, that there is no more rebirth, and one knows the truth as it is. 'Ananda! I have now spoken to you of the pure path of immovability, I have spoken of the pure path of the realm of nothingness, I have spoken of the pure path of non-perception, I have spoken of nirvana without remainder, and I have spoken of holy liberation. Just as a teacher, with great compassion, cares for his disciples, seeking righteousness and benefit, seeking peace and happiness, I have done these things; you should also do them yourselves, go to secluded places, to the foot of trees, to empty and quiet places, sit in meditation and contemplate, do not be negligent, strive diligently, and do not regret it. This is my teaching, this is my instruction.' The Buddha spoke thus. The Venerable Ananda and the monks, having heard the Buddha's words, joyfully practiced them.

凈不動道經第四竟(千七百八十七字)

（七六）中阿含長壽王品郁伽支羅經第五(第二小土城誦)

一時，佛游郁伽支羅，在恒水池岸。

爾時，一比丘則于晡時從燕坐起，往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！唯愿為我善略說法。從法世尊聞已，在遠離獨住，心無放逸，修行精勤。因在遠離獨住，心無放逸，修行精勤故，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。」

世尊告曰：「比丘！當如是學，令心得住，在內不動無量善修，復觀內身如身，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀外身如身，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀內外身如身，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。比丘！如此之定，去時、來時當善修習，住時、坐時、臥時、眠時、寤時、眠寤時亦當修習。複次，亦當修習有覺有觀定、無覺少觀定，修習無覺無觀定，亦當修習喜共俱定、樂共俱定、定共俱定，修習舍共俱定

《凈不動道經》第四部分結束（共一千七百八十七字） （七六）《中阿含經·長壽王品·郁伽支羅經》第五（第二小土城誦） 一時，佛陀在郁伽支羅的恒河水池邊游化。 當時，一位比丘在傍晚時分從禪坐中起身，前往佛陀所在之處，向佛陀頂禮，然後坐在一旁，說道：『世尊！請您為我簡要地開示佛法。我從世尊那裡聽聞佛法后，將獨自在遠離喧囂的地方居住，不懈怠，精勤修行。因為在遠離喧囂的地方居住，不懈怠，精勤修行，那些爲了追求無上梵行而剃除鬚髮、身著袈裟、捨棄家庭、出家學道的善男子，最終會在今生自知自覺，親自證悟併成就，了知生死已盡，梵行已立，所作已辦，不再受輪迴之苦，如實知曉真諦。』 世尊告訴他：『比丘！你應當這樣學習，使心安定，內在不動搖，修習無量的善法，並且觀察自身如身，極其精勤地修行，樹立正念、正智，善於駕馭自己的心，使其遠離慳貪，心中沒有憂愁。還要觀察外在的身體如身體，極其精勤地修行，樹立正念、正智，善於駕馭自己的心，使其遠離慳貪，心中沒有憂愁。還要觀察內外身體如身體，極其精勤地修行，樹立正念、正智，善於駕馭自己的心，使其遠離慳貪，心中沒有憂愁。比丘！這樣的禪定，在行走時、來時都應當好好修習，在站立時、坐時、躺臥時、睡眠時、清醒時、半睡半醒時也應當修習。此外，還應當修習有覺有觀的禪定、無覺少觀的禪定，修習無覺無觀的禪定，也應當修習與喜悅同在的禪定、與快樂同在的禪定、與專注同在的禪定，修習與捨棄同在的禪定。』

The end of the fourth part of the 'Net Immovable Path Sutra' (1787 characters in total). (76) The fifth 'Uggachala Sutra' of the 'Longevity King Chapter' in the 'Middle Length Discourses' (Second Small Earth City Recitation). At one time, the Buddha was traveling in Uggachala, by the bank of the Ganges River. Then, a certain monk, in the late afternoon, arose from his meditation and went to where the Buddha was. He bowed down at the Buddha's feet, sat to one side, and said: 'Venerable Sir, may the Blessed One please teach me the Dharma briefly. Having heard the Dharma from the Blessed One, I will dwell alone in seclusion, without negligence, practicing diligently. Because of dwelling alone in seclusion, without negligence, practicing diligently, those sons of good families who have shaved their hair and beard, donned the yellow robe, and gone forth from home into homelessness, having faith, for the sake of the unsurpassed holy life, will, in this very life, know for themselves, realize for themselves, and attain the goal, knowing that birth is exhausted, the holy life is established, what had to be done is done, there is no more coming to any state of being, knowing the truth as it is.' The Blessed One said: 'Monk, you should train thus, so that the mind may be established, inwardly unmoving, cultivating immeasurable good qualities. And contemplate the inner body as the body, practicing with utmost diligence, establishing mindfulness and clear comprehension, well controlling your mind, making it free from greed, without sorrow. And contemplate the outer body as the body, practicing with utmost diligence, establishing mindfulness and clear comprehension, well controlling your mind, making it free from greed, without sorrow. And contemplate the inner and outer body as the body, practicing with utmost diligence, establishing mindfulness and clear comprehension, well controlling your mind, making it free from greed, without sorrow. Monk, such concentration should be well cultivated when going, when coming, when standing, when sitting, when lying down, when sleeping, when awake, and when half-asleep. Furthermore, you should also cultivate concentration with initial thought and sustained thought, concentration without initial thought but with sustained thought, concentration without initial thought and without sustained thought. You should also cultivate concentration accompanied by joy, concentration accompanied by pleasure, concentration accompanied by concentration, and concentration accompanied by equanimity.'

「比丘！若修此定極善修者，比丘！當復更修觀內覺如覺，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀外覺如覺，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀內外覺如覺，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。比丘！如此之定，去時、來時當善修習，住時、坐時、臥時、眠時、寤時、眠寤時亦當修習。複次，亦當修習有覺有觀定、無覺少觀定，修習無覺無觀定，亦當修習喜共俱定、樂共俱定、定共俱定，修習舍共俱定。

「比丘！若修此定極善修者，比丘！當復更修觀內心如心，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀外心如心，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀內外心如心，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。比丘！如此之定，去時、來時當善修習，住時、坐時、臥時、眠時、寤時、眠寤時亦當修習。複次，亦當修習有覺有觀定、無覺少觀定，修習無覺無觀定，亦當修習喜共俱定、樂共俱定、定共俱定，修習舍共俱定。

「比丘！若修此定極善修者，比丘！當復更修觀內法如法，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚

『比丘！如果修習此禪定達到極善的程度，比丘！應當進一步修習觀察內在的感受如同感受本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。還要觀察外在的感受如同感受本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。還要觀察內在和外在的感受如同感受本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。比丘！這樣的禪定，在行走時、來去時都應當好好修習，在站立時、坐著時、躺臥時、睡眠時、清醒時、半睡半醒時也應當修習。此外，還應當修習有覺有觀的禪定、無覺少觀的禪定，修習無覺無觀的禪定，也應當修習與喜悅同在的禪定、與快樂同在的禪定、與專注同在的禪定，修習與捨棄同在的禪定。 『比丘！如果修習此禪定達到極善的程度，比丘！應當進一步修習觀察內心如同內心本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。還要觀察外在的心如同心本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。還要觀察內在和外在的心如同心本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。比丘！這樣的禪定，在行走時、來去時都應當好好修習，在站立時、坐著時、躺臥時、睡眠時、清醒時、半睡半醒時也應當修習。此外，還應當修習有覺有觀的禪定、無覺少觀的禪定，修習無覺無觀的禪定，也應當修習與喜悅同在的禪定、與快樂同在的禪定、與專注同在的禪定，修習與捨棄同在的禪定。 『比丘！如果修習此禪定達到極善的程度，比丘！應當進一步修習觀察內在的法如同法本身，要極其精勤地修行，樹立正念和正智，好好地控制自己的心，使之遠離慳吝和貪婪，心中沒有憂愁和悲傷。

『Monks! If this concentration is cultivated and well-developed, monks! you should further cultivate observing inner feelings as feelings, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind. You should also observe outer feelings as feelings, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind. You should also observe inner and outer feelings as feelings, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind. Monks! Such concentration should be well-practiced when going, coming, standing, sitting, lying down, sleeping, waking, and in the state between sleeping and waking. Furthermore, you should also cultivate concentration with initial and sustained thought, concentration without initial thought but with sustained thought, cultivate concentration without initial and sustained thought, and also cultivate concentration accompanied by joy, concentration accompanied by pleasure, concentration accompanied by focus, and cultivate concentration accompanied by equanimity.』 『Monks! If this concentration is cultivated and well-developed, monks! you should further cultivate observing the inner mind as the mind itself, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind. You should also observe the outer mind as the mind itself, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind. You should also observe the inner and outer mind as the mind itself, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind. Monks! Such concentration should be well-practiced when going, coming, standing, sitting, lying down, sleeping, waking, and in the state between sleeping and waking. Furthermore, you should also cultivate concentration with initial and sustained thought, concentration without initial thought but with sustained thought, cultivate concentration without initial and sustained thought, and also cultivate concentration accompanied by joy, concentration accompanied by pleasure, concentration accompanied by focus, and cultivate concentration accompanied by equanimity.』 『Monks! If this concentration is cultivated and well-developed, monks! you should further cultivate observing inner phenomena as phenomena, practicing with utmost diligence, establishing mindfulness and clear comprehension, well-controlling your mind, freeing it from stinginess and greed, and without sorrow or grief in your mind.

。復觀外法如法，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。復觀內外法如法，行極精勤，立正念、正智，善自御心，令離慳貪，意無憂戚。比丘！如此之定，去時、來時當善修習，住時、坐時、臥時、眠時、寤時、眠寤時亦當修習。複次，亦當修習有覺有觀定、無覺少觀定，修習無覺無觀定，亦當修習喜共俱定、樂共俱定、定共俱定，修習舍共俱定。

「比丘！若修此定極善修者，比丘！心當與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游；如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「比丘！若汝修習此定極善修者，若游東方，必得安樂，無眾苦患；若游南方、西方、北方者，必得安樂，無眾苦患。比丘！若汝修習此定極善修者，我尚不說汝諸善法住，況說衰退？但當晝夜增長善法而不衰退。比丘！若汝修習此定極善修者，汝於二果必得其一，或於現世得究竟智，或復有餘得阿那含。」

於是，彼比丘聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去，受持佛教，在遠離獨住，心無放逸，修行精勤

現代漢語譯本：再觀察外在的法，如法修行，極其精勤，樹立正念、正智，善於駕馭自己的心，使其遠離慳吝貪婪，心中沒有憂愁悲傷。再觀察內在和外在的法，如法修行，極其精勤，樹立正念、正智，善於駕馭自己的心，使其遠離慳吝貪婪，心中沒有憂愁悲傷。比丘們！這樣的禪定，在行走時、來時應當好好修習，在站立時、坐著時、躺臥時、睡眠時、醒來時、半睡半醒時也應當修習。此外，也應當修習有覺有觀的禪定、無覺少觀的禪定，修習無覺無觀的禪定，也應當修習與喜悅同在的禪定、與快樂同在的禪定、與專注同在的禪定，修習與捨棄同在的禪定。 現代漢語譯本：『比丘們！如果修習這種禪定，修習得極其精善，比丘們！心應當與慈愛同在，遍滿一方而成就遊行，像這樣二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量地善修，遍滿一切世間而成就遊行；像這樣，悲心、喜心、舍心也與慈愛同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大、極其深遠，無量地善修，遍滿一切世間而成就遊行。 現代漢語譯本：『比丘們！如果你們修習這種禪定，修習得極其精善，如果遊行東方，必定得到安樂，沒有各種痛苦憂患；如果遊行南方、西方、北方，必定得到安樂，沒有各種痛苦憂患。比丘們！如果你們修習這種禪定，修習得極其精善，我尚且不說你們的各種善法會停滯不前，更何況會衰退呢？只會日夜增長善法而不會衰退。比丘們！如果你們修習這種禪定，修習得極其精善，你們在兩種果位中必定得到其中之一，或者在現世獲得究竟的智慧，或者在來世獲得阿那含的果位。』 現代漢語譯本：於是，那位比丘聽聞佛陀所說，善於接受並善於持守，隨即從座位上起身，向佛陀的足部頂禮，繞佛三圈后離去，接受並奉行佛陀的教誨，在遠離喧囂的地方獨自居住，心中沒有放逸，修行精勤。

English version: 'Again, observing external dharmas according to the Dharma, practicing with utmost diligence, establishing right mindfulness and right wisdom, skillfully controlling one's mind, causing it to be free from stinginess and greed, and having no sorrow or grief in the mind. Again, observing internal and external dharmas according to the Dharma, practicing with utmost diligence, establishing right mindfulness and right wisdom, skillfully controlling one's mind, causing it to be free from stinginess and greed, and having no sorrow or grief in the mind. Monks! Such concentration should be well practiced when walking, when coming, when standing, when sitting, when lying down, when sleeping, when awake, and when half-asleep and half-awake. Furthermore, one should also practice concentration with initial thought and sustained thought, concentration without initial thought but with some sustained thought, practice concentration without initial thought and without sustained thought, and also practice concentration accompanied by joy, concentration accompanied by pleasure, concentration accompanied by focus, and practice concentration accompanied by equanimity.' English version: 'Monks! If you cultivate this concentration, cultivating it extremely well, monks! The mind should be accompanied by loving-kindness, pervading one direction and achieving abiding, and likewise in two, three, four directions, the four intermediate directions, above and below, universally pervading all, the mind accompanied by loving-kindness, without bonds, without resentment, without hatred, without strife, extremely vast, extremely great, immeasurably well-cultivated, pervading all the world and achieving abiding; likewise, compassion, joy, and equanimity should also be accompanied by loving-kindness, without bonds, without resentment, without hatred, without strife, extremely vast, extremely great, immeasurably well-cultivated, pervading all the world and achieving abiding.' English version: 'Monks! If you cultivate this concentration, cultivating it extremely well, if you travel to the east, you will surely attain peace and happiness, without various sufferings and afflictions; if you travel to the south, west, or north, you will surely attain peace and happiness, without various sufferings and afflictions. Monks! If you cultivate this concentration, cultivating it extremely well, I would not even say that your various good dharmas would remain stagnant, let alone decline? They will only increase day and night and not decline. Monks! If you cultivate this concentration, cultivating it extremely well, you will surely attain one of two fruits, either attaining ultimate wisdom in this life, or attaining the state of Anagami in the next life.' English version: 'Then, that monk, having heard what the Buddha said, well received and well held it, immediately rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, and departed, accepting and practicing the Buddha's teachings, dwelling alone in a secluded place, without negligence in his mind, practicing diligently.'

。因在遠離獨住，心無放逸，修行精勤故，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼尊者知法已至，得阿羅訶。

郁伽支羅經第五竟(千二百六字)

（七七）中阿含長壽王品娑雞帝三族姓子經第六(第二小土城誦)

一時，佛游娑雞帝，在青林中。

爾時，娑雞帝有三族姓子，尊者阿那律陀、尊者難提、尊者金毗羅，並皆年少新出家學，共來入此正法不久。爾時，世尊問諸比丘：「此三族姓子並皆年少新出家學，共來入此正法不久，此三族姓子頗樂於此正法、律中行梵行耶？」時，諸比丘嘿然不答。

世尊復再三問諸比丘：「此三族姓子並皆年少新出家學，共來入此正法不久，此三族姓子頗樂於此正法、律中行梵行耶？」時，諸比丘亦復再三嘿然不答。

於是，世尊自問三族姓子，告尊者阿那律陀：「汝等三族姓子並皆年少新出家學，共來入此正法不久，阿那律陀！汝等頗樂此正法、律中行梵行耶？」

尊者阿那律陀白曰：「世尊！如是。我等樂此正法，修行梵行

現代漢語譯本：因為遠離獨處，內心沒有放縱，修行精進的緣故，這些出身名門的子弟，剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，離開世俗，學習佛道，最終完成了無上的清凈修行，在今生今世，自己覺悟，自己證得，成就解脫，生死已盡，清凈的修行已經確立，該做的已經完成，不再受輪迴之苦，如實地知曉真理。這些尊者已經通達佛法，證得阿羅漢果。 佛陀是這樣說的。那些比丘聽了佛陀的教誨，歡喜地接受並奉行。 《郁伽支羅經》第五篇結束（共一千二百零六字） （七七）《中阿含經·長壽王品·娑雞帝三族姓子經》第六（第二小土城誦） 一時，佛陀在娑雞帝的青林中游化。 當時，娑雞帝有三位出身名門的子弟，分別是尊者阿那律陀、尊者難提和尊者金毗羅，他們都年輕，剛出家不久，一起進入佛法修行。那時，世尊問眾比丘：『這三位出身名門的子弟都年輕，剛出家不久，一起進入佛法修行，他們是否樂於在這佛法和戒律中修行清凈的梵行呢？』當時，眾比丘沉默不語，沒有回答。 世尊再次三番地問眾比丘：『這三位出身名門的子弟都年輕，剛出家不久，一起進入佛法修行，他們是否樂於在這佛法和戒律中修行清凈的梵行呢？』當時，眾比丘仍然三番地沉默不語，沒有回答。 於是，世尊親自問這三位出身名門的子弟，對尊者阿那律陀說：『你們三位出身名門的子弟都年輕，剛出家不久，一起進入佛法修行，阿那律陀！你們是否樂於在這佛法和戒律中修行清凈的梵行呢？』 尊者阿那律陀回答說：『世尊！是的。我們樂於在這佛法中修行清凈的梵行。』

English version: Because of dwelling in solitude, with minds free from indulgence, and diligent in practice, these sons of noble families, having shaved their heads and beards, donned the monastic robes, with firm faith, renounced their homes, left the worldly life, and studied the Dharma, ultimately completing the unsurpassed pure conduct, in this very life, knowing for themselves, realizing for themselves, achieving liberation, their births are exhausted, the pure conduct is established, what needed to be done is done, they will not be reborn, knowing the truth as it is. These venerable ones have understood the Dharma and attained Arhatship. Thus spoke the Buddha. Those monks, having heard the Buddha's teachings, joyfully accepted and practiced them. The fifth discourse, 'Uggachira Sutta,' concludes (1206 words). (77) The sixth discourse, 'Sāketā Three Clansmen Sutta' from the 'Long Life King Chapter' of the 'Middle Length Discourses' (Second Small City Recitation) At one time, the Buddha was wandering in Sāketā, in the Green Grove. At that time, in Sāketā, there were three sons of noble families, Venerable Anuruddha, Venerable Nanda, and Venerable Kimbila, all young and newly ordained, who had recently entered the Dharma together. Then, the Blessed One asked the monks, 'These three sons of noble families are all young and newly ordained, having recently entered the Dharma together, do these three sons of noble families delight in practicing the pure conduct in this Dharma and Discipline?' At that time, the monks remained silent and did not answer. The Blessed One asked the monks again, a second and third time, 'These three sons of noble families are all young and newly ordained, having recently entered the Dharma together, do these three sons of noble families delight in practicing the pure conduct in this Dharma and Discipline?' At that time, the monks remained silent and did not answer, a second and third time. Then, the Blessed One himself asked the three sons of noble families, saying to Venerable Anuruddha, 'You three sons of noble families are all young and newly ordained, having recently entered the Dharma together, Anuruddha! Do you delight in practicing the pure conduct in this Dharma and Discipline?' Venerable Anuruddha replied, 'Yes, Blessed One! We delight in practicing the pure conduct in this Dharma.'

世尊問曰：「阿那律陀！汝等小時年幼童子，清凈黑髮，身體盛壯，樂於遊戲，樂數澡浴，嚴愛其身，於後親親及其父母皆相愛戀，悲泣啼哭，不欲令汝出家學道。汝等故能剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，阿那律陀！汝等不畏王而行學道，亦不畏賊，不畏負債，不畏恐怖，不畏貧窮不得活故而行學道，但厭生、老、病、死、啼哭、憂苦，或復欲得大苦聚邊。阿那律陀！汝等不以如是心故出家學道耶？」

「阿那律陀！若族姓子以如是心出家學道者，為知所由，得無量善法耶？」

尊者阿那律陀白世尊曰：「世尊為法本，世尊為法主，法由世尊，唯愿說之，我等聞已，得廣知義。」

佛便告曰：「阿那律陀！汝等諦聽，善思念之，我當爲汝分別其義。」阿那律陀等受教而聽。

世尊告曰：「阿那律陀！若為欲所覆、惡法所纏者，不得舍樂、無上止息，彼心生增伺、瞋恚、睡眠，心生不樂，身生頻伸，多食心憂；彼比丘便不能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦不能忍，身遇諸疾極為苦痛，至命欲絕，諸不可樂，皆不堪耐。所以者何？以為欲所覆、惡法所纏，不得舍樂、無上止息故

世尊問道：『阿那律陀！你們小時候還是年幼的孩童，有著清凈的黑髮，身體強壯，喜歡玩耍，喜歡多次洗澡，愛惜自己的身體，之後與親人、父母都互相愛戀，悲傷哭泣，不希望你們出家學道。你們卻能剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，離開家園，學習佛道。阿那律陀！你們不是因為害怕國王而修行，也不是因為害怕盜賊，不是因為害怕負債，不是因為害怕恐怖，不是因為害怕貧窮無法生存而修行，而是厭倦了生、老、病、死、哭泣、憂愁，或者想要擺脫巨大的痛苦。阿那律陀！你們不是因為這樣的心而出家學道的嗎？』 『阿那律陀！如果一個家族的子弟因為這樣的心而出家學道，是爲了明白其中的緣由，獲得無量的善法嗎？』 尊者阿那律陀對世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法來源於世尊，希望您能為我們講解，我們聽了之後，就能廣泛地瞭解其中的含義。』 佛陀便告訴他們：『阿那律陀！你們仔細聽，好好思考，我將為你們分別解釋其中的含義。』阿那律陀等人接受教誨，認真聽講。 世尊說：『阿那律陀！如果被慾望所矇蔽，被惡法所纏繞的人，就不能捨棄享樂，達到無上的寂靜。他們的心中會產生更多的思慮、嗔恨、昏睡，心中不快樂，身體會頻繁地伸懶腰，吃得過多而憂愁；這樣的比丘就不能忍受飢渴、寒冷、炎熱、蚊子、蒼蠅、風吹日曬的侵擾，也不能忍受惡語、鞭打，身體遭受各種疾病的折磨，痛苦至極，甚至生命垂危，各種不快樂的事情都無法忍受。這是為什麼呢？因為他們被慾望所矇蔽，被惡法所纏繞，不能捨棄享樂，達到無上的寂靜。』

The World Honored One asked: 'Anuruddha, when you were young children, with pure black hair, strong bodies, enjoying games, enjoying frequent baths, cherishing your bodies, and later loving your relatives and parents, grieving and weeping, not wanting you to leave home to study the Way. Yet you were able to shave your heads and beards, wear the kasaya robe, with firm faith, abandon your families, leave your homes, and study the Way. Anuruddha, you did not practice the Way out of fear of the king, nor out of fear of thieves, nor out of fear of debt, nor out of fear of terror, nor out of fear of poverty and not being able to survive, but rather out of weariness of birth, old age, sickness, death, weeping, and sorrow, or wanting to escape the great mass of suffering. Anuruddha, is it not because of such a mind that you left home to study the Way?' They replied: 'It is so.' 'Anuruddha, if a son of a family leaves home to study the Way with such a mind, is it to understand the reasons and obtain immeasurable good dharma?' Venerable Anuruddha said to the World Honored One: 'The World Honored One is the root of the Dharma, the World Honored One is the master of the Dharma, the Dharma comes from the World Honored One. We wish that you would explain it to us, so that after hearing it, we may broadly understand its meaning.' The Buddha then said: 'Anuruddha, listen carefully, think well, and I will explain its meaning to you.' Anuruddha and the others received the teaching and listened attentively. The World Honored One said: 'Anuruddha, those who are covered by desire and entangled by evil dharmas cannot abandon pleasure and attain supreme tranquility. Their minds will generate more thoughts, anger, and drowsiness; their minds will be unhappy, their bodies will frequently stretch, they will eat too much and be worried. Such a bhikkhu will not be able to endure hunger, thirst, cold, heat, mosquitoes, flies, wind, and sun, nor will they be able to endure harsh words and beatings. Their bodies will suffer from various diseases, causing extreme pain, even to the point of death. All unpleasant things will be unbearable. Why is this so? Because they are covered by desire and entangled by evil dharmas, unable to abandon pleasure and attain supreme tranquility.'

。若有離欲，非為惡法之所纏者，必得舍樂及無上止息，彼心不生增伺、瞋恚、睡眠、心不生不樂，身不生頻伸，亦不多食，心不愁憂；彼比丘便能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂，皆能堪耐。所以者何？以非為欲所覆故，不為惡法之所纏故，又得舍樂、無上止息故。」

世尊問曰：「阿那律陀！如來以何義故？或有所除，或有所用，或有所堪，或有所止，或有所吐耶？」

阿那律陀白世尊曰：「世尊為法本，世尊為法主，法由世尊，唯愿說之，我等聞已，得廣知義。」

世尊告曰：「阿那律陀！諸漏穢污為當來有本，煩熱苦報，生、老、病、死因，如來非不盡，非不知故，或有所除，或有所用，或有所堪，或有所止，或有所吐。阿那律陀！如來但因此身故，因六處故，因壽命故，或有所除，或有所用，或有所堪，或有所止，或有所吐。阿那律陀！如來以此義故，或有所除，或有所用，或有所堪，或有所止，或有所吐

現代漢語譯本：如果一個人能夠遠離慾望，不被邪惡的念頭所困擾，他必定能夠捨棄享樂，達到至高的平靜。他的心中不會產生貪婪、嗔恨、昏睡、不悅，身體也不會感到疲憊，不會暴飲暴食，心中也不會憂愁。這樣的比丘能夠忍受飢渴、寒冷、炎熱、蚊蟲叮咬、風吹日曬，能夠忍受惡語、鞭打，身體即使遭受極大的痛苦，甚至生命垂危，各種不適都能忍受。這是為什麼呢？因為他沒有被慾望所矇蔽，沒有被邪惡的念頭所困擾，並且能夠捨棄享樂，達到至高的平靜。 世尊問道：『阿那律陀，如來是基於什麼原因，有時會捨棄某些事物，有時會利用某些事物，有時會忍受某些事物，有時會停止某些事物，有時會吐出某些事物呢？』 阿那律陀回答世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法來源於世尊，希望世尊能夠為我們解說，我們聽了之後，就能更廣泛地瞭解其中的含義。』 佛陀便告訴他們說：『阿那律陀，你們仔細聽，好好思考，我將為你們分別解釋其中的含義。』阿那律陀等人接受教誨，認真聽講。 世尊告訴他們說：『阿那律陀，各種煩惱污垢是未來痛苦的根源，是煩惱、熱惱、苦報、生、老、病、死的起因。如來並非沒有完全斷除這些煩惱，並非不瞭解這些煩惱，所以有時會捨棄某些事物，有時會利用某些事物，有時會忍受某些事物，有時會停止某些事物，有時會吐出某些事物。阿那律陀，如來只是因為這個身體，因為六根，因為壽命，所以有時會捨棄某些事物，有時會利用某些事物，有時會忍受某些事物，有時會停止某些事物，有時會吐出某些事物。阿那律陀，如來就是因為這個原因，所以有時會捨棄某些事物，有時會利用某些事物，有時會忍受某些事物，有時會停止某些事物，有時會吐出某些事物。』

English version: If one is detached from desires and not entangled by evil thoughts, he will surely be able to abandon pleasure and attain supreme tranquility. His mind will not generate greed, hatred, drowsiness, or displeasure; his body will not feel fatigue, he will not overeat, and his mind will not be troubled by sorrow. Such a bhikkhu can endure hunger, thirst, cold, heat, mosquito bites, flies, wind, and sun; he can endure harsh words and beatings; even if his body suffers extreme pain, even to the point of death, he can endure all kinds of discomfort. Why is this so? Because he is not blinded by desires, not entangled by evil thoughts, and is able to abandon pleasure and attain supreme tranquility. The World Honored One asked: 'Anuruddha, for what reason does the Tathagata sometimes abandon certain things, sometimes utilize certain things, sometimes endure certain things, sometimes stop certain things, and sometimes expel certain things?' Anuruddha replied to the World Honored One: 'The World Honored One is the root of the Dharma, the World Honored One is the master of the Dharma, the Dharma originates from the World Honored One. We hope that the World Honored One can explain it to us, so that after listening, we can understand the meaning more broadly.' The Buddha then told them: 'Anuruddha, listen carefully and think well, and I will explain the meaning to you separately.' Anuruddha and others accepted the teaching and listened attentively. The World Honored One told them: 'Anuruddha, various defilements are the root of future suffering, the cause of affliction, heat, suffering, birth, old age, sickness, and death. The Tathagata has not failed to completely eliminate these defilements, nor does he not understand these defilements. Therefore, he sometimes abandons certain things, sometimes utilizes certain things, sometimes endures certain things, sometimes stops certain things, and sometimes expels certain things. Anuruddha, the Tathagata only because of this body, because of the six senses, because of life, sometimes abandons certain things, sometimes utilizes certain things, sometimes endures certain things, sometimes stops certain things, and sometimes expels certain things. Anuruddha, the Tathagata for this reason, sometimes abandons certain things, sometimes utilizes certain things, sometimes endures certain things, sometimes stops certain things, and sometimes expels certain things.'

世尊問曰：「阿那律陀！如來以何義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐耶？」

世尊告曰：「阿那律陀！如來非為未得欲得、未獲欲獲、未證欲證故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。阿那律陀！如來但以二義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐：一者為自現法樂居故，二者為慈愍後生人故。或有後生人效如來住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。阿那律陀！如來以此義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。」

世尊問曰：「阿那律陀！如來以何義故，弟子命終，記說某生某處、某生某處？」

尊者阿那律陀白世尊曰：「世尊為法本，世尊為法主，法由世尊，唯愿說之，我等聞已，得廣知義

世尊問道：『阿那律陀！如來是出於什麼原因，住在清靜之處、山林樹下，喜歡居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應禪定呢？』 尊者阿那律陀回答世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法來源於世尊，希望世尊能夠解說，我們聽了之後，能夠廣泛地瞭解其中的含義。』 佛陀便告訴他說：『阿那律陀！你們仔細聽，好好思考，我將為你們分別解釋其中的含義。』阿那律陀等人接受教誨，認真聽講。 世尊說道：『阿那律陀！如來並不是因為沒有得到想要得到的、沒有獲得想要獲得的、沒有證悟想要證悟的，才住在清靜之處、山林樹下，喜歡居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應禪定。阿那律陀！如來只是因為兩個原因，才住在清靜之處、山林樹下，喜歡居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應禪定：一是為自己體驗當下的法樂而居住，二是為慈悲憐憫後世的人。或許有後世的人會效仿如來，住在清靜之處、山林樹下，喜歡居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應禪定。阿那律陀！如來因為這個原因，才住在清靜之處、山林樹下，喜歡居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應禪定。』 世尊問道：『阿那律陀！如來是出於什麼原因，在弟子去世后，會記述說某人轉生到某處、某人轉生到某處呢？』

The World-Honored One asked: 'Anuruddha, for what reason does the Tathagata dwell in secluded places, under trees in the forest, delight in residing on high cliffs, in silence, far away, without evil, without people, in accordance with meditation?' Venerable Anuruddha replied to the World-Honored One: 'The World-Honored One is the root of the Dharma, the World-Honored One is the master of the Dharma, the Dharma comes from the World-Honored One. We beseech you to explain it, so that we may understand the meaning broadly after hearing it.' The Buddha then said: 'Anuruddha, listen carefully, think well, and I will explain the meaning to you.' Anuruddha and the others received the teaching and listened attentively. The World-Honored One said: 'Anuruddha, the Tathagata does not dwell in secluded places, under trees in the forest, delight in residing on high cliffs, in silence, far away, without evil, without people, in accordance with meditation, because he has not attained what he desires to attain, has not obtained what he desires to obtain, or has not realized what he desires to realize. Anuruddha, the Tathagata dwells in secluded places, under trees in the forest, delights in residing on high cliffs, in silence, far away, without evil, without people, in accordance with meditation, for two reasons: one is to dwell in the present joy of the Dharma for himself, and the other is to have compassion for future generations. Perhaps there will be future generations who will imitate the Tathagata, dwelling in secluded places, under trees in the forest, delighting in residing on high cliffs, in silence, far away, without evil, without people, in accordance with meditation. Anuruddha, for this reason, the Tathagata dwells in secluded places, under trees in the forest, delights in residing on high cliffs, in silence, far away, without evil, without people, in accordance with meditation.' The World-Honored One asked: 'Anuruddha, for what reason does the Tathagata, after a disciple passes away, record that so-and-so was reborn in such-and-such a place, and so-and-so was reborn in such-and-such a place?'

世尊告曰：「阿那律陀！如來非為趣為人說，亦不欺誑人，亦不欲得人歡樂故，弟子命終，記說某生某處、某生某處。阿那律陀！如來但為清信族姓男、族姓女，極信極愛，極生喜悅，聞此正法、律已，或心願效如是如是，故弟子命終，記說某生某處、某生某處。若比丘聞某尊者于某處命終，彼為佛所記，得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘必得差降安樂住止。

「阿那律陀！複次，比丘聞某尊者于某處命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是慧施、如是智慧。其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘必得差降安樂住止

佛陀便告訴阿那律陀說：『阿那律陀！你們仔細聽著，好好思考，我將為你們分別解釋其中的含義。』阿那律陀等人聽從教誨，認真聽著。 世尊告訴阿那律陀說：『阿那律陀！如來不是爲了取悅人而說，也不是爲了欺騙人，也不是爲了讓人高興，才在弟子命終后，記說某人往生某處、某人往生某處。阿那律陀！如來只是爲了讓那些虔誠的信男信女，極其信任、極其愛戴、極其歡喜，聽聞這正法和戒律后，或許會心生效仿之心，所以才在弟子命終后，記說某人往生某處、某人往生某處。如果比丘聽到某位尊者在某處命終，並且被佛陀記說已證得究竟智慧，生死已盡，梵行已立，所作已辦，不再受輪迴之苦，如實知曉真諦。或者親自見到那位尊者，或者多次從他人那裡聽到，那位尊者具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，回憶起那位尊者所具有的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會心生效仿之心。阿那律陀！這樣的比丘必定能夠獲得更加安穩快樂的修行。』 『阿那律陀！再者，比丘聽到某位尊者在某處命終，並且被佛陀記說已斷盡五下分結，往生彼處而入涅槃，證得不退轉之法，不再返回此世。或者親自見到那位尊者，或者多次從他人那裡聽到，那位尊者具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，回憶起那位尊者所具有的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會心生效仿之心。阿那律陀！這樣的比丘必定能夠獲得更加安穩快樂的修行。』

The Buddha then said to Anuruddha: 'Anuruddha! Listen carefully, and contemplate well, I will explain the meaning to you.' Anuruddha and the others received the teaching and listened attentively. The World Honored One said to Anuruddha: 'Anuruddha! The Tathagata does not speak to please people, nor to deceive them, nor to make them happy, when, after a disciple's death, he declares that someone is reborn in such and such a place. Anuruddha! The Tathagata only does so for the sake of faithful men and women of good families, who have great faith, great love, and great joy, who, after hearing this Dharma and discipline, may wish to emulate such and such. Therefore, after a disciple's death, he declares that someone is reborn in such and such a place. If a bhikkhu hears that a certain venerable one has passed away in a certain place, and that the Buddha has declared that he has attained ultimate wisdom, that birth is exhausted, that the holy life is established, that what had to be done has been done, that there is no more rebirth, and that he knows the truth. Or if he has seen that venerable one himself, or has heard of him repeatedly from others, that the venerable one had such faith, such morality, such learning, such generosity, and such wisdom. When that person hears this, he remembers the faith, morality, learning, generosity, and wisdom of that venerable one, and after hearing this Dharma and discipline, he may wish to emulate such and such. Anuruddha! Such a bhikkhu will surely attain a more peaceful and joyful dwelling in the practice.' 'Anuruddha! Furthermore, if a bhikkhu hears that a certain venerable one has passed away in a certain place, and that the Buddha has declared that he has exhausted the five lower fetters, that he has been reborn there and attained Nirvana, that he has attained the state of non-regression, and that he will not return to this world. Or if he has seen that venerable one himself, or has heard of him repeatedly from others, that the venerable one had such faith, such morality, such learning, such generosity, and such wisdom. When that person hears this, he remembers the faith, morality, learning, generosity, and wisdom of that venerable one, and after hearing this Dharma and discipline, he may wish to emulate such and such. Anuruddha! Such a bhikkhu will surely attain a more peaceful and joyful dwelling in the practice.'

「阿那律陀！複次，比丘聞某尊者于某處命終，彼為佛所記，三結已盡，淫怒癡薄，得一往來天上人間，一往來已而得苦際。或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘必得差降安樂住止。

「阿那律陀！複次，比丘聞某尊者于某處命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘必得差降安樂住止。

「阿那律陀！若比丘尼聞某比丘尼于某處命終，彼為佛所記，得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是

「阿那律陀！再者，比丘聽到某位尊者在某地去世，他被佛陀記述為：三結已斷盡，貪嗔癡淡薄，證得一來果，往返天上人間一次，一次往返后便能解脫苦難。或者親自見到那位尊者，或者多次從他人那裡聽到，那位尊者具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位尊者的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會心生願望效仿他。阿那律陀！這樣的比丘必定能夠獲得安穩的住所，減少煩惱。 「阿那律陀！再者，比丘聽到某位尊者在某地去世，他被佛陀記述為：三結已斷盡，證得須陀洹果，不墮惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返七次後便能解脫苦難。或者親自見到那位尊者，或者多次從他人那裡聽到，那位尊者具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位尊者的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會心生願望效仿他。阿那律陀！這樣的比丘必定能夠獲得安穩的住所，減少煩惱。 「阿那律陀！如果比丘尼聽到某位比丘尼在某地去世，她被佛陀記述為：已證得究竟智慧，生死已盡，梵行已立，所作已辦，不再受輪迴，如實知曉。或者親自見到那位比丘尼，或者多次從他人那裡聽到，那位比丘尼具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位比丘尼的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會心生願望效仿她。

『Anuruddha, furthermore, a bhikkhu hears that a certain venerable one has passed away in a certain place, and that he was declared by the Buddha to have abandoned the three fetters, with lust, hatred, and delusion weakened, having attained the state of a once-returner, returning once to this world and the heavens, and after one return, making an end of suffering. Or he sees that venerable one himself, or he hears of him repeatedly from others, that that venerable one had such faith, such morality, such learning, such generosity, such wisdom. Having heard this, he remembers that venerable one』s faith, morality, learning, generosity, and wisdom, and having heard this Dhamma and Discipline, he may wish to emulate him in such and such ways. Anuruddha, such a bhikkhu will surely attain a dwelling of ease and tranquility. 『Anuruddha, furthermore, a bhikkhu hears that a certain venerable one has passed away in a certain place, and that he was declared by the Buddha to have abandoned the three fetters, having attained the state of a stream-enterer, not subject to falling into states of woe, assured of enlightenment, at most experiencing seven more existences, and after seven returns to this world and the heavens, making an end of suffering. Or he sees that venerable one himself, or he hears of him repeatedly from others, that that venerable one had such faith, such morality, such learning, such generosity, such wisdom. Having heard this, he remembers that venerable one』s faith, morality, learning, generosity, and wisdom, and having heard this Dhamma and Discipline, he may wish to emulate him in such and such ways. Anuruddha, such a bhikkhu will surely attain a dwelling of ease and tranquility. 『Anuruddha, if a bhikkhuni hears that a certain bhikkhuni has passed away in a certain place, and that she was declared by the Buddha to have attained the ultimate wisdom, that birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, and she knows this as it truly is. Or she sees that bhikkhuni herself, or she hears of her repeatedly from others, that that bhikkhuni had such faith, such morality, such learning, such generosity, such wisdom. Having heard this, she remembers that bhikkhuni』s faith, morality, learning, generosity, and wisdom, and having heard this Dhamma and Discipline, she may wish to emulate her in such and such ways.

。阿那律陀！如是比丘尼必得差降安樂住止。

「阿那律陀！複次，比丘尼聞某比丘尼于某處命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此生。或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘尼必得差降安樂住止。

「阿那律陀！複次，比丘尼聞某比丘尼于某處命終，彼為佛所記，三結已盡，淫怒癡薄，得一往來天上人間，一往來已而得苦際。或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘尼必得差降安樂住止。

「阿那律陀！複次，比丘尼聞某比丘尼于某處命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧

阿那律陀！像這樣的比丘尼必定能夠獲得安穩的住所。 阿那律陀！再者，如果比丘尼聽到某位比丘尼在某地去世，並且被佛陀記述為已經斷盡了五下分結，往生到彼處併入涅槃，證得不退轉之法，不再返回此生。或者她親自見到那位比丘尼，或者多次從他人那裡聽到，那位比丘尼具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位比丘尼的信心、持戒、博聞、佈施、智慧，聽聞了這正法和戒律后，或許會希望效仿她。阿那律陀！像這樣的比丘尼必定能夠獲得安穩的住所。 阿那律陀！再者，如果比丘尼聽到某位比丘尼在某地去世，並且被佛陀記述為已經斷盡了三結，貪嗔癡薄弱，證得一往來果，在天上人間往返一次後便能了脫苦海。或者她親自見到那位比丘尼，或者多次從他人那裡聽到，那位比丘尼具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位比丘尼的信心、持戒、博聞、佈施、智慧，聽聞了這正法和戒律后，或許會希望效仿她。阿那律陀！像這樣的比丘尼必定能夠獲得安穩的住所。 阿那律陀！再者，如果比丘尼聽到某位比丘尼在某地去世，並且被佛陀記述為已經斷盡了三結，證得須陀洹果，不會墮入惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返七次後便能了脫苦海。或者她親自見到那位比丘尼，或者多次從他人那裡聽到，那位比丘尼具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。

Anuruddha, a bhikkhuni like this will surely obtain a peaceful dwelling. Furthermore, Anuruddha, if a bhikkhuni hears that a certain bhikkhuni has passed away in a certain place, and that she was declared by the Buddha to have exhausted the five lower fetters, to have been reborn there and attained Nirvana, to have attained the state of non-regression, and not to return to this life; or if she has seen that bhikkhuni herself, or has repeatedly heard of her from others, that bhikkhuni having such faith, such morality, such learning, such generosity, and such wisdom. Having heard this, she remembers that bhikkhuni's faith, morality, learning, generosity, and wisdom, and having heard this Dharma and discipline, she may wish to emulate her. Anuruddha, a bhikkhuni like this will surely obtain a peaceful dwelling. Furthermore, Anuruddha, if a bhikkhuni hears that a certain bhikkhuni has passed away in a certain place, and that she was declared by the Buddha to have exhausted the three fetters, with weakened lust, hatred, and delusion, to have attained the state of a once-returner, and after one return between heaven and earth, to have reached the end of suffering; or if she has seen that bhikkhuni herself, or has repeatedly heard of her from others, that bhikkhuni having such faith, such morality, such learning, such generosity, and such wisdom. Having heard this, she remembers that bhikkhuni's faith, morality, learning, generosity, and wisdom, and having heard this Dharma and discipline, she may wish to emulate her. Anuruddha, a bhikkhuni like this will surely obtain a peaceful dwelling. Furthermore, Anuruddha, if a bhikkhuni hears that a certain bhikkhuni has passed away in a certain place, and that she was declared by the Buddha to have exhausted the three fetters, to have attained the state of a stream-enterer, not to fall into evil states, to be destined for enlightenment, and at most to experience seven more lives, and after seven returns between heaven and earth, to have reached the end of suffering; or if she has seen that bhikkhuni herself, or has repeatedly heard of her from others, that bhikkhuni having such faith, such morality, such learning, such generosity, and such wisdom.

。其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是比丘尼必得差降安樂住止。

「阿那律陀！若優婆塞聞某優婆塞于某村命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是優婆塞必得差降安樂住止。

「阿那律陀！複次，優婆塞聞某優婆塞于某村命終，彼為佛所記，三結已盡，淫怒癡薄，得一往來天上人間，一往來已而得苦際。或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是彼優婆塞必得差降安樂住止。

「阿那律陀！複次，優婆塞聞某優婆塞于某村命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際

現代漢語譯本：那人聽聞之後，會回憶起那位比丘尼具有信心、持戒、博聞、樂善好施、智慧等美德，聽聞這正法和戒律后，或許會心生願望，想要效仿她。阿那律陀，這樣的比丘尼必定能夠獲得提升，安樂地居住。 現代漢語譯本：阿那律陀，如果一位優婆塞聽到某位優婆塞在某個村莊去世，並且被佛陀記述為已經斷盡了五下分結，往生到彼處併入涅槃，證得不退轉之法，不再返回此世。或者他親自見到那位優婆塞，或者多次從他人那裡聽到，那位優婆塞具有這樣的信心、持戒、博聞、樂善好施、智慧。那人聽聞之後，會回憶起那位優婆塞具有信心、持戒、博聞、樂善好施、智慧等美德，聽聞這正法和戒律后，或許會心生願望，想要效仿他。阿那律陀，這樣的優婆塞必定能夠獲得提升，安樂地居住。 現代漢語譯本：阿那律陀，再者，如果一位優婆塞聽到某位優婆塞在某個村莊去世，並且被佛陀記述為已經斷盡了三結，貪嗔癡薄弱，證得一來果，往返天上人間一次，一次往返后便能了脫苦海。或者他親自見到那位優婆塞，或者多次從他人那裡聽到，那位優婆塞具有這樣的信心、持戒、博聞、樂善好施、智慧。那人聽聞之後，會回憶起那位優婆塞具有信心、持戒、博聞、樂善好施、智慧等美德，聽聞這正法和戒律后，或許會心生願望，想要效仿他。阿那律陀，這樣的優婆塞必定能夠獲得提升，安樂地居住。 現代漢語譯本：阿那律陀，再者，如果一位優婆塞聽到某位優婆塞在某個村莊去世，並且被佛陀記述為已經斷盡了三結，證得須陀洹果，不墮惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返七次後便能了脫苦海。

English version: Upon hearing this, that person would recall that bhikkhuni's faith, morality, learning, generosity, and wisdom. Having heard this Dharma and discipline, they might wish to emulate her. Anuruddha, such a bhikkhuni will surely attain advancement and dwell in peace. English version: Anuruddha, if a lay disciple hears that a certain lay disciple has passed away in a certain village, and that the Buddha has declared that they have exhausted the five lower fetters, have been reborn there and attained Nirvana, have attained the irreversible Dharma, and will not return to this world. Or if they have seen that lay disciple themselves, or have repeatedly heard about them from others, that lay disciple had such faith, such morality, such learning, such generosity, and such wisdom. Upon hearing this, that person would recall that lay disciple's faith, morality, learning, generosity, and wisdom. Having heard this Dharma and discipline, they might wish to emulate them. Anuruddha, such a lay disciple will surely attain advancement and dwell in peace. English version: Anuruddha, furthermore, if a lay disciple hears that a certain lay disciple has passed away in a certain village, and that the Buddha has declared that they have exhausted the three fetters, have weakened lust, anger, and delusion, have attained the once-returner fruit, and will come once to the heavens and the human realm, and after one return will reach the end of suffering. Or if they have seen that lay disciple themselves, or have repeatedly heard about them from others, that lay disciple had such faith, such morality, such learning, such generosity, and such wisdom. Upon hearing this, that person would recall that lay disciple's faith, morality, learning, generosity, and wisdom. Having heard this Dharma and discipline, they might wish to emulate them. Anuruddha, such a lay disciple will surely attain advancement and dwell in peace. English version: Anuruddha, furthermore, if a lay disciple hears that a certain lay disciple has passed away in a certain village, and that the Buddha has declared that they have exhausted the three fetters, have attained the stream-enterer fruit, will not fall into evil states, are destined for enlightenment, and will at most experience seven lives, and after seven returns between the heavens and the human realm will reach the end of suffering.

。或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是優婆塞必得差降安樂住止。

「阿那律陀！若優婆私聞某優婆私于某村命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼優婆私有信、持戒、博聞、慧施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是優婆私必得差降安樂住止。

「阿那律陀！複次，優婆私聞某優婆私于某村命終，彼為佛所記，三結已盡，淫怒癡薄，得一往來天上人間，一往來已而得苦際。或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼優婆私有信、持戒、博聞、慧施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是優婆私必得差降安樂住止

現代漢語譯本：阿那律陀，如果一位優婆塞聽到某位優婆塞在某個村莊去世，並且被佛陀記述為已斷除五下分結，往生彼處併入涅槃，證得不退轉之法，不再返回此世。或者親自見到那位優婆塞，或者多次從他人那裡聽到，那位優婆塞具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位優婆塞的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會發愿效仿他。阿那律陀，這樣的優婆塞必定能夠獲得提升，安樂地居住。 阿那律陀，如果一位優婆夷聽到某位優婆夷在某個村莊去世，並且被佛陀記述為已斷除五下分結，往生彼處併入涅槃，證得不退轉之法，不再返回此世。或者親自見到那位優婆夷，或者多次從他人那裡聽到，那位優婆夷具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位優婆夷的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會發愿效仿她。阿那律陀，這樣的優婆夷必定能夠獲得提升，安樂地居住。 阿那律陀，再者，如果一位優婆夷聽到某位優婆夷在某個村莊去世，並且被佛陀記述為已斷除三結，貪嗔癡薄弱，證得一往來果，在天上人間往返一次後便能解脫痛苦。或者親自見到那位優婆夷，或者多次從他人那裡聽到，那位優婆夷具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽聞后，憶念那位優婆夷的信心、持戒、博聞、佈施、智慧，聽聞這正法和戒律后，或許會發愿效仿她。阿那律陀，這樣的優婆夷必定能夠獲得提升，安樂地居住。

English version: Ananda, if a male lay disciple hears that a male lay disciple has passed away in a certain village, and it is recorded by the Buddha that he has exhausted the five lower fetters, has been reborn there and attained Nirvana, has attained the state of non-regression, and will not return to this world. Or if he sees that male lay disciple himself, or repeatedly hears about him from others, that male lay disciple has such faith, such morality, such learning, such generosity, and such wisdom. Having heard this, that person remembers that male lay disciple's faith, morality, learning, generosity, and wisdom, and having heard this Dharma and discipline, he may wish to emulate him. Ananda, such a male lay disciple will surely attain advancement and dwell in peace. Ananda, if a female lay disciple hears that a female lay disciple has passed away in a certain village, and it is recorded by the Buddha that she has exhausted the five lower fetters, has been reborn there and attained Nirvana, has attained the state of non-regression, and will not return to this world. Or if she sees that female lay disciple herself, or repeatedly hears about her from others, that female lay disciple has such faith, such morality, such learning, such generosity, and such wisdom. Having heard this, that person remembers that female lay disciple's faith, morality, learning, generosity, and wisdom, and having heard this Dharma and discipline, she may wish to emulate her. Ananda, such a female lay disciple will surely attain advancement and dwell in peace. Ananda, furthermore, if a female lay disciple hears that a female lay disciple has passed away in a certain village, and it is recorded by the Buddha that she has exhausted the three fetters, with weakened lust, anger, and delusion, has attained the state of a once-returner, and after one return between the heavens and the human realm, will attain the end of suffering. Or if she sees that female lay disciple herself, or repeatedly hears about her from others, that female lay disciple has such faith, such morality, such learning, such generosity, and such wisdom. Having heard this, that person remembers that female lay disciple's faith, morality, learning, generosity, and wisdom, and having heard this Dharma and discipline, she may wish to emulate her. Ananda, such a female lay disciple will surely attain advancement and dwell in peace.

「阿那律陀！複次，優婆私聞某優婆私于某村命終，彼為佛所記，三結已盡，得須陀洹，不墮惡趣，定趣正覺，極受七有，天上人間七往來已而得苦際。或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。其人聞已，憶彼優婆私有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。阿那律陀！如是優婆私必得差降安樂住止。

「阿那律陀！如來以此義故，弟子命終，記說某生某處、某生某處。」

佛說如是。尊者阿那律陀及諸比丘，聞佛所說，歡喜奉行。

娑雞帝三族姓子經第六竟(三千四百六字)

中阿含經卷第十八(萬一百二十七字)(第二小土城誦)

中阿含經卷第十九

（七八）中阿含長壽王品梵天請佛經第七(第二小土城誦)

爾時，有一梵天住梵天上，生如是邪見：「此處有常，此處有恒，此處長存，此處是要，此處不終法，此處出要，此出要更無出要過其上，有勝、有妙、有最者

『阿那律陀！再者，一位優婆夷聽到某位優婆夷在某個村莊去世，她被佛陀記說，三結已斷盡，證得須陀洹果，不墮惡趣，必定趨向正覺，最多經歷七次生死，在天上人間往返七次後便能解脫痛苦。或者她親自見過那位優婆夷，或者多次從他人那裡聽到，那位優婆夷具有這樣的信心、這樣的持戒、這樣的博聞、這樣的佈施、這樣的智慧。這個人聽了之後，回憶起那位優婆夷的信心、持戒、博聞、佈施、智慧，聽聞了這正法和戒律后，或許會心生願望，效仿她那樣。阿那律陀！這樣的優婆夷必定能得到安穩快樂的住處。』 『阿那律陀！如來因為這個緣故，當弟子去世時，會記說某人往生某處，某人往生某處。』 佛陀如此說道。尊者阿那律陀和眾比丘聽聞佛陀所說，歡喜奉行。 《娑雞帝三族姓子經》第六完（三千四百六字） 《中阿含經》卷第十八（一萬一百二十七字）（第二小土城誦） 《中阿含經》卷第十九 （七八）《中阿含長壽王品梵天請佛經》第七（第二小土城誦） 當時，有一位梵天住在梵天上，生起這樣的邪見：『這裡有常，這裡有恒，這裡長存，這裡是重要的，這裡是不終結的法，這裡是出離之道，這個出離之道沒有比它更高的，有殊勝、有美妙、有最上的。』

'Anuruddha! Furthermore, a female lay disciple hears that a certain female lay disciple has passed away in a certain village, and that she was declared by the Buddha to have exhausted the three fetters, attained stream-entry, not to fall into evil realms, to be destined for enlightenment, to experience at most seven more lives, and after seven cycles of rebirth in heavens and the human world, to attain the end of suffering. Either she has seen that female lay disciple herself, or she has repeatedly heard about her from others, that that female lay disciple had such faith, such morality, such learning, such generosity, and such wisdom. Having heard this, that person recalls that female lay disciple's faith, morality, learning, generosity, and wisdom, and having heard this Dharma and discipline, she may wish to emulate her in such and such ways. Anuruddha! Such a female lay disciple will surely attain a peaceful and happy dwelling.' 'Anuruddha! It is for this reason that the Tathagata, when a disciple passes away, declares that so-and-so is reborn in such-and-such a place, and so-and-so is reborn in such-and-such a place.' Thus spoke the Buddha. Venerable Anuruddha and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The sixth Sākya-putra Sūtra is complete (3406 characters). The 18th fascicle of the Madhyama Āgama Sūtra (10,127 characters) (Second Small Earth City Recitation). Taisho Tripitaka Vol. 01 No. 0026 Madhyama Āgama Sūtra The 19th fascicle of the Madhyama Āgama Sūtra Translated by the Tripiṭaka master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty (78) The seventh Brahma's Request to the Buddha Sūtra of the Madhyama Āgama's Long-Life King Chapter (Second Small Earth City Recitation) At that time, a certain Brahma, dwelling in the Brahma heaven, arose with this wrong view: 'Here there is permanence, here there is constancy, here there is lastingness, here there is importance, here there is the undying Dharma, here there is the path of escape, and there is no path of escape higher than this, there is the superior, the wonderful, and the supreme.'

於是，世尊以他心智，知彼梵天心之所念，即入如其像定，以如其像定，猶若力士屈申臂頃，于舍衛國勝林給孤獨園忽沒不現，往梵天上。

時，彼梵天見世尊來，即請世尊：「善來大仙人！此處有常，此處有恒，此處長存，此處是要，此處不終法，此處出要，此出要更無出要過其上，有勝、有妙、有最者。」

於是，世尊告曰：「梵天！汝無常稱說常，不恒稱說恒，不存稱說存，不要稱說要，終法稱說不終法，非出要稱說出要，此出要更無出要過其上，有勝、有妙、有最者。梵天！汝有是無明。梵天！汝有是無明。」

時，魔波旬在彼眾中。於是，魔波旬語世尊曰：「比丘！莫違此梵天所說，莫逆此梵天所說。比丘！若汝違此梵天所說，逆此梵天所說者，是為比丘猶如有人吉祥事來，而排卻之。比丘所說亦復如是，是故，比丘！我語汝莫違此梵天所說，莫逆此梵天所說。比丘！若汝違此梵天所說，逆此梵天所說者，是為，比丘！猶如有人從山上墮，雖以手足捫摸于空而無所得。比丘所說亦復如是，是故，比丘！我語汝莫違此梵天所說，莫逆此梵天所說。比丘！若汝違此梵天所說，逆此梵天所說者，是為，比丘！猶如有人從樹上墮，雖以手足捫摸枝葉而無所得

於是，世尊運用他的心智，知道那位梵天心中所想，就進入了與其形象相應的禪定。憑藉這種禪定，就像一個力士屈伸手臂那樣迅速，世尊忽然從舍衛國的祇樹給孤獨園消失，來到了梵天界。 當時，那位梵天看到世尊到來，就邀請世尊說：『善來，大仙人！這裡有常，這裡有恒，這裡長存，這裡是真諦，這裡是不終結的法，這裡是解脫之道，而且這種解脫之道再也沒有更高的了，是殊勝、美妙、最上的。』 於是，世尊告訴他說：『梵天！你把無常說成常，把不恒說成恒，把不存說成存，把非真諦說成真諦，把終結的法說成不終結的法，把非解脫之道說成解脫之道，還說這種解脫之道再也沒有更高的了，是殊勝、美妙、最上的。梵天！你這是無明。梵天！你這是無明。』 當時，魔王波旬也在那個眾會之中。於是，魔王波旬對世尊說：『比丘！不要違背這位梵天所說的話，不要反駁這位梵天所說的話。比丘！如果你違背這位梵天所說的話，反駁這位梵天所說的話，那就好比有人吉祥的事情來了，卻把它推開了。比丘你所說的話也是這樣，所以，比丘！我告訴你不要違背這位梵天所說的話，不要反駁這位梵天所說的話。比丘！如果你違背這位梵天所說的話，反駁這位梵天所說的話，那就好比有人從山上掉下來，即使手腳在空中亂抓也抓不到任何東西。比丘你所說的話也是這樣，所以，比丘！我告訴你不要違背這位梵天所說的話，不要反駁這位梵天所說的話。比丘！如果你違背這位梵天所說的話，反駁這位梵天所說的話，那就好比有人從樹上掉下來，即使手腳亂抓樹枝樹葉也抓不到任何東西。』

Then, the World-Honored One, through his mental power, knowing the thoughts in that Brahma's mind, entered into a samadhi that corresponded to his form. With this samadhi, as quickly as a strong man extends or retracts his arm, he suddenly disappeared from Jeta Grove in Sravasti and appeared in the Brahma realm. At that time, the Brahma, seeing the World-Honored One arrive, invited him, saying: 'Welcome, great sage! Here there is permanence, here there is constancy, here there is lasting existence, here is the truth, here is the law that does not end, here is the path to liberation, and this path to liberation has no higher path beyond it, it is superior, wonderful, and supreme.' Then, the World-Honored One said to him: 'Brahma! You call impermanence permanence, you call inconstancy constancy, you call non-existence existence, you call non-truth truth, you call the law that ends the law that does not end, you call non-liberation the path to liberation, and you say that this path to liberation has no higher path beyond it, it is superior, wonderful, and supreme. Brahma! You are in ignorance. Brahma! You are in ignorance.' At that time, Mara Papiyan was also in that assembly. Then, Mara Papiyan said to the World-Honored One: 'Monk! Do not contradict what this Brahma has said, do not oppose what this Brahma has said. Monk! If you contradict what this Brahma has said, oppose what this Brahma has said, it is as if someone has good fortune coming to them, but they push it away. What you say is also like that, therefore, Monk! I tell you not to contradict what this Brahma has said, not to oppose what this Brahma has said. Monk! If you contradict what this Brahma has said, oppose what this Brahma has said, it is as if someone falls from a mountain, and even if they flail their hands and feet in the air, they will not find anything to hold onto. What you say is also like that, therefore, Monk! I tell you not to contradict what this Brahma has said, not to oppose what this Brahma has said. Monk! If you contradict what this Brahma has said, oppose what this Brahma has said, it is as if someone falls from a tree, and even if they flail their hands and feet at the branches and leaves, they will not find anything to hold onto.'

。比丘所說亦復如是，是故，比丘！我語汝莫違此梵天所說，莫逆此梵天所說。所以者何？此梵天梵，福祐、能化、最尊、能作、能造、是父，已有、當有一切眾生皆從是生，此所知盡知、所見盡見。

「大仙人！若有沙門、梵志，憎惡地、毀呰地者，彼身壞命終，必生餘下賤妓樂神中，如是水、火、風、神、天、生主，憎惡梵天、毀呰梵天者，彼身壞命終，必生餘下賤妓樂神中。大仙人！若有沙門、梵志，愛樂地、稱歎地者，彼身壞命終，必生最上尊梵天中，如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，彼身壞命終，必生最上尊梵天中。大仙人！汝不見此梵天大眷屬坐如我輩耶？」

彼魔波旬非是梵天，亦非梵天眷屬，然自稱說我是梵天。爾時，世尊便作是念：「此魔波旬非是梵天，亦非梵天眷屬，然自稱說我是梵天；若說有魔波旬者，此即是魔波旬。」

世尊知已，告曰：「魔波旬！汝非梵天，亦非梵天眷屬，然汝自稱說我是梵天；若說有魔波旬者，汝即是魔波旬。」於是，魔波旬而作是念：「世尊知我，善逝見我。」知已愁憂，即于彼處忽沒不現

現代漢語譯本：比丘們所說也是這樣，因此，比丘們！我告訴你們不要違背這位梵天所說，不要逆反這位梵天所說。為什麼呢？因為這位梵天是梵，是福佑，能化生，最尊貴，能創造，能製造，是父親，已經有和將要有一切眾生都從他而生，他所知道的都完全知道，所見到的都完全見到。 『大仙人！如果有沙門、婆羅門憎恨地、詆譭地，他們身壞命終后，必定會生到其他的妓樂神中。同樣，對於水、火、風、神、天、生主，如果憎恨梵天、詆譭梵天，他們身壞命終后，必定會生到其他的妓樂神中。大仙人！如果有沙門、婆羅門喜愛地、稱讚地，他們身壞命終后，必定會生到最尊貴的梵天中。同樣，對於水、火、風、神、天、生主，如果喜愛梵天、稱讚梵天，他們身壞命終后，必定會生到最尊貴的梵天中。大仙人！你難道沒有看到這位梵天的大眷屬像我們這樣坐著嗎？』 那個魔波旬不是梵天，也不是梵天的眷屬，卻自稱說自己是梵天。當時，世尊就想：『這個魔波旬不是梵天，也不是梵天的眷屬，卻自稱說自己是梵天；如果說有魔波旬，那他就是魔波旬。』 世尊知道后，就告訴他說：『魔波旬！你不是梵天，也不是梵天的眷屬，但你卻自稱說自己是梵天；如果說有魔波旬，那你就是魔波旬。』於是，魔波旬心想：『世尊知道我了，善逝看到我了。』知道后，他感到憂愁，就立刻在那裡消失不見了。

English version: What the monks say is also like this. Therefore, monks! I tell you not to go against what this Brahma has said, do not oppose what this Brahma has said. Why is that? Because this Brahma is Brahma, is blessed, can transform, is the most noble, can create, can make, is the father, all beings that have been and will be are born from him, what he knows he knows completely, what he sees he sees completely. 'Great sage! If there are ascetics or Brahmins who hate the earth and despise the earth, after their bodies break and they die, they will surely be born among other pleasure-seeking gods. Similarly, regarding water, fire, wind, gods, deities, and the lord of creation, if they hate Brahma and despise Brahma, after their bodies break and they die, they will surely be born among other pleasure-seeking gods. Great sage! If there are ascetics or Brahmins who love the earth and praise the earth, after their bodies break and they die, they will surely be born in the most noble Brahma realm. Similarly, regarding water, fire, wind, gods, deities, and the lord of creation, if they love Brahma and praise Brahma, after their bodies break and they die, they will surely be born in the most noble Brahma realm. Great sage! Do you not see this Brahma's great retinue sitting like us?' That Mara Papiyan is not Brahma, nor is he a member of Brahma's retinue, yet he claims to be Brahma. At that time, the World Honored One thought: 'This Mara Papiyan is not Brahma, nor is he a member of Brahma's retinue, yet he claims to be Brahma; if it is said that there is a Mara Papiyan, then he is Mara Papiyan.' Having understood this, the World Honored One said: 'Mara Papiyan! You are not Brahma, nor are you a member of Brahma's retinue, yet you claim to be Brahma; if it is said that there is a Mara Papiyan, then you are Mara Papiyan.' Then, Mara Papiyan thought: 'The World Honored One knows me, the Well-Gone One sees me.' Knowing this, he became sorrowful and immediately disappeared from that place.

時，彼梵天至再三請世尊：「善來大仙人！此處有常，此處恒有，此處長存，此處是要，此處不終法，此處出要，此出要更無出要過其上，有勝、有妙、有最者。」

世尊亦至再三告曰：「梵天！汝無常稱說常，不恒稱說恒，不存稱說存，不要稱說要，終法稱說不終法，非出要稱說出要，此出要更無出要過其上，有勝、有妙、有最者。梵天！汝有是無明。梵天！汝有是無明。」

於是，梵天白世尊曰：「大仙人！昔有沙門、梵志，壽命極長，存住極久。大仙人！汝壽至短，不如彼沙門、梵志一燕坐頃。所以者何？彼所知盡知、所見盡見，若實有出要者，更無餘出要過其上，有勝、有妙、有最者；若無有實出要者，更無餘出要過其上，有勝、有妙、有最者。大仙人！汝于出要不出要想，不出要出要想，如是汝不得出要，便成大癡。所以者何？以無境界故。大仙人！若有沙門、梵志，愛樂地、稱歎地者，彼為我自在，為隨我所欲，為隨我所使。如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，彼為我自在，為隨我所欲，為隨我所使。大仙人！若汝愛樂地、稱歎地者，汝亦為我自在，為隨我所欲，為隨我所使

當時，那位梵天再三地請求世尊：『善哉，大仙人！這裡有常，這裡恒常存在，這裡長久存續，這裡是根本，這裡是不終結的法，這裡是解脫之道，這解脫之道再沒有比它更高的，有殊勝、有美妙、有最上的。』 世尊也再三地告訴他：『梵天！你把無常說成常，把不恒常說成恒常，把不存續說成存續，把不根本說成根本，把終結的法說成不終結的法，把非解脫之道說成解脫之道，這解脫之道再沒有比它更高的，有殊勝、有美妙、有最上的。梵天！你這是無明。梵天！你這是無明。』 於是，梵天對世尊說：『大仙人！過去有沙門、婆羅門，壽命極長，存活極久。大仙人！你的壽命極其短暫，不如那些沙門、婆羅門一次靜坐的時間。為什麼呢？因為他們所知都已盡知，所見都已盡見，如果真有解脫之道，就沒有比它更高的解脫之道，有殊勝、有美妙、有最上的；如果確實沒有解脫之道，就沒有比它更高的解脫之道，有殊勝、有美妙、有最上的。大仙人！你對於解脫之道卻想著不是解脫之道，對於不是解脫之道卻想著是解脫之道，這樣你就無法得到解脫，便成了大愚癡。為什麼呢？因為沒有境界的緣故。大仙人！如果有沙門、婆羅門，喜愛地、稱讚地，他們就受我支配，隨我所欲，為我所用。像水、火、風、神、天、生主，喜愛梵天、稱讚梵天的人，他們就受我支配，隨我所欲，為我所用。大仙人！如果你喜愛地、稱讚地，你也會受我支配，隨我所欲，為我所用。』

Then, that Brahma repeatedly requested the World-Honored One: 'Well done, great sage! Here there is permanence, here there is constant existence, here there is long duration, here is the essence, here is the law that does not end, here is the path to liberation, and there is no path to liberation higher than this, which is superior, wonderful, and supreme.' The World-Honored One also repeatedly told him: 'Brahma! You call impermanence permanence, you call non-constancy constancy, you call non-existence existence, you call non-essence essence, you call the law that ends the law that does not end, you call the non-path to liberation the path to liberation, and there is no path to liberation higher than this, which is superior, wonderful, and supreme. Brahma! You are in ignorance. Brahma! You are in ignorance.' Then, Brahma said to the World-Honored One: 'Great sage! In the past, there were ascetics and Brahmins who had extremely long lives and lived for a very long time. Great sage! Your life is extremely short, not even as long as the time those ascetics and Brahmins spend in one sitting meditation. Why is that? Because they have fully known what is to be known, and fully seen what is to be seen. If there truly is a path to liberation, there is no path to liberation higher than it, which is superior, wonderful, and supreme; if there is indeed no path to liberation, there is no path to liberation higher than it, which is superior, wonderful, and supreme. Great sage! You think of the path to liberation as not the path to liberation, and you think of what is not the path to liberation as the path to liberation, thus you cannot attain liberation and become greatly foolish. Why is that? Because there is no realm. Great sage! If there are ascetics and Brahmins who love the earth and praise the earth, they are under my control, according to my desires, and for my use. Like water, fire, wind, gods, deities, and the lord of creation, those who love Brahma and praise Brahma are under my control, according to my desires, and for my use. Great sage! If you love the earth and praise the earth, you will also be under my control, according to my desires, and for my use.'

。如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，汝亦為我自在，為隨我所欲，為隨我所使。」

於是，世尊告曰：「梵天！如是梵天所說真諦：『若有沙門、梵志，愛樂地、稱歎地者，彼為汝自在，為隨汝所欲，為隨汝所使。如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，彼為汝自在，為隨汝所欲，為隨汝所使。』梵天！若我愛樂地、稱歎地者，我亦為汝自在，為隨汝所欲，為隨汝所使。如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，我亦為汝自在，為隨汝所欲，為隨汝所使。

「梵天！若此八事，我隨其事愛樂稱歎者，彼亦有如是。梵天！我知汝所從來處、所往至處、隨所住、隨所終、隨所生。若有梵天有大如意足，有大威德，有大福祐，有大威神。」

於是，梵天白世尊曰：「大仙人！汝云何知我所知、見我所見。云何識悉我？如日自在，明照諸方，是為千世界，于千世界中，汝得自在耶？知彼彼處無有晝夜，大仙人曾更歷彼，數經歷彼耶？」

世尊告曰：「梵天！如日自在，明照諸方，是為千世界，于千世界中，我得自在，亦知彼彼處無有晝夜。梵天！我曾更歷彼，我數經歷彼。梵天！有三種天，光天、凈光天、遍凈光天

現代漢語譯本：『如果有人愛慕和讚美地、水、火、風、神、天、生主，以及愛慕和讚美梵天的人，那麼你就可以隨意支配他們，讓他們順從你的意願，讓他們為你所用。』 於是，世尊說：『梵天！你所說的真理是這樣的：如果任何沙門或婆羅門愛慕和讚美地，他們就會受你支配，順從你的意願，為你所用。同樣，如果他們愛慕和讚美水、火、風、神、天、生主，以及愛慕和讚美梵天，他們也會受你支配，順從你的意願，為你所用。梵天！如果我愛慕和讚美地，我也會受你支配，順從你的意願，為你所用。同樣，如果我愛慕和讚美水、火、風、神、天、生主，以及愛慕和讚美梵天，我也會受你支配，順從你的意願，為你所用。』 『梵天！如果我愛慕和讚美這八種事物中的任何一種，情況也會如此。梵天！我知道你從哪裡來，要到哪裡去，住在哪裡，在哪裡終結，在哪裡出生。有些梵天擁有強大的神通，擁有強大的威德，擁有巨大的福報，擁有強大的神力。』 於是，梵天對世尊說：『大仙人！你是如何知道我所知道的，看到我所看到的？你是如何完全瞭解我的？就像太陽照耀四方，照亮整個千世界，你能在千世界中自由自在嗎？你知道那些沒有晝夜的地方嗎？大仙人，你曾經去過那裡，多次去過那裡嗎？』 世尊說：『梵天！就像太陽照耀四方，照亮整個千世界，我能在千世界中自由自在，也知道那些沒有晝夜的地方。梵天！我曾經去過那裡，多次去過那裡。梵天！有三種天，分別是光天、凈光天和遍凈光天。』

English version: 'If there are those who cherish and praise earth, water, fire, wind, gods, heavens, the Lord of Beings, and those who cherish and praise Brahma, then you have power over them, they will follow your will, and they will be at your service.' Then, the World-Honored One said, 'Brahma! The truth you speak is this: if any ascetic or Brahmin cherishes and praises earth, they will be under your control, follow your will, and be at your service. Similarly, if they cherish and praise water, fire, wind, gods, heavens, the Lord of Beings, and those who cherish and praise Brahma, they will also be under your control, follow your will, and be at your service. Brahma! If I were to cherish and praise earth, I would also be under your control, follow your will, and be at your service. Similarly, if I were to cherish and praise water, fire, wind, gods, heavens, the Lord of Beings, and those who cherish and praise Brahma, I would also be under your control, follow your will, and be at your service.' 'Brahma! If I were to cherish and praise any of these eight things, it would be the same. Brahma! I know where you come from, where you are going, where you dwell, where you end, and where you are born. There are Brahmas who possess great supernatural powers, great majesty, great blessings, and great divine strength.' Then, Brahma said to the World-Honored One, 'Great Sage! How do you know what I know, and see what I see? How do you fully understand me? Just as the sun shines in all directions, illuminating the entire thousand worlds, are you free in the thousand worlds? Do you know those places where there is no day or night? Great Sage, have you been there, have you been there many times?' The World-Honored One said, 'Brahma! Just as the sun shines in all directions, illuminating the entire thousand worlds, I am free in the thousand worlds, and I also know those places where there is no day or night. Brahma! I have been there, I have been there many times. Brahma! There are three kinds of heavens, namely the Heaven of Light, the Heaven of Pure Light, and the Heaven of All-Pervading Light.'

。梵天！若彼三種天有知有見者，我亦有彼知見。梵天！若彼三種天無知無見者，我亦自有知見。梵天！若彼三種天及眷屬有知有見者，我亦有彼知見。梵天！若彼三種天及眷屬無知無見者，我亦自有知見。梵天！若汝有知有見者，我亦有此知見。梵天！若汝無知無見者，我亦自有知見。梵天！若汝及眷屬有知有見者，我亦有此知見。梵天！若汝及眷屬無知無見者，我亦自有知見。梵天！汝不與我一切等，不與我盡等，但我于汝最勝最上。」

於是，梵天白世尊曰：「大仙人！何由得彼三種天有知有見者，汝亦有彼知見；若彼三種天無知無見者，汝亦自有知見；若彼三種天及眷屬有知有見者，汝亦有彼知見，若彼三種天及眷屬無知無見者，汝亦自有知見。若我有知有見者，汝亦有此知見；若我無知無見者，汝亦自有知見；若我及眷屬有知有見者，汝亦有此知見；若我及眷屬無知無見者，汝亦自有知見。大仙人！非為愛言耶？問已不知增益愚癡。所以者何？以識無量境界故，無量知、無量見、無量種別，我各各知別，是地知地，水、火、風、神、天、生主，是梵天知梵天。」

於是，世尊告曰：「梵天！若有沙門、梵志於地有地想，地是我，地是我所，我是地所；彼計地是我已，便不知地

現代漢語譯本：梵天啊！如果那三種天有知覺和見解，我也有那樣的知覺和見解。梵天啊！如果那三種天沒有知覺和見解，我也有我自己的知覺和見解。梵天啊！如果那三種天及其眷屬有知覺和見解，我也有那樣的知覺和見解。梵天啊！如果那三種天及其眷屬沒有知覺和見解，我也有我自己的知覺和見解。梵天啊！如果你有知覺和見解，我也有這樣的知覺和見解。梵天啊！如果你沒有知覺和見解，我也有我自己的知覺和見解。梵天啊！如果你和你的眷屬有知覺和見解，我也有這樣的知覺和見解。梵天啊！如果你和你的眷屬沒有知覺和見解，我也有我自己的知覺和見解。梵天啊！你並不在一切方面都與我相等，也不在所有方面都與我相等，但我比你更殊勝，更至高無上。 於是，梵天對世尊說：『大仙人！為什麼那三種天有知覺和見解，你也有那樣的知覺和見解；如果那三種天沒有知覺和見解，你也有你自己的知覺和見解；如果那三種天及其眷屬有知覺和見解，你也有那樣的知覺和見解；如果那三種天及其眷屬沒有知覺和見解，你也有你自己的知覺和見解。如果我有知覺和見解，你也有這樣的知覺和見解；如果我沒有知覺和見解，你也有你自己的知覺和見解；如果我和我的眷屬有知覺和見解，你也有這樣的知覺和見解；如果我和我的眷屬沒有知覺和見解，你也有你自己的知覺和見解。大仙人！這不是愛說大話嗎？這樣問了反而會增加愚癡。為什麼呢？因為意識有無量的境界，有無量的知、無量的見、無量的種類差別，我都能一一分辨，知道地是地，水、火、風、神、天、生主，知道梵天是梵天。』 於是，世尊告訴梵天說：『梵天啊！如果有沙門、婆羅門認為地有地的概念，認為地是『我』，地是『我的』，『我』是屬於地的；他們認為地是『我』之後，就不瞭解地。』

English version: Brahma! If those three heavens have knowledge and perception, I also have that knowledge and perception. Brahma! If those three heavens have no knowledge and perception, I also have my own knowledge and perception. Brahma! If those three heavens and their retinue have knowledge and perception, I also have that knowledge and perception. Brahma! If those three heavens and their retinue have no knowledge and perception, I also have my own knowledge and perception. Brahma! If you have knowledge and perception, I also have this knowledge and perception. Brahma! If you have no knowledge and perception, I also have my own knowledge and perception. Brahma! If you and your retinue have knowledge and perception, I also have this knowledge and perception. Brahma! If you and your retinue have no knowledge and perception, I also have my own knowledge and perception. Brahma! You are not equal to me in all respects, nor are you equal to me in every way, but I am more superior and supreme than you. Then, Brahma said to the World Honored One: 'Great Sage! How is it that if those three heavens have knowledge and perception, you also have that knowledge and perception; if those three heavens have no knowledge and perception, you also have your own knowledge and perception; if those three heavens and their retinue have knowledge and perception, you also have that knowledge and perception; if those three heavens and their retinue have no knowledge and perception, you also have your own knowledge and perception. If I have knowledge and perception, you also have this knowledge and perception; if I have no knowledge and perception, you also have your own knowledge and perception; if I and my retinue have knowledge and perception, you also have this knowledge and perception; if I and my retinue have no knowledge and perception, you also have your own knowledge and perception. Great Sage! Isn't this just boasting? Asking this only increases ignorance. Why is that? Because consciousness has immeasurable realms, immeasurable knowledge, immeasurable perceptions, and immeasurable kinds of distinctions, I can distinguish them all, knowing that earth is earth, water, fire, wind, gods, heavens, the lord of beings, and knowing that Brahma is Brahma.' Then, the World Honored One said to Brahma: 'Brahma! If there are ascetics or Brahmins who have the concept of earth as earth, thinking that earth is 'I', earth is 'mine', and 'I' belong to earth; after they think that earth is 'I', they do not understand earth.'

。如是於水、火、風、神、天、生主、梵天、無煩、無熱，凈有凈想，凈是我，凈是我所，我是凈所；彼計凈是我已，便不知凈。梵天！若有沙門、梵志，地則知地，地非是我，地非我所，我非地所；彼不計地是我已，彼便知地。如是水、火、風、神、天、生主、梵天、無煩、無熱，凈則知凈，凈非是我，凈非我所，我非凈所；彼不計凈是我已，彼便知凈。梵天！我于地則知地，地非是我，地非我所，我非地所；我不計地是我已，我便知地。如是水、火、風、神、天、生主、梵天、無煩、無熱，凈則知凈，凈非是我，凈非我所，我非凈所；我不計凈是我已，我便知凈。」

於是，梵天白世尊曰：「大仙人！此眾生愛有、樂有、習有，汝已拔有根本。所以者何？謂如來、無所著、等正覺故。」便說頌曰：

「于有見恐怖，　　無有見不懼， 是故莫樂有，　　有何不可斷。

「大仙人！我今欲自隱形。」

世尊告曰：「梵天！汝若欲自隱形者，便隨所欲。」

於是，梵天即隨所處自隱其形。世尊即知，「梵天！汝在彼，汝在此，汝在中。」

於是，梵天盡現如意，欲自隱形而不能隱，還住梵天中。於是，世尊告曰：「梵天！我今亦欲自隱其形

現代漢語譯本：如果他們認為水、火、風、神、天、生主、梵天、無煩天、無熱天，以及清凈的境界是清凈的，認為清凈是『我』，清凈是『我所擁有』，『我』是清凈的擁有者；他們這樣執著清凈為『我』之後，反而不瞭解清凈的真正含義。梵天啊！如果任何沙門或婆羅門，能夠認識到地是地，明白地不是『我』，地不是『我所擁有』，『我』也不是屬於地的；他們不執著地為『我』，就能真正瞭解地。同樣，對於水、火、風、神、天、生主、梵天、無煩天、無熱天，以及清凈的境界，他們能夠認識到清凈是清凈，明白清凈不是『我』，清凈不是『我所擁有』，『我』也不是屬於清凈的；他們不執著清凈為『我』，就能真正瞭解清凈。梵天啊！我認識到地是地，明白地不是『我』，地不是『我所擁有』，『我』也不是屬於地的；我不執著地為『我』，就能真正瞭解地。同樣，對於水、火、風、神、天、生主、梵天、無煩天、無熱天，以及清凈的境界，我認識到清凈是清凈，明白清凈不是『我』，清凈不是『我所擁有』，『我』也不是屬於清凈的；我不執著清凈為『我』，就能真正瞭解清凈。』 於是，梵天對世尊說：『大仙人！這些眾生喜愛存在，執著存在，習慣於存在，而您已經拔除了存在的根本。這是因為，如來是無所執著的、等正覺的。』然後，他說了偈頌： 『在存在中見到恐懼，在不存在中不感到恐懼，因此不要貪戀存在，有什麼存在是不可斷除的呢？』 『大仙人！我現在想隱去身形。』 世尊告訴梵天：『梵天！如果你想隱去身形，就隨你的意願吧。』 於是，梵天立刻在原地隱去了身形。世尊立刻知道，『梵天！你在那裡，你在這裡，你在中間。』 於是，梵天用盡了神通，想要隱去身形卻無法隱去，又回到了梵天界。於是，世尊告訴他：『梵天！我現在也想隱去身形。』

English version: If they consider water, fire, wind, gods, heavens, the Lord of Beings, Brahma, the Imperturbable, the Heatless, and the pure state to be pure, thinking that purity is 'I', purity is 'what I possess', and 'I' am the possessor of purity; having thus clung to purity as 'I', they do not understand purity. Brahma! If any ascetic or Brahmin knows earth as earth, understanding that earth is not 'I', earth is not 'what I possess', and 'I' do not belong to earth; not clinging to earth as 'I', they truly understand earth. Likewise, regarding water, fire, wind, gods, heavens, the Lord of Beings, Brahma, the Imperturbable, the Heatless, and the pure state, they know purity as purity, understanding that purity is not 'I', purity is not 'what I possess', and 'I' do not belong to purity; not clinging to purity as 'I', they truly understand purity. Brahma! I know earth as earth, understanding that earth is not 'I', earth is not 'what I possess', and 'I' do not belong to earth; not clinging to earth as 'I', I truly understand earth. Likewise, regarding water, fire, wind, gods, heavens, the Lord of Beings, Brahma, the Imperturbable, the Heatless, and the pure state, I know purity as purity, understanding that purity is not 'I', purity is not 'what I possess', and 'I' do not belong to purity; not clinging to purity as 'I', I truly understand purity.' Then, Brahma said to the World-Honored One: 'Great Sage! These beings love existence, cling to existence, and are accustomed to existence, but you have uprooted the very root of existence. This is because the Tathagata is unattached and fully enlightened.' Then, he spoke a verse: 'In existence, fear is seen; in non-existence, there is no fear. Therefore, do not delight in existence; what existence is there that cannot be severed?' 'Great Sage! I now wish to conceal my form.' The World-Honored One told Brahma: 'Brahma! If you wish to conceal your form, then do as you please.' Then, Brahma immediately concealed his form in that very place. The World-Honored One immediately knew, 'Brahma! You are there, you are here, you are in the middle.' Then, Brahma exhausted his supernatural powers, wanting to conceal his form but unable to do so, and returned to the Brahma realm. Then, the World-Honored One told him: 'Brahma! I also now wish to conceal my form.'

梵天白世尊曰：「大仙人！若欲自隱形者，便隨所欲。」

於是，世尊而作是念：「我今寧可現如其像如意足，放極妙光明，照一切梵天而自隱住，使諸梵天及梵天眷屬但聞我聲而不見形。」於是，世尊即現如其像如意足，放極妙光明，照一切梵天，便自隱住，使諸梵天及梵天眷屬但聞其聲而不見其形。於是，梵天及梵天眷屬各作是念：「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？謂放極妙光明，照一切梵天而自隱住，使我等及眷屬但聞彼聲而不見形。」

於是，世尊復作是念：「我已化此梵天及梵天眷屬，我今寧可攝如意足。」世尊便攝如意足，還住梵天中。

於是，魔王亦至再三在彼眾中。爾時，魔王白世尊曰：「大仙人善見、善知、善達，然莫訓誨教呵弟子，亦莫為弟子說法，莫著弟子；莫爲著弟子故，身壞命終，生餘下賤妓樂神中。行無為，于現世受安樂。所以者何？大仙人！此唐自煩勞。大仙人！昔有沙門、梵志訓誨弟子，教呵弟子，亦為弟子說法，樂著弟子；彼以著弟子故，身壞命終，生餘下賤妓樂神中。大仙人！是故我語汝，莫得訓誨教呵弟子，亦莫為弟子說法，莫著弟子；莫爲著弟子故，身壞命終，生餘下賤妓樂神中

梵天對世尊說：『大仙人！如果想隱身，就隨你的意願吧。』 於是，世尊心想：『我不如現在顯現如意神通，放出極妙的光明，照耀一切梵天，然後隱身，讓所有梵天和梵天的眷屬只聽到我的聲音而看不到我的形體。』於是，世尊就顯現如意神通，放出極妙的光明，照耀一切梵天，然後隱身，讓所有梵天和梵天的眷屬只聽到他的聲音而看不到他的形體。於是，梵天和梵天的眷屬各自心想：『沙門瞿曇真是太神奇了！太特別了！有大如意神通，有大威德，有大福佑，有大威神。為什麼呢？因為他能放出極妙的光明，照耀一切梵天，然後隱身，讓我們和眷屬只聽到他的聲音而看不到他的形體。』 於是，世尊又想：『我已經教化了這些梵天和梵天的眷屬，我不如現在收回如意神通。』世尊就收回如意神通，重新出現在梵天之中。 這時，魔王也再次來到他們之中。當時，魔王對世尊說：『大仙人，你善於觀察、善於知曉、善於通達，但是不要訓誡教導弟子，也不要為弟子說法，不要執著于弟子；不要因為執著于弟子，導致身壞命終，轉生到其他的妓樂神中。修行無為，在現世享受安樂。為什麼呢？大仙人！這只是徒勞的煩惱。大仙人！以前有沙門、婆羅門訓誡教導弟子，也為弟子說法，樂於執著弟子；他們因為執著弟子，導致身壞命終，轉生到其他的妓樂神中。大仙人！所以我勸你，不要訓誡教導弟子，也不要為弟子說法，不要執著于弟子；不要因為執著于弟子，導致身壞命終，轉生到其他的**妓樂神中。』

Then Brahma said to the World Honored One, 'Great Sage! If you wish to make yourself invisible, then do as you please.' Thereupon, the World Honored One thought, 'I might as well now manifest my miraculous power, emit extremely wonderful light, illuminate all the Brahmas, and then conceal myself, so that all the Brahmas and their retinues will only hear my voice but not see my form.' Thereupon, the World Honored One manifested his miraculous power, emitted extremely wonderful light, illuminated all the Brahmas, and then concealed himself, so that all the Brahmas and their retinues only heard his voice but did not see his form. Then, the Brahmas and their retinues each thought, 'The Shramana Gautama is truly amazing! Truly extraordinary! He has great miraculous power, great virtue, great blessings, and great divine power. Why is that? Because he can emit extremely wonderful light, illuminate all the Brahmas, and then conceal himself, so that we and our retinues only hear his voice but do not see his form.' Then, the World Honored One thought again, 'I have already transformed these Brahmas and their retinues, I might as well now withdraw my miraculous power.' The World Honored One then withdrew his miraculous power and reappeared among the Brahmas. At this time, the Demon King also came again into their midst. Then, the Demon King said to the World Honored One, 'Great Sage, you are good at observing, good at knowing, and good at understanding, but do not instruct or teach disciples, nor preach the Dharma for disciples, nor be attached to disciples; do not, because of attachment to disciples, cause your body to perish and your life to end, and be reborn among other pleasure-seeking gods. Practice non-action and enjoy peace in this present life. Why is that? Great Sage! This is just a futile trouble. Great Sage! In the past, there were Shramanas and Brahmins who instructed and taught disciples, also preached the Dharma for disciples, and were fond of being attached to disciples; because of their attachment to disciples, their bodies perished and their lives ended, and they were reborn among other pleasure-seeking gods. Great Sage! Therefore, I advise you, do not instruct or teach disciples, nor preach the Dharma for disciples, nor be attached to disciples; do not, because of attachment to disciples, cause your body to perish and your life to end, and be reborn among other **pleasure-seeking gods.'

。行無為，于現世受安樂。所以者何？大仙人！汝唐自煩勞。」

於是，世尊告曰：「魔波旬！汝不為我求義故說，非為饒益故，非為樂故，非為安隱故：『莫得訓誨教呵弟子，莫為弟子說法，莫著弟子，莫爲著弟子故，身壞命終，生餘下賤妓樂神中。行無為，于現世受安樂。所以者何？大仙人！汝唐自煩勞。』魔波旬！汝作是念：『此沙門瞿曇為弟子說法，彼弟子聞法已，出我境界。』魔波旬！是故汝今語我：『莫得訓誨教呵弟子，亦莫為弟子說法，莫著弟子；莫爲著弟子故，身壞命終，生餘下賤妓樂神中。行無為，于現世受安樂。所以者何？大仙人！汝唐自煩勞。』

「魔波旬！若有沙門、梵志訓誨弟子，教呵弟子，為弟子說法，樂著弟子；爲著弟子故，身壞命終，生餘下賤妓樂神中。彼沙門、梵志，彼非沙門稱說沙門，非梵志稱說梵志，非阿羅訶稱說阿羅訶，非等正覺稱說等正覺。魔波旬！我實沙門稱說沙門，實梵志稱說梵志，實阿羅訶稱說阿羅訶，實等正覺稱說等正覺。魔波旬！若我為弟子說法，若不說者，汝且自去，我今自知應為弟子說法、不應為弟子說法。」

是為梵天請，魔波旬違逆世尊隨順說，是故此經名梵天請佛。

佛說如是。梵天及梵天眷屬，聞佛所說，歡喜奉行

現代漢語譯本：『修行無為，在現世享受安樂。這是為什麼呢？大仙人！你徒勞自尋煩惱。』 於是，世尊告訴他說：『魔波旬！你不是爲了我求義才這樣說，不是爲了利益，不是爲了快樂，不是爲了安穩，才說：『不要訓誡教導弟子，不要為弟子說法，不要執著弟子，不要因為執著弟子，身壞命終，而生到其他妓樂神中。修行無為，在現世享受安樂。這是為什麼呢？大仙人！你徒勞自尋煩惱。』魔波旬！你這樣想：『這個沙門瞿曇為弟子說法，那些弟子聽了法后，就會離開我的境界。』魔波旬！所以你現在對我說：『不要訓誡教導弟子，也不要為弟子說法，不要執著弟子；不要因為執著弟子，身壞命終，而生到其他妓樂神中。修行無為，在現世享受安樂。這是為什麼呢？大仙人！你徒勞自尋煩惱。』 『魔波旬！如果有沙門、婆羅門訓誡弟子，教導弟子，為弟子說法，樂於執著弟子；因為執著弟子，身壞命終，而生到其他**妓樂神中。那些沙門、婆羅門，他們不是真正的沙門，卻自稱沙門，不是真正的婆羅門，卻自稱婆羅門，不是真正的阿羅漢，卻自稱阿羅漢，不是真正的等正覺，卻自稱等正覺。魔波旬！我才是真正的沙門，自稱沙門，才是真正的婆羅門，自稱婆羅門，才是真正的阿羅漢，自稱阿羅漢，才是真正的等正覺，自稱等正覺。魔波旬！我如果為弟子說法，或者不說，你且自己離去，我現在自己知道應該為弟子說法，還是不應該為弟子說法。』 這是梵天請求，魔波旬違逆世尊，隨順（梵天）所說，所以這部經名為《梵天請佛》。 佛陀這樣說。梵天和梵天的眷屬，聽了佛陀所說，歡喜奉行。

English version: 『Practice inaction, and enjoy peace in the present life. Why is that? Great ascetic! You are just troubling yourself in vain.』 Then, the World Honored One said: 『Mara Papiman! You do not say this for my sake, nor for benefit, nor for happiness, nor for peace, when you say: 『Do not instruct and teach disciples, do not preach the Dharma to disciples, do not be attached to disciples, do not, because of attachment to disciples, after the body breaks and life ends, be reborn in other pleasure-seeking heavens. Practice inaction, and enjoy peace in the present life. Why is that? Great ascetic! You are just troubling yourself in vain.』 Mara Papiman! You think: 『This ascetic Gautama preaches the Dharma to disciples, and those disciples, having heard the Dharma, will leave my realm.』 Mara Papiman! That is why you now say to me: 『Do not instruct and teach disciples, nor preach the Dharma to disciples, do not be attached to disciples; do not, because of attachment to disciples, after the body breaks and life ends, be reborn in other pleasure-seeking heavens. Practice inaction, and enjoy peace in the present life. Why is that? Great ascetic! You are just troubling yourself in vain.』 『Mara Papiman! If there are ascetics or Brahmins who instruct disciples, teach disciples, preach the Dharma to disciples, and are attached to disciples; because of attachment to disciples, after the body breaks and life ends, they are reborn in other **pleasure-seeking heavens. Those ascetics and Brahmins, they are not true ascetics, yet they call themselves ascetics, not true Brahmins, yet they call themselves Brahmins, not true Arhats, yet they call themselves Arhats, not truly fully enlightened ones, yet they call themselves fully enlightened ones. Mara Papiman! I am a true ascetic, calling myself an ascetic, a true Brahmin, calling myself a Brahmin, a true Arhat, calling myself an Arhat, a truly fully enlightened one, calling myself a fully enlightened one. Mara Papiman! Whether I preach the Dharma to disciples or not, you may leave, I now know myself whether I should preach the Dharma to disciples or not.』 This is Brahma's request, Mara Papiman opposes the World Honored One, and follows what (Brahma) said, therefore this sutra is named 『Brahma's Request to the Buddha.』 The Buddha spoke thus. Brahma and Brahma's retinue, having heard what the Buddha said, joyfully accepted and practiced it.

梵天請佛經第七竟(三千九十字)

（七九）中阿含長壽王品有勝天經第八(第二小土城誦)

於是，仙余財主告一使人：「汝往詣佛，為我稽首，禮世尊足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『仙余財主稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？』汝既為我問訊佛已，往詣尊者阿那律陀所，為我稽首禮彼足已，問訊尊者聖體康強，安快無病，起居輕便，氣力如常不？作如是語：『仙余財主稽首尊者阿那律陀足，問訊尊者聖體康強，安快無病，起居輕便，氣力如常不？仙余財主請尊者阿那律陀四人俱，供明日食。』若受請者，復作是語：『尊者阿那律陀！仙余財主多事多為，為王眾事斷理臣佐，唯愿尊者阿那律陀為慈愍故，與四人俱，明日早來至仙余財主家。』」

於是，使人受仙余財主教已，往詣佛所，稽首佛足，卻住一面，白曰：「世尊！仙余財主稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？」

爾時，世尊告使人曰：「令仙余財主安隱快樂，令天及人、阿修羅、揵塔和、羅剎及餘種種身安隱快樂

《梵天請佛經》第七卷完（三千零九十字）。 （七九）《中阿含經·長壽王品》之《有勝天經》第八（第二小土城誦）。 這時，仙余財主告訴一個使者：『你前往佛陀那裡，替我頂禮，禮拜世尊的腳，問候世尊身體是否安康強健，安樂無病，起居輕便，氣力如常？這樣說：『仙余財主頂禮佛陀的腳，問候世尊身體是否安康強健，安樂無病，起居輕便，氣力如常？』你替我問候佛陀之後，再去尊者阿那律陀那裡，替我頂禮，禮拜他的腳，問候尊者身體是否安康強健，安樂無病，起居輕便，氣力如常？這樣說：『仙余財主頂禮尊者阿那律陀的腳，問候尊者身體是否安康強健，安樂無病，起居輕便，氣力如常？仙余財主邀請尊者阿那律陀和四位同伴，明天一起用齋飯。』如果他接受邀請，再說：『尊者阿那律陀！仙余財主事務繁忙，要為國王處理政事，斷理臣下的案件，希望尊者阿那律陀慈悲，明天早些時候和四位同伴一起到仙余財主家。』 於是，使者接受仙余財主的吩咐，前往佛陀那裡，頂禮佛陀的腳，退到一邊站著，說道：『世尊！仙余財主頂禮佛陀的腳，問候世尊身體是否安康強健，安樂無病，起居輕便，氣力如常？』 當時，世尊告訴使者說：『讓仙余財主安穩快樂，讓天人、阿修羅、乾闥婆、羅剎以及其他各種眾生都安穩快樂。』

The seventh chapter of the 'Brahma's Request to the Buddha Sutra' is complete (3090 characters). (79) The eighth 'Superior Deva Sutra' from the 'Longevity King Chapter' of the 'Madhyama Agama Sutra' (recited in the second small earthen city). Then, the wealthy householder Senuya told a messenger: 'Go to the Buddha, bow your head to the ground at the World Honored One's feet, and inquire about the World Honored One's health, whether he is strong and well, comfortable and without illness, whether his movements are light and easy, and his strength is as usual? Say these words: 'The wealthy householder Senuya bows his head at the Buddha's feet, and inquires about the World Honored One's health, whether he is strong and well, comfortable and without illness, whether his movements are light and easy, and his strength is as usual?' After you have inquired about the Buddha for me, go to Venerable Anuruddha, bow your head to the ground at his feet, and inquire about the Venerable's health, whether he is strong and well, comfortable and without illness, whether his movements are light and easy, and his strength is as usual? Say these words: 'The wealthy householder Senuya bows his head at Venerable Anuruddha's feet, and inquires about the Venerable's health, whether he is strong and well, comfortable and without illness, whether his movements are light and easy, and his strength is as usual? The wealthy householder Senuya invites Venerable Anuruddha and four companions to have a meal together tomorrow.' If he accepts the invitation, say further: 'Venerable Anuruddha! The wealthy householder Senuya is very busy, having to handle affairs for the king, and adjudicate cases for the ministers. May Venerable Anuruddha, out of compassion, come to the wealthy householder Senuya's house early tomorrow with four companions.' Then, the messenger, having received Senuya's instructions, went to the Buddha, bowed his head to the ground at the Buddha's feet, and stood to one side, saying: 'World Honored One! The wealthy householder Senuya bows his head at the Buddha's feet, and inquires about the World Honored One's health, whether he is strong and well, comfortable and without illness, whether his movements are light and easy, and his strength is as usual?' At that time, the World Honored One told the messenger: 'May the wealthy householder Senuya be peaceful and happy, and may devas, humans, asuras, gandharvas, rakshasas, and all other beings be peaceful and happy.'

於是，使人聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣尊者阿那律陀所，稽首禮足，卻坐一面，白曰：「尊者阿那律陀！仙余財主稽首尊者阿那律陀足，問訊尊者聖體康強，安快無病，起居輕便，氣力如常不？仙余財主請尊者阿那律陀四人俱，供明日食。」

是時，尊者真迦旃延去尊者阿那律陀不遠而燕坐也。於是，尊者阿那律陀告曰：「賢者迦旃延！我向所道，明日我等為乞食故，入舍衛國，正謂此也。今仙余財主遣人請我等四人，供明日食。」

尊者真迦旃延即時白曰：「愿尊者阿那律陀為彼人故，默然受請。我等明日出此闇林，為乞食故，入舍衛國。」尊者阿那律陀為彼人故，默然而受。

於是，使人知尊者阿那律陀默然受已，尋復白曰：「仙余財主白尊者阿那律陀！仙余財主多事多為，為王眾事斷理臣佐，愿尊者阿那律陀為慈愍故，與四人俱，明日早來，至仙余財主家。」

尊者阿那律陀告使人曰：「汝便還去，我自知時。」於是，使人即從坐起，稽首作禮，繞三匝而去。

於是，尊者阿那律陀過夜平旦，著衣持缽，四人共俱，往詣仙余財主家。爾時，仙余財主婇女圍繞，住中門下，待尊者阿那律陀

於是，（仙余財主）讓人去聽佛陀所說，（那些人）很好地接受並記住了佛陀的教誨，然後向佛陀的腳稽首，繞佛三圈后離去，前往尊者阿那律陀所在的地方，向他稽首禮拜，然後退坐在一旁，說道：『尊者阿那律陀！仙余財主向您稽首，問候您身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？仙余財主邀請您和另外三位尊者，明天一起接受供養。』 當時，尊者真迦旃延在離尊者阿那律陀不遠的地方靜坐。於是，尊者阿那律陀告訴他說：『賢者迦旃延！我剛才所說的，明天我們爲了乞食，要進入舍衛國，正是為此。現在仙余財主派人邀請我們四人，接受明天的供養。』 尊者真迦旃延立刻說道：『希望尊者阿那律陀爲了那個人，默默地接受邀請。我們明天離開這片幽暗的樹林，爲了乞食，進入舍衛國。』尊者阿那律陀爲了那個人，默默地接受了邀請。 於是，使者知道尊者阿那律陀已經默許接受邀請，隨即又說道：『仙余財主告訴尊者阿那律陀！仙余財主事務繁忙，要為國王處理政事，擔任大臣的輔佐，希望尊者阿那律陀慈悲，和另外三位尊者一起，明天早點到仙余財主家。』 尊者阿那律陀告訴使者說：『你回去吧，我自會掌握時間。』於是，使者立刻從座位上起身，稽首作禮，繞三圈后離去。 於是，尊者阿那律陀過了一夜，到了清晨，穿好衣服，拿著缽，和另外三位尊者一起，前往仙余財主家。當時，仙余財主被眾多侍女圍繞，站在中門下，等待尊者阿那律陀。

Then, (the wealthy householder Xian Yu) sent people to listen to what the Buddha said. They received and remembered the Buddha's teachings well. They bowed their heads to the Buddha's feet, circled him three times, and left. They went to where Venerable Aniruddha was, bowed their heads in respect, and sat to one side, saying: 'Venerable Aniruddha! The wealthy householder Xian Yu bows his head to you, asking if your body is healthy, if you are happy and without illness, if your movements are light, and if your strength is as usual? The wealthy householder Xian Yu invites you and three other venerable ones to accept offerings tomorrow.' At that time, Venerable Zhen Jiāzhān Yán was sitting in meditation not far from Venerable Aniruddha. Then, Venerable Aniruddha said to him: 'Virtuous Jiāzhān Yán! What I said earlier, that tomorrow we would enter Shavathi to beg for alms, was for this very reason. Now the wealthy householder Xian Yu has sent someone to invite the four of us to accept offerings tomorrow.' Venerable Zhen Jiāzhān Yán immediately said: 'May Venerable Aniruddha, for that person's sake, silently accept the invitation. Tomorrow we will leave this dark forest and enter Shavathi to beg for alms.' Venerable Aniruddha, for that person's sake, silently accepted the invitation. Then, the messenger, knowing that Venerable Aniruddha had silently agreed to accept the invitation, immediately said again: 'The wealthy householder Xian Yu tells Venerable Aniruddha! The wealthy householder Xian Yu is busy with many affairs, having to handle state matters for the king and assist the ministers. He hopes that Venerable Aniruddha, out of compassion, will come to the wealthy householder Xian Yu's home early tomorrow with the other three venerable ones.' Venerable Aniruddha told the messenger: 'You may go back, I will know the time myself.' Then, the messenger immediately rose from his seat, bowed his head in respect, circled three times, and left. Then, Venerable Aniruddha spent the night, and in the early morning, put on his robes, took his bowl, and went with the other three venerable ones to the wealthy householder Xian Yu's home. At that time, the wealthy householder Xian Yu was surrounded by many maids, standing under the middle gate, waiting for Venerable Aniruddha.

。仙余財主遙見尊者阿那律陀來，見已，叉手向尊者阿那律陀，贊曰：「善來尊者阿那律陀！尊者阿那律陀久不來此。」於是，仙余財主敬心扶抱尊者阿那律陀，將入家中，為敷好床，請使令坐。

尊者阿那律陀即坐其床，仙余財主稽首尊者阿那律陀足，卻坐一面，坐已，白曰：「尊者阿那律陀！欲有所問，唯愿見聽。」

尊者阿那律陀告曰：「財主！隨汝所問，聞已當思。」

仙余財主便問尊者阿那律陀：「或有沙門、梵志來至我所，語我：『財主！汝當修大心解脫。』尊者阿那律陀！復有沙門、梵志來至我所，語我：『財主！汝當修無量心解脫。』尊者阿那律陀！大心解脫、無量心解脫，此二解脫，為文異義異耶？為一義文異耶？」

尊者阿那律陀告曰：「財主！汝前問此事，汝先自答，我當后答。」

仙余財主白曰：「尊者阿那律陀！大心解脫、無量心解脫，此二解脫一義文異，仙余財主不能答此事。」

尊者阿那律陀告曰：「財主！當聽我為汝說大心解脫、無量心解脫。大心解脫者，若有沙門、梵志在無事處，或至樹下空安靜處，依一樹意解大心解脫遍滿成就游，彼齊限是心解脫不過是。若不依一樹者，當依二三樹，意解大心解脫遍滿成就游，彼齊限是心解脫不過是

現代漢語譯本：仙余財主遠遠地看見尊者阿那律陀來了，見到后，他合起雙手向尊者阿那律陀行禮，讚歎道：『尊者阿那律陀，您來得真好！您很久沒來這裡了。』於是，仙余財主恭敬地扶著尊者阿那律陀，請他進入家中，鋪好床鋪，請他坐下。 尊者阿那律陀隨即坐到床上，仙余財主向尊者阿那律陀的腳行禮，然後退坐到一旁，坐定后說道：『尊者阿那律陀！我有些問題想請教，希望您能聽我一問。』 尊者阿那律陀回答說：『財主！你儘管問，聽完后我會思考。』 仙余財主便問尊者阿那律陀：『有時有沙門或婆羅門來到我這裡，對我說：『財主！你應該修習大心解脫。』有時又有沙門或婆羅門來到我這裡，對我說：『財主！你應該修習無量心解脫。』尊者阿那律陀！這大心解脫和無量心解脫，這兩種解脫，是意義不同而說法不同呢？還是意義相同而說法不同呢？』 尊者阿那律陀回答說：『財主！你先問這個問題，你先自己回答，我再來回答。』 仙余財主說道：『尊者阿那律陀！大心解脫和無量心解脫，這兩種解脫是意義相同而說法不同，仙余財主我無法回答這個問題。』 尊者阿那律陀說道：『財主！你聽我說，我來為你解釋大心解脫和無量心解脫。所謂大心解脫，是指如果有沙門或婆羅門在空閑的地方，或者在樹下安靜的地方，依靠一棵樹來觀想大心解脫，使其遍滿成就，他的心解脫的範圍不會超過這棵樹。如果不是依靠一棵樹，而是依靠兩三棵樹，觀想大心解脫，使其遍滿成就，他的心解脫的範圍也不會超過這些樹。

English version: The wealthy man Xianyu saw the Venerable Aniruddha coming from afar. Upon seeing him, he clasped his hands and greeted the Venerable Aniruddha, praising him, 'Welcome, Venerable Aniruddha! It has been a long time since you have come here.' Then, the wealthy man Xianyu respectfully supported the Venerable Aniruddha, led him into his home, prepared a good bed, and invited him to sit. The Venerable Aniruddha immediately sat on the bed. The wealthy man Xianyu bowed at the feet of the Venerable Aniruddha, then sat to one side. Once seated, he said, 'Venerable Aniruddha! I have some questions I would like to ask. I hope you will listen to them.' The Venerable Aniruddha replied, 'Wealthy man! Ask whatever you wish. After hearing it, I will contemplate it.' The wealthy man Xianyu then asked the Venerable Aniruddha, 'Sometimes, a Shramana or Brahmin comes to me and says, 『Wealthy man! You should cultivate the great mind liberation.』 Sometimes, another Shramana or Brahmin comes to me and says, 『Wealthy man! You should cultivate the immeasurable mind liberation.』 Venerable Aniruddha! These two liberations, the great mind liberation and the immeasurable mind liberation, are they different in meaning and expression, or are they the same in meaning but different in expression?' The Venerable Aniruddha replied, 'Wealthy man! You asked this question first. You should answer it yourself first, and then I will answer.' The wealthy man Xianyu said, 'Venerable Aniruddha! The great mind liberation and the immeasurable mind liberation, these two liberations are the same in meaning but different in expression. I, the wealthy man Xianyu, cannot answer this question.' The Venerable Aniruddha said, 'Wealthy man! Listen to me, and I will explain the great mind liberation and the immeasurable mind liberation to you. The great mind liberation refers to a Shramana or Brahmin who, in a secluded place or under a tree in a quiet place, relies on one tree to contemplate the great mind liberation, making it pervasive and complete. The scope of his mind liberation does not exceed this tree. If he does not rely on one tree, but on two or three trees, contemplating the great mind liberation, making it pervasive and complete, the scope of his mind liberation will not exceed these trees.'

。若不依二三樹者，當依一林，若不依一林者，當依二三林，若不依二三林者，當依一村，若不依一村者，當依二三村，若不依二三村者，當依一國，若不依一國者，當依二三國，若不依二三國者，當依此大地乃至大海。意解大心解脫遍滿成就游，彼齊限是心解脫不過是，是謂大心解脫。

「財主！云何無量心解脫？若有沙門、梵志在無事處，或至樹下空安靜處，心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修遍滿一切世間成就游；如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修遍滿一切世間成就游，是謂無量心解脫。財主！大心解脫，無量心解脫，此二解脫為義異文異，為一義文異耶？」

仙余財主白尊者阿那律陀曰：「如我從尊者聞，則解其義，此二解脫義既異文亦異。」

尊者阿那律陀告曰：「財主！有三種天，光天、凈光天、遍凈光天。于中光天者，彼生在一處，不作是念：『此我所有，彼我所有。』但光天隨其所往，即樂彼中。財主！猶如蠅在肉段，不作是念：『此我所有，彼我所有。』但蠅隨肉段去，即樂彼中。如是彼光天不作是念：『此我所有，彼我所有。』但光天隨其所往，即樂彼中

現代漢語譯本：如果不能依靠兩三棵樹，就應當依靠一片樹林；如果不能依靠一片樹林，就應當依靠兩三片樹林；如果不能依靠兩三片樹林，就應當依靠一個村莊；如果不能依靠一個村莊，就應當依靠兩三個村莊；如果不能依靠兩三個村莊，就應當依靠一個國家；如果不能依靠一個國家，就應當依靠兩三個國家；如果不能依靠兩三個國家，就應當依靠這整個大地乃至大海。意思是說，大心解脫的遍滿成就游，它的界限是心解脫不能超越的，這就是所謂的大心解脫。 『財主！』什麼是無量心解脫呢？如果有沙門、婆羅門在無事的地方，或者到樹下空曠安靜之處，心與慈愛同在，遍滿一方成就游，像這樣二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有束縛沒有怨恨，沒有憤怒沒有爭鬥，極其廣大，無量善修遍滿一切世間成就游；像這樣悲心、喜心與舍心同在，沒有束縛沒有怨恨，沒有憤怒沒有爭鬥，極其廣大，無量善修遍滿一切世間成就游，這就是所謂的無量心解脫。『財主！』大心解脫和無量心解脫，這兩種解脫是意義不同文字也不同，還是一種意義文字不同呢？」 仙余財主對尊者阿那律陀說：『依我從尊者聽聞的理解，這兩種解脫的意義和文字都不同。』 尊者阿那律陀告訴他說：『財主！有三種天，光天、凈光天、遍凈光天。其中光天，他們出生在一處，不會想：『這是我的，那是我的。』而是光天隨著他們所去的地方，就樂於在那裡。財主！就像蒼蠅在肉塊上，不會想：『這是我的，那是我的。』而是蒼蠅隨著肉塊去，就樂於在那裡。同樣，那些光天不會想：『這是我的，那是我的。』而是光天隨著他們所去的地方，就樂於在那裡。

English version: If one cannot rely on two or three trees, one should rely on a forest; if one cannot rely on a forest, one should rely on two or three forests; if one cannot rely on two or three forests, one should rely on a village; if one cannot rely on a village, one should rely on two or three villages; if one cannot rely on two or three villages, one should rely on a country; if one cannot rely on a country, one should rely on two or three countries; if one cannot rely on two or three countries, one should rely on this entire earth, even the great ocean. The meaning is that the pervasiveness of the great heart's liberation is such that the heart's liberation cannot surpass it; this is what is called the great heart's liberation. 'Householder! What is immeasurable heart liberation? If there is a recluse or Brahmin in a secluded place, or under a tree in a quiet place, with a heart filled with loving-kindness, pervading one direction, and thus two, three, four directions, the intermediate directions, above and below, universally pervading all, with a heart filled with loving-kindness, without fetters, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, thus with compassion, joy, and equanimity, without fetters, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, this is called immeasurable heart liberation. Householder! Are the great heart liberation and the immeasurable heart liberation different in meaning and wording, or are they the same in meaning but different in wording?' The householder Sāliyā replied to the venerable Anuruddha, 'As I understand from what the venerable one has said, these two liberations are different in both meaning and wording.' The venerable Anuruddha said, 'Householder! There are three kinds of heavens: the Light Heaven, the Pure Light Heaven, and the All-Pervading Light Heaven. Among them, those in the Light Heaven, when they are born in a place, do not think, 『This is mine, that is mine.』 But the Light Heaven, wherever they go, they are happy there. Householder! Just like a fly on a piece of meat, it does not think, 『This is mine, that is mine.』 But the fly, wherever the piece of meat goes, it is happy there. Likewise, those in the Light Heaven do not think, 『This is mine, that is mine.』 But the Light Heaven, wherever they go, they are happy there.'

。有時光天集在一處，雖身有異而光不異。財主！猶如有人然無量燈，著一室中，彼燈雖異而光不異。如是彼光天集在一處，雖身有異而光不異。有時光天各自散去，彼各散去時，其身既異，光明亦異。財主！猶如有人從一室中出衆多燈，分著諸室，彼燈即異，光明亦異。如是彼光天各自散去，彼各散去時，其身既異，光明亦異。」

於是，尊者真迦旃延白曰：「尊者阿那律陀！彼光天生在一處，可知有勝如、妙不妙耶？」

尊者阿那律陀答曰：「賢者迦旃延！可說彼光天生在一處，知有勝如、妙與不妙。」

尊者真迦旃延復問曰：「尊者阿那律陀！彼光天生在一處，何因何緣知有勝如、妙與不妙耶？」

尊者阿那律陀答曰：「賢者迦旃延。若有沙門、梵志在無事處，或至樹下空安靜處，依一樹，意解作光明想成就游，心作光明想極盛，彼齊限是心解脫不過是。若不依一樹者，或依二三樹，意解作光明想成就游，心作光明想極盛，彼齊限是心解脫不過是。賢者迦旃延！此二心解脫，何解脫為上、為勝、為妙、為最耶？」

尊者真迦旃延答曰：「尊者阿那律陀！若有沙門、梵志不依一樹者，或依二三樹，意解作光明想成就游，心作光明想極盛，彼齊限是心解脫不過是

現代漢語譯本：『有時，光天神聚集在一起，雖然身體各異，但光芒卻相同。財主啊！就像有人點燃無數盞燈，放在一個房間里，那些燈雖然各不相同，但光芒卻相同。同樣，當光天神聚集在一起時，雖然身體各異，但光芒卻相同。有時，光天神各自散去，當他們各自散去時，他們的身體既已不同，光芒也各不相同。財主啊！就像有人從一個房間里拿出許多燈，分別放在不同的房間里，那些燈就各不相同，光芒也各不相同。同樣，當光天神各自散去時，當他們各自散去時，他們的身體既已不同，光芒也各不相同。』 於是，尊者真迦旃延問道：『尊者阿那律陀！當光天神生在一起時，可以知道他們之間有優劣、妙與不妙之分嗎？』 尊者阿那律陀回答說：『賢者迦旃延！可以說當光天神生在一起時，可以知道他們之間有優劣、妙與不妙之分。』 尊者真迦旃延又問：『尊者阿那律陀！當光天神生在一起時，是因何緣故知道他們之間有優劣、妙與不妙之分呢？』 尊者阿那律陀回答說：『賢者迦旃延，如果有沙門或婆羅門在無事之處，或者到樹下空曠安靜的地方，依靠一棵樹，心中想著光明，並以此成就修行，心中光明之想達到極致，那麼他的心解脫的程度就僅限於此。如果不是依靠一棵樹，而是依靠兩三棵樹，心中想著光明，並以此成就修行，心中光明之想達到極致，那麼他的心解脫的程度也僅限於此。賢者迦旃延！這兩種心解脫，哪一種解脫是更上、更勝、更妙、最殊勝的呢？』 尊者真迦旃延回答說：『尊者阿那律陀！如果沙門或婆羅門不是依靠一棵樹，而是依靠兩三棵樹，心中想著光明，並以此成就修行，心中光明之想達到極致，那麼他的心解脫的程度就僅限於此。』

English version: 'Sometimes, the gods of light gather in one place, and although their bodies are different, their light is the same. O householder! It is like someone lighting countless lamps in a room; although the lamps are different, their light is the same. Likewise, when the gods of light gather in one place, although their bodies are different, their light is the same. Sometimes, the gods of light disperse, and when they disperse, their bodies are different, and their light is also different. O householder! It is like someone taking many lamps from one room and placing them in different rooms; the lamps are different, and their light is also different. Likewise, when the gods of light disperse, when they disperse, their bodies are different, and their light is also different.' Then, Venerable Kaccāna asked: 'Venerable Anuruddha! When the gods of light are born in one place, can it be known whether there are superior, subtle, or non-subtle differences among them?' Venerable Anuruddha replied: 'Wise Kaccāna! It can be said that when the gods of light are born in one place, it can be known whether there are superior, subtle, or non-subtle differences among them.' Venerable Kaccāna further asked: 'Venerable Anuruddha! When the gods of light are born in one place, by what cause and condition is it known that there are superior, subtle, or non-subtle differences among them?' Venerable Anuruddha replied: 'Wise Kaccāna, if a recluse or Brahmin is in a secluded place, or goes to a quiet place under a tree, relying on one tree, and cultivates the thought of light, and the thought of light in their mind reaches its peak, then the extent of their mind's liberation is limited to that. If they do not rely on one tree, but rely on two or three trees, and cultivate the thought of light, and the thought of light in their mind reaches its peak, then the extent of their mind's liberation is also limited to that. Wise Kaccāna! Of these two kinds of mind liberation, which liberation is superior, more excellent, more subtle, and most supreme?' Venerable Kaccāna replied: 'Venerable Anuruddha! If a recluse or Brahmin does not rely on one tree, but relies on two or three trees, and cultivates the thought of light, and the thought of light in their mind reaches its peak, then the extent of their mind's liberation is limited to that.'

。尊者阿那律陀！二解脫中，此解脫為上、為勝、為妙、為最。」

尊者阿那律陀復問曰：「賢者迦旃延！若不依二三樹者，或依一林，若不依一林者，或依二三林，若不依二三林者，或依一村，若不依一村者，或依二三村，若不依二三村者，或依一國，若不依一國者，或依二三國，若不依二三國者，或依此大地乃至大海。意解作光明想成就游，心作光明想極盛，彼齊限是心解脫不過是。賢者迦旃延！此二解脫，何解脫為上、為勝、為妙、為最？」

尊者真迦旃延答曰：「尊者阿那律陀！若有沙門、梵志不依二三樹者，或依一林，若不依一林者，或依二三林，若不依二三林者，或依一村，若不依一村者，或依二三村，若不依二三村者，或依一國，若不依一國者，或依二三國，若不依二三國者，或依此大地乃至大海。意解作光明想成就游，心作光明想極盛，彼齊限是心解脫不過是。尊者阿那律陀！二解脫中此解脫為上、為勝、為妙、為最。」

尊者阿那律陀告曰：「迦旃延！因是緣是，彼光天生在一處，知有勝如、妙與不妙。所以者何？因人心勝如故，修便有精粗，因修有精粗故，得人則有勝如。賢者迦旃延！世尊亦如是說，人有勝如

現代漢語譯本：『尊敬的阿那律陀！在兩種解脫中，哪一種解脫是至上、殊勝、微妙、最卓越的呢？』 阿那律陀尊者又問：『賢者迦旃延！如果修行人不依賴兩三棵樹，或者依賴一片樹林；如果不依賴一片樹林，或者依賴兩三片樹林；如果不依賴兩三片樹林，或者依賴一個村莊；如果不依賴一個村莊，或者依賴兩三個村莊；如果不依賴兩三個村莊，或者依賴一個國家；如果不依賴一個國家，或者依賴兩三個國家；如果不依賴兩三個國家，或者依賴這片大地乃至大海。他的意念專注于光明，成就光明想的遊歷，心中光明想達到極致，他的心解脫的界限也僅限於此。賢者迦旃延！這兩種解脫，哪一種解脫是至上、殊勝、微妙、最卓越的呢？』 尊者迦旃延回答說：『尊敬的阿那律陀！如果沙門或婆羅門不依賴兩三棵樹，或者依賴一片樹林；如果不依賴一片樹林，或者依賴兩三片樹林；如果不依賴兩三片樹林，或者依賴一個村莊；如果不依賴一個村莊，或者依賴兩三個村莊；如果不依賴兩三個村莊，或者依賴一個國家；如果不依賴一個國家，或者依賴兩三個國家；如果不依賴兩三個國家，或者依賴這片大地乃至大海。他的意念專注于光明，成就光明想的遊歷，心中光明想達到極致，他的心解脫的界限也僅限於此。尊敬的阿那律陀！在兩種解脫中，這種解脫是至上、殊勝、微妙、最卓越的。』 阿那律陀尊者說：『迦旃延！因為這個原因，那些光天生在一個地方，知道有殊勝、微妙和不微妙之處。這是為什麼呢？因為人心有殊勝之處，修行就會有精細和粗糙之分，因為修行有精細和粗糙之分，所以得到的人就會有殊勝之處。賢者迦旃延！世尊也是這樣說的，人有殊勝之處。』

English version: 『Venerable Anuruddha, among the two kinds of liberation, which liberation is superior, excellent, subtle, and the most supreme?』 Venerable Anuruddha further asked: 『Wise Kaccāna, if a practitioner does not rely on two or three trees, or relies on a forest; if not relying on a forest, or relies on two or three forests; if not relying on two or three forests, or relies on a village; if not relying on a village, or relies on two or three villages; if not relying on two or three villages, or relies on a country; if not relying on a country, or relies on two or three countries; if not relying on two or three countries, or relies on this earth up to the great ocean. His mind is focused on light, achieving the journey of the light perception, the light perception in his mind reaches its peak, and the limit of his mind's liberation is only this. Wise Kaccāna, among these two kinds of liberation, which liberation is superior, excellent, subtle, and the most supreme?』 Venerable Kaccāna replied: 『Venerable Anuruddha, if a śramaṇa or brahmin does not rely on two or three trees, or relies on a forest; if not relying on a forest, or relies on two or three forests; if not relying on two or three forests, or relies on a village; if not relying on a village, or relies on two or three villages; if not relying on two or three villages, or relies on a country; if not relying on a country, or relies on two or three countries; if not relying on two or three countries, or relies on this earth up to the great ocean. His mind is focused on light, achieving the journey of the light perception, the light perception in his mind reaches its peak, and the limit of his mind's liberation is only this. Venerable Anuruddha, among the two kinds of liberation, this liberation is superior, excellent, subtle, and the most supreme.』 Venerable Anuruddha said: 『Kaccāna, because of this reason, those lights are born in one place, knowing there are superior, subtle, and non-subtle aspects. Why is that? Because the human mind has superior aspects, the practice will have fine and coarse distinctions, and because the practice has fine and coarse distinctions, the person who attains it will have superior aspects. Wise Kaccāna, the Blessed One also said this, that people have superior aspects.』

尊者真迦旃延復問曰：「尊者阿那律陀！彼凈光天生在一處，可知有勝如、妙與不妙耶？」

尊者阿那律陀答曰：「賢者迦旃延！可說彼凈光天生在一處，知有勝如、妙與不妙。」

尊者真迦旃延復問曰：「尊者阿那律陀！彼凈光天生在一處，何因何緣，知有勝如、妙與不妙耶？」

尊者阿那律陀答曰：「賢者迦旃延！若有沙門、梵志在無事處，或至樹下空安靜處，意解凈光天遍滿成就游，彼此定不修、不習、不廣，不極成就。彼於後時，身壞命終，生凈光天中。彼生已，不得極止息，不得極寂靜，亦不得盡壽訖。賢者迦旃延！猶青蓮華，紅、赤、白蓮，水生水長，在水底時，爾時根、莖、葉、華，彼一切水漬水澆，水所潤，無處不漬。賢者迦旃延！若有沙門、梵志在無事處，或至樹下空安靜處，意解凈光天遍滿成就游，彼此定不修、不習、不廣，不極成就，彼身壞命終，生凈光天中。彼生已，不得極止息，不得極寂靜，亦不得盡壽訖。

「賢者迦旃延！復有沙門、梵志意解凈光天遍滿成就游，彼此定數修、數習、數廣，極成就，彼身壞命終，生凈光天中。彼生已，得極止息，得極寂靜，亦得壽盡訖。賢者迦旃延！猶青蓮華，紅、赤、白蓮，水生水長，出水上住，水所不漬

尊者真迦旃延又問：『尊者阿那律陀，那些凈光天眾生都生在同一個地方，可以知道他們之間有優劣、好壞之分嗎？』 尊者阿那律陀回答說：『賢者迦旃延，可以說那些凈光天眾生都生在同一個地方，可以知道他們之間有優劣、好壞之分。』 尊者真迦旃延又問：『尊者阿那律陀，那些凈光天眾生都生在同一個地方，是什麼原因、什麼緣故，可以知道他們之間有優劣、好壞之分呢？』 尊者阿那律陀回答說：『賢者迦旃延，如果有沙門、婆羅門在閑靜之處，或者到樹下空曠安靜的地方，心中觀想凈光天遍滿成就，但他們沒有對此進行禪定、修習、擴充套件，沒有達到極致的成就。他們死後，會生到凈光天中。他們生到那裡后，不能得到極致的止息，不能得到極致的寂靜，也不能享盡天壽。賢者迦旃延，就像青蓮花、紅蓮花、白蓮花，在水中生長，在水底時，它們的根、莖、葉、花，都被水浸泡、澆灌、滋潤，沒有哪個地方不被水浸泡。賢者迦旃延，如果有沙門、婆羅門在閑靜之處，或者到樹下空曠安靜的地方，心中觀想凈光天遍滿成就，但他們沒有對此進行禪定、修習、擴充套件，沒有達到極致的成就，他們死後，會生到凈光天中。他們生到那裡后，不能得到極致的止息，不能得到極致的寂靜，也不能享盡天壽。 『賢者迦旃延，還有沙門、婆羅門心中觀想凈光天遍滿成就，他們對此進行多次禪定、多次修習、多次擴充套件，達到了極致的成就，他們死後，會生到凈光天中。他們生到那裡后，能得到極致的止息，能得到極致的寂靜，也能享盡天壽。賢者迦旃延，就像青蓮花、紅蓮花、白蓮花，在水中生長，長出水面，不被水浸泡。

Venerable Mahākātyāyana then asked: 'Venerable Anuruddha, those gods of Pure Radiance, all born in the same place, can it be known that there are superior and inferior, good and bad among them?' Venerable Anuruddha replied: 'Wise Kātyāyana, it can be said that those gods of Pure Radiance, all born in the same place, can be known to have superior and inferior, good and bad among them.' Venerable Mahākātyāyana then asked: 'Venerable Anuruddha, those gods of Pure Radiance, all born in the same place, what is the cause, what is the reason, that it can be known that there are superior and inferior, good and bad among them?' Venerable Anuruddha replied: 'Wise Kātyāyana, if there are ascetics or brahmins who, in a secluded place, or under a tree in an empty and quiet place, mentally conceive of the Pure Radiance pervading and being accomplished, but they do not practice, cultivate, or expand this meditation, nor do they achieve it to the extreme. After their death, they will be born in the Pure Radiance heaven. Having been born there, they cannot attain ultimate cessation, cannot attain ultimate tranquility, nor can they live out their full lifespan. Wise Kātyāyana, just like blue lotuses, red lotuses, and white lotuses, growing in water, when they are at the bottom of the water, their roots, stems, leaves, and flowers are all soaked, watered, and nourished by the water, with no part not being soaked. Wise Kātyāyana, if there are ascetics or brahmins who, in a secluded place, or under a tree in an empty and quiet place, mentally conceive of the Pure Radiance pervading and being accomplished, but they do not practice, cultivate, or expand this meditation, nor do they achieve it to the extreme, after their death, they will be born in the Pure Radiance heaven. Having been born there, they cannot attain ultimate cessation, cannot attain ultimate tranquility, nor can they live out their full lifespan.' 'Wise Kātyāyana, there are also ascetics or brahmins who mentally conceive of the Pure Radiance pervading and being accomplished, and they repeatedly practice, repeatedly cultivate, and repeatedly expand this meditation, achieving it to the extreme. After their death, they will be born in the Pure Radiance heaven. Having been born there, they can attain ultimate cessation, can attain ultimate tranquility, and can live out their full lifespan. Wise Kātyāyana, just like blue lotuses, red lotuses, and white lotuses, growing in water, rising above the water, and not being soaked by the water.'

。賢者迦旃延！如是復有沙門、梵志在無事處，或至樹下空安靜處，意解凈光天遍滿成就游，彼此定數修、數習、數廣，極成就，彼身壞命終，生凈光天中。彼生已，得極止息，得極寂靜，亦得壽盡訖。

「賢者迦旃延！因是緣是，彼凈光天生在一處，知有勝如、妙與不妙。所以者何？因人心勝如故，修便有精粗，因修有精粗故，得人則有勝如。賢者迦旃延！世尊亦如是說，人有勝如。」

尊者真迦旃延復問曰：「尊者阿那律陀！彼遍凈光天生在一處，可知有勝如、妙與不妙耶？」

尊者阿那律陀答曰：「賢者迦旃延！可說彼遍凈光天生在一處，知有勝如、妙與不妙。」

尊者真迦旃延復問曰：「尊者阿那律陀！彼遍凈光天生在一處，何因何緣知有勝如、妙與不妙耶？」

尊者阿那律陀答曰：「賢者迦旃延！若有沙門、梵志在無事處，或至樹下空安靜處，意解遍凈光天遍滿成就游。彼不極止睡眠，不善息調悔，彼於後時身壞命終，生遍凈光天中。彼生已，光不極凈。賢者迦旃延！譬如燃燈，因緣油炷，若油有滓，炷復不凈，因是燈光生不明凈

現代漢語譯本：賢者迦旃延！還有一些沙門和婆羅門，在無事的地方，或者到樹下空曠安靜之處，用意念觀想清凈的光明遍滿，修行並達到成就。他們反覆地修習、練習、擴充套件這種觀想，最終達到極致。他們身壞命終后，會往生到清凈光明天。他們往生后，會獲得極大的止息，極大的寂靜，並且壽命終盡。 賢者迦旃延！因為這個原因，這些往生到清凈光明天的人，在同一個地方，也會知道有優劣、好壞之分。這是為什麼呢？因為人心有優劣，修行就會有精粗之別，因為修行有精粗之別，所以往生的人就會有優劣之分。賢者迦旃延！世尊也是這樣說的，人有優劣之分。 尊者真迦旃延又問：『尊者阿那律陀！那些往生到遍凈光明天的人，在同一個地方，可以知道有優劣、好壞之分嗎？』 尊者阿那律陀回答說：『賢者迦旃延！可以說那些往生到遍凈光明天的人，在同一個地方，知道有優劣、好壞之分。』 尊者真迦旃延又問：『尊者阿那律陀！那些往生到遍凈光明天的人，在同一個地方，是因為什麼原因知道有優劣、好壞之分呢？』 尊者阿那律陀回答說：『賢者迦旃延！如果有一些沙門或婆羅門，在無事的地方，或者到樹下空曠安靜之處，用意念觀想遍凈的光明遍滿，修行並達到成就。他們沒有完全停止睡眠，沒有很好地調伏悔恨，他們之後身壞命終，往生到遍凈光明天。他們往生后，光芒不夠清凈。賢者迦旃延！譬如點燃燈，依靠燈油和燈芯，如果燈油有雜質，燈芯又不乾淨，因此燈光就會不明亮。』

English version: 'Venerable Katyayana! Furthermore, there are some ascetics and Brahmins who, in secluded places, or under trees in quiet spots, mentally cultivate and achieve the perception of pure light pervading all. They repeatedly practice, train, and expand this perception, ultimately reaching its peak. Upon the dissolution of their bodies, they are reborn in the realm of pure light. Having been reborn, they attain ultimate cessation, ultimate tranquility, and also reach the end of their lifespan.' 'Venerable Katyayana! Because of this reason, those reborn in the realm of pure light, even in the same place, know that there are differences in superiority and inferiority, good and bad. Why is this so? Because the minds of people have differences in superiority, their practice will have differences in refinement and coarseness. Because their practice has differences in refinement and coarseness, those who are reborn will have differences in superiority. Venerable Katyayana! The World Honored One also said this, that people have differences in superiority.' Venerable True Katyayana then asked: 'Venerable Anuruddha! Those who are reborn in the realm of pervading pure light, in the same place, can they know that there are differences in superiority and inferiority, good and bad?' Venerable Anuruddha replied: 'Venerable Katyayana! It can be said that those who are reborn in the realm of pervading pure light, in the same place, know that there are differences in superiority and inferiority, good and bad.' Venerable True Katyayana then asked: 'Venerable Anuruddha! Those who are reborn in the realm of pervading pure light, in the same place, for what reason do they know that there are differences in superiority and inferiority, good and bad?' Venerable Anuruddha replied: 'Venerable Katyayana! If there are some ascetics or Brahmins who, in secluded places, or under trees in quiet spots, mentally cultivate and achieve the perception of pervading pure light. They do not completely cease sleep, and do not well subdue their remorse. Later, upon the dissolution of their bodies, they are reborn in the realm of pervading pure light. Having been reborn, their light is not very pure. Venerable Katyayana! It is like lighting a lamp, relying on oil and wick. If the oil has impurities, and the wick is not clean, then the light of the lamp will be dim and not clear.'

。賢者迦旃延！如是若有沙門、梵志在無事處，或至樹下空安靜處，意解遍凈光天遍滿成就游，彼不極止睡眠，不善息調悔，彼身壞命終，生遍凈光天中。彼生已，光不極凈。

「賢者迦旃延！復有沙門、梵志在無事處，或至樹下空安靜處，意解遍凈光天遍滿成就游。彼極止睡眠，善息調悔，彼身壞命終，生遍凈光天中。彼生已，光極明凈。賢者迦旃延！譬如然燈，因緣油炷，若油無滓，炷復極凈，因是燈光生極明凈。

「賢者迦旃延！如是復有沙門、梵志在無事處，或至樹下空安靜處，意解遍凈光天遍滿成就游。彼極止睡眠，善息調悔，彼身壞命終，生遍凈光天中。彼生已，光極明凈。

「賢者迦旃延！因是緣是，彼遍凈光天生在一處，知有勝如、妙與不妙。所以者何？因人心勝如故，修便有精粗，因修有精粗故，得人則有勝如。賢者迦旃延！世尊亦如是說，人有勝如。」

於是，尊者真迦旃延嘆仙余財主曰：「善哉！善哉！財主！汝為我等多所饒益。所以者何？初問尊者阿那律陀有勝天，我等未曾從尊者阿那律陀聞如是義，是謂彼天、有彼天、如是彼天

現代漢語譯本：賢者迦旃延！如果有些沙門或婆羅門在無人的地方，或者到樹下空曠安靜之處，心中想著遍凈光天，並達到完全的境界，他們不完全停止睡眠，不能很好地平息悔恨，他們身死之後，會生到遍凈光天中。他們出生后，光芒不夠明亮。 現代漢語譯本：賢者迦旃延！又有些沙門或婆羅門在無人的地方，或者到樹下空曠安靜之處，心中想著遍凈光天，並達到完全的境界。他們完全停止睡眠，很好地平息悔恨，他們身死之後，會生到遍凈光天中。他們出生后，光芒非常明亮。賢者迦旃延！就像點燃燈一樣，依靠油和燈芯，如果油沒有雜質，燈芯又非常乾淨，因此燈光會非常明亮。 現代漢語譯本：賢者迦旃延！同樣，有些沙門或婆羅門在無人的地方，或者到樹下空曠安靜之處，心中想著遍凈光天，並達到完全的境界。他們完全停止睡眠，很好地平息悔恨，他們身死之後，會生到遍凈光天中。他們出生后，光芒非常明亮。 現代漢語譯本：賢者迦旃延！因為這個原因，那些生在遍凈光天的人，會知道有勝劣、好壞之分。為什麼呢？因為人心有勝劣，修行就有精粗之別，因為修行有精粗之別，所以得到的人就有勝劣之分。賢者迦旃延！世尊也是這樣說的，人有勝劣之分。 現代漢語譯本：於是，尊者真迦旃延讚歎仙余財主說：『太好了！太好了！財主！你對我們有很大的幫助。為什麼呢？當初問尊者阿那律陀關於勝天的問題，我們從未從尊者阿那律陀那裡聽到過這樣的道理，這就是所謂的天、有這樣的天、像這樣的天。』

English version: 'Venerable Katyayana! If there are some ascetics or Brahmins who, in a secluded place, or under a tree in a quiet place, contemplate the Radiant Heavens and achieve complete mastery, they do not fully cease sleep, nor do they properly calm their remorse. When their bodies break up, they are reborn in the Radiant Heavens. Upon being born, their light is not very bright.' English version: 'Venerable Katyayana! Again, there are some ascetics or Brahmins who, in a secluded place, or under a tree in a quiet place, contemplate the Radiant Heavens and achieve complete mastery. They fully cease sleep and properly calm their remorse. When their bodies break up, they are reborn in the Radiant Heavens. Upon being born, their light is extremely bright. Venerable Katyayana! It is like lighting a lamp; depending on the oil and wick, if the oil is without impurities and the wick is very clean, the light produced will be extremely bright.' English version: 'Venerable Katyayana! Similarly, there are some ascetics or Brahmins who, in a secluded place, or under a tree in a quiet place, contemplate the Radiant Heavens and achieve complete mastery. They fully cease sleep and properly calm their remorse. When their bodies break up, they are reborn in the Radiant Heavens. Upon being born, their light is extremely bright.' English version: 'Venerable Katyayana! Because of this reason, those born in the Radiant Heavens know that there are superior and inferior, good and bad distinctions. Why is that? Because the human mind has superior and inferior qualities, cultivation has refined and coarse aspects, and because cultivation has refined and coarse aspects, the people who attain it have superior and inferior qualities. Venerable Katyayana! The World Honored One also said that people have superior and inferior qualities.' English version: 'Then, the Venerable True Katyayana praised the wealthy householder Xian Yu, saying, 『Excellent! Excellent! Householder! You have greatly benefited us. Why is that? When we first asked the Venerable Anuruddha about the superior heavens, we had never heard such a teaching from the Venerable Anuruddha. This is what is meant by that heaven, having that heaven, being like that heaven.』'

於是，尊者阿那律陀告曰：「賢者迦旃延！多有彼天，謂此日月如是有大如意足，有大威德，有大福祐，有大威神，以光不及光，彼與我集，共相慰勞，有所論說，有所答對，然我不如是說，是謂彼天、有彼天、如是彼天。」

爾時，仙余財主知彼尊者所說已訖，即從坐起，自行澡水，以極凈美種種豐饒食啖含消，手自斟酌，令得飽滿。食訖舉器，行澡水已，取一小床，別坐聽法。仙余財主坐已，尊者阿那律陀而為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。

尊者阿那律陀所說如是。仙余財主及諸比丘，聞尊者阿那律陀所說，歡喜奉行。

有勝天經第八竟(二千五百九十九字)

（八〇）中阿含長壽王品迦絺那經第九(第二小土城誦)

爾時，尊者阿那律陀亦在舍衛國，住娑羅邏巖山中。於是，尊者阿那律陀過夜平旦，著衣持缽，入舍衛乞食。尊者阿難亦復平旦著衣持缽，入舍衛乞食。

尊者阿那律陀見尊者阿難亦行乞食，見已，語曰：「賢者阿難！當知我三衣粗素壞盡。賢者！今可倩諸比丘為我作衣。」尊者阿難為尊者阿那律陀默然許倩

於是，尊者阿那律陀說道：『賢者迦旃延！有很多天神認為日月擁有如此強大的如意足，具有巨大的威德、福祐和威神力，它們的光芒相互交織，彼此聚集，互相慰問，進行討論和回答。但我不會這樣說，說那些天神是那樣的天神，是這樣的天神。』 當時，仙余財主知道尊者所說完畢后，就從座位上站起來，自己去洗手，用極其乾淨美味的各種豐盛食物進食，直到飽足。吃完后，他收拾餐具，洗完手，取來一張小床，坐在一旁聽法。仙余財主坐下後，尊者阿那律陀為他說法，勸導他生起渴望，成就歡喜。用無量方便為他說法，勸導他生起渴望，成就歡喜后，就從座位上起身離開了。 尊者阿那律陀所說的就是這樣。仙余財主和眾比丘聽了尊者阿那律陀所說，都歡喜地奉行。 《有勝天經》第八完（二千五百九十九字） （八〇）《中阿含·長壽王品·迦絺那經》第九（第二小土城誦） 當時，尊者阿那律陀也在舍衛國，住在娑羅邏巖山中。於是，尊者阿那律陀在清晨穿好衣服，拿著缽，進入舍衛城乞食。尊者阿難也在清晨穿好衣服，拿著缽，進入舍衛城乞食。 尊者阿那律陀見到尊者阿難也在乞食，見到后，對他說：『賢者阿難！你要知道我的三衣已經破舊不堪了。賢者！現在可以請諸位比丘為我做衣服。』尊者阿難默許了尊者阿那律陀的請求。

Then, the venerable Anuruddha said, 'Venerable Katyayana! There are many gods who believe that the sun and moon possess such great magical powers, great majesty, great blessings, and great divine power. Their lights intertwine, they gather together, they comfort each other, and they engage in discussions and answers. But I would not say that those gods are such gods, or like that god.' At that time, the wealthy householder Xianyu, knowing that the venerable one had finished speaking, rose from his seat, went to wash his hands, and ate various abundant foods that were extremely clean and delicious until he was full. After eating, he cleared the dishes, washed his hands, and took a small bed to sit aside and listen to the Dharma. After the wealthy householder Xianyu sat down, the venerable Anuruddha preached the Dharma to him, encouraging him to generate longing and achieve joy. He used countless skillful means to preach the Dharma to him, encouraging him to generate longing and achieve joy, and then he rose from his seat and left. This is what the venerable Anuruddha said. The wealthy householder Xianyu and the monks, having heard what the venerable Anuruddha said, joyfully practiced it. The eighth 'Superior Gods Sutra' is complete (2,599 words). (80) The ninth 'Kacchana Sutra' of the 'Long Life King Chapter' in the 'Madhyama Agama' (Second Small Earth City Recitation) At that time, the venerable Anuruddha was also in Shravasti, residing in the Salalara Rock Mountain. Then, the venerable Anuruddha, in the early morning, put on his robes, took his bowl, and entered Shravasti to beg for alms. The venerable Ananda also, in the early morning, put on his robes, took his bowl, and entered Shravasti to beg for alms. The venerable Anuruddha saw the venerable Ananda also begging for alms. Having seen him, he said, 'Venerable Ananda! You should know that my three robes are worn out and tattered. Venerable one! Now, could you ask the monks to make robes for me?' The venerable Ananda silently agreed to the venerable Anuruddha's request.

於是，尊者阿難捨衛乞食已，食訖，中后收舉衣缽，澡洗手足，以尼師檀著于肩上，手執戶鑰，遍詣房房，見諸比丘便語之曰：「諸尊！今往詣娑羅邏巖山中，為尊者阿那律陀作衣。」

於是，諸比丘聞尊者阿難語，皆往詣娑羅邏巖山中，為尊者阿那律陀作衣。

於是，世尊見尊者阿難手執戶鑰，遍詣房房，見已，問曰：「阿難！汝以何事，手執戶鑰，遍詣房房？」

尊者阿難白曰：「世尊！我今倩諸比丘，為尊者阿那律陀作衣。」

世尊告曰：「阿難！汝何以故不請如來為阿那律陀比丘作衣？」

於是，尊者阿難即叉手向佛，白世尊曰：「唯愿世尊往詣娑羅邏巖山中，為尊者阿那律陀作衣。」世尊為尊者阿難默然而許。

於是，世尊將尊者阿難，往詣娑羅邏巖山中比丘眾前，敷坐而坐。爾時，娑羅邏巖山中有八百比丘及世尊共集坐，為尊者阿那律陀作衣。

彼時，尊者大目揵連亦在眾中。於是，世尊告曰：「目揵連！我能為阿那律陀舒張衣裁，割截連綴而縫合之。」

爾時，尊者大目揵連即從座起，偏袒著衣，叉手向佛，白世尊曰：「唯愿世尊為賢者阿那律陀舒張衣裁，諸比丘當共割截，連綴縫合

於是，尊者阿難在舍衛城乞食完畢，吃完飯後，收拾好衣缽，洗凈手腳，將尼師檀搭在肩上，拿著房門鑰匙，挨個到各個僧房，見到比丘就說：『諸位尊者！我現在要去娑羅邏巖山，為尊者阿那律陀做衣服。』 於是，比丘們聽到尊者阿難的話，都前往娑羅邏巖山，為尊者阿那律陀做衣服。 這時，世尊看見尊者阿難拿著房門鑰匙，挨個到各個僧房，看見后，問道：『阿難！你為何拿著房門鑰匙，挨個到各個僧房？』 尊者阿難回答說：『世尊！我現在請比丘們為尊者阿那律陀做衣服。』 世尊說：『阿難！你為什麼不請如來為阿那律陀比丘做衣服呢？』 於是，尊者阿難立刻向佛合掌，對世尊說：『希望世尊前往娑羅邏巖山，為尊者阿那律陀做衣服。』世尊默許了尊者阿難的請求。 於是，世尊帶著尊者阿難，前往娑羅邏巖山的比丘眾前，鋪好座位坐下。當時，娑羅邏巖山中有八百比丘和世尊一起聚集坐著，為尊者阿那律陀做衣服。 那時，尊者大目犍連也在人群中。於是，世尊說：『目犍連！我能為阿那律陀展開衣料，裁剪、連線並縫合。』 這時，尊者大目犍連立刻從座位上站起來，袒露右肩，向佛合掌，對世尊說：『希望世尊為賢者阿那律陀展開衣料，我們比丘們會一起裁剪、連線並縫合。』

Then, the venerable Ananda, having finished his alms round in Shravasti, after eating, put away his bowl and robes, washed his hands and feet, placed the nisidana on his shoulder, and holding the door key, went to each dwelling, saying to the monks, 'Venerable ones! I am now going to Sararala Rock Mountain to make a robe for the venerable Anuruddha.' Then, the monks, hearing the words of the venerable Ananda, all went to Sararala Rock Mountain to make a robe for the venerable Anuruddha. At that time, the World-Honored One saw the venerable Ananda holding the door key, going to each dwelling, and having seen him, asked, 'Ananda! Why are you holding the door key, going to each dwelling?' The venerable Ananda replied, 'World-Honored One! I am now asking the monks to make a robe for the venerable Anuruddha.' The World-Honored One said, 'Ananda! Why do you not ask the Tathagata to make a robe for the monk Anuruddha?' Then, the venerable Ananda immediately clasped his hands towards the Buddha, and said to the World-Honored One, 'May the World-Honored One go to Sararala Rock Mountain to make a robe for the venerable Anuruddha.' The World-Honored One silently agreed to the venerable Ananda's request. Then, the World-Honored One, taking the venerable Ananda, went to the assembly of monks at Sararala Rock Mountain, spread out a seat and sat down. At that time, there were eight hundred monks and the World-Honored One gathered together at Sararala Rock Mountain, making a robe for the venerable Anuruddha. At that time, the venerable Maha Moggallana was also in the assembly. Then, the World-Honored One said, 'Moggallana! I can spread out the cloth for Anuruddha, cut, join, and sew it together.' At that time, the venerable Maha Moggallana immediately rose from his seat, bared his right shoulder, clasped his hands towards the Buddha, and said to the World-Honored One, 'May the World-Honored One spread out the cloth for the venerable Anuruddha, and we monks will cut, join, and sew it together.'

於是，世尊即為尊者阿那律陀舒張衣裁，諸比丘便共割截，連綴縫合，即彼一日為尊者阿那律陀成三衣訖。

爾時，世尊知尊者阿那律陀三衣已成，則便告曰：「阿那律陀！汝為諸比丘說迦絺那法，我今腰痛，欲小自息。」

尊者阿那律陀白曰：「唯然。世尊！」

於是，世尊四疊優多羅僧以敷床上，襞僧伽梨作枕，右脅而臥，足足相累，作光明想，立正念正智，常作起想。

彼時，尊者阿那律陀告諸比丘：「諸賢！我本未出家學道時，厭生老病死、啼哭懊惱、悲泣憂戚，欲斷此大苦聚。諸賢！我厭已而作是觀：『居家至狹，塵勞之處，出家學道，發露曠大。我今在家為鎖所鎖，不得盡形壽修諸梵行，我寧可舍少財物及多財物，舍少親族及多親族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』諸賢！我於後時舍少財物及多財物，舍少親族及多親族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。諸賢！我出家學道，舍族姓已，受比丘學，修行禁戒，守護從解脫，又復善攝威儀禮節，見纖介罪，常懷畏怖，受持學戒。

「諸賢！我離殺，斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，我于殺生凈除其心

於是，世尊就為尊者阿那律陀展開衣料，眾比丘便一起裁剪、連線縫合，當天就為尊者阿那律陀做成了三衣。 當時，世尊知道尊者阿那律陀的三衣已經做好，就告訴他說：『阿那律陀！你為眾比丘講解迦絺那法，我現在腰痛，想稍微休息一下。』 尊者阿那律陀回答說：『好的，世尊！』 於是，世尊將四層優多羅僧鋪在床上，把僧伽梨疊起來當枕頭，右側臥下，雙腳交疊，想著光明，保持正念正知，經常想著起身。 那時，尊者阿那律陀告訴眾比丘：『各位賢者！我以前還沒出家學道時，厭惡生老病死、啼哭懊惱、悲傷憂愁，想要斷除這巨大的苦難。各位賢者！我厭惡之後就這樣想：『在家生活狹隘，充滿塵世煩惱，出家學道，則開闊廣大。我現在在家被束縛，不能盡一生修行梵行，我寧可捨棄少許或許多的財物，捨棄少許或許多的親族，剃除鬚髮，穿上袈裟，以堅定的信心，捨棄家庭，過無家生活，學習佛道。』各位賢者！我後來捨棄了少許或許多的財物，捨棄了少許或許多的親族，剃除鬚髮，穿上袈裟，以堅定的信心，捨棄家庭，過無家生活，學習佛道。各位賢者！我出家學道，捨棄了家族姓氏后，接受了比丘的戒律，修行禁戒，守護解脫之道，又善於攝持威儀禮節，見到細微的罪過，常常心懷畏懼，受持戒律。 『各位賢者！我遠離殺生，斷絕殺生，拋棄刀杖，有慚愧心，有慈悲心，饒益一切眾生乃至昆蟲，我對於殺生清凈了我的心。』

Then, the World Honored One spread out the robe material for the Venerable Anuruddha, and the monks together cut, joined, and sewed it, completing the three robes for the Venerable Anuruddha on that very day. At that time, the World Honored One, knowing that the three robes of the Venerable Anuruddha were completed, then said, 'Anuruddha! You should explain the Kathina Dharma to the monks. I have a backache and wish to rest a little.' The Venerable Anuruddha replied, 'Yes, World Honored One!' Then, the World Honored One folded the Uttarasanga four times to lay on the bed, folded the Sanghati to use as a pillow, lay down on his right side, with his feet overlapping, thinking of light, maintaining right mindfulness and right knowledge, and constantly thinking of getting up. At that time, the Venerable Anuruddha told the monks, 'Venerable ones! Before I left home to study the Way, I was disgusted with birth, old age, sickness, death, crying, distress, sorrow, and grief, and I wanted to end this great mass of suffering. Venerable ones! After being disgusted, I thought, 'Living at home is narrow, a place of worldly troubles, while leaving home to study the Way is vast and open. Now, I am bound by the chains of home and cannot practice the pure life for the rest of my life. I would rather give up a little or a lot of wealth, give up a little or a lot of relatives, shave my head and beard, wear the monastic robe, with firm faith, leave home, live without a home, and study the Way.' Venerable ones! Later, I gave up a little or a lot of wealth, gave up a little or a lot of relatives, shaved my head and beard, wore the monastic robe, with firm faith, left home, lived without a home, and studied the Way. Venerable ones! After leaving home to study the Way, having given up my family name, I received the precepts of a monk, practiced the precepts, guarded the path to liberation, and was also good at maintaining proper conduct and etiquette. Seeing even the slightest fault, I always felt fear and upheld the precepts. 'Venerable ones! I abstain from killing, I have given up killing, I have discarded knives and weapons, I have a sense of shame and remorse, I have a compassionate heart, I benefit all beings, even insects, and I have purified my mind from killing.'

。諸賢！我離不與取，斷不與取，與而後取，樂於與取，常好佈施，歡喜無吝，不望其報，我于不與取凈除其心。諸賢！我離非梵行，斷非梵行，勤修梵行，精勤妙行，清凈無穢，離欲斷淫，我于非梵行凈除其心。

「諸賢！我離妄言，斷妄言，真諦言，樂真諦，住真諦，不移動，一切可信，不欺世間，我于妄言凈除其心。諸賢！我離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱說群黨，我于兩舌凈除其心。諸賢！我離粗言，斷粗言，若有所言，辭氣粗獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，我于粗言凈除其心。諸賢！我離綺語，斷綺語，時說、真說、法說、義說、止息說、樂止息說，事順時得宜，善教善訶，我于綺語凈除其心。

「諸賢！我離治生，斷治生，棄捨稱量及斗斛，不受財貨，不縛束人，不望折斗量，不以小利侵欺於人，我于治生凈除其心。諸賢！我離受寡婦、童女，斷受寡婦、童女，我于受寡婦、童女凈除其心。諸賢！我離受奴婢，斷受奴婢，我于受奴婢凈除其心

現代漢語譯本：諸位賢者！我不偷盜，斷絕偷盜，給予之後才取，樂於給予，常常喜歡佈施，歡喜而不吝嗇，不求回報，我對於不偷盜凈化了我的心。諸位賢者！我遠離非梵行，斷絕非梵行，勤勉修行梵行，精進修行妙行，清凈無染，離欲斷淫，我對於非梵行凈化了我的心。 諸位賢者！我遠離妄語，斷絕妄語，說真實的話，樂於真實，安住于真實，不改變，一切可信，不欺騙世人，我對於妄語凈化了我的心。諸位賢者！我遠離兩舌，斷絕兩舌，行不兩舌，不破壞他人，不在此處聽到話語就到彼處說，想要破壞此處的和諧，不在彼處聽到話語就到此處說，想要破壞彼處的和諧，使離散的人和合，使和合的人歡喜，不結黨營私，不樂於結黨營私，不稱讚結黨營私，我對於兩舌凈化了我的心。諸位賢者！我遠離粗惡的言語，斷絕粗惡的言語，如果有所說，言辭粗暴，聲音刺耳，眾人不喜歡，眾人不愛聽，使他人苦惱，使他人不得安寧，斷絕這樣的言語。如果有所說，言辭清和柔順，順耳入心，令人喜悅可愛，使他人安樂，言語清晰明瞭，不使人畏懼，使他人得安寧，說這樣的話，我對於粗惡的言語凈化了我的心。諸位賢者！我遠離綺語，斷絕綺語，適時地說，真實地說，符合法理地說，符合義理地說，說止息煩惱的話，樂於說止息煩惱的話，做事順應時宜，善於教導，善於呵責，我對於綺語凈化了我的心。 諸位賢者！我遠離不正當的謀生，斷絕不正當的謀生，捨棄稱量和斗斛，不接受財物，不束縛他人，不希望折損斗量，不以小利侵犯欺騙他人，我對於不正當的謀生凈化了我的心。諸位賢者！我遠離接受寡婦和童女，斷絕接受寡婦和童女，我對於接受寡婦和童女凈化了我的心。諸位賢者！我遠離接受奴婢，斷絕接受奴婢，我對於接受奴婢凈化了我的心。

English version: Worthy ones! I abstain from taking what is not given, I have completely given up taking what is not given, I take only after it is given, I delight in giving, I am always fond of generosity, joyful and ungrudging, not expecting any reward, I have purified my mind from taking what is not given. Worthy ones! I abstain from unchaste conduct, I have completely given up unchaste conduct, I diligently practice chaste conduct, I diligently practice noble conduct, pure and undefiled, free from desire and lust, I have purified my mind from unchaste conduct. Worthy ones! I abstain from false speech, I have completely given up false speech, I speak the truth, I delight in the truth, I abide in the truth, I do not change, I am trustworthy in all things, I do not deceive the world, I have purified my mind from false speech. Worthy ones! I abstain from divisive speech, I have completely given up divisive speech, I practice non-divisive speech, I do not break others apart, I do not hear words here and repeat them there to cause division, nor do I hear words there and repeat them here to cause division, I reconcile those who are divided, I rejoice in those who are united, I do not form factions, I do not delight in forming factions, I do not praise forming factions, I have purified my mind from divisive speech. Worthy ones! I abstain from harsh speech, I have completely given up harsh speech, if I speak, my words are not rough, my voice is not jarring, not disliked by the crowd, not unloved by the crowd, not causing others distress, not causing others to be unsettled, I have given up such speech. If I speak, my words are gentle and smooth, pleasing to the ear and heart, delightful and lovely, bringing others peace, my words are clear and understandable, not causing fear, bringing others to peace, I speak such words, I have purified my mind from harsh speech. Worthy ones! I abstain from idle chatter, I have completely given up idle chatter, I speak at the right time, I speak the truth, I speak in accordance with the Dharma, I speak in accordance with the meaning, I speak of the cessation of suffering, I delight in speaking of the cessation of suffering, I act in accordance with the right time, I am good at teaching, I am good at admonishing, I have purified my mind from idle chatter. Worthy ones! I abstain from wrong livelihood, I have completely given up wrong livelihood, I abandon scales and measures, I do not accept wealth, I do not bind others, I do not hope to reduce measures, I do not cheat others with small gains, I have purified my mind from wrong livelihood. Worthy ones! I abstain from accepting widows and young girls, I have completely given up accepting widows and young girls, I have purified my mind from accepting widows and young girls. Worthy ones! I abstain from accepting slaves, I have completely given up accepting slaves, I have purified my mind from accepting slaves.

。諸賢！我離受象、馬、牛、羊，斷受象、馬、牛、羊，我于受象、馬、牛、羊凈除其心。諸賢！我離受雞、豬，斷受雞、豬，我于受雞、豬凈除其心。諸賢！我離受田業、店肆，斷受田業、店肆，我于受田業、店肆凈除其心。諸賢！我離受生稻、麥、豆，斷受生稻、麥、豆，我于受生稻、麥、豆凈除其心。

「諸賢！我離酒，斷酒，我于飲酒凈除其心。諸賢！我離高廣大床，斷高廣大床，我于高廣大床凈除其心。諸賢！我離華鬘、瓔珞、涂香、脂粉，斷華鬘、瓔珞、涂香、脂粉，我于花鬘、瓔珞、涂香、脂粉凈除其心。諸賢！我離歌舞、倡妓及往觀聽，斷歌舞、倡妓及往觀聽，我于歌舞、倡妓及往觀聽凈除其心。諸賢！我離受生色像寶，斷受生色像寶，我于受生色像寶凈除其心。諸賢！我離過中食，斷過中食，一食，不夜食，學時食，我於過中食凈除其心。

「諸賢！我已成就此聖戒聚，當復學極知足，衣取覆形，食取充軀，隨所游至，與衣缽俱，行無顧戀，猶如鷹鳥與兩翅俱，飛翔空中。諸賢！我亦如是，隨所游至，與衣缽俱，行無顧戀。諸賢！我已成就此聖戒聚及極知足，當復學守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知。若眼見色，然不受相，亦不味色，謂忿諍故

現代漢語譯本：諸位賢者！我遠離接受象、馬、牛、羊，斷絕接受象、馬、牛、羊，我對於接受象、馬、牛、羊清凈其心。諸位賢者！我遠離接受雞、豬，斷絕接受雞、豬，我對於接受雞、豬清凈其心。諸位賢者！我遠離接受田地產業、店舖，斷絕接受田地產業、店舖，我對於接受田地產業、店舖清凈其心。諸位賢者！我遠離接受生稻、麥、豆，斷絕接受生稻、麥、豆，我對於接受生稻、麥、豆清凈其心。 諸位賢者！我遠離酒，斷絕酒，我對於飲酒清凈其心。諸位賢者！我遠離高大寬廣的床，斷絕高大寬廣的床，我對於高大寬廣的床清凈其心。諸位賢者！我遠離花鬘、瓔珞、涂香、脂粉，斷絕花鬘、瓔珞、涂香、脂粉，我對於花鬘、瓔珞、涂香、脂粉清凈其心。諸位賢者！我遠離歌舞、倡妓以及前往觀看聽聞，斷絕歌舞、倡妓以及前往觀看聽聞，我對於歌舞、倡妓以及前往觀看聽聞清凈其心。諸位賢者！我遠離接受生色像寶，斷絕接受生色像寶，我對於接受生色像寶清凈其心。諸位賢者！我遠離過午進食，斷絕過午進食，一日一食，不夜食，學習按時進食，我對於過午進食清凈其心。 諸位賢者！我已經成就了這神聖的戒律，應當進一步學習極度知足，衣服只求遮蔽身體，食物只求充飢，無論走到哪裡，都帶著衣缽，行走時沒有留戀，就像老鷹帶著雙翅，在空中飛翔一樣。諸位賢者！我也是這樣，無論走到哪裡，都帶著衣缽，行走時沒有留戀。諸位賢者！我已經成就了這神聖的戒律和極度知足，應當進一步學習守護諸根，常常保持正念，閉塞感官，念頭要清晰明瞭，守護念頭而獲得成就，恒常生起正知。如果眼睛看到顏色，卻不執著于表象，也不貪戀顏色，因為知道這是引起憤怒和爭鬥的原因。

English version: 'Friends, I abstain from accepting elephants, horses, cattle, and sheep; I have given up accepting elephants, horses, cattle, and sheep; I have purified my mind from accepting elephants, horses, cattle, and sheep. Friends, I abstain from accepting chickens and pigs; I have given up accepting chickens and pigs; I have purified my mind from accepting chickens and pigs. Friends, I abstain from accepting fields and shops; I have given up accepting fields and shops; I have purified my mind from accepting fields and shops. Friends, I abstain from accepting raw rice, wheat, and beans; I have given up accepting raw rice, wheat, and beans; I have purified my mind from accepting raw rice, wheat, and beans.' 'Friends, I abstain from alcohol; I have given up alcohol; I have purified my mind from drinking alcohol. Friends, I abstain from high and large beds; I have given up high and large beds; I have purified my mind from high and large beds. Friends, I abstain from garlands, ornaments, perfumes, and cosmetics; I have given up garlands, ornaments, perfumes, and cosmetics; I have purified my mind from garlands, ornaments, perfumes, and cosmetics. Friends, I abstain from singing, dancing, courtesans, and going to watch and listen to them; I have given up singing, dancing, courtesans, and going to watch and listen to them; I have purified my mind from singing, dancing, courtesans, and going to watch and listen to them. Friends, I abstain from accepting raw precious images; I have given up accepting raw precious images; I have purified my mind from accepting raw precious images. Friends, I abstain from eating after midday; I have given up eating after midday; I eat one meal a day, not at night, learning to eat at the proper time; I have purified my mind from eating after midday.' 'Friends, I have already achieved this sacred collection of precepts, and I should further learn to be extremely content, taking clothes only to cover the body, food only to fill the stomach, and wherever I go, I go with my robe and bowl, walking without attachment, just like an eagle with its two wings, flying in the sky. Friends, I am also like this, wherever I go, I go with my robe and bowl, walking without attachment. Friends, I have already achieved this sacred collection of precepts and extreme contentment, and I should further learn to guard my senses, constantly maintaining mindfulness, closing off the senses, with clear and bright thoughts, guarding my mind and achieving this, constantly arising with right knowledge. If the eye sees a color, I do not cling to the appearance, nor do I crave the color, knowing that it is the cause of anger and strife.'

。守護眼根，心中不生貪伺、憂戚、惡不善法，趣向彼故，守護眼根。如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故。守護意根，心中不生貪伺、憂戚、惡不善法，趣向彼故，守護意根。

「諸賢！我已成就此聖戒聚及極知足，守護諸根，當復學正知出入，善觀分別，屈申低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥，眠寤語默，皆正知之。諸賢！我已成就此聖戒聚及極知足，守護諸根，正知出入，當復學獨住遠離，在無事處，或至樹下空安靜處、山巖石室、露地蘘𧂐，或至林中，或在冢間。諸賢！我已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正愿，反念不向，斷除貪伺。心無有諍，見他財物、諸生活具，不起貪伺，欲令我得，我于貪伺凈除其心。如是嗔恚、睡眠、調悔、斷疑、度惑，于諸善法無有猶豫，我于疑惑凈除其心。諸賢！我已斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。

「諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學如意足智通作證。諸賢！我得無量如意足，謂分一為眾，合衆爲一，一則住一，有知有見，不礙石壁，猶如行空；沒地如水，履水如地，結加趺坐，上升虛空，猶如鳥翔

現代漢語譯本：守護眼根，心中不生貪慾、憂愁、邪惡不善的念頭，因為要趨向於此，所以要守護眼根。同樣地，對於耳、鼻、舌、身，如果意識到了法，卻不執著于表象，也不貪戀其滋味，這是爲了避免爭鬥。守護意根，心中不生貪慾、憂愁、邪惡不善的念頭，因為要趨向於此，所以要守護意根。 諸位賢者！我已經成就了這神聖的戒律，並且非常知足，守護著各種感官。我應當進一步學習在出入時保持正念，善於觀察和分辨，屈身、伸展、低頭、抬頭，儀態莊重有序，妥善地穿著僧伽梨和各種衣缽，在行走、站立、坐臥、睡眠、清醒、說話、沉默時，都保持正念。諸位賢者！我已經成就了這神聖的戒律，並且非常知足，守護著各種感官，在出入時保持正念。我應當進一步學習獨自居住，遠離喧囂，在無人的地方，或者到樹下空曠安靜之處、山巖石室、露天草地，或者到樹林中，或者在墳墓之間。諸位賢者！我已經身處無人的地方，或者到樹下空曠安靜之處，鋪上坐具，結跏趺坐，端正身體，立定志向，反思自己的念頭，不向外馳求，斷除貪慾。心中沒有爭鬥，看到他人的財物和生活用品，不起貪慾，不希望據爲己有，我已將貪慾從心中徹底清除。同樣地，對於嗔恨、睡眠、悔恨、疑惑，我已斷除，對於各種善法不再猶豫，我已將疑惑從心中徹底清除。諸位賢者！我已經斷除了這五蓋，這些使心污穢、使智慧衰弱的障礙，我已遠離慾望，遠離邪惡不善之法，最終達到了第四禪的境界。 諸位賢者！我已經獲得瞭如此清凈、無垢、無煩惱、柔軟安住、不動搖的禪定之心，我學習並證得了如意足的智慧神通。諸位賢者！我獲得了無量的如意足，能夠將一個身體化為多個，將多個身體合為一個，一個身體可以保持一個狀態，有知覺有見聞，可以穿過石壁而不受阻礙，如同在空中行走；可以沒入地中如同在水中，可以在水上行走如同在地上，可以結跏趺坐，上升到虛空中，如同鳥兒飛翔。

English version: Guarding the eye faculty, not allowing greed, sorrow, or evil unwholesome states to arise in the mind, because one is directed towards this, one guards the eye faculty. Likewise with the ear, nose, tongue, and body, if one is aware of a phenomenon, yet does not grasp at its appearance, nor crave its taste, this is to avoid conflict. Guarding the mind faculty, not allowing greed, sorrow, or evil unwholesome states to arise in the mind, because one is directed towards this, one guards the mind faculty. Venerable ones! I have already accomplished this noble assembly of precepts and am extremely content, guarding the senses. I should further learn to be mindful in going out and coming in, to observe and discern well, in bending, stretching, lowering, and raising, in proper and orderly deportment, in properly wearing the sanghati and various robes and bowls, in walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, all with mindfulness. Venerable ones! I have already accomplished this noble assembly of precepts and am extremely content, guarding the senses, being mindful in going out and coming in. I should further learn to dwell alone, in seclusion, in a place of quiet, or under a tree in a quiet place, in a mountain cave, a rock chamber, an open field, or in a forest, or among tombs. Venerable ones! I have already been in a place of quiet, or under a tree in a quiet place, spreading out a sitting cloth, sitting cross-legged, straightening my body, setting my intention, reflecting on my thoughts, not seeking outwards, cutting off greed. In my mind there is no conflict, seeing the wealth and possessions of others, I do not give rise to greed, not wishing to possess them, I have completely purified my mind of greed. Likewise, with anger, sleepiness, regret, doubt, I have cut them off, and I no longer hesitate about various wholesome states, I have completely purified my mind of doubt. Venerable ones! I have already cut off these five hindrances, these defilements of the mind, these weakenings of wisdom, I have abandoned desire, abandoned evil unwholesome states, and finally attained the fourth jhana. Venerable ones! I have attained such a pure, undefiled, untroubled, soft, well-established, and unshakeable state of concentration, I have learned and realized the wisdom of the psychic power of the 'iddhi'. Venerable ones! I have attained immeasurable psychic powers, able to transform one body into many, and many bodies into one, one body can remain in one state, with awareness and perception, able to pass through stone walls without obstruction, as if walking in the air; able to submerge into the earth as if in water, able to walk on water as if on land, able to sit cross-legged, rising into the sky, like a bird flying.

。今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸身至梵天。諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學天耳智通作證。諸賢！我以天耳聞人、非人音聲，近遠、妙與不妙。

「諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學他心智通作證。諸賢！我為他眾生所念、所思、所為、所行，以他心智知他心如真，有欲心知有欲心如真，無慾心知無慾心如真，有恚無恚、有癡無癡、有穢無穢、合散、高下、小大、修不修、定不定，不解脫心知不解脫心如真，解脫心知解脫心如真。

「諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心學憶宿命智通作證。諸賢！有行有相貌，憶本無量昔所經歷，謂一生、二生、百生、千生、成劫、敗劫、無量成敗劫，彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖，此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖。

「諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學生死智通作證

現代漢語譯本：諸位賢者！如今我這日月般的心境，已具備了巨大的如意自在，擁有強大的威德，擁有巨大的福佑，擁有強大的威神力，能夠用手觸控身體直至梵天。諸位賢者！我已經獲得瞭如此的禪定，內心清凈，沒有污穢和煩惱，柔軟安住，獲得了不動搖的心，通過修習天耳智通而作證。諸位賢者！我用天耳能夠聽到人或非人的聲音，無論是近處還是遠處，美妙的還是不美妙的。 現代漢語譯本：諸位賢者！我已經獲得瞭如此的禪定，內心清凈，沒有污穢和煩惱，柔軟安住，獲得了不動搖的心，通過修習他心智通而作證。諸位賢者！對於其他眾生的念頭、思考、行為和舉動，我用他心智慧夠如實地知道他們的心，有慾望的心知道是有慾望的心，沒有慾望的心知道是沒有慾望的心，有嗔恨或沒有嗔恨，有愚癡或沒有愚癡，有污穢或沒有污穢，是合還是散，是高還是低，是小還是大，是修行還是不修行，是禪定還是不禪定，不解脫的心知道是不解脫的心，解脫的心知道是解脫的心。 現代漢語譯本：諸位賢者！我已經獲得瞭如此的禪定，內心清凈，沒有污穢和煩惱，柔軟安住，獲得了不動搖的心，通過修習憶宿命智通而作證。諸位賢者！我能夠回憶起過去無量世的經歷，包括一生、二生、百生、千生、成劫、敗劫、無量成敗劫，知道那個眾生叫什麼名字，過去經歷過什麼，我曾經在那裡出生，知道我的姓氏、名字、出生、飲食、所受的苦樂、壽命長短、居住時間，以及壽命終結。知道此生死了生到彼處，彼處死了生到此處，我出生在這裡，知道我的姓氏、名字、出生、飲食、所受的苦樂、壽命長短、居住時間，以及壽命終結。 現代漢語譯本：諸位賢者！我已經獲得瞭如此的禪定，內心清凈，沒有污穢和煩惱，柔軟安住，獲得了不動搖的心，通過修習生死智通而作證。

English version: 'Venerable ones! Now, this state of mind of mine, like the sun and moon, possesses great wish-fulfilling power, great virtue, great blessings, and great spiritual power, enabling me to touch my body up to the Brahma realm with my hand. Venerable ones! I have attained such a state of meditative concentration, with a pure mind, free from defilements and afflictions, gentle and well-established, having attained an unshakeable mind, and have realized it through the practice of the divine ear wisdom. Venerable ones! With my divine ear, I can hear the sounds of humans and non-humans, whether near or far, pleasant or unpleasant.' English version: 'Venerable ones! I have attained such a state of meditative concentration, with a pure mind, free from defilements and afflictions, gentle and well-established, having attained an unshakeable mind, and have realized it through the practice of the mind-reading wisdom. Venerable ones! Regarding the thoughts, considerations, actions, and behaviors of other beings, with my mind-reading wisdom, I know their minds as they truly are. A mind with desire, I know it as a mind with desire; a mind without desire, I know it as a mind without desire; with or without hatred, with or without delusion, with or without defilement, whether united or scattered, high or low, small or large, practicing or not practicing, in concentration or not in concentration, an unliberated mind I know as an unliberated mind, and a liberated mind I know as a liberated mind.' English version: 'Venerable ones! I have attained such a state of meditative concentration, with a pure mind, free from defilements and afflictions, gentle and well-established, having attained an unshakeable mind, and have realized it through the practice of the recollection of past lives wisdom. Venerable ones! I can recall my past experiences in countless lives, including one life, two lives, hundreds of lives, thousands of lives, kalpas of formation, kalpas of destruction, and countless kalpas of formation and destruction. I know that being's name, what they experienced in the past, where I was born, my family name, given name, birth, diet, the suffering and joy I experienced, the length of my life, the duration of my stay, and the end of my life. I know that after dying here, I was born there, and after dying there, I was born here. I know that I was born here, my family name, given name, birth, diet, the suffering and joy I experienced, the length of my life, the duration of my stay, and the end of my life.' English version: 'Venerable ones! I have attained such a state of meditative concentration, with a pure mind, free from defilements and afflictions, gentle and well-established, having attained an unshakeable mind, and have realized it through the practice of the wisdom of death and rebirth.'

。諸賢！我以清凈天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見、成就正見業，彼因緣此，身壞命終，必升善處，上生天中。

「諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學漏盡智通作證。諸賢！我知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知此漏、知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。

「諸賢！若有比丘犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，升無上慧堂正法閣者，終無是處。諸賢！猶去村不遠，有樓觀堂閣，其中安梯或施十隥，或十二隥，若有人來，求愿欲得升彼堂閣，若不登此梯第一隥上，欲登第二隥者，終無是處；若不登第二隥，欲登第三、四，至升堂閣者，終無是處

現代漢語譯本：諸位賢者！我以清凈的天眼，超越常人，看見這些眾生死去和出生，他們的相貌或好或壞，或美妙或不美妙，往來於善處和不善處，我根據這些眾生所造的業，如實地看見他們的情況。如果這些眾產生就了身惡行、口惡行、意惡行，誹謗聖人，持有邪見，造作邪見之業，他們因此因緣，身壞命終后，必定會墮入惡道，生於地獄之中。如果這些眾產生就了身妙行、口妙行、意妙行，不誹謗聖人，持有正見，造作正見之業，他們因此因緣，身壞命終后，必定會升入善道，上生於天界之中。 現代漢語譯本：諸位賢者！我已經獲得瞭如此的定心，清凈無垢，沒有煩惱，柔軟安住，得到了不動的心，通過修學漏盡智通而作證。諸位賢者！我如實地知道苦，知道苦的生起，知道苦的滅盡，知道滅苦之道；如實地知道煩惱，知道煩惱的生起，知道煩惱的滅盡，知道滅煩惱之道。他如此地知曉，如此地看見，欲漏之心得到解脫，有漏和無明漏之心也得到解脫。解脫之後，便知道自己已經解脫，生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道這一切。 現代漢語譯本：諸位賢者！如果有比丘犯戒、破戒、缺戒、穿戒、污戒、黑戒，想要依靠戒律建立戒律，以戒律為階梯，登上無上智慧的殿堂，進入正法的閣樓，這是絕對不可能的。諸位賢者！就像離村莊不遠的地方，有一座樓閣，其中安放著梯子，或者有十級臺階，或者有十二級臺階。如果有人前來，想要登上那座樓閣，如果不先登上梯子的第一級臺階，就想登上第二級臺階，這是絕對不可能的；如果不登上第二級臺階，就想登上第三級、第四級，直到登上樓閣，這也是絕對不可能的。

English version: 'Venerable ones! With my pure divine eye, surpassing that of ordinary humans, I see these beings passing away and being born, their appearances either good or bad, beautiful or not beautiful, going to good or bad destinations. According to the deeds these beings have done, I see them as they truly are. If these beings have committed evil deeds in body, speech, and mind, slandered the noble ones, held wrong views, and engaged in actions based on wrong views, they, due to these causes, after the breaking up of the body, will certainly go to a bad destination, being born in hell. If these beings have committed good deeds in body, speech, and mind, not slandered the noble ones, held right views, and engaged in actions based on right views, they, due to these causes, after the breaking up of the body, will certainly go to a good destination, being born in heaven.' English version: 'Venerable ones! I have attained such a state of concentrated mind, pure and without defilement, without agitation, pliable and well-established, having attained an unshakeable mind, and through the practice of the knowledge of the destruction of the outflows, I have realized it. Venerable ones! I know suffering as it truly is, I know the arising of suffering, I know the cessation of suffering, and I know the path leading to the cessation of suffering. I know the outflows, I know the arising of the outflows, I know the cessation of the outflows, and I know the path leading to the cessation of the outflows. Knowing and seeing thus, the mind is liberated from the outflow of sensual desire, the mind is liberated from the outflow of becoming and the outflow of ignorance. Upon liberation, one knows that one is liberated, birth is exhausted, the holy life is lived, what had to be done is done, there is no more becoming, one knows this as it truly is.' English version: 'Venerable ones! If there is a monk who has violated the precepts, broken the precepts, has deficient precepts, has pierced precepts, has defiled precepts, has black precepts, and wishes to establish precepts upon precepts, to use precepts as a ladder to ascend to the hall of supreme wisdom, to enter the pavilion of the true Dharma, this is absolutely impossible. Venerable ones! Just as not far from a village, there is a tower or pavilion, in which a ladder is placed, with either ten steps or twelve steps. If someone comes, wishing to ascend that tower or pavilion, if they do not first step onto the first step of the ladder, wishing to step onto the second step, this is absolutely impossible; if they do not step onto the second step, wishing to step onto the third or fourth, until they ascend the tower or pavilion, this is absolutely impossible.'

。諸賢！如是若有比丘犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，升無上慧堂正法閣者，終無是處。

「諸賢！若有比丘不犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，升無上慧堂正法閣者，必有是處。諸賢！猶去村不遠，有樓觀堂閣，其中安梯或施十隥，或十二隥，若有人來，求愿欲得升彼堂閣，若登此梯第一隥上，欲登第二隥者，必有是處；若登第二隥，欲登第三、四，至升堂閣者，必有是處。諸賢！如是若有比丘不犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，升無上慧堂正法閣者，必有是處。

「諸賢！我依戒立戒，以戒為梯，升無上慧堂正法之閣，以小方便觀千世界。諸賢！猶有目人住高樓上，以小方便觀下露地，見千土塹。諸賢！我亦如是，依戒立戒，以戒為梯，升無上慧堂正法之閣，以小方便觀千世界。諸賢！若王大象，或有七寶，或復減八，以多羅葉覆之，如我覆藏於此六通。

「諸賢！若於我如意足智通作證有疑惑者，彼應問我，我當答之。諸賢！若於我天耳智通作證有疑惑者，彼應問我，我當答之。諸賢！若於我他心智通作證有疑惑者，彼應問我，我當答之

現代漢語譯本：諸位賢者！如果有一位比丘犯戒、破戒、缺戒、穿戒、污戒、黑戒，卻想依靠戒律建立戒律，以戒律為階梯，登上無上智慧殿堂正法閣，這是不可能的。 現代漢語譯本：諸位賢者！如果有一位比丘不犯戒、不破戒、不缺戒、不穿戒、不污戒、不黑戒，想依靠戒律建立戒律，以戒律為階梯，登上無上智慧殿堂正法閣，這是必然可以實現的。諸位賢者！就像離村莊不遠的地方，有一座樓閣，其中安放著梯子，或者有十級臺階，或者有十二級臺階。如果有人來，想要登上那座樓閣，如果他登上這梯子的第一級臺階，想要登上第二級臺階，這是必然可以實現的；如果他登上第二級臺階，想要登上第三級、第四級，直到登上樓閣，這也是必然可以實現的。諸位賢者！同樣，如果有一位比丘不犯戒、不破戒、不缺戒、不穿戒、不污戒、不黑戒，想依靠戒律建立戒律，以戒律為階梯，登上無上智慧殿堂正法閣，這是必然可以實現的。 現代漢語譯本：諸位賢者！我依靠戒律建立戒律，以戒律為階梯，登上無上智慧殿堂正法之閣，以微小的方便觀察千個世界。諸位賢者！就像有視力的人住在高樓上，以微小的方便觀察下面的露天場地，看到千個土坑。諸位賢者！我也是這樣，依靠戒律建立戒律，以戒律為階梯，登上無上智慧殿堂正法之閣，以微小的方便觀察千個世界。諸位賢者！就像國王的大象，或者有七寶，或者少於八寶，用多羅葉覆蓋著，就像我覆蓋隱藏著這六種神通一樣。 現代漢語譯本：諸位賢者！如果有人對我如意足智通的證悟有所懷疑，他應該問我，我將回答他。諸位賢者！如果有人對我天耳智通的證悟有所懷疑，他應該問我，我將回答他。諸位賢者！如果有人對我他心智通的證悟有所懷疑，他應該問我，我將回答他。

English version: 'Virtuous ones! If there is a bhikkhu who violates precepts, breaks precepts, lacks precepts, pierces precepts, defiles precepts, or blackens precepts, and yet wishes to establish precepts upon precepts, using precepts as a ladder to ascend to the Hall of Supreme Wisdom, the Pavilion of Righteous Dharma, this is impossible.' English version: 'Virtuous ones! If there is a bhikkhu who does not violate precepts, does not break precepts, does not lack precepts, does not pierce precepts, does not defile precepts, and does not blacken precepts, and wishes to establish precepts upon precepts, using precepts as a ladder to ascend to the Hall of Supreme Wisdom, the Pavilion of Righteous Dharma, this is certainly possible. Virtuous ones! It is like a tower not far from a village, where a ladder is placed, with either ten steps or twelve steps. If someone comes, desiring to ascend that tower, if they step onto the first step of this ladder, desiring to step onto the second step, this is certainly possible; if they step onto the second step, desiring to step onto the third, fourth, until they ascend the tower, this is certainly possible. Virtuous ones! Likewise, if there is a bhikkhu who does not violate precepts, does not break precepts, does not lack precepts, does not pierce precepts, does not defile precepts, and does not blacken precepts, and wishes to establish precepts upon precepts, using precepts as a ladder to ascend to the Hall of Supreme Wisdom, the Pavilion of Righteous Dharma, this is certainly possible.' English version: 'Virtuous ones! I establish precepts upon precepts, using precepts as a ladder, ascending to the Pavilion of Righteous Dharma in the Hall of Supreme Wisdom, and with a small convenience, I observe a thousand worlds. Virtuous ones! It is like a sighted person living in a high tower, who with a small convenience observes the open ground below, seeing a thousand ditches. Virtuous ones! I am also like this, establishing precepts upon precepts, using precepts as a ladder, ascending to the Pavilion of Righteous Dharma in the Hall of Supreme Wisdom, and with a small convenience, I observe a thousand worlds. Virtuous ones! It is like a king's elephant, or having seven treasures, or less than eight, covered with palm leaves, just as I cover and conceal these six supernormal powers.' English version: 'Virtuous ones! If anyone has doubts about my realization of the supernormal power of psychic ability, they should ask me, and I will answer them. Virtuous ones! If anyone has doubts about my realization of the supernormal power of divine hearing, they should ask me, and I will answer them. Virtuous ones! If anyone has doubts about my realization of the supernormal power of knowing others' minds, they should ask me, and I will answer them.'

。諸賢！若於我宿命智通作證有疑惑者，彼應問我，我當答之。諸賢！若於我生死智通作證有疑惑者，彼應問我，我當答之。諸賢！若於我漏盡智通作證有疑惑者，彼應問我，我當答之。」

於是，尊者阿難白曰：「尊者阿那律陀！今娑羅邏巖山集坐八百比丘及世尊在中，為尊者阿那律陀作衣，若於尊者阿那律陀如意足智通作證有疑惑者，彼當問之，尊者阿那律陀答。若於尊者阿那律陀天耳智通作證有疑惑者，彼當問之，尊者阿那律陀答。若於尊者阿那律陀他心智通作證有疑惑者，彼當問之，尊者阿那律陀答。若於尊者阿那律陀宿命智通作證有疑惑者，彼當問之，尊者阿那律陀答。若於尊者阿那律陀生死智通作證有疑惑者，彼當問之，尊者阿那律陀答。若於尊者阿那律陀漏盡智通作證有疑惑者，彼當問之，尊者阿那律陀答。但我等長夜以心識尊者阿那律陀心，如尊者阿那律陀，有大如意足，有大威德，有大福祐，有大威神。」

於是，世尊所患已差而得安隱，即時便起，結加趺坐。世尊坐已，嘆尊者阿那律陀曰：「善哉！善哉！阿那律陀！極善。阿那律陀！謂汝為諸比丘說迦絺那法。阿那律陀！汝復為諸比丘說迦絺那法。阿那律陀！汝為諸比丘數數說迦絺那法

現代漢語譯本：'諸位賢者！如果有人對我證得宿命智通感到疑惑，他們應該問我，我將回答他們。諸位賢者！如果有人對我證得生死智通感到疑惑，他們應該問我，我將回答他們。諸位賢者！如果有人對我證得漏盡智通感到疑惑，他們應該問我，我將回答他們。' 於是，尊者阿難說道：'尊者阿那律陀！現在娑羅邏巖山聚集了八百位比丘，世尊也在其中，正在為尊者阿那律陀製作袈裟。如果有人對尊者阿那律陀證得如意足智通感到疑惑，他們應該問他，尊者阿那律陀會回答。如果有人對尊者阿那律陀證得天耳智通感到疑惑，他們應該問他，尊者阿那律陀會回答。如果有人對尊者阿那律陀證得他心智通感到疑惑，他們應該問他，尊者阿那律陀會回答。如果有人對尊者阿那律陀證得宿命智通感到疑惑，他們應該問他，尊者阿那律陀會回答。如果有人對尊者阿那律陀證得生死智通感到疑惑，他們應該問他，尊者阿那律陀會回答。如果有人對尊者阿那律陀證得漏盡智通感到疑惑，他們應該問他，尊者阿那律陀會回答。但是我們長久以來用心瞭解尊者阿那律陀的心，知道尊者阿那律陀擁有強大的如意足，擁有強大的威德，擁有強大的福佑，擁有強大的威神。' 於是，世尊的病已經痊癒並感到安穩，隨即起身，結跏趺坐。世尊坐下後，讚歎尊者阿那律陀說：'好啊！好啊！阿那律陀！你做得非常好。阿那律陀！你為眾比丘講解迦絺那法。阿那律陀！你再次為眾比丘講解迦絺那法。阿那律陀！你應當多次為眾比丘講解迦絺那法。'

English version: 'Venerable ones! If anyone has doubts about my having attained the knowledge of past lives, they should ask me, and I will answer them. Venerable ones! If anyone has doubts about my having attained the knowledge of the cycle of birth and death, they should ask me, and I will answer them. Venerable ones! If anyone has doubts about my having attained the knowledge of the extinction of defilements, they should ask me, and I will answer them.' Then, Venerable Ananda said: 'Venerable Anuruddha! Now, eight hundred monks are gathered at the Salalara Rock Mountain, and the World-Honored One is among them, making robes for Venerable Anuruddha. If anyone has doubts about Venerable Anuruddha's attainment of the psychic power of the magical foot, they should ask him, and Venerable Anuruddha will answer. If anyone has doubts about Venerable Anuruddha's attainment of the psychic power of the divine ear, they should ask him, and Venerable Anuruddha will answer. If anyone has doubts about Venerable Anuruddha's attainment of the psychic power of knowing others' minds, they should ask him, and Venerable Anuruddha will answer. If anyone has doubts about Venerable Anuruddha's attainment of the knowledge of past lives, they should ask him, and Venerable Anuruddha will answer. If anyone has doubts about Venerable Anuruddha's attainment of the knowledge of the cycle of birth and death, they should ask him, and Venerable Anuruddha will answer. If anyone has doubts about Venerable Anuruddha's attainment of the knowledge of the extinction of defilements, they should ask him, and Venerable Anuruddha will answer. But we have long understood Venerable Anuruddha's mind, and we know that Venerable Anuruddha possesses great magical power of the magical foot, great majesty, great blessings, and great spiritual power.' Then, the World-Honored One's illness had subsided and he felt at ease. He immediately arose and sat cross-legged. After the World-Honored One sat down, he praised Venerable Anuruddha, saying: 'Well done! Well done! Anuruddha! You have done very well. Anuruddha! You should explain the Kathina Dharma to the monks. Anuruddha! You should explain the Kathina Dharma to the monks again. Anuruddha! You should explain the Kathina Dharma to the monks repeatedly.'

於是，世尊告諸比丘：「比丘！汝等受迦絺那法，誦習迦絺那法，善持迦絺那法。所以者何？迦絺那法與法相應，為梵行本，致通致覺，亦致涅槃。若族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，應當至心受迦絺那法，善受善持迦絺那法。所以者何？我不見過去時諸比丘作如是衣，如阿那律陀比丘；不見未來、現在諸比丘作如是衣，如阿那律陀比丘。所以者何？謂今娑羅邏巖山集坐八百比丘及世尊在中，為阿那律陀比丘作衣，如是阿那律陀比丘，有大如意足，有大威德，有大福祐，有大威神。」

迦絺那經第九竟(三千七百八十字)

中阿含經卷第十九(一萬四百六十九字)(第二小土城誦)

中阿含經卷第二十

（八一）中阿含長壽王品念身經第十(第二小土城誦)

一時，佛游鴦祇國中，與大比丘眾俱，往詣阿和那揵尼住處。

爾時，世尊過夜平旦，著衣持缽，入阿和那而行乞食

於是，世尊告訴眾比丘：『比丘們！你們應當接受迦絺那法，學習迦絺那法，好好地奉持迦絺那法。為什麼呢？因為迦絺那法與佛法相應，是清凈修行的根本，能使人通達真理，覺悟真諦，最終達到涅槃。如果一個家族的子弟剃除鬚髮，穿上袈裟，以堅定的信心捨棄家庭，出家修行，就應當全心全意地接受迦絺那法，好好地接受並奉持迦絺那法。為什麼呢？因為我沒有見到過去有任何比丘能像阿那律陀比丘那樣製作衣服；我也沒有見到未來或現在有任何比丘能像阿那律陀比丘那樣製作衣服。為什麼呢？因為今天在娑羅邏巖山聚集了八百位比丘，世尊也在其中，為阿那律陀比丘製作衣服。像阿那律陀比丘這樣，具有強大的神通，具有崇高的威德，具有巨大的福報，具有不可思議的神力。』 佛陀如是說。尊者阿那律陀和眾比丘聽聞佛陀所說，都歡喜地接受並奉行。 《迦絺那經》第九完（三千七百八十字） 《中阿含經》卷第十九（一萬四百六十九字）（第二小土城誦） 《中阿含經》卷第二十 （八一）《中阿含長壽王品念身經》第十（第二小土城誦） 一時，佛陀在鴦祇國游化，與眾多比丘一同前往阿和那揵尼的住處。 那時，世尊過夜后，在清晨穿好衣服，拿著缽，進入阿和那城乞食。

Then, the World-Honored One said to the monks: 'Monks! You should accept the Kathina Dharma, learn the Kathina Dharma, and uphold the Kathina Dharma well. Why is that? Because the Kathina Dharma is in accordance with the Dharma, it is the foundation of pure practice, it leads to understanding, to enlightenment, and ultimately to Nirvana. If a son of a family shaves his beard and hair, puts on the monastic robe, with firm faith abandons his home, leaves home, and practices the Way, he should wholeheartedly accept the Kathina Dharma, accept it well, and uphold it well. Why is that? Because I have not seen any monks in the past who could make clothes like the monk Anuruddha; I have not seen any monks in the future or present who could make clothes like the monk Anuruddha. Why is that? Because today, eight hundred monks are gathered on Mount Salalara, and the World-Honored One is among them, making clothes for the monk Anuruddha. Like the monk Anuruddha, he has great supernatural powers, great virtue, great blessings, and great divine power.' The Buddha spoke thus. The Venerable Anuruddha and the monks, having heard what the Buddha said, joyfully accepted and practiced it. The ninth chapter of the Kathina Sutra is complete (3,780 words). The nineteenth scroll of the Madhyama Agama Sutra (10,469 words) (Second Small Earth City Recitation). The twentieth scroll of the Madhyama Agama Sutra. (81) The tenth chapter of the Madhyama Agama Sutra, 'The Mindfulness of the Body Sutra' from the 'Longevity King' section (Second Small Earth City Recitation). At one time, the Buddha was traveling in the country of Anga, and together with a large assembly of monks, went to the residence of Avana Khandani. Then, after the World-Honored One had spent the night, in the early morning, he put on his robes, took his bowl, and entered the city of Avana to beg for food.

。食訖，中后收舉衣缽，澡洗手足，以尼師檀著于肩上，往詣一林，入彼林中，至一樹下，敷尼師檀，結跏趺坐。

爾時，眾多比丘于中食后，集坐講堂，共論此事。「諸賢！世尊甚奇！甚特！修習念身，分別廣佈，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」

爾時，世尊在於宴坐，以凈天耳出過於人，聞諸比丘于中食后，集坐講堂，共論此事。「諸賢！世尊甚奇！甚特！修習念身，分別廣佈，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」世尊聞已，則于晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。

爾時世尊告諸比丘：「汝等向共論何事耶？以何事故集坐講堂？」

時，諸比丘白曰：「世尊！我等諸比丘于中食后，集坐講堂，共論此事。諸賢！世尊甚奇！甚特！修習念身，分別廣佈，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。世尊！我等向共論如此事，以此事故，集坐講堂

吃完飯後，收拾好衣缽，洗凈手腳，把尼師檀搭在肩上，前往一片樹林，進入林中，到一棵樹下，鋪開尼師檀，結跏趺坐。 當時，許多比丘在午飯後，聚集在講堂，一起討論這件事。「各位賢者！世尊真是太神奇了！太特別了！修習身念，分別廣泛地傳播，極其瞭解、極其觀察，極其修習、極其守護治理，善於具備、善於實行，一心專注，佛說修習身念有很大的果報，能獲得智慧之眼，親眼見到第一義諦。」 這時，世尊正在禪坐，用清凈的天耳，超越常人，聽到了比丘們在午飯後，聚集在講堂，一起討論這件事。「各位賢者！世尊真是太神奇了！太特別了！修習身念，分別廣泛地傳播，極其瞭解、極其觀察，極其修習、極其守護治理，善於具備、善於實行，一心專注，佛說修習身念有很大的果報，能獲得智慧之眼，親眼見到第一義諦。」世尊聽后，在傍晚時分從禪坐中起身，前往講堂比丘們面前，鋪好座位坐下。 這時，世尊告訴比丘們：「你們剛才在討論什麼事？因為什麼事聚集在講堂？」 當時，比丘們回答說：「世尊！我們這些比丘在午飯後，聚集在講堂，一起討論這件事。各位賢者！世尊真是太神奇了！太特別了！修習身念，分別廣泛地傳播，極其瞭解、極其觀察，極其修習、極其守護治理，善於具備、善於實行，一心專注，佛說修習身念有很大的果報，能獲得智慧之眼，親眼見到第一義諦。世尊！我們剛才就是討論這樣的事，因為這件事，才聚集在講堂。」

Having finished eating, they gathered their robes and bowls, washed their hands and feet, placed the nisidana on their shoulder, and went to a forest. Entering the forest, they arrived at a tree, spread out the nisidana, and sat in the lotus position. At that time, many monks, after their midday meal, gathered in the lecture hall and discussed this matter together. 'Friends! The World-Honored One is truly amazing! Truly extraordinary! He cultivates mindfulness of the body, disseminates it widely, understands it thoroughly, observes it keenly, cultivates it diligently, protects and governs it well, is skilled in possessing and practicing it, with a focused mind. The Buddha says that mindfulness of the body has great rewards, attaining the eye of wisdom, and seeing the ultimate truth firsthand.' At that time, the World-Honored One was in meditation. With his pure heavenly ear, surpassing that of humans, he heard the monks, after their midday meal, gathering in the lecture hall and discussing this matter together. 'Friends! The World-Honored One is truly amazing! Truly extraordinary! He cultivates mindfulness of the body, disseminates it widely, understands it thoroughly, observes it keenly, cultivates it diligently, protects and governs it well, is skilled in possessing and practicing it, with a focused mind. The Buddha says that mindfulness of the body has great rewards, attaining the eye of wisdom, and seeing the ultimate truth firsthand.' Having heard this, the World-Honored One arose from his meditation in the late afternoon, went to the lecture hall before the assembly of monks, spread out his seat, and sat down. Then, the World-Honored One said to the monks, 'What were you discussing just now? Why have you gathered in the lecture hall?' At that time, the monks replied, 'World-Honored One! We monks, after our midday meal, gathered in the lecture hall and discussed this matter together. Friends! The World-Honored One is truly amazing! Truly extraordinary! He cultivates mindfulness of the body, disseminates it widely, understands it thoroughly, observes it keenly, cultivates it diligently, protects and governs it well, is skilled in possessing and practicing it, with a focused mind. The Buddha says that mindfulness of the body has great rewards, attaining the eye of wisdom, and seeing the ultimate truth firsthand. World-Honored One! We were just discussing this matter, and because of this matter, we gathered in the lecture hall.'

世尊復告諸比丘曰：「云何我說修習念身，分別廣佈，得大果報？」

時，諸比丘白世尊曰：「世尊為法本，世尊為法主，法由世尊，惟愿說之，我等聞已，得廣知義。」

佛便告曰：「汝等諦聽，善思念之，我當爲汝分別其義。」時，諸比丘受教而聽。

佛言：「云何比丘修習念身？比丘者，行則知行，住則知住，坐則知坐，臥則知臥，眠則知眠，寤則知寤，眠寤則知眠寤；如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默皆正知之；如是比丘隨其身行便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼于木，則以利斧斫治令直。如是比丘生惡不善念，以善法念治斷滅止。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者齒齒相著，舌逼上腭，以心治心，治斷滅止。猶二力士捉一羸人，處處旋捉，自在打鍛，如是比丘齒齒相著，舌逼上腭，以心治心，治斷滅止。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短。學一切身息入，學一切身息出，學止身行息入，學止口行息出。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真，是謂比丘修習念身。

「複次，比丘修習念身，比丘者定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。猶如山泉，極凈澄清，充滿盈流，四方水來，無緣得入，即彼泉底，水自涌出，盈流於外，漬山潤澤，普遍充滿無處不周。如是比丘定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。猶青蓮華，紅、赤、白蓮，水生水長，在於水底，根莖華葉，悉漬潤澤，普遍充滿無處不周。如是比丘無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

佛陀再次告訴眾比丘們說：「我所說的修習念身，如何才能分別廣泛地傳播，並獲得巨大的果報呢？」

當時，眾比丘對佛陀說：「世尊是佛法的根本，世尊是佛法的主宰，佛法由世尊而來，我們希望您能為我們解說，我們聽了之後，就能廣泛地瞭解其中的含義。」

佛陀便告訴他們說：「你們仔細聽，好好思考，我將為你們分別解釋其中的含義。」當時，眾比丘接受教誨，認真聽講。

佛陀說：「比丘如何修習念身呢？比丘在行走時知道自己在行走，站立時知道自己在站立，坐著時知道自己在坐著，躺臥時知道自己在躺臥，睡覺時知道自己在睡覺，醒來時知道自己在醒來，半睡半醒時知道自己在半睡半醒；像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘要清楚地知道自己的呼吸，仔細觀察和分辨，屈身、伸展、低頭、抬頭，儀態安詳有序，穿好僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、說話、沉默，都要清楚地知道；像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘如果生起邪惡不善的念頭，就要用善良的念頭來制止、斷除和滅絕它，就像木匠師傅或木匠學徒，他們拿著墨線，在木頭上彈線，然後用鋒利的斧頭進行砍削，使木頭變得筆直。同樣，比丘如果生起邪惡不善的念頭，就要用善良的念頭來制止、斷除和滅絕它。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘要上下牙齒輕輕相合，舌頭抵住上顎，用內心來控制內心，制止、斷除和滅絕雜念。就像兩個強壯的人抓住一個虛弱的人，到處旋轉著抓住他，隨意地捶打他，同樣，比丘要上下牙齒輕輕相合，舌頭抵住上顎，用內心來控制內心，制止、斷除和滅絕雜念。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘要覺知吸氣時知道自己在吸氣，覺知呼氣時知道自己在呼氣，吸氣長時知道吸氣長，呼氣長時知道呼氣長，吸氣短時知道吸氣短，呼氣短時知道呼氣短。要學習覺知全身的呼吸，學習覺知全身的呼氣，學習停止身體的呼吸，學習停止口中的呼吸。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘要從遠離慾望而生起的喜悅和快樂，浸潤身體，使之滋潤，普遍充滿整個身體，這種遠離慾望而生起的喜悅和快樂無處不在。就像澡堂工人用容器盛著澡豆，用水調和成團，水浸潤著澡豆，普遍充滿，無處不周。同樣，比丘要從遠離慾望而生起的喜悅和快樂，浸潤身體，使之滋潤，普遍充滿整個身體，這種遠離慾望而生起的喜悅和快樂無處不在。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘要從禪定中生起的喜悅和快樂，浸潤身體，使之滋潤，普遍充滿整個身體，這種禪定中生起的喜悅和快樂無處不在。就像山泉，極其清澈，充滿盈溢，四面八方的水都無法流入，只有泉底的水自己涌出，盈溢流淌，浸潤山體，普遍充滿，無處不周。同樣，比丘要從禪定中生起的喜悅和快樂，浸潤身體，使之滋潤，普遍充滿整個身體，這種禪定中生起的喜悅和快樂無處不在。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「其次，比丘修習念身，比丘要從無喜而生起的快樂，浸潤身體，使之滋潤，普遍充滿整個身體，這種無喜而生起的快樂無處不在。就像青蓮花、紅蓮花、赤蓮花、白蓮花，生長在水中，根莖花葉都浸潤在水中，普遍充滿，無處不周。同樣，比丘要從無喜而生起的快樂，浸潤身體，使之滋潤，普遍充滿整個身體，這種無喜而生起的快樂無處不在。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。」

The Blessed One further addressed the monks, saying, "How is it that I say the practice of mindfulness of the body, when cultivated and widely disseminated, yields great rewards?"

At that time, the monks said to the Blessed One, "The Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, and the Dharma comes from the Blessed One. We beseech you to explain it, so that we may hear and understand its meaning fully."

The Buddha then said, "Listen carefully, and contemplate well, and I will explain its meaning to you." At that time, the monks accepted the teaching and listened attentively.

The Buddha said, "How does a monk practice mindfulness of the body? When a monk walks, he knows he is walking; when standing, he knows he is standing; when sitting, he knows he is sitting; when lying down, he knows he is lying down; when sleeping, he knows he is sleeping; when waking, he knows he is waking; when half-asleep and half-awake, he knows he is half-asleep and half-awake. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk is clearly aware of coming and going, observes and distinguishes carefully, bending and stretching, looking down and up, maintaining dignified deportment, wearing the monastic robe and carrying the bowl properly, and is fully aware of walking, standing, sitting, lying down, sleeping, waking, speaking, and remaining silent. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, when unwholesome thoughts arise, a monk counters them with wholesome thoughts to eliminate and cease them, just as a carpenter or carpenter's apprentice uses an ink line to mark wood and then uses a sharp axe to make it straight. Similarly, when unwholesome thoughts arise, a monk counters them with wholesome thoughts to eliminate and cease them. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk sets his teeth together, presses his tongue against the roof of his mouth, and uses his mind to restrain his mind, to eliminate and cease unwholesome thoughts. Just as two strong men might seize a weaker man and turn him around and around, beating him at will, similarly, a monk sets his teeth together, presses his tongue against the roof of his mouth, and uses his mind to restrain his mind, to eliminate and cease unwholesome thoughts. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, when a monk breathes in, he knows he is breathing in; when breathing out, he knows he is breathing out. When taking a long breath in, he knows he is taking a long breath in; when taking a long breath out, he knows he is taking a long breath out. When taking a short breath in, he knows he is taking a short breath in; when taking a short breath out, he knows he is taking a short breath out. He trains himself to breathe in experiencing the whole body, to breathe out experiencing the whole body, to breathe in calming the bodily formation, to breathe out calming the verbal formation. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk experiences joy and pleasure born of seclusion, permeating and suffusing his body, so that there is no part of his body that is not filled with this joy and pleasure born of seclusion. Just as a skilled bath attendant fills a metal basin with bath powder and, gradually adding water, kneads it into a ball, so that the moisture permeates and suffuses it inside and out, leaving no part untouched, similarly, a monk experiences joy and pleasure born of seclusion, permeating and suffusing his body, so that there is no part of his body that is not filled with this joy and pleasure born of seclusion. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk experiences joy and pleasure born of concentration, permeating and suffusing his body, so that there is no part of his body that is not filled with this joy and pleasure born of concentration. Just as a mountain spring, pure and clear, full and overflowing, with no way for water from the four directions to enter, the water wells up from within and flows outward, permeating and suffusing the mountain, leaving no part untouched, similarly, a monk experiences joy and pleasure born of concentration, permeating and suffusing his body, so that there is no part of his body that is not filled with this joy and pleasure born of concentration. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk experiences pleasure without joy, permeating and suffusing his body, so that there is no part of his body that is not filled with this pleasure without joy. Just as blue, red, and white lotuses, born and growing in the water, staying immersed in the water, with their roots, stems, flowers, and leaves all permeated and suffused by cool water, leaving no part untouched, similarly, a monk experiences pleasure without joy, permeating and suffusing his body, so that there is no part of his body that is not filled with this pleasure without joy. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body."

「複次，比丘修習念身，比丘者於此身中，以清凈心意解遍滿成就游，於此身中，以清凈心無處不遍。猶有一人，被七肘衣或八肘衣，從頭至足，於此身體無處不覆。如是比丘於此身中，以清凈心意解遍滿成就游，於此身中，以清凈心無處不遍。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者念光明想，善受善持，善意所念，如前後亦然，如后前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然，如是不顛倒，心無有纏，修光明心，心終不為闇之所覆。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者觀相善受、善持、善意所念。猶如有人，坐觀臥人，臥觀坐人。如是比丘觀相善受、善持、善意所念。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者此身隨住，隨其好惡，從頭至足，觀見種種不凈充滿，謂此身中有發、毛、爪、齒、粗細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、𦝩、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。猶以器盛若干種子，有目之士，悉見分明，謂稻、粟種、大麥、小麥、大小麻豆、菘菁芥子。如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不凈充滿，謂此身中有發、毛、爪、齒、粗細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、𦝩、摶糞、腦及腦根、淚、汗、涕、唾、膿、血肪、髓、涎、膽、小便。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者觀身諸界，我此身中有地界、水界、火界、風界、空界、識界。猶如屠兒殺牛，剝皮佈於地上，分作六段。如是比丘觀身諸界，我此身中，地界、水界、火界、風界、空界、識界。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

現代漢語翻譯本： 現代漢語譯本

「再者，比丘修習念身，比丘在此身中，以清凈的心意遍滿全身，成就自在遊走，在此身中，以清凈的心意無處不遍。就像一個人，穿著七肘或八肘長的衣服，從頭到腳，全身都被覆蓋。同樣，比丘在此身中，以清凈的心意遍滿全身，成就自在遊走，在此身中，以清凈的心意無處不遍。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「再者，比丘修習念身，比丘修習光明想，善於接受、保持和憶念，心意專注，前後一致，晝夜無別，上下無別，心無顛倒，不被煩惱所纏縛，修習光明心，心終不為黑暗所覆蓋。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「再者，比丘修習念身，比丘善於觀察身體的相狀，善於接受、保持和憶念。就像有人坐著觀察躺著的人，躺著觀察坐著的人。同樣，比丘善於觀察身體的相狀，善於接受、保持和憶念。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「再者，比丘修習念身，比丘觀察此身，從頭到腳，隨其好壞，看到種種不凈充滿其中，比如身體中有頭髮、汗毛、指甲、牙齒、粗細面板、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、糞便、腦及腦根、淚、汗、鼻涕、唾液、膿、血、脂肪、髓、涎、膽汁、小便。就像用容器盛著各種種子，有眼力的人能清楚地看到，比如稻穀、粟米、大麥、小麥、大小麻豆、青菜、芥子。同樣，比丘觀察此身，從頭到腳，隨其好壞，看到種種不凈充滿其中，比如身體中有頭髮、汗毛、指甲、牙齒、粗細面板、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、糞便、腦及腦根、淚、汗、鼻涕、唾液、膿、血、脂肪、髓、涎、膽汁、小便。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。

「再者，比丘修習念身，比丘觀察身體的諸界，知道此身中有地界、水界、火界、風界、空界、識界。就像屠夫殺牛，剝下牛皮鋪在地上，分成六塊。同樣，比丘觀察身體的諸界，知道此身中有地界、水界、火界、風界、空界、識界。像這樣，比丘隨著身體的行動，就能如實地瞭解實情。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱，從而獲得禪定，獲得禪定之後，就能如實地瞭解實情。這就是比丘修習念身的方法。」

"Furthermore, in practicing mindfulness of the body, a monk pervades and suffuses this body with a pure and liberated mind, so that no part remains untouched by this pure mind. Just as a person might be covered from head to foot with a cloth seven or eight cubits long, leaving no part of the body uncovered. Similarly, the monk pervades and suffuses this body with a pure and liberated mind, so that no part remains untouched by this pure mind. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk cultivates the perception of light, well-received and well-maintained, well-established in mind, maintaining consistency whether looking forward or backward, by day or by night, upward or downward. With an unconflicted mind free from entanglements, he develops a luminous mind that is never overcome by darkness. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk observes and reviews signs well, maintains them well, and reflects on them well. Just as one might observe a person sitting while lying down, or observe a person lying down while sitting. Similarly, the monk observes and reviews signs well, maintains them well, and reflects on them well. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk examines this body from head to foot, seeing it as full of various impurities, namely: hair of the head, body hair, nails, teeth, skin both rough and smooth, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestines, small intestines, spleen, stomach, excrement, brain and its derivatives, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine. Just as if there were a bag full of various types of grain, and a person with good eyesight were to examine it, seeing clearly the rice, millet, barley, wheat, large and small beans, and mustard seeds. Similarly, the monk examines this body from head to foot, seeing it as full of various impurities [repeats the list]. Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body.

"Furthermore, in practicing mindfulness of the body, a monk contemplates the elements in this body: 'In this body there are the earth element, water element, fire element, wind element, space element, and consciousness element.' Just as a skilled butcher or his apprentice, having killed a cow, would spread out its hide on the ground and divide it into six portions. Similarly, the monk contemplates the elements in this body: 'In this body there are the earth element, water element, fire element, wind element, space element, and consciousness element.' Thus, the monk knows truly his bodily actions as they are. If he dwells thus in seclusion, with an unwavering mind, practicing diligently, eliminating mental afflictions and attaining concentration, once concentrated, he knows things as they truly are. This is called a monk's practice of mindfulness of the body."

「複次，比丘修習念身，比丘者觀彼死屍，或一、二日，至六、七日，烏鴟所啄，豺狗所食，火燒埋地，悉腐爛壞，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者如本見息道骸骨青色，腐爛食半，骨鎖在地，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者如本見息道離皮肉血，唯筋相連，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者如本見息道骨節解散，散在諸方，足骨、膊骨、髀骨、臗骨、脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真

『再者，比丘修習念身，比丘觀察那死屍，或一、二日，到六、七日，被烏鴉啄食，被豺狗吞噬，被火焚燒或埋入土中，完全腐爛敗壞。看到這些后，他會反觀自身，『我這身體也是如此，同樣具有這種規律，最終無法逃脫。』這樣，比丘隨著對身體的觀察，便能如實地瞭解真相。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱而獲得禪定，獲得禪定后，就能如實地瞭解真相。這就是比丘修習念身的方法。 『再者，比丘修習念身，比丘觀察那被遺棄的骸骨，呈現青色，腐爛了一半，骨頭散落在地上。看到這些后，他會反觀自身，『我這身體也是如此，同樣具有這種規律，最終無法逃脫。』這樣，比丘隨著對身體的觀察，便能如實地瞭解真相。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱而獲得禪定，獲得禪定后，就能如實地瞭解真相。這就是比丘修習念身的方法。 『再者，比丘修習念身，比丘觀察那被遺棄的屍體，皮肉和血液已經分離，只剩下筋脈相連。看到這些后，他會反觀自身，『我這身體也是如此，同樣具有這種規律，最終無法逃脫。』這樣，比丘隨著對身體的觀察，便能如實地瞭解真相。如果他能這樣在遠離喧囂的地方獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱而獲得禪定，獲得禪定后，就能如實地瞭解真相。這就是比丘修習念身的方法。 『再者，比丘修習念身，比丘觀察那被遺棄的屍體，骨節已經散開，散落在各處，腳骨、臂骨、大腿骨、髖骨、脊椎骨、肩骨、頸骨、頭蓋骨，各自在不同的地方。看到這些后，他會反觀自身，『我這身體也是如此，同樣具有這種規律，最終無法逃脫。』這樣，比丘隨著對身體的觀察，便能如實地瞭解真相。

『Furthermore, a bhikkhu, practicing mindfulness of the body, observes a corpse, one or two days old, up to six or seven days old, pecked at by crows, devoured by jackals, burned by fire, or buried in the ground, completely decayed and ruined. Having seen this, he compares it to himself, 『This body of mine is also like this, subject to the same law, and ultimately cannot escape it.』 Thus, as the bhikkhu observes his body, he comes to know the truth as it is. If he dwells in solitude, away from distractions, with a mind free from negligence, diligently practicing, cutting off the afflictions of the mind and attaining concentration, then having attained concentration, he knows the truth as it is. This is how a bhikkhu practices mindfulness of the body.』 『Furthermore, a bhikkhu, practicing mindfulness of the body, observes abandoned bones, bluish in color, half-decayed, scattered on the ground. Having seen this, he compares it to himself, 『This body of mine is also like this, subject to the same law, and ultimately cannot escape it.』 Thus, as the bhikkhu observes his body, he comes to know the truth as it is. If he dwells in solitude, away from distractions, with a mind free from negligence, diligently practicing, cutting off the afflictions of the mind and attaining concentration, then having attained concentration, he knows the truth as it is. This is how a bhikkhu practices mindfulness of the body.』 『Furthermore, a bhikkhu, practicing mindfulness of the body, observes an abandoned corpse, where the skin, flesh, and blood have separated, with only the tendons remaining. Having seen this, he compares it to himself, 『This body of mine is also like this, subject to the same law, and ultimately cannot escape it.』 Thus, as the bhikkhu observes his body, he comes to know the truth as it is. If he dwells in solitude, away from distractions, with a mind free from negligence, diligently practicing, cutting off the afflictions of the mind and attaining concentration, then having attained concentration, he knows the truth as it is. This is how a bhikkhu practices mindfulness of the body.』 『Furthermore, a bhikkhu, practicing mindfulness of the body, observes an abandoned corpse, where the bones have come apart, scattered in various directions: foot bones, arm bones, thigh bones, hip bones, spine bones, shoulder bones, neck bones, and skull bones, each in a different place. Having seen this, he compares it to himself, 『This body of mine is also like this, subject to the same law, and ultimately cannot escape it.』 Thus, as the bhikkhu observes his body, he comes to know the truth as it is.』

。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「複次，比丘修習念身，比丘者如本見息道骨白如螺，青猶鴿色，赤若血涂，腐壞碎末，見已自比，今我此身亦復如是，俱有此法，終不得離。如是比丘隨其身行，便知上如真。彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。是謂比丘修習念身。

「若有如是修習念身、如是廣佈者，彼諸善法盡在其中，謂道品法也。若彼有心意解遍滿，猶如大海，彼諸小河盡在海中。若有如是修習念身、如是廣佈者，彼諸善法盡在其中，謂道品法也。

「若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故，猶如有瓶，中空無水，正安著地，若人持水來瀉瓶中，于比丘意云何？彼瓶如是當受水不？」

比丘答曰：「受也。世尊！所以者何？彼空無水，正安著地，是故必受。」

「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故。若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得

現代漢語譯本：如果他像這樣遠離塵囂，獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱而獲得禪定，獲得禪定后，就能如實地瞭解真諦。這就是比丘修習身唸的方法。 現代漢語譯本：再者，比丘修習身念，比丘像這樣觀察，看到遺骸的骨頭白如螺殼，青色如鴿子的顏色，紅色如血塗抹，腐爛破碎成末，看到后就與自身相比，『我現在這個身體也是這樣，都具有這種規律，最終無法逃脫。』像這樣，比丘隨著身體的執行，就能如實地瞭解真諦。如果他像這樣遠離塵囂，獨自居住，內心不放縱，精進修行，斷除心中的各種煩惱而獲得禪定，獲得禪定后，就能如實地瞭解真諦。這就是比丘修習身唸的方法。 現代漢語譯本：如果有人像這樣修習身念，像這樣廣泛地實踐，那麼所有的善法都包含在其中，也就是道品之法。如果他的心意解脫遍滿，就像大海一樣，那麼所有的小河都匯入大海之中。如果有人像這樣修習身念，像這樣廣泛地實踐，那麼所有的善法都包含在其中，也就是道品之法。 現代漢語譯本：如果有沙門、婆羅門不能正確地建立身念，內心空虛，那麼他們就會被魔波旬伺機而動，必定會被魔所控制。為什麼呢？因為這些沙門、婆羅門內心沒有身唸的緣故。就像一個瓶子，裡面空無一物，正放在地上，如果有人拿水來倒入瓶中，你認為這個瓶子會接住水嗎？』 現代漢語譯本：比丘回答說：『會接住的，世尊！為什麼呢？因為它裡面空無一物，正放在地上，所以必定會接住。』 現代漢語譯本：『像這樣，如果有沙門、婆羅門不能正確地建立身念，內心空虛，那麼他們就會被魔波旬伺機而動，必定會被魔所控制。為什麼呢？因為這些沙門、婆羅門內心沒有身唸的緣故。如果有沙門、婆羅門正確地建立身念，內心充滿無限的慈悲，那麼他們就不會被魔波旬伺機而動，最終不會被魔所控制。』

English version: If he thus dwells in seclusion, without negligence, diligently practicing, having cut off the afflictions of the mind and attained concentration, having attained concentration, then he knows the truth as it is. This is called a bhikkhu practicing mindfulness of the body. English version: Furthermore, a bhikkhu practices mindfulness of the body. The bhikkhu, as before, sees the bones of a corpse as white as a conch shell, blue like the color of a dove, red as if smeared with blood, decayed and broken into fragments. Having seen this, he compares it to himself, 'My body is also like this, subject to this law, and will not ultimately escape it.' Thus, as the bhikkhu follows the course of the body, he knows the truth as it is. If he thus dwells in seclusion, without negligence, diligently practicing, having cut off the afflictions of the mind and attained concentration, having attained concentration, then he knows the truth as it is. This is called a bhikkhu practicing mindfulness of the body. English version: If one practices mindfulness of the body in this way, and spreads it widely, then all good qualities are contained within it, namely the factors of enlightenment. If his mind is filled with understanding, like the ocean, then all the small rivers flow into the ocean. If one practices mindfulness of the body in this way, and spreads it widely, then all good qualities are contained within it, namely the factors of enlightenment. English version: If there are ascetics or brahmins who do not correctly establish mindfulness of the body and have little mind, then they are sought out by Mara, the Evil One, who will surely gain control over them. Why is that? Because those ascetics and brahmins are empty of mindfulness of the body. It is like a jar, empty and without water, placed upright on the ground. If someone brings water to pour into the jar, what do you think, bhikkhus? Will the jar receive the water?' English version: The bhikkhus replied, 'It will receive it, Venerable Sir! Why is that? Because it is empty and without water, placed upright on the ground, therefore it will surely receive it.' English version: 'Likewise, if there are ascetics or brahmins who do not correctly establish mindfulness of the body and have little mind, then they are sought out by Mara, the Evil One, who will surely gain control over them. Why is that? Because those ascetics and brahmins are empty of mindfulness of the body. If there are ascetics or brahmins who correctly establish mindfulness of the body and have immeasurable mind, then they will not be sought out by Mara, the Evil One, and will ultimately not be controlled by him.'

。所以者何？彼沙門、梵志不空有念身故，猶如有瓶，水滿其中，正安著地，若人持水來瀉瓶中，于比丘意云何？彼瓶如是復受水不？」

比丘答曰：「不也。世尊！所以者何？彼瓶水滿，正安著地，是故不受。」

「如是若有沙門、梵志，有正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故。若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故，猶如力士，以大重石擲淖泥中，于比丘意云何？泥為受不？」

比丘答曰：「受也。世尊！所以者何？泥淖石重，是故必受。」

「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故。若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故，猶如力士，以輕毛鞠擲平戶扇，于比丘意云何？彼為受不？」

比丘答曰：「不也。世尊！所以者何？毛鞠輕闡，戶扇平立，是故不受。」

「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得

現代漢語譯本：這是什麼原因呢？那些沙門、婆羅門因為心中不空有正念于身，就像一個瓶子，裡面裝滿了水，穩穩地放在地上，如果有人拿水來倒進瓶子里，你認為會怎麼樣？那個瓶子還能再裝進水嗎？ 比丘回答說：『不能了，世尊。』這是什麼原因呢？因為那個瓶子已經裝滿了水，穩穩地放在地上，所以不能再裝了。 『同樣，如果沙門、婆羅門能夠正確地保持正念于身，並且擁有無量的心，那麼魔王波旬就無法找到機會來擾亂他們。這是什麼原因呢？因為這些沙門、婆羅門心中不空有正念于身。如果沙門、婆羅門不能正確地保持正念于身，並且只有少許的心，那麼魔王波旬就一定能找到機會來擾亂他們。這是什麼原因呢？因為這些沙門、婆羅門心中空無正念于身。就像一個力士，把一塊很重的石頭扔進泥沼里，你認為會怎麼樣？泥沼會接納那塊石頭嗎？』 比丘回答說：『會接納的，世尊。』這是什麼原因呢？因為泥沼鬆軟，石頭很重，所以一定會接納。 『同樣，如果沙門、婆羅門不能正確地保持正念于身，並且只有少許的心，那麼魔王波旬就一定能找到機會來擾亂他們。這是什麼原因呢？因為這些沙門、婆羅門心中空無正念于身。如果沙門、婆羅門能夠正確地保持正念于身，並且擁有無量的心，那麼魔王波旬就無法找到機會來擾亂他們。這是什麼原因呢？因為這些沙門、婆羅門心中不空有正念于身。就像一個力士，把一個輕飄飄的毛球扔到平整的門扇上，你認為會怎麼樣？門扇會接納那個毛球嗎？』 比丘回答說：『不會的，世尊。』這是什麼原因呢？因為毛球很輕，門扇平整，所以不會接納。 『同樣，如果沙門、婆羅門能夠正確地保持正念于身，並且擁有無量的心，那麼魔王波旬就無法找到機會來擾亂他們。

English version: What is the reason for this? Those ascetics and Brahmins who do not have an empty mind but have mindfulness of the body, are like a jar full of water, placed firmly on the ground. If someone brings water to pour into the jar, what do you think? Would the jar be able to hold more water? The monk replied, 'No, Venerable Sir. What is the reason for this? Because the jar is full of water and placed firmly on the ground, it cannot hold any more.' 'Similarly, if ascetics and Brahmins maintain proper mindfulness of the body and have immeasurable minds, then Mara, the Evil One, will not be able to find an opportunity to disturb them. What is the reason for this? Because these ascetics and Brahmins do not have an empty mind but have mindfulness of the body. If ascetics and Brahmins do not maintain proper mindfulness of the body and have little mind, then Mara, the Evil One, will surely find an opportunity to disturb them. What is the reason for this? Because these ascetics and Brahmins have an empty mind and no mindfulness of the body. It is like a strong man throwing a heavy stone into soft mud. What do you think? Will the mud receive it?' The monk replied, 'It will receive it, Venerable Sir. What is the reason for this? Because the mud is soft and the stone is heavy, it will surely receive it.' 'Similarly, if ascetics and Brahmins do not maintain proper mindfulness of the body and have little mind, then Mara, the Evil One, will surely find an opportunity to disturb them. What is the reason for this? Because these ascetics and Brahmins have an empty mind and no mindfulness of the body. If ascetics and Brahmins maintain proper mindfulness of the body and have immeasurable minds, then Mara, the Evil One, will not be able to find an opportunity to disturb them. What is the reason for this? Because these ascetics and Brahmins do not have an empty mind but have mindfulness of the body. It is like a strong man throwing a light ball of wool against a flat door panel. What do you think? Will it be received?' The monk replied, 'No, Venerable Sir. What is the reason for this? Because the ball of wool is light and the door panel is flat, it will not be received.' 'Similarly, if ascetics and Brahmins maintain proper mindfulness of the body and have immeasurable minds, then Mara, the Evil One, will not be able to find an opportunity to disturb them.'

。所以者何？彼沙門、梵志不空有念身故。若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故，猶人求火，以槁木為母，以燥鉆鉆，于比丘意云何？彼人如是，為得火不？」

比丘答曰：「得也。世尊！所以者何？彼以燥鉆鉆于槁木，是故必得。」

「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。所以者何？彼沙門、梵志空無念身故。若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故，猶人求火，以濕木為母，以濕鉆鉆，于比丘意云何？彼人如是，為得火不？」

比丘答曰：「不也。世尊！所以者何？彼以濕鉆鉆于濕木，是故不得。」

「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。所以者何？彼沙門、梵志不空有念身故。」

「如是修習念身、如是廣佈者，當知有十八德。云何十八？比丘者，能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，如是修習念身，如是廣佈者，是謂第一德

現代漢語譯本：這是為什麼呢？因為那些沙門、婆羅門沒有真實地專注于身體的念頭。如果有的沙門、婆羅門不能正確地建立對身體的念頭，並且心力薄弱，他們就會被魔波旬伺機而動，必定會被他得逞。這是為什麼呢？因為那些沙門、婆羅門沒有真實地專注于身體的念頭。就像有人求火，用乾燥的木頭做母體，用乾燥的鉆子鉆木，在比丘看來，這個人這樣做，能得到火嗎？ 比丘回答說：『能得到，世尊！這是為什麼呢？因為他用乾燥的鉆子鉆乾燥的木頭，所以必定能得到。』 『同樣，如果有的沙門、婆羅門不能正確地建立對身體的念頭，並且心力薄弱，他們就會被魔波旬伺機而動，必定會被他得逞。這是為什麼呢？因為那些沙門、婆羅門沒有真實地專注于身體的念頭。如果有的沙門、婆羅門能正確地建立對身體的念頭，並且心力強大，他們就不會被魔波旬伺機而動，最終不會被他得逞。這是為什麼呢？因為那些沙門、婆羅門真實地專注于身體的念頭。就像有人求火，用潮濕的木頭做母體，用潮濕的鉆子鉆木，在比丘看來，這個人這樣做，能得到火嗎？』 比丘回答說：『不能得到，世尊！這是為什麼呢？因為他用潮濕的鉆子鉆潮濕的木頭，所以不能得到。』 『同樣，如果有的沙門、婆羅門能正確地建立對身體的念頭，並且心力強大，他們就不會被魔波旬伺機而動，最終不會被他得逞。這是為什麼呢？因為那些沙門、婆羅門真實地專注于身體的念頭。』 『像這樣修習對身體的念頭，像這樣廣泛地傳播，應當知道有十八種功德。哪十八種呢？比丘能夠忍受飢渴、寒熱、蚊蟲、蒼蠅、風吹日曬的逼迫，惡語、捶打也能忍受，身體遇到各種疾病，極其痛苦，甚至生命垂危，各種不適都能忍耐，像這樣修習對身體的念頭，像這樣廣泛地傳播，這就是第一種功德。

English version: Why is that? Because those ascetics and Brahmins do not truly have mindfulness of the body. If some ascetics and Brahmins do not correctly establish mindfulness of the body and have weak minds, they will be sought out by Mara, the Evil One, and he will surely succeed. Why is that? Because those ascetics and Brahmins do not truly have mindfulness of the body. It is like a person seeking fire, using dry wood as the base and drilling with a dry drill. What do you think, bhikkhus? Will that person obtain fire? The bhikkhus replied, 'Yes, Venerable Sir! Why is that? Because he drills dry wood with a dry drill, therefore he will surely obtain it.' 'Likewise, if some ascetics and Brahmins do not correctly establish mindfulness of the body and have weak minds, they will be sought out by Mara, the Evil One, and he will surely succeed. Why is that? Because those ascetics and Brahmins do not truly have mindfulness of the body. If some ascetics and Brahmins correctly establish mindfulness of the body and have strong minds, they will not be sought out by Mara, the Evil One, and he will ultimately not succeed. Why is that? Because those ascetics and Brahmins truly have mindfulness of the body. It is like a person seeking fire, using wet wood as the base and drilling with a wet drill. What do you think, bhikkhus? Will that person obtain fire?' The bhikkhus replied, 'No, Venerable Sir! Why is that? Because he drills wet wood with a wet drill, therefore he will not obtain it.' 'Likewise, if some ascetics and Brahmins correctly establish mindfulness of the body and have strong minds, they will not be sought out by Mara, the Evil One, and he will ultimately not succeed. Why is that? Because those ascetics and Brahmins truly have mindfulness of the body.' 'Thus, one who cultivates mindfulness of the body in this way, and spreads it widely in this way, should know that there are eighteen virtues. What are the eighteen? A bhikkhu is able to endure hunger, thirst, cold, heat, mosquitoes, flies, the oppression of wind and sun, and can also endure harsh words and beatings. When the body encounters various illnesses, is extremely painful, even to the point of death, all unpleasant things can be endured. One who cultivates mindfulness of the body in this way, and spreads it widely in this way, this is the first virtue.'

「複次，比丘堪耐不樂，若生不樂，心終不著，如是修習念身、如是廣佈者，是謂第二德。

「複次，比丘堪耐恐怖，若生恐怖，心終不著，如是修習念身、如是廣佈者，是謂第三德。

「複次，比丘生三惡念慾念、恚念、害念，若生三惡念，心終不著，如是修習念身、如是廣佈者，是謂第四、五、六、七德。

「複次，比丘離欲、離惡不善之法，至得第四禪成就游，如是修習念身、如是廣佈者，是謂第八德。

「複次，比丘三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間一往來已而得苦際，如是修習念身、如是廣佈者，是謂第九德。

「複次，比丘三結已盡，淫怒癡薄，得一往來天上人間，一往來已而得苦際，如是修習念身、如是廣佈者，是謂第十德。

「複次，比丘五下分結盡，生於彼間，便般涅槃，得不退法，不還此世，如是修習念身、如是廣佈者，是謂第十一德。

「複次，比丘若有息解脫，離色得無色，如其像定身作證成就游，而以慧觀知漏、斷漏，如是修習念身、如是廣佈者，是謂第十二、十三、十四、十五、十六、十七德

『再者，比丘能夠忍受不悅，如果產生不悅，內心最終不會執著，像這樣修習身念、像這樣廣泛傳播，這就是第二種功德。 『再者，比丘能夠忍受恐懼，如果產生恐懼，內心最終不會執著，像這樣修習身念、像這樣廣泛傳播，這就是第三種功德。 『再者，比丘產生三種惡念：慾念、恚念、害念，如果產生這三種惡念，內心最終不會執著，像這樣修習身念、像這樣廣泛傳播，這就是第四、第五、第六、第七種功德。 『再者，比丘遠離慾望、遠離邪惡不善的法，直至獲得第四禪成就而安住，像這樣修習身念、像這樣廣泛傳播，這就是第八種功德。 『再者，比丘三結已經斷盡，證得須陀洹果，不會墮入惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返一次後就能解脫痛苦的邊際，像這樣修習身念、像這樣廣泛傳播，這就是第九種功德。 『再者，比丘三結已經斷盡，淫慾、嗔恚、愚癡變得淡薄，證得一還果，在天上人間往返一次後就能解脫痛苦的邊際，像這樣修習身念、像這樣廣泛傳播，這就是第十種功德。 『再者，比丘五下分結已經斷盡，往生到彼處，便入般涅槃，獲得不退轉的境界，不再返回這個世界，像這樣修習身念、像這樣廣泛傳播，這就是第十一種功德。 『再者，比丘如果擁有寂滅解脫，離開色界而證得無色界，像那樣進入禪定，以身作證而安住，並且以智慧觀察知曉煩惱、斷除煩惱，像這樣修習身念、像這樣廣泛傳播，這就是第十二、第十三、第十四、第十五、第十六、第十七種功德。

『Furthermore, a bhikkhu is able to endure displeasure. If displeasure arises, his mind does not cling to it. This is the second virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu is able to endure fear. If fear arises, his mind does not cling to it. This is the third virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu generates three evil thoughts: thoughts of desire, thoughts of ill-will, and thoughts of harm. If these three evil thoughts arise, his mind does not cling to them. This is the fourth, fifth, sixth, and seventh virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu, having abandoned desire and evil unwholesome states, attains and abides in the fourth jhana. This is the eighth virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu, with the three fetters destroyed, becomes a stream-enterer, not liable to fall into states of woe, assured of enlightenment, and destined to attain the end of suffering after a maximum of seven rebirths, having transmigrated once between the heavens and the human realm. This is the ninth virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu, with the three fetters destroyed, and with lust, hatred, and delusion weakened, becomes a once-returner, destined to attain the end of suffering after one more transmigration between the heavens and the human realm. This is the tenth virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu, with the five lower fetters destroyed, is reborn spontaneously in the Pure Abodes, there to attain final Nibbana, not liable to return to this world. This is the eleventh virtue when mindfulness of the body is cultivated and spread in this way.』 『Furthermore, a bhikkhu, if he has attained the cessation of liberation, having gone beyond form and attained the formless, having realized it with his body, abides in that state, and with wisdom, he knows the defilements and destroys them. This is the twelfth, thirteenth, fourteenth, fifteenth, sixteenth, and seventeenth virtue when mindfulness of the body is cultivated and spread in this way.』

「複次，比丘如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。如是修習念身、如是廣佈者，是謂第十八德。如是修習念身、如是廣佈者，當知有此十八功德。」

念身經第十竟(四千二百二十五字)

十八德內關六七八並十三至十七者，應在第五、第十八德內也。南本結在第四、第十二中，理猶難曉。

（八二）中阿含長壽王品支離彌梨經第十一(第二小土城誦)

爾時，眾多比丘于中食后少有所為，集坐講堂，欲斷諍事，謂論此法、律，此佛之教。彼時，質多羅象子比丘亦在眾中。於是，質多羅象子比丘，眾多比丘論此法、律，此佛教時，于其中間競有所說，不待諸比丘說法訖竟，又不以恭敬、不以善觀問諸上尊長老比丘。

是時，尊者大拘絺羅在彼眾中。於是，尊者大拘絺羅告質多羅象子比丘曰：「賢者！當知眾多比丘說此法、律，此佛教時，汝莫于中競有所說，若諸比丘所說訖已，然後可說

『再者，比丘成就如意足、天耳、他心智、宿命智、生死智，諸煩惱已盡，獲得無漏的心解脫和智慧解脫，在現世中自己了知、自己覺悟，自己作證成就而遊歷，生死已盡，清凈的修行已建立，該做的已做完，不再受後有，如實知曉。像這樣修習念身、像這樣廣佈，這被稱為第十八種功德。像這樣修習念身、像這樣廣佈，應當知道有這十八種功德。』 《念身經》第十結束（四千二百二十五字） 十八種功德中，關於第六、第七、第八以及第十三至第十七種功德，應該歸在第五和第十八種功德之內。南本將其歸結在第四和第十二種功德中，道理仍然難以理解。 （八二）《中阿含經·長壽王品·支離彌梨經》第十一（第二小土城誦） 一時，佛陀在王舍城，住在竹林迦蘭陀園。 當時，許多比丘在午飯後稍作休息，聚集在講堂，想要解決爭端，討論佛法和戒律，也就是佛陀的教誨。那時，質多羅象子比丘也在人群中。於是，當衆多比丘討論佛法和戒律，也就是佛陀的教誨時，質多羅象子比丘在他們中間爭著發言，不等其他比丘說完，也不恭敬、不善加觀察地詢問上座長老比丘。 這時，尊者大拘絺羅也在人群中。於是，尊者大拘絺羅告訴質多羅象子比丘說：『賢者！應當知道，當衆多比丘討論佛法和戒律，也就是佛陀的教誨時，你不要在他們中間爭著發言，如果其他比丘說完，然後才可以發言。』

'Furthermore, a bhikkhu, with the attainment of psychic power, the divine ear, the knowledge of others' minds, the knowledge of past lives, and the knowledge of the passing away and rebirth of beings, has exhausted the taints, attained taintless liberation of mind and liberation by wisdom, and in this very life, having realized it by himself with direct knowledge, dwells in it, having ended birth, completed the holy life, done what was to be done, and knowing that there is no more coming to any state of being. Such is the cultivation of mindfulness of the body, such is its wide dissemination, this is called the eighteenth virtue. Such is the cultivation of mindfulness of the body, such is its wide dissemination, it should be known that there are these eighteen virtues.' The tenth discourse, 'Mindfulness of the Body,' ends (4225 words). Among the eighteen virtues, the sixth, seventh, eighth, and thirteenth to seventeenth should be included within the fifth and eighteenth virtues. The Southern version concludes them in the fourth and twelfth virtues, the reasoning of which is still difficult to understand. (82) The eleventh discourse, 'Jivaka-Malli Sutta' from the 'Long-lived King' section of the 'Madhyama Agama' (Second Small Earth City Recitation) At one time, the Buddha was dwelling in Rajagaha, in the Bamboo Grove, the Kalandaka Nivasa. At that time, many bhikkhus, after their midday meal, having rested a little, gathered in the lecture hall, wishing to settle disputes, discussing the Dharma and the Vinaya, that is, the Buddha's teachings. At that time, the bhikkhu Citra-Hatthi was also in the assembly. Then, while many bhikkhus were discussing the Dharma and the Vinaya, that is, the Buddha's teachings, the bhikkhu Citra-Hatthi interrupted them, speaking before the other bhikkhus had finished, and without respect or careful consideration, questioning the senior elder bhikkhus. At that time, the venerable Mahakotthita was also in the assembly. Then, the venerable Mahakotthita said to the bhikkhu Citra-Hatthi: 'Venerable one! You should know that when many bhikkhus are discussing the Dharma and the Vinaya, that is, the Buddha's teachings, you should not interrupt them. If the other bhikkhus have finished speaking, then you may speak.'

。汝當以恭敬，當以善觀問諸上尊長老比丘，莫不恭敬，莫不善觀問諸上尊長老比丘。」

爾時，質多羅象子比丘諸親朋友悉在眾中。於是，質多羅象子比丘諸親朋友語尊者大拘絺羅曰：「賢者大拘絺羅！汝莫大責數質多羅象子比丘。所以者何？質多羅象子比丘戒德多聞，似如懈怠，然不貢高。賢者大拘絺羅！質多羅象子比丘，諸比丘隨所為時而能佐助。」

於是，尊者大拘絺羅語質多羅象子比丘諸親朋友曰：「諸賢！不知他心者，不得妄說稱不稱。所以者何？或有一人在世尊前時，及諸上尊長老梵行可慚可愧、可愛可敬前，彼便善守善護；若於后時離世尊前，及離諸上尊長老梵行可慚可愧、可愛可敬前，彼便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！猶若如牛，入他田中，守田人捉，或以繩系，或著欄中。諸賢！若有作是說，此牛不復入他田中，如是彼為正說耶？」

答曰：「不也。所以者何？謂彼牛者，為繩所繫，或斷或解，為欄所遮，或破或跳出，復入他田，如前無異

現代漢語譯本：'你們應當以恭敬的態度，以善意的觀察去問候那些年長的、受尊敬的比丘，要做到無不恭敬，無不善意地觀察問候那些年長的、受尊敬的比丘。' 當時，質多羅象子比丘的親朋好友都在人群中。於是，質多羅象子比丘的親朋好友對尊者大拘絺羅說：『賢者大拘絺羅！你不要過分責備質多羅象子比丘。為什麼呢？質多羅象子比丘戒律嚴明，博學多聞，表面上看起來好像懈怠，但實際上並不傲慢。賢者大拘絺羅！質多羅象子比丘，在其他比丘需要幫助的時候，他都能盡力協助。』 於是，尊者大拘絺羅對質多羅象子比丘的親朋好友說：『各位賢者！不瞭解他人內心的人，不應該妄加評論說他好或不好。為什麼呢？有的人在世尊面前，以及在那些年長的、受尊敬的、值得慚愧和敬畏的修行者面前，會表現得很好，謹慎守護自己的行為；但當他離開世尊面前，以及離開那些年長的、受尊敬的、值得慚愧和敬畏的修行者之後，他就會經常和在家俗人聚會，嬉笑打鬧，傲慢自大，高談闊論；他經常和在家俗人聚會，嬉笑打鬧，傲慢自大，高談闊論之後，心中就會生起慾望。他心中生起慾望之後，就會身心煩熱。他身心煩熱之後，就會捨棄戒律，放棄修行。各位賢者！這就好像一頭牛，進入別人的田地，看守田地的人抓住它，或者用繩子拴住，或者關在柵欄里。各位賢者！如果有人說，這頭牛不會再進入別人的田地了，那麼他說的是對的嗎？』 他們回答說：『不對。為什麼呢？因為那頭牛，被繩子拴住，可能會掙斷或解開，被柵欄擋住，可能會破壞或跳出去，又會像之前一樣進入別人的田地。』

English version: 'You should respectfully and with careful observation inquire of the elder and venerable monks, without fail showing respect and careful observation when inquiring of the elder and venerable monks.' At that time, the friends and relatives of the monk Citraka the Elephant Son were all in the assembly. Then, the friends and relatives of the monk Citraka the Elephant Son said to the venerable Mahākauṣṭhila: 'Venerable Mahākauṣṭhila! You should not overly criticize the monk Citraka the Elephant Son. Why is that? The monk Citraka the Elephant Son is disciplined, learned, and though he may appear to be lax, he is not arrogant. Venerable Mahākauṣṭhila! The monk Citraka the Elephant Son is able to assist other monks whenever they need help.' Then, the venerable Mahākauṣṭhila said to the friends and relatives of the monk Citraka the Elephant Son: 'Friends! Those who do not know the minds of others should not rashly judge whether they are good or bad. Why is that? There are some who, in the presence of the World Honored One, and in the presence of the elder, venerable, and worthy of shame and respect practitioners, behave well and carefully guard their actions; but when they leave the presence of the World Honored One, and leave the presence of the elder, venerable, and worthy of shame and respect practitioners, they frequently associate with lay people, joking and laughing, being arrogant and boastful, and engaging in all sorts of idle talk; after frequently associating with lay people, joking and laughing, being arrogant and boastful, and engaging in all sorts of idle talk, desires arise in their minds. After desires arise in their minds, their bodies and minds become feverish. After their bodies and minds become feverish, they abandon the precepts and give up their practice. Friends! It is like a cow that enters another's field, and the field keeper catches it, either tying it with a rope or putting it in a fence. Friends! If someone were to say that this cow will not enter another's field again, would they be speaking correctly?' They replied: 'No. Why is that? Because that cow, though tied with a rope, may break or untie it, and though blocked by a fence, may break or jump over it, and will enter another's field again as before.'

「諸賢！或有一人在世尊前時，及諸上尊長老梵行可慚可愧、可愛可敬前，彼便善守善護；若於后時離世尊前，及離諸梵行可慚可愧、可愛可敬前，彼便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！是謂有一人。

「複次，諸賢！或有一人逮得初禪，彼得初禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！猶大雨時，村間湖池水滿其中，彼若本時所見沙石、草木、甲蟲、魚鱉、蝦蟆及諸水性，去時來時，走時住時，后水滿已，盡不復見。諸賢！若有作是說，彼湖池中終不復見沙石、草木、甲蟲、魚鱉、蝦蟆及諸水性，去時來時，走時住時，如是彼為正說耶？」

答曰：「不也。所以者何？彼湖池水，或象飲馬飲，駱駝、牛、驢、豬、鹿、水牛飲，或人取用，風吹日炙；彼若本時不見沙石、草木、甲蟲、魚鱉、蝦蟆及諸水性，去時來時，走時住時，后水減已，還見如故

『諸位賢者！有這樣一個人，當他在世尊面前時，以及在那些值得慚愧、可愛可敬的尊長和修行者面前時，他會謹慎守護自己的行為；但當他離開世尊面前，以及離開那些值得慚愧、可愛可敬的修行者面前后，他便頻繁地與俗人交往，嬉笑打鬧，自高自大，談論各種閑話；他頻繁地與俗人交往，嬉笑打鬧，自高自大，談論各種閑話之後，心中便會生起慾望。他心中生起慾望之後，便會身心煩熱。他身心煩熱之後，便會捨棄戒律，放棄修行。諸位賢者！這就是所謂的一種人。 『再者，諸位賢者！有這樣一個人，他證得了初禪，他證得初禪之後，便安於現狀，不再追求那些尚未得到、想要得到、尚未證悟、想要證悟的境界。他在之後，便頻繁地與俗人交往，嬉笑打鬧，自高自大，談論各種閑話；他頻繁地與俗人交往，嬉笑打鬧，自高自大，談論各種閑話之後，心中便會生起慾望。他心中生起慾望之後，便會身心煩熱。他身心煩熱之後，便會捨棄戒律，放棄修行。諸位賢者！就像大雨時，村莊間的湖泊池塘里充滿了水，那些原本可以看到的沙石、草木、甲蟲、魚鱉、蝦蟆以及各種水生生物，它們來來往往，走走停停，後來水滿了之後，就都看不見了。諸位賢者！如果有人說，那個湖泊池塘中再也看不到沙石、草木、甲蟲、魚鱉、蝦蟆以及各種水生生物，它們來來往往，走走停停，那麼他說的對嗎？』 回答說：『不對。為什麼呢？因為那個湖泊池塘里的水，可能會被大象、馬、駱駝、牛、驢、豬、鹿、水牛飲用，或者被人取用，或者被風吹日曬；如果它原本看不到沙石、草木、甲蟲、魚鱉、蝦蟆以及各種水生生物，它們來來往往，走走停停，後來水減少了之後，就會像原來一樣再次看到它們。』

'Venerable ones! There is a person who, when in the presence of the Blessed One, and in the presence of venerable elders and those practicing the holy life who are worthy of shame, respect, and affection, guards and protects himself well; but when he is away from the presence of the Blessed One, and away from the presence of those practicing the holy life who are worthy of shame, respect, and affection, he frequently associates with lay people, engages in jesting and boasting, and various kinds of idle talk; having frequently associated with lay people, engaged in jesting and boasting, and various kinds of idle talk, desire arises in his mind. Having desire arisen in his mind, he becomes heated in body and mind. Having become heated in body and mind, he abandons the precepts and gives up the path. Venerable ones! This is said to be one kind of person.' 'Furthermore, venerable ones! There is a person who attains the first jhana, and having attained the first jhana, he dwells in contentment, no longer seeking what has not been attained, desiring to attain it, what has not been realized, desiring to realize it. Later, he frequently associates with lay people, engages in jesting and boasting, and various kinds of idle talk; having frequently associated with lay people, engaged in jesting and boasting, and various kinds of idle talk, desire arises in his mind. Having desire arisen in his mind, he becomes heated in body and mind. Having become heated in body and mind, he abandons the precepts and gives up the path. Venerable ones! Just as during a heavy rain, the village ponds and lakes are filled with water, and the sand, stones, grass, trees, beetles, fish, turtles, frogs, and various aquatic creatures that were previously visible, going and coming, walking and standing, are no longer seen when the water is full. Venerable ones! If someone were to say that the sand, stones, grass, trees, beetles, fish, turtles, frogs, and various aquatic creatures, going and coming, walking and standing, will never again be seen in that pond or lake, would he be speaking correctly?' They replied, 'No, he would not. Why is that? Because the water in that pond or lake might be drunk by elephants, horses, camels, cows, donkeys, pigs, deer, or water buffalo, or it might be used by people, or it might be dried up by the wind and sun; if it was previously not possible to see the sand, stones, grass, trees, beetles, fish, turtles, frogs, and various aquatic creatures, going and coming, walking and standing, then when the water recedes, they will be seen again as before.'

「如是，賢者！或有一人逮得初禪，彼得初禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證；彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！是謂有一人。

「複次，諸賢！或有一人得第二禪，彼得第二禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！猶大雨時，四衢道中塵滅作泥。諸賢！若有作是說，此四衢道泥終不燥，不復作塵，如是彼為正說耶？」

答曰：「不也。所以者何？此四衢道，或象行馬行，駱駝、牛、驢、豬、鹿、水牛及人民行，風吹日炙，彼四衢道泥乾燥已，還復作塵。」

「如是，諸賢！或有一人得第二禪，彼得第二禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道

現代漢語譯本：『正是如此，賢者！』或者有這樣一個人，他證得了初禪，在證得初禪之後，便安於現狀，不再追求尚未得到的、想要得到的，沒有獲得的、想要獲得的，沒有證悟的、想要證悟的境界。之後，他便頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑雜之事。當他頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑雜之事後，心中便會生起慾望。當他心中生起慾望后，身體和內心便會感到燥熱。當他身體和內心感到燥熱后，便會捨棄戒律，放棄修行。諸位賢者，這就是所說的一種人。 『再者，諸位賢者！』或者有這樣一個人，他證得了第二禪，在證得第二禪之後，便安於現狀，不再追求尚未得到的、想要得到的，沒有獲得的、想要獲得的，沒有證悟的、想要證悟的境界。之後，他便頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑雜之事。當他頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑雜之事後，心中便會生起慾望。當他心中生起慾望后，身體和內心便會感到燥熱。當他身體和內心感到燥熱后，便會捨棄戒律，放棄修行。諸位賢者！就像大雨過後，四通八達的道路上塵土變成泥濘一樣。諸位賢者！如果有人說，這四通八達道路上的泥濘永遠不會乾涸，不會再變成塵土，那麼他說的對嗎？』 回答說：『不對。為什麼呢？因為這條四通八達的道路，或者有大象行走，或者有馬行走，或者有駱駝、牛、驢、豬、鹿、水牛以及人們行走，風吹日曬，這條四通八達道路上的泥濘乾燥后，還會再次變成塵土。』 『正是如此，諸位賢者！』或者有這樣一個人，他證得了第二禪，在證得第二禪之後，便安於現狀，不再追求尚未得到的、想要得到的，沒有獲得的、想要獲得的，沒有證悟的、想要證悟的境界。之後，他便頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑雜之事。當他頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑雜之事後，心中便會生起慾望。當他心中生起慾望后，身體和內心便會感到燥熱。當他身體和內心感到燥熱后，便會捨棄戒律，放棄修行。

English version: 'So it is, wise one!' There might be a person who attains the first jhana. Having attained the first jhana, he dwells in it, not seeking further what he has not attained, what he desires to attain, what he has not realized, what he desires to realize. Later, he frequently associates with lay people, engaging in jesting, boasting, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, boasting, and various kinds of idle talk, desire arises in his heart. When desire arises in his heart, his body and mind become heated. When his body and mind become heated, he abandons the precepts and gives up the path. Wise ones, this is what is meant by one kind of person. 'Furthermore, wise ones!' There might be a person who attains the second jhana. Having attained the second jhana, he dwells in it, not seeking further what he has not attained, what he desires to attain, what he has not realized, what he desires to realize. Later, he frequently associates with lay people, engaging in jesting, boasting, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, boasting, and various kinds of idle talk, desire arises in his heart. When desire arises in his heart, his body and mind become heated. When his body and mind become heated, he abandons the precepts and gives up the path. Wise ones! Just as when there is heavy rain, the dust in the crossroads turns to mud. Wise ones! If someone were to say that this mud in the crossroads will never dry and will never turn back into dust, would he be speaking correctly?' The answer is: 'No. Why is that? Because this crossroads, whether it is walked upon by elephants, horses, camels, cows, donkeys, pigs, deer, water buffalo, or people, and is blown by the wind and scorched by the sun, the mud in the crossroads will dry and turn back into dust.' 'So it is, wise ones!' There might be a person who attains the second jhana. Having attained the second jhana, he dwells in it, not seeking further what he has not attained, what he desires to attain, what he has not realized, what he desires to realize. Later, he frequently associates with lay people, engaging in jesting, boasting, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, boasting, and various kinds of idle talk, desire arises in his heart. When desire arises in his heart, his body and mind become heated. When his body and mind become heated, he abandons the precepts and gives up the path.

。諸賢！是謂有一人。

「複次，諸賢！或有一人得第三禪，彼得第三禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！猶山泉湖水，澄清平岸，定不動搖，亦無波浪。諸賢！若有作是說，彼山泉湖水終不復動，亦無波浪，如是彼為正說耶？」

答曰：「不也。所以者何？或於東方大風卒來，吹彼湖水，動涌波浪；如是南方、西方、北方大風卒來，吹彼湖水，動涌波浪。」

「如是，諸賢！或有一人得第三禪，彼得第三禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！是謂有一人。

「複次，諸賢！或有一人得第四禪，彼得第四禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱

諸位賢者！這就像有這樣一個人。 再者，諸位賢者！或許有這樣一個人，他證得了第三禪，他證得第三禪后，便安住於此，不再進一步追求未曾得到的、想要得到的，未曾獲得的、想要獲得的，未曾證悟的、想要證悟的。之後，他便頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑話；他頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑話后，心中便生起了慾望。他心中生起慾望后，便身心燥熱。他身心燥熱后，便捨棄戒律，放棄修行。諸位賢者！這就像山泉湖水，清澈平靜，岸邊平坦，穩定不動搖，也沒有波浪。諸位賢者！如果有人這樣說，那山泉湖水永遠不會再動，也不會有波浪，那麼他說的對嗎？ 回答說：『不對。為什麼呢？或許從東方突然刮來大風，吹動那湖水，使其涌起波浪；就像從南方、西方、北方突然刮來大風，吹動那湖水，使其涌起波浪。』 『同樣，諸位賢者！或許有這樣一個人，他證得了第三禪，他證得第三禪后，便安住於此，不再進一步追求未曾得到的、想要得到的，未曾獲得的、想要獲得的，未曾證悟的、想要證悟的。之後，他便頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑話；他頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑話后，心中便生起了慾望。他心中生起慾望后，便身心燥熱。他身心燥熱后，便捨棄戒律，放棄修行。諸位賢者！這就像有這樣一個人。 再者，諸位賢者！或許有這樣一個人，他證得了第四禪，他證得第四禪后，便安住於此，不再進一步追求未曾得到的、想要得到的，未曾獲得的、想要獲得的，未曾證悟的、想要證悟的。之後，他便頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑話；他頻繁地與在家俗人聚會，嬉笑打鬧，自高自大，談論各種閑話后，心中便生起了慾望。他心中生起慾望后，便身心燥熱。

Venerable ones! This is like a certain person. Furthermore, venerable ones! There might be a certain person who attains the third jhana. Having attained the third jhana, he dwells in it, no longer seeking to attain what he has not attained, to obtain what he has not obtained, or to realize what he has not realized. Later, he frequently associates with lay people, engaging in jesting, arrogance, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, arrogance, and various kinds of idle talk, desire arises in his mind. Having desire arise in his mind, he becomes physically and mentally agitated. Having become physically and mentally agitated, he abandons the precepts and gives up the practice. Venerable ones! It is like a mountain spring lake, clear and with level banks, stable and unmoving, without any waves. Venerable ones! If someone were to say that the mountain spring lake would never move again, nor have any waves, would he be speaking correctly? The answer is: 'No. Why is that? Perhaps a great wind might suddenly come from the east, blowing the lake water, causing it to surge and create waves; similarly, a great wind might suddenly come from the south, west, or north, blowing the lake water, causing it to surge and create waves.' 『Similarly, venerable ones! There might be a certain person who attains the third jhana. Having attained the third jhana, he dwells in it, no longer seeking to attain what he has not attained, to obtain what he has not obtained, or to realize what he has not realized. Later, he frequently associates with lay people, engaging in jesting, arrogance, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, arrogance, and various kinds of idle talk, desire arises in his mind. Having desire arise in his mind, he becomes physically and mentally agitated. Having become physically and mentally agitated, he abandons the precepts and gives up the practice. Venerable ones! This is like a certain person. Furthermore, venerable ones! There might be a certain person who attains the fourth jhana. Having attained the fourth jhana, he dwells in it, no longer seeking to attain what he has not attained, to obtain what he has not obtained, or to realize what he has not realized. Later, he frequently associates with lay people, engaging in jesting, arrogance, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, arrogance, and various kinds of idle talk, desire arises in his mind. Having desire arise in his mind, he becomes physically and mentally agitated.

。彼身心熱已，便舍戒罷道。諸賢！猶如居士、居士子，食微妙食，充足飽滿已，本欲食者，則不復欲。諸賢！若有作是說，彼居士、居士子，終不復欲得食，如是彼為正說耶？」

答曰：「不也。所以者何？彼居士、居士子，過夜饑已，彼若本所不用食者，還復欲得。」

「如是，諸賢！或有一人得第四禪，彼得第四禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！是謂有一人。

「複次，諸賢！或有一人得無想心定，彼得無想心定已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，心便生欲。彼心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！猶如一無事處，聞支離彌梨蟲聲，彼無事處，或王或王大臣夜止宿，彼象聲、馬聲、車聲、步聲、螺聲、鼓聲、細腰鼓聲、妓鼓聲、舞聲、歌聲、琴聲、飲食聲，彼若本聞支離彌梨蟲聲便不復聞

現代漢語譯本：他一旦身心感到煩熱，就會捨棄戒律，放棄修行。諸位賢者！這就好比居士或居士之子，享用了美味佳餚，感到飽足之後，原本想吃東西的慾望便會消失。諸位賢者！如果有人說，這位居士或居士之子，永遠不會再想吃東西，那麼他的說法正確嗎？ 回答說：『不正確。』為什麼呢？因為這位居士或居士之子，如果過了一夜感到飢餓，那麼他原本不想吃的東西，又會想要吃了。 『諸位賢者！同樣地，有的人證得了第四禪，他證得第四禪之後，便安住於此，不再追求未曾得到的、想要得到的，未曾獲得的、想要獲得的，未曾證悟的、想要證悟的。他在之後，便頻繁地與在家俗人聚會，嬉笑打鬧，貢高我慢，談論各種閑雜之事；他頻繁地與在家俗人聚會，嬉笑打鬧，貢高我慢，談論各種閑雜之事後，心中便會生起慾望。他心中生起慾望后，便會身心煩熱。他身心煩熱后，便會捨棄戒律，放棄修行。諸位賢者！這就是所謂的一種人。 『再者，諸位賢者！有的人證得了無想定，他證得無想定之後，便安住於此，不再追求未曾得到的、想要得到的，未曾獲得的、想要獲得的，未曾證悟的、想要證悟的。他在之後，便頻繁地與在家俗人聚會，嬉笑打鬧，貢高我慢，談論各種閑雜之事；他頻繁地與在家俗人聚會，嬉笑打鬧，貢高我慢，談論各種閑雜之事後，心中便會生起慾望。他心中生起慾望后，便會身心煩熱。他身心煩熱后，便會捨棄戒律，放棄修行。諸位賢者！這就好比在一處安靜的地方，聽到支離彌梨蟲的叫聲，這處安靜的地方，如果有國王或大臣夜間在此住宿，那麼象鳴聲、馬嘶聲、車輪聲、腳步聲、螺號聲、鼓聲、細腰鼓聲、妓女的鼓聲、舞蹈聲、歌聲、琴聲、飲食聲，如果他原本聽到支離彌梨蟲的叫聲，便不會再聽到了。

English version: Once his body and mind are heated, he will abandon the precepts and give up the practice. Venerable ones! It is like a householder or a householder's son, having eaten delicious food and being fully satisfied, the desire to eat, which he originally had, will disappear. Venerable ones! If someone were to say that this householder or householder's son will never again desire to eat, would he be speaking correctly? The answer is: 'No, he would not.' Why is that? Because if that householder or householder's son becomes hungry after a night, he will again desire the food that he originally did not want. 'Likewise, venerable ones! There is a person who attains the fourth jhana. Having attained the fourth jhana, he abides in it, no longer seeking what has not been attained, desiring to attain it; what has not been obtained, desiring to obtain it; what has not been realized, desiring to realize it. Later, he frequently associates with lay people, engaging in jesting, arrogance, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, arrogance, and various kinds of idle talk, desire arises in his mind. Having desire arise in his mind, his body and mind become heated. Having his body and mind heated, he abandons the precepts and gives up the practice. Venerable ones! This is what is called one kind of person. 'Furthermore, venerable ones! There is a person who attains the cessation of perception and feeling. Having attained the cessation of perception and feeling, he abides in it, no longer seeking what has not been attained, desiring to attain it; what has not been obtained, desiring to obtain it; what has not been realized, desiring to realize it. Later, he frequently associates with lay people, engaging in jesting, arrogance, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, arrogance, and various kinds of idle talk, desire arises in his mind. Having desire arise in his mind, his body and mind become heated. Having his body and mind heated, he abandons the precepts and gives up the practice. Venerable ones! It is like in a quiet place, hearing the sound of the 'zhili mili' insect. If a king or a minister were to stay overnight in this quiet place, the sounds of elephants, horses, carts, footsteps, conch shells, drums, hourglass drums, the drums of courtesans, dancing, singing, lutes, and eating, if he originally heard the sound of the 'zhili mili' insect, he would no longer hear it.'

。諸賢！若有作是說，彼無事處，終不復聞支離彌梨蟲聲，如是彼為正說耶？」

答曰：「不也。所以者何？彼王及王大臣過夜平旦，各自還歸，彼若聞象聲、馬聲、車聲、步聲、螺聲、鼓聲、細腰鼓聲、妓鼓聲、舞聲、歌聲、瑟聲、飲食聲故，不聞支離彌梨蟲聲，彼既去已，還聞如故。」

「如是。諸賢！得無想心定，得無想心定已，便自安住、不復更求未得欲得、不獲欲獲、不作證欲作證。彼於後時，便數與白衣共會，調笑貢高，種種談嘩；彼數與白衣共會，調笑貢高，種種談嘩已，便心生欲。心生欲已，便身熱心熱。彼身心熱已，便舍戒罷道。諸賢！是謂有一人。」

爾時，質多羅象子比丘尋于其後舍戒罷道，質多羅象子比丘諸親朋友聞質多羅象子比丘舍戒罷道已，往詣尊者大拘絺羅所，到已，白曰：「尊者大拘絺羅！為知質多羅象子比丘心，為因餘事知。所以者何？今質多羅象子比丘已舍戒罷道。」

尊者大拘絺羅告彼親朋友曰：「諸賢！此事正應爾。所以者何？以不知如真，不見如真。所以者何？因不知如真，不見如真故。」

尊者大拘絺羅所說如是。彼諸比丘聞尊者大拘絺羅所說，歡喜奉行

現代漢語譯本：『諸位賢者！如果有人這樣說，』在那個無事的地方，最終不會再聽到支離彌梨蟲的聲音，』那麼他這樣說是正確的嗎？』 回答說：『不是的。為什麼呢？因為國王和大臣們過夜到天亮，各自返回住所，他們如果聽到象鳴聲、馬嘶聲、車輪聲、腳步聲、海螺聲、鼓聲、細腰鼓聲、歌舞聲、歌聲、瑟聲、飲食聲，就不會聽到支離彌梨蟲的聲音。他們離開后，又會像原來一樣聽到蟲聲。』 『是這樣的，諸位賢者！如果有人獲得無想心定，獲得無想心定后，就安住於此，不再追求未曾得到的、未曾獲得的、未曾證悟的。他在之後，便會頻繁地與在家人交往，嬉笑打鬧，高談闊論；他頻繁地與在家人交往，嬉笑打鬧，高談闊論后，心中便會生起慾望。心中生起慾望后，便會身心煩熱。他身心煩熱后，便會捨棄戒律，放棄修行。諸位賢者！這就是所謂的一個人。』 當時，質多羅象子比丘緊接著就捨棄戒律，放棄了修行。質多羅象子比丘的親朋好友聽說質多羅象子比丘捨棄戒律，放棄修行后，就去拜訪尊者大拘絺羅，到達后，說道：『尊者大拘絺羅！您是瞭解質多羅象子比丘的心，還是因為其他原因知道的？為什麼呢？因為現在質多羅象子比丘已經捨棄戒律，放棄修行了。』 尊者大拘絺羅告訴他的親朋好友說：『諸位賢者！這件事本來就應該這樣。為什麼呢？因為他沒有如實地知曉，沒有如實地看見。為什麼呢？因為他沒有如實地知曉，沒有如實地看見的緣故。』 尊者大拘絺羅所說的就是這樣。那些比丘聽了尊者大拘絺羅所說的話，歡喜地奉行。

English version: 『Venerable sirs, if someone were to say, 『In that place of no activity, one will ultimately no longer hear the sound of the jhillikā insects,』 would that be a correct statement?』 They replied, 『No, it would not. Why is that? Because the king and his ministers, having spent the night, return to their own places at dawn. If they hear the sounds of elephants, horses, chariots, footsteps, conches, drums, small drums, cymbals, dancing, singing, lutes, and eating, they do not hear the sound of the jhillikā insects. Once they have left, they hear it again as before.』 『It is like that, venerable sirs. If someone attains the cessation of perception and feeling, having attained the cessation of perception and feeling, they abide in that state, no longer seeking what has not been attained, what has not been gained, what has not been realized. Later, they frequently associate with lay people, engaging in jesting, boasting, and various kinds of idle talk. Having frequently associated with lay people, engaging in jesting, boasting, and various kinds of idle talk, desire arises in their mind. When desire arises in their mind, they become physically and mentally agitated. When they are physically and mentally agitated, they abandon the precepts and give up the practice. Venerable sirs, this is what is meant by 『a certain person.』』 At that time, the bhikkhu Cittarāga, the elephant trainer』s son, soon after abandoned the precepts and gave up the practice. When the friends and relatives of the bhikkhu Cittarāga, the elephant trainer』s son, heard that he had abandoned the precepts and given up the practice, they went to the venerable Mahākoṭṭhita and said, 『Venerable Mahākoṭṭhita, do you know the mind of the bhikkhu Cittarāga, the elephant trainer』s son, or do you know it for some other reason? Why is that? Because now the bhikkhu Cittarāga, the elephant trainer』s son, has abandoned the precepts and given up the practice.』 The venerable Mahākoṭṭhita said to his friends and relatives, 『Venerable sirs, this is exactly what should have happened. Why is that? Because he did not know things as they truly are, he did not see things as they truly are. Why is that? Because he did not know things as they truly are, he did not see things as they truly are.』 This is what the venerable Mahākoṭṭhita said. Those bhikkhus, having heard what the venerable Mahākoṭṭhita said, rejoiced and followed it.

支離彌梨經第十一竟(二千四百四十七字)

（八三）中阿含長壽王品長老上尊睡眠經第十二(第二小土城誦)

一時，佛游婆耆瘦，在鼉山怖林鹿野園中。

爾時，尊者大目揵連游摩竭國，在善知識村中。於是，尊者大目揵連獨安靜處宴坐思惟而便睡眠。世尊遙知尊者大目揵連獨安靜處宴坐思惟而便睡眠。世尊知已，即入如其像定，以如其像定，猶若力士屈申臂頃，從婆耆瘦鼉山怖林鹿野園中忽沒不現，往摩竭國善知識村尊者大目揵連前。於是，世尊從定而寤，告曰：「大目揵連！汝著睡眠。大目揵連！汝著睡眠。」

尊者大目揵連白世尊曰：「唯然。世尊！」

佛復告曰：「大目揵連！如所相著睡眠，汝莫修彼相，亦莫廣佈，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當隨本所聞法，隨而受持廣佈誦習，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當隨本所聞法，隨而受持為他廣說，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當隨本所聞法，隨而受持、心念、心思，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當以兩手捫摸于耳，如是睡眠便可得滅

《支離彌梨經》第十一結束（二千四百四十七字） （八三）《中阿含經·長壽王品·長老上尊睡眠經》第十二（第二小土城誦） 一時，佛陀在婆耆瘦游化，住在鼉山怖林鹿野園中。 當時，尊者大目犍連在摩竭國游化，住在善知識村中。於是，尊者大目犍連獨自在安靜的地方宴坐思惟，然後就睡著了。世尊遙知尊者大目犍連獨自在安靜的地方宴坐思惟，然後就睡著了。世尊知道后，立即進入如其像定，以如其像定，就像力士屈伸手臂的瞬間，從婆耆瘦鼉山怖林鹿野園中忽然消失不見，前往摩竭國善知識村尊者大目犍連面前。於是，世尊從定中醒來，告訴他說：『大目犍連！你睡著了。大目犍連！你睡著了。』 尊者大目犍連對世尊說：『是的，世尊！』 佛陀又告訴他說：『大目犍連！如果因為執著于睡眠，你不要修習那種執著，也不要廣佈它，這樣睡眠就可以消除。如果你的睡眠因此沒有消除，大目犍連！應當隨順你原本聽聞的佛法，隨之受持並廣佈誦習，這樣睡眠就可以消除。如果你的睡眠因此沒有消除，大目犍連！應當隨順你原本聽聞的佛法，隨之受持併爲他人廣說，這樣睡眠就可以消除。如果你的睡眠因此沒有消除，大目犍連！應當隨順你原本聽聞的佛法，隨之受持、心念、心思，這樣睡眠就可以消除。如果你的睡眠因此沒有消除，大目犍連！應當用兩手摩擦耳朵，這樣睡眠就可以消除。

The end of the eleventh chapter of the 'Zhili Mili Sutra' (2447 characters) (83) The twelfth chapter of the 'Madhyama Agama Sutra, Longevity King Chapter, Elder Supreme Sleep Sutra' (Second Small Earth City Recitation) At one time, the Buddha was traveling in Bhaggasota, residing in the Deer Park of the Crocodile Mountain Fearful Forest. At that time, Venerable Mahamoggallana was traveling in Magadha, residing in the Village of Good Friends. Then, Venerable Mahamoggallana was sitting in quiet contemplation alone and fell asleep. The World Honored One, knowing from afar that Venerable Mahamoggallana was sitting in quiet contemplation alone and had fallen asleep, entered the Samadhi of Suchness. With this Samadhi of Suchness, as quickly as a strong man bends and stretches his arm, he vanished from the Deer Park of the Crocodile Mountain Fearful Forest in Bhaggasota and appeared before Venerable Mahamoggallana in the Village of Good Friends in Magadha. Then, the World Honored One awoke from Samadhi and said, 'Mahamoggallana! You are sleeping. Mahamoggallana! You are sleeping.' Venerable Mahamoggallana replied to the World Honored One, 'Yes, World Honored One!' The Buddha further said, 'Mahamoggallana! If you are attached to sleep, do not cultivate that attachment, nor spread it, and thus sleep can be eliminated. If your sleep is not eliminated by this, Mahamoggallana! You should follow the Dharma you have originally heard, uphold it, and widely recite it, and thus sleep can be eliminated. If your sleep is not eliminated by this, Mahamoggallana! You should follow the Dharma you have originally heard, uphold it, and widely explain it to others, and thus sleep can be eliminated. If your sleep is not eliminated by this, Mahamoggallana! You should follow the Dharma you have originally heard, uphold it, contemplate it, and think about it, and thus sleep can be eliminated. If your sleep is not eliminated by this, Mahamoggallana! You should rub your ears with both hands, and thus sleep can be eliminated.'

「若汝睡眠故不滅者，大目揵連！當以冷水澡洗面目及灑身體，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當從室出，外觀四方，瞻視星宿，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當從室出，而至屋頭，露地經行，守護諸根，心安在內，於後前想，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當舍經行道，至經行道頭，敷尼師檀，結跏趺坐，如是睡眠便可得滅。若汝睡眠故不滅者，大目揵連！當還入室，四疊優多羅僧以敷床上，襞僧伽梨作枕，右脅而臥，足足相累，心作明想，立正念正智，常欲起想。

「大目揵連！莫計床樂眠臥安快，莫貪財利，莫著名譽。所以者何？我說一切法不可與會，亦說與會。大目揵連！我說何法不可與會？大目揵連！若道俗法共合會者，我說此法不可與會。大目揵連！若道俗法共合會者，便多有所說，若多有所說者，則便有調，若有調者，便心不息。大目揵連！若心不息者，便心離定。大目揵連！是故我說不可與會。大目揵連！我說何法可與共會？大目揵連！彼無事處，我說此法可與共會，山林樹下空安靜處，高巖石室寂無音聲，遠離，無惡，無有人民，隨順宴坐。大目揵連！我說此法可與共會

『大目犍連！如果因為睡眠而無法消除睏意，就用冷水洗臉和身體，這樣睡眠就可以消除。如果因為睡眠而無法消除睏意，大目犍連！就從房間里出來，向四方觀看，觀察星宿，這樣睡眠就可以消除。如果因為睡眠而無法消除睏意，大目犍連！就從房間里出來，到屋頂上，在露天行走，守護好自己的感官，內心保持平靜，想著前後，這樣睡眠就可以消除。如果因為睡眠而無法消除睏意，大目犍連！就離開經行的地方，到經行道的盡頭，鋪上坐具，結跏趺坐，這樣睡眠就可以消除。如果因為睡眠而無法消除睏意，大目犍連！就回到房間，把四層僧衣鋪在床上，把僧伽梨疊起來當枕頭，右側臥躺，雙腳交疊，心中想著光明，保持正念和正知，常常想著要起來。 『大目犍連！不要貪圖床鋪的舒適和睡眠的安逸，不要貪圖錢財利益，不要追求名譽。為什麼呢？我說一切法不可與世俗混雜，也說可以與道法相合。大目犍連！我說什麼法不可與世俗混雜呢？大目犍連！如果道法和世俗法混雜在一起，我說這種法不可與世俗混雜。大目犍連！如果道法和世俗法混雜在一起，就會有很多話要說，如果有很多話要說，就會有爭論，如果有爭論，內心就無法平靜。大目犍連！如果內心無法平靜，內心就會失去禪定。大目犍連！所以我說不可與世俗混雜。大目犍連！我說什麼法可以與道法相合呢？大目犍連！那些無事的地方，我說這種法可以與道法相合，比如山林樹下空曠安靜的地方，高聳的巖石洞穴寂靜無聲，遠離喧囂，沒有邪惡，沒有人煙，適合靜坐的地方。大目犍連！我說這種法可以與道法相合。』

'Mahāmaudgalyāyana! If your sleep does not cease because of drowsiness, then wash your face and body with cold water, and thus your sleep will cease. If your sleep does not cease because of drowsiness, Mahāmaudgalyāyana! then go out of your room, look in all directions, and observe the stars, and thus your sleep will cease. If your sleep does not cease because of drowsiness, Mahāmaudgalyāyana! then go out of your room, go to the roof, walk in the open air, guard your senses, keep your mind at peace within, and think of what is before and behind, and thus your sleep will cease. If your sleep does not cease because of drowsiness, Mahāmaudgalyāyana! then leave the walking path, go to the end of the walking path, spread out your sitting cloth, sit in the lotus position, and thus your sleep will cease. If your sleep does not cease because of drowsiness, Mahāmaudgalyāyana! then return to your room, spread four layers of your outer robe on the bed, fold your sanghati robe to make a pillow, lie down on your right side, with your feet overlapping, think of light in your mind, establish right mindfulness and right knowledge, and always have the thought of getting up. 'Mahāmaudgalyāyana! Do not be attached to the pleasure of the bed and the comfort of sleep, do not be greedy for wealth and profit, and do not seek fame. Why is that? I say that all dharmas should not be mixed with worldly affairs, and I also say that they can be in harmony with the path. Mahāmaudgalyāyana! What dharma do I say should not be mixed with worldly affairs? Mahāmaudgalyāyana! If the dharma of the path and worldly dharmas are mixed together, I say that this dharma should not be mixed with worldly affairs. Mahāmaudgalyāyana! If the dharma of the path and worldly dharmas are mixed together, there will be much to say, and if there is much to say, there will be disputes, and if there are disputes, the mind will not be at peace. Mahāmaudgalyāyana! If the mind is not at peace, the mind will lose its concentration. Mahāmaudgalyāyana! Therefore, I say that it should not be mixed with worldly affairs. Mahāmaudgalyāyana! What dharma do I say can be in harmony with the path? Mahāmaudgalyāyana! Those places where there is nothing to do, I say that this dharma can be in harmony with the path, such as quiet places under the trees in the mountains and forests, high rocky caves that are silent, far from the noise, without evil, without people, suitable for meditation. Mahāmaudgalyāyana! I say that this dharma can be in harmony with the path.'

「大目揵連！汝若入村行乞食者，當以厭利，厭供養、恭敬，汝若於利、供養、恭敬心作厭已，便入村乞食。大目揵連！莫以高大意入村乞食。所以者何？諸長者家有如是事，比丘來乞食，令長者不作意，比丘便作是念：『誰壞我長者家？所以者何？我入長者家，長者不作意。』因是生憂，因憂生調，因調生心不息，因心不息，心便離定。大目揵連！汝說法時莫以諍說，若諍說者，便多有所說，因多說故，則便生調，因生調故，便心不息，因心不息故，便心離定。大目揵連！汝說法時莫強，說法如師子。大目揵連！汝說法時，下意說法，舍力、滅力、破壞於力，當以不強，說法如師子。大目揵連！當學如是。」

爾時，尊者大目揵連即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！云何比丘得至究竟，究竟白凈、究竟梵行、究竟梵行訖？」

世尊告曰：「大目揵連！比丘若覺樂、覺苦、覺不苦不樂者，彼此覺觀無常、觀興衰、觀斷、觀無慾、觀滅、觀舍。彼此覺觀無常、觀興衰、觀斷、觀無慾、觀滅、觀舍已，不受此世；因不受世已，便不疲勞；因不疲勞已，便般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。大目揵連！如是比丘得至究竟，究竟白凈、究竟梵行、究竟梵行訖

『大目犍連！你如果進入村莊乞食，應當厭惡利益、厭惡供養、恭敬。你如果對於利益、供養、恭敬心生厭惡之後，再進入村莊乞食。大目犍連！不要以高傲的心態進入村莊乞食。為什麼呢？一些長者家中會有這樣的情況，比丘來乞食，使得長者不注意，比丘就會這樣想：『是誰破壞了我與長者家的關係？為什麼呢？我進入長者家，長者卻不理睬我。』因此產生憂愁，因為憂愁產生煩躁，因為煩躁產生心緒不寧，因為心緒不寧，心就離開了禪定。大目犍連！你說法的時候不要以爭辯的方式，如果爭辯，就會說很多，因為說很多，就會產生煩躁，因為產生煩躁，就會心緒不寧，因為心緒不寧，心就離開了禪定。大目犍連！你說法的時候不要強硬，說法要像獅子一樣。大目犍連！你說法的時候，要以謙卑的心態說法，捨棄力量、滅除力量、破壞力量，應當不強硬，說法要像獅子一樣。大目犍連！應當這樣學習。』 當時，尊者大目犍連即從座位上站起來，袒露右肩，雙手合十向佛，說道：『世尊！怎樣的比丘才能達到究竟，究竟清凈、究竟梵行、究竟梵行圓滿？』 世尊告訴他：『大目犍連！比丘如果感受到快樂、感受到痛苦、感受到不苦不樂，對於這些感受觀察無常、觀察興起和衰落、觀察斷滅、觀察無慾、觀察寂滅、觀察捨棄。對於這些感受觀察無常、觀察興起和衰落、觀察斷滅、觀察無慾、觀察寂滅、觀察捨棄之後，就不再執著于這個世界；因為不執著于這個世界，就不會感到疲勞；因為不感到疲勞，就會進入涅槃，生命已經終結，梵行已經建立，該做的已經完成，不再受輪迴，知道真相。大目犍連！這樣的比丘才能達到究竟，究竟清凈、究竟梵行、究竟梵行圓滿。』

'Mahāmaudgalyāyana! If you enter a village to beg for food, you should be averse to gain, averse to offerings, and averse to respect. If you have developed aversion to gain, offerings, and respect, then enter the village to beg for food. Mahāmaudgalyāyana! Do not enter a village to beg for food with a haughty mind. Why is that? In some elders' homes, it happens that when a monk comes to beg for food, the elder does not pay attention, and the monk thinks: 『Who has ruined my relationship with this elder's family? Why is it that when I enter the elder's home, the elder ignores me?』 Because of this, sorrow arises, because of sorrow, agitation arises, because of agitation, restlessness arises, and because of restlessness, the mind departs from concentration. Mahāmaudgalyāyana! When you teach the Dharma, do not teach with contention. If you teach with contention, you will speak much, and because of speaking much, agitation will arise, and because of agitation, restlessness will arise, and because of restlessness, the mind will depart from concentration. Mahāmaudgalyāyana! When you teach the Dharma, do not be forceful; teach the Dharma like a lion. Mahāmaudgalyāyana! When you teach the Dharma, teach with a humble mind, abandoning strength, extinguishing strength, destroying strength, and you should not be forceful; teach the Dharma like a lion. Mahāmaudgalyāyana! You should learn in this way.』 Then, the venerable Mahāmaudgalyāyana rose from his seat, arranged his robe over one shoulder, and with his hands together, facing the Buddha, said: 『Venerable One! How does a monk attain the ultimate, the ultimate purity, the ultimate holy life, the completion of the ultimate holy life?』 The Buddha said: 『Mahāmaudgalyāyana! If a monk feels pleasure, feels pain, or feels neither pleasure nor pain, he observes these feelings as impermanent, observes their arising and passing away, observes their cessation, observes their lack of desire, observes their extinction, and observes their relinquishment. Having observed these feelings as impermanent, observed their arising and passing away, observed their cessation, observed their lack of desire, observed their extinction, and observed their relinquishment, he no longer clings to this world; because he does not cling to this world, he does not become weary; because he does not become weary, he attains Nirvana, life is exhausted, the holy life is established, what had to be done is done, there is no more rebirth, and he knows the truth. Mahāmaudgalyāyana! Such a monk attains the ultimate, the ultimate purity, the ultimate holy life, the completion of the ultimate holy life.』

佛說如是。尊者大目揵連聞佛所說，歡喜奉行。

長老上尊睡眠經第十二竟(千一百三十七字)

中阿含經卷第二十(七千八百九字)(第二小土城誦)

中阿含經卷第二十一

（八四）中阿含長壽王品無刺經第十三(第二小土城誦)

一時，佛游鞞舍離，在獼猴江邊高樓臺觀。此諸名德、長老上尊、大弟子等，謂遮羅、優簸遮羅、賢善、賢患、無患、耶舍上稱，如是此諸名德、長老上尊、大弟子等，亦游鞞舍離獼猴江邊高樓臺觀，並皆近佛葉屋邊住。

諸鞞舍離麗掣聞世尊游鞞舍離獼猴江邊高樓臺觀，便作是念：「我等寧可作大如意足，作王威德，高聲唱傳，出鞞舍離，往詣佛所供養禮事。」

時，諸名德、長老上尊、大弟子等，聞諸鞞舍離麗掣作大如意足，作王威德，高聲唱傳，出鞞舍離，來詣佛所供養禮事，便作是念：「禪以聲為刺，世尊亦說禪以聲為刺，我等寧可往詣牛角娑羅林，在彼無亂，遠離獨住，閑居靜處，宴坐思惟。」於是，諸名德、長老上尊、大弟子等，往詣牛角娑羅林，在彼無亂，遠離獨住，閑居靜處，宴坐思惟

現代漢語譯本：佛陀是這樣說的。尊者大目犍連聽了佛陀所說，歡喜地遵照奉行。 《長老上尊睡眠經》第十二篇結束（共一千一百三十七字）。 《中阿含經》卷第二十（共七千八百零九字）（第二小土城誦）。 《中阿含經》卷第二十一 （八四）《中阿含長壽王品無刺經》第十三（第二小土城誦） 一時，佛陀在毗舍離游化，住在獼猴江邊的高樓臺觀。當時，諸位有名望的、年長的、受尊敬的、大弟子們，如遮羅、優簸遮羅、賢善、賢患、無患、耶舍上稱等，這些有名望的、年長的、受尊敬的、大弟子們，也都在毗舍離獼猴江邊的高樓臺觀游化，並且都住在佛陀的葉屋附近。 毗舍離的麗掣們聽說世尊在毗舍離獼猴江邊的高樓臺觀，便這樣想：『我們不如施展大如意足，展現國王的威德，高聲宣揚，離開毗舍離，前往佛陀那裡供養禮拜。』 當時，諸位有名望的、年長的、受尊敬的、大弟子們，聽到毗舍離的麗掣們施展大如意足，展現國王的威德，高聲宣揚，離開毗舍離，前來佛陀這裡供養禮拜，便這樣想：『禪定以聲音為刺，世尊也說過禪定以聲音為刺，我們不如前往牛角娑羅林，在那裡沒有喧鬧，可以遠離獨處，安靜地居住，宴坐思惟。』於是，諸位有名望的、年長的、受尊敬的、大弟子們，前往牛角娑羅林，在那裡沒有喧鬧，可以遠離獨處，安靜地居住，宴坐思惟。

English version: Thus spoke the Buddha. The venerable Mahāmaudgalyāyana, having heard what the Buddha said, joyfully accepted and practiced it. The twelfth discourse of the 'Elderly Venerable's Sleep Sutra' concludes (1137 words). The twentieth scroll of the 'Madhyama Āgama Sutra' (7809 words) (Second Small Earth City Recitation). Taisho Tripitaka Volume 01, No. 0026, 'Madhyama Āgama Sutra' The twenty-first scroll of the 'Madhyama Āgama Sutra' (84) The thirteenth discourse of the 'Madhyama Āgama's Long-lived King Chapter: The Thornless Sutra' (Second Small Earth City Recitation). At one time, the Buddha was wandering in Vaishali, staying at the high pavilion by the Monkey River. At that time, the virtuous, elder, venerable, great disciples, such as Chara, Upachara, Virtuous Good, Virtuous Suffering, No Suffering, and Yashas the Renowned, these virtuous, elder, venerable, great disciples were also wandering in Vaishali at the high pavilion by the Monkey River, and they all stayed near the Buddha's leaf hut. The Licchavis of Vaishali, having heard that the World Honored One was wandering in Vaishali at the high pavilion by the Monkey River, thought to themselves: 'We should perform great miraculous feats, display the majesty of a king, proclaim loudly, leave Vaishali, and go to the Buddha to make offerings and pay respects.' At that time, the virtuous, elder, venerable, great disciples, having heard that the Licchavis of Vaishali were performing great miraculous feats, displaying the majesty of a king, proclaiming loudly, leaving Vaishali, and coming to the Buddha to make offerings and pay respects, thought to themselves: 'Meditation is pierced by sound, and the World Honored One has also said that meditation is pierced by sound. We should go to the Cow Horn Sal Grove, where there is no disturbance, and we can live in solitude, in quiet places, and sit in meditation and contemplation.' Therefore, the virtuous, elder, venerable, great disciples went to the Cow Horn Sal Grove, where there was no disturbance, and they could live in solitude, in quiet places, and sit in meditation and contemplation.

爾時，眾多鞞舍離麗掣作大如意足，作王威德，高聲唱傳，出鞞舍離，往詣佛所供養禮事。或有鞞舍離麗掣，稽首佛足，卻坐一面，或有與佛共相問訊，卻坐一面，或有叉手向佛，卻坐一面，或有遙見佛已，默然而坐。

彼時，眾多鞞舍離麗掣各坐已定，世尊為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。於是，眾多鞞舍離麗掣，世尊為彼說法，勸發渴仰，成就歡喜已，即從坐起，稽首佛足，繞三匝而去。

鞞舍離麗掣去後不久。於是，世尊問諸比丘：「諸長老上尊、大弟子等為至何許？」

諸比丘白曰：「世尊！諸長老上尊、大弟子等，聞諸鞞舍離麗掣作大如意足，作王威德，高聲唱傳，出鞞舍離，來詣佛所供養禮事，便作是念：『禪以聲為刺，世尊亦說禪以聲為刺。我等寧可往詣牛角娑羅林，在彼無亂，遠離獨住，閑居靜處，宴坐思惟。』世尊！諸長老上尊、大弟子等共往詣彼。」

於是，世尊聞已嘆曰：「善哉！善哉！若長老上尊、大弟子等應如是說：『禪以聲為刺，世尊亦說禪以聲為刺

當時，許多毗舍離的離車人展現出強大的神通，如同國王般威嚴，高聲宣告，離開毗舍離，前往佛陀所在之處供養禮拜。有的離車人頂禮佛足，然後退坐一旁；有的與佛陀互相問候，然後退坐一旁；有的合掌向佛，然後退坐一旁；有的遠遠看見佛陀，便默默地坐下。 那時，許多毗舍離的離車人各自坐定后，世尊為他們說法，勸導他們生起渴求之心，成就歡喜之情。世尊以無量方便為他們說法，勸導他們生起渴求之心，成就歡喜之情后，便默然不語。於是，許多毗舍離的離車人，在世尊為他們說法，勸導他們生起渴求之心，成就歡喜之情后，便從座位上起身，頂禮佛足，繞佛三圈后離去。 毗舍離的離車人離去後不久。這時，世尊問眾比丘：『諸位長老上座、大弟子們都到哪裡去了？』 眾比丘回答說：『世尊！諸位長老上座、大弟子們，聽到毗舍離的離車人展現出強大的神通，如同國王般威嚴，高聲宣告，離開毗舍離，前來佛陀這裡供養禮拜，便這樣想：『禪定以聲音為刺，世尊也說過禪定以聲音為刺。我們不如前往牛角娑羅林，在那裡沒有喧鬧，可以遠離獨處，在安靜的地方，靜坐思惟。』世尊！諸位長老上座、大弟子們一同前往那裡了。』 於是，世尊聽后讚歎道：『好啊！好啊！諸位長老上座、大弟子們應當這樣說：『禪定以聲音為刺，世尊也說過禪定以聲音為刺。』

At that time, many Licchavis of Vaishali displayed great magical powers, acting with kingly authority, loudly proclaiming and leaving Vaishali to go to where the Buddha was to make offerings and pay respects. Some Licchavis bowed at the Buddha's feet and then sat to one side; some exchanged greetings with the Buddha and then sat to one side; some folded their hands towards the Buddha and then sat to one side; some, having seen the Buddha from afar, sat down silently. Then, after many Licchavis of Vaishali had each taken their seats, the World-Honored One preached the Dharma to them, encouraging them to develop a thirst for it and to achieve joy. The World-Honored One, using countless skillful means, preached the Dharma to them, encouraging them to develop a thirst for it and to achieve joy, and then remained silent. Thereupon, many Licchavis of Vaishali, after the World-Honored One had preached the Dharma to them, encouraging them to develop a thirst for it and to achieve joy, rose from their seats, bowed at the Buddha's feet, circumambulated him three times, and departed. Not long after the Licchavis of Vaishali had left, the World-Honored One asked the monks, 'Where have the venerable elders, senior disciples, and great disciples gone?' The monks replied, 'World-Honored One! The venerable elders, senior disciples, and great disciples, having heard that the Licchavis of Vaishali displayed great magical powers, acting with kingly authority, loudly proclaiming and leaving Vaishali to come here to make offerings and pay respects to the Buddha, thought thus: 『Meditation is pierced by sound, and the World-Honored One has also said that meditation is pierced by sound. We should go to the Gosinga Sala Forest, where there is no disturbance, and live alone in seclusion, in a quiet place, sitting in meditation and contemplating.』 World-Honored One! The venerable elders, senior disciples, and great disciples have all gone there together.' Then, having heard this, the World-Honored One exclaimed, 'Well done! Well done! The venerable elders, senior disciples, and great disciples should say thus: 『Meditation is pierced by sound, and the World-Honored One has also said that meditation is pierced by sound.』'

。』所以者何？我實如是說，禪有刺，持戒者以犯戒為刺，護諸根者以嚴飾身為刺，修習惡露者以凈相為刺，修習慈心者以恚為刺，離酒者以飲酒為刺，梵行者以見女色為刺。入初禪者以聲為刺，入第二禪者以覺觀為刺，入第三禪者以喜為刺，入第四禪者以入息出息為刺，入空處者以色想為刺，入識處者以空處想為刺，入無所有處者以識處想為刺，入無想處者以無所有處想為刺，入想知滅定者以想知為刺。

「複次，有三刺：欲刺、恚刺、愚癡之刺。此三刺者，漏盡阿羅訶已斷、已知，拔絕根本，滅不復生，是為阿羅訶無刺、阿羅訶離刺、阿羅訶無刺離刺。」

無刺經第十三竟(八百三十五字)

（八五）中阿含長壽王品真人經第十四(第二小土城誦)

爾時，世尊告諸比丘：「我今為汝說真人法及不真人法，諦聽，諦聽，善思念之。」

時，諸比丘受教而聽。

佛言：「云何不真人法？或有一人是豪貴族出家學道，餘者不然，彼因是豪貴族故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此是豪貴族故，斷淫、怒、癡

現代漢語譯本：『這是什麼原因呢？』我確實是這樣說的，禪定有刺，持戒的人以犯戒為刺，守護諸根的人以嚴飾自身為刺，修習不凈觀的人以清凈的表象為刺，修習慈心的人以嗔恚為刺，戒酒的人以飲酒為刺，修行梵行的人以見到女色為刺。進入初禪的人以聲音為刺，進入第二禪的人以覺觀為刺，進入第三禪的人以喜悅為刺，進入第四禪的人以入息出息為刺，進入空無邊處的人以色想為刺，進入識無邊處的人以空無邊處想為刺，進入無所有處的人以識無邊處想為刺，進入非想非非想處的人以無所有處想為刺，進入想受滅盡定的人以想和受為刺。 『再者，有三種刺：欲的刺、嗔恚的刺、愚癡的刺。這三種刺，漏盡的阿羅漢已經斷除、已經知曉，拔除了根本，滅盡不再生起，這就是阿羅漢無刺、阿羅漢離刺、阿羅漢無刺離刺。』 《無刺經》第十三結束（八百三十五字） （八五）《中阿含經·長壽王品·真人經》第十四（第二小土城誦） 那時，世尊告訴眾比丘：『我現在為你們說真人法和不真人法，仔細聽，仔細聽，好好思考。』 當時，眾比丘接受教誨而聽。 佛陀說：『什麼是不真人法呢？有的人是豪門貴族出身而出家學道，其他人不是，他因為自己是豪門貴族，就自視高貴而輕賤他人，這叫做不真人法。真人法是這樣觀察：『我不是因為自己是豪門貴族，就斷除了淫慾、嗔怒、愚癡。』

English version: 'What is the reason for this?' I truly say this, meditation has its thorns. For the one who upholds precepts, breaking precepts is a thorn. For the one who guards the senses, adorning the body is a thorn. For the one who cultivates contemplation of the impure, the appearance of purity is a thorn. For the one who cultivates loving-kindness, hatred is a thorn. For the one who abstains from alcohol, drinking alcohol is a thorn. For the one who practices celibacy, seeing a woman is a thorn. For the one who enters the first jhana, sound is a thorn. For the one who enters the second jhana, initial and sustained thought are thorns. For the one who enters the third jhana, joy is a thorn. For the one who enters the fourth jhana, in-breath and out-breath are thorns. For the one who enters the sphere of infinite space, the perception of form is a thorn. For the one who enters the sphere of infinite consciousness, the perception of the sphere of infinite space is a thorn. For the one who enters the sphere of nothingness, the perception of the sphere of infinite consciousness is a thorn. For the one who enters the sphere of neither perception nor non-perception, the perception of the sphere of nothingness is a thorn. For the one who enters the cessation of perception and feeling, perception and feeling are thorns.' 'Furthermore, there are three thorns: the thorn of desire, the thorn of hatred, and the thorn of delusion. These three thorns, the Arahant who has exhausted the outflows has already cut off, already known, uprooted, extinguished, and they will not arise again. This is why the Arahant is without thorns, the Arahant is free from thorns, the Arahant is without thorns and free from thorns.' The Thirteenth Discourse on Thorns ends (835 words) (85) The Fourteenth Discourse on the True Person from the Long-Life King Chapter of the Middle Length Discourses (Second Small Earth City Recitation) Then, the Blessed One addressed the monks, saying: 'I will now teach you the qualities of a true person and the qualities of a non-true person. Listen carefully, listen carefully, and reflect well.' Then, the monks, having received the teaching, listened. The Buddha said: 'What are the qualities of a non-true person? There is a person who is born into a noble family and goes forth into homelessness, while others are not. Because of being from a noble family, he considers himself superior and looks down on others. This is called the qualities of a non-true person. The qualities of a true person are to observe thus: 'It is not because I am from a noble family that I have abandoned lust, anger, and delusion.'

。』或有一人不是豪貴出家學道，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人端正可愛，餘者不然，彼因端正可愛故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此端正可愛故，斷淫、怒、癡。』或有一人不端正可愛，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人才辯工談，餘者不然，彼因才辯工談故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此才辯工談故，斷淫、怒、癡。』或有一人無才辯工談，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人是長老，為王者所識及眾人所知，而有大福，餘者不然，彼因是長老，為王者所識及眾人所知，而有大福故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此是長老，為王者所識及眾人所知，而有大福故，斷淫、怒、癡

現代漢語譯本：或者有這樣一個人，他並非出身豪門貴族，卻出家修道。他修行佛法如法如律，遵循佛法，趨向佛法，次第修行。因此，他得到供養和尊敬。像這樣趨向並獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正的修行人所應有的行爲準則。 還有一種情況，有的人長相端正可愛，而其他人則不是。他因為自己長相端正可愛，就自我抬高，貶低他人，這不是真正的修行人所應有的行爲準則。真正的修行人會這樣看待：『我不會因為自己長相端正可愛，就斷除淫慾、嗔怒和愚癡。』或者有的人長相不端正不可愛，但他修行佛法如法如律，遵循佛法，趨向佛法，次第修行。因此，他得到供養和尊敬。像這樣趨向並獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正的修行人所應有的行爲準則。 還有一種情況，有的人才思敏捷，善於言談，而其他人則不是。他因為自己才思敏捷，善於言談，就自我抬高，貶低他人，這不是真正的修行人所應有的行爲準則。真正的修行人會這樣看待：『我不會因為自己才思敏捷，善於言談，就斷除淫慾、嗔怒和愚癡。』或者有的人不善於言談，但他修行佛法如法如律，遵循佛法，趨向佛法，次第修行。因此，他得到供養和尊敬。像這樣趨向並獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正的修行人所應有的行爲準則。 還有一種情況，有的人是長老，被國王所認識，也被眾人所知曉，並且擁有很大的福報，而其他人則不是。他因為自己是長老，被國王所認識，也被眾人所知曉，並且擁有很大的福報，就自我抬高，貶低他人，這不是真正的修行人所應有的行爲準則。真正的修行人會這樣看待：『我不會因為自己是長老，被國王所認識，也被眾人所知曉，並且擁有很大的福報，就斷除淫慾、嗔怒和愚癡。』

English version: 'Or there may be a person who, not being of noble or wealthy birth, leaves home to study the Way. They practice the Dharma lawfully, in accordance with the Dharma, towards the Dharma, step by step. Because of this, they receive offerings and respect. Such a person, who is oriented towards and attains the true Dharma, does not exalt themselves or belittle others; this is the conduct of a true person.' 'Furthermore, there may be a person who is handsome and pleasing, while others are not. Because they are handsome and pleasing, they exalt themselves and belittle others; this is not the conduct of a true person. A true person views it this way: 『I will not, because I am handsome and pleasing, cut off lust, anger, and delusion.』 Or there may be a person who is not handsome and pleasing, but they practice the Dharma lawfully, in accordance with the Dharma, towards the Dharma, step by step. Because of this, they receive offerings and respect. Such a person, who is oriented towards and attains the true Dharma, does not exalt themselves or belittle others; this is the conduct of a true person.' 'Furthermore, there may be a person who is eloquent and skilled in speech, while others are not. Because they are eloquent and skilled in speech, they exalt themselves and belittle others; this is not the conduct of a true person. A true person views it this way: 『I will not, because I am eloquent and skilled in speech, cut off lust, anger, and delusion.』 Or there may be a person who is not eloquent and skilled in speech, but they practice the Dharma lawfully, in accordance with the Dharma, towards the Dharma, step by step. Because of this, they receive offerings and respect. Such a person, who is oriented towards and attains the true Dharma, does not exalt themselves or belittle others; this is the conduct of a true person.' 'Furthermore, there may be a person who is an elder, known by the king and recognized by the people, and who has great merit, while others are not. Because they are an elder, known by the king and recognized by the people, and have great merit, they exalt themselves and belittle others; this is not the conduct of a true person. A true person views it this way: 『I will not, because I am an elder, known by the king and recognized by the people, and have great merit, cut off lust, anger, and delusion.』'

。』或有一人非是長老，不為王者所識及眾人所知，亦無大福，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人誦經、持律、學阿毗曇，諳阿含慕，多學經書，餘者不然，彼因諳阿含慕，多學經書故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此諳阿含慕，多學經書故，斷淫、怒、癡。』或有一人不諳阿含慕，亦不多學經書，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人著糞掃衣，攝三法服，持不慢衣，餘者不然，彼因持不慢衣故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此持不慢衣故，斷淫、怒、癡。』或有一人不持不慢衣，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人常行乞食，飯齊五升，限七家食，或復一食，過中不飲漿，餘者不然，彼因過中不飲漿故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此過中不飲漿故，斷淫、怒、癡

現代漢語譯本：或者有這樣一個人，他不是長老，不被國王認識，也不被眾人所知，也沒有很大的福報。但他奉行正法，遵循正法，趨向正法，依次第修習正法。因此，他得到供養和尊敬。像這樣趨向獲得真理之法的人，既不抬高自己，也不貶低他人，這才是真正修行人的法則。 再者，或者有這樣一個人，他誦讀經典、持守戒律、學習阿毗曇，精通阿含，博覽經書，而其他人不是這樣。他因為精通阿含，博覽經書，就抬高自己，貶低他人，這不是真正修行人的法則。真正修行人的法則應當這樣觀察：『我不是因為精通阿含，博覽經書，就斷除了淫慾、嗔怒、愚癡。』或者有這樣一個人，他不精通阿含，也不博覽經書，但他奉行正法，遵循正法，趨向正法，依次第修習正法。因此，他得到供養和尊敬。像這樣趨向獲得真理之法的人，既不抬高自己，也不貶低他人，這才是真正修行人的法則。 再者，或者有這樣一個人，他穿著糞掃衣，持有三法衣，持不慢衣，而其他人不是這樣。他因為持有不慢衣，就抬高自己，貶低他人，這不是真正修行人的法則。真正修行人的法則應當這樣觀察：『我不是因為持有不慢衣，就斷除了淫慾、嗔怒、愚癡。』或者有這樣一個人，他不持有不慢衣，但他奉行正法，遵循正法，趨向正法，依次第修習正法。因此，他得到供養和尊敬。像這樣趨向獲得真理之法的人，既不抬高自己，也不貶低他人，這才是真正修行人的法則。 再者，或者有這樣一個人，他經常乞食，飯量限定為五升，只在七家乞食，或者只吃一頓飯，過了中午就不喝漿，而其他人不是這樣。他因為過了中午不喝漿，就抬高自己，貶低他人，這不是真正修行人的法則。真正修行人的法則應當這樣觀察：『我不是因為過了中午不喝漿，就斷除了淫慾、嗔怒、愚癡。』

English version: Or there might be a person who is not an elder, not recognized by the king, nor known by the public, and does not have great merit. Yet, he practices the Dharma according to the Dharma, follows the Dharma, inclines towards the Dharma, and practices the Dharma in sequence. Because of this, he receives offerings and respect. Such a person, who is inclined towards attaining the true Dharma, neither elevates himself nor belittles others; this is the way of a true person. Furthermore, there might be a person who recites scriptures, upholds precepts, studies Abhidhamma, is well-versed in the Agamas, and has studied many scriptures, while others are not like this. Because he is well-versed in the Agamas and has studied many scriptures, he elevates himself and belittles others; this is not the way of a true person. The way of a true person is to observe thus: 『It is not because I am well-versed in the Agamas and have studied many scriptures that I have eradicated lust, anger, and delusion.』 Or there might be a person who is not well-versed in the Agamas, nor has studied many scriptures, but he practices the Dharma according to the Dharma, follows the Dharma, inclines towards the Dharma, and practices the Dharma in sequence. Because of this, he receives offerings and respect. Such a person, who is inclined towards attaining the true Dharma, neither elevates himself nor belittles others; this is the way of a true person. Furthermore, there might be a person who wears robes made of discarded rags, possesses the three Dharma robes, and wears humble robes, while others are not like this. Because he wears humble robes, he elevates himself and belittles others; this is not the way of a true person. The way of a true person is to observe thus: 『It is not because I wear humble robes that I have eradicated lust, anger, and delusion.』 Or there might be a person who does not wear humble robes, but he practices the Dharma according to the Dharma, follows the Dharma, inclines towards the Dharma, and practices the Dharma in sequence. Because of this, he receives offerings and respect. Such a person, who is inclined towards attaining the true Dharma, neither elevates himself nor belittles others; this is the way of a true person. Furthermore, there might be a person who always goes for alms, limits his meal to five measures of rice, begs from seven houses, or eats only one meal, and does not drink any juice after midday, while others are not like this. Because he does not drink any juice after midday, he elevates himself and belittles others; this is not the way of a true person. The way of a true person is to observe thus: 『It is not because I do not drink any juice after midday that I have eradicated lust, anger, and delusion.』

。』或有一人不斷過中飲漿，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人在無事處、山林樹下，或住高巖，或止露地，或處冢間，或能知時，餘者不然，彼因此知時故，自貴賤他，是謂不真人法。真人法者作如是觀：『我不因此知時故，斷淫、怒、癡。』或有一人而不知時，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人逮得初禪，彼因得初禪故，自貴賤他，是謂不真人法。真人法者作如是觀：『初禪者，世尊說無量種，若有計者是謂愛也。』彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。

「複次，或有一人得第二、第三、第四禪，得空處、識處、無所有處、非有想非無想處，餘者不然，彼因得非有想非無想處故，自貴賤他，是謂不真人法。真人法者作如是觀：『非有想非無想處，世尊說無量種，若有計者是謂愛也。』彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法

現代漢語譯本：或者有這樣一個人，他不斷地在中午飲用漿水，他的行為符合佛法，順應佛法，趨向佛法，依次修行佛法，因此他得到供養和恭敬。像這樣趨向獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正修行人的行爲準則。 現代漢語譯本：再者，或者有這樣一個人，他在僻靜的地方、山林樹下，或者住在高高的巖石上，或者停留在空曠的地上，或者在墳墓之間，他能夠知道時間，其他人卻不能。他因為能夠知道時間，就自我抬高，貶低他人，這不是真正修行人的行爲準則。真正修行人的行爲準則是這樣看待的：『我不是因為能夠知道時間，就斷除了淫慾、憤怒和愚癡。』或者有這樣一個人，他不知道時間，他的行為符合佛法，順應佛法，趨向佛法，依次修行佛法，因此他得到供養和恭敬。像這樣趨向獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正修行人的行爲準則。 現代漢語譯本：再者，或者有這樣一個人，他獲得了初禪，他因為獲得初禪就自我抬高，貶低他人，這不是真正修行人的行爲準則。真正修行人的行爲準則是這樣看待的：『初禪，世尊說有無量多種，如果有人執著於此，那就是愛。』他因此得到供養和恭敬。像這樣趨向獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正修行人的行爲準則。 現代漢語譯本：再者，或者有這樣一個人，他獲得了第二禪、第三禪、第四禪，獲得了空無邊處、識無邊處、無所有處、非想非非想處，其他人卻不能。他因為獲得非想非非想處就自我抬高，貶低他人，這不是真正修行人的行爲準則。真正修行人的行爲準則是這樣看待的：『非想非非想處，世尊說有無量多種，如果有人執著於此，那就是愛。』他因此得到供養和恭敬。像這樣趨向獲得真諦佛法的人，不會自我抬高，也不會貶低他人，這才是真正修行人的行爲準則。

English version: 'Or there might be a person who constantly drinks juice at midday. His practice is in accordance with the Dharma, in harmony with the Dharma, directed towards the Dharma, and follows the Dharma step by step. Because of this, he receives offerings and respect. Such a person, who is directed towards attaining the true Dharma, neither elevates himself nor belittles others. This is the conduct of a true person.' English version: 'Furthermore, there might be a person who, in a secluded place, under a tree in the forest, or dwelling on a high cliff, or staying in an open space, or among tombs, is able to know the time, while others are not. Because he knows the time, he elevates himself and belittles others. This is not the conduct of a true person. The conduct of a true person is to view it this way: 『It is not because I know the time that I have cut off lust, anger, and delusion.』 Or there might be a person who does not know the time, but his practice is in accordance with the Dharma, in harmony with the Dharma, directed towards the Dharma, and follows the Dharma step by step. Because of this, he receives offerings and respect. Such a person, who is directed towards attaining the true Dharma, neither elevates himself nor belittles others. This is the conduct of a true person.' English version: 'Furthermore, there might be a person who has attained the first dhyana. Because he has attained the first dhyana, he elevates himself and belittles others. This is not the conduct of a true person. The conduct of a true person is to view it this way: 『The first dhyana, the World Honored One said, is of countless kinds. If one clings to it, that is called attachment.』 Because of this, he receives offerings and respect. Such a person, who is directed towards attaining the true Dharma, neither elevates himself nor belittles others. This is the conduct of a true person.' English version: 'Furthermore, there might be a person who has attained the second, third, and fourth dhyanas, and has attained the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, while others have not. Because he has attained the sphere of neither perception nor non-perception, he elevates himself and belittles others. This is not the conduct of a true person. The conduct of a true person is to view it this way: 『The sphere of neither perception nor non-perception, the World Honored One said, is of countless kinds. If one clings to it, that is called attachment.』 Because of this, he receives offerings and respect. Such a person, who is directed towards attaining the true Dharma, neither elevates himself nor belittles others. This is the conduct of a true person.'

「諸比丘！是謂真人法、不真人法，汝等當知真人法、不真人法，知真人法、不真人法已，舍離不真人法，學真人法，汝等當學如是。」

豪貴、端正、談　　長老、誦諸經 衣、食、無事、禪　　四無色在後

真人經第十四竟(千二百九十三字)

（八六）中阿含長壽王品說處經第十五(第二小土城誦)

爾時，尊者阿難則于晡時從宴坐起，將諸年少比丘往詣佛所，稽首佛足，卻住一面，諸年少比丘亦稽首佛足，卻坐一面。尊者阿難白曰：「世尊！此諸年少比丘我當云何教呵？云何訓誨？云何為彼而說法耶？」

世尊告曰：「阿難！汝當爲諸年少比丘說處及教處。若為諸年少比丘說處及教處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。」

尊者阿難叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸年少比丘說處及教處者，我與諸年少比丘從世尊聞已，當善受持。」

世尊告曰：「阿難！汝等諦聽，善思念之。我當爲汝及諸年少比丘廣分別說。」尊者阿難等受教而聽

『諸位比丘！這就是所謂的真人法和非真人法。你們應當瞭解真人法和非真人法。瞭解真人法和非真人法之後，捨棄非真人法，修學真人法。你們應當如此學習。』 豪門貴族，儀表端正，善於談論， 長老，誦讀各種經典， 衣食無憂，安於禪定， 四種無色定在後。 真人經第十四完（一千二百九十三字） （八六）中阿含長壽王品說處經第十五（第二小土城誦） 那時，尊者阿難在傍晚時分從禪定中起身，帶領一些年輕的比丘前往佛陀所在之處，向佛陀頂禮，然後站立在一旁。那些年輕的比丘也向佛陀頂禮，然後坐在一旁。尊者阿難稟告佛陀說：『世尊！我應當如何教導、呵斥這些年輕的比丘？應當如何訓誡他們？應當如何為他們說法呢？』 世尊告訴阿難說：『阿難！你應當為這些年輕的比丘講述處所和教導之處。如果為這些年輕的比丘講述處所和教導之處，他們便能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。』 尊者阿難合掌向佛，稟告說：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為這些年輕的比丘講述處所和教導之處，我與這些年輕的比丘從世尊那裡聽聞之後，應當好好地接受並奉行。』 世尊告訴阿難說：『阿難！你們仔細聽，好好思考。我將為你們以及這些年輕的比丘詳細地分別解說。』尊者阿難等人接受教誨，認真聽講。

'Monks! This is what is called the way of the true person and the way of the untrue person. You should understand the way of the true person and the way of the untrue person. Having understood the way of the true person and the way of the untrue person, abandon the way of the untrue person, and cultivate the way of the true person. You should train yourselves in this way.' The noble, the handsome, the eloquent, The elder, reciting the scriptures, With clothes, food, and no worries, in meditation, The four formless attainments come after. The Sutra of the True Person, the fourteenth, is complete (1293 words). (86) The fifteenth Sutra on Places in the Long-Life King Chapter of the Middle Agama (recited in the second small earthen city) Then, Venerable Ananda, in the late afternoon, arose from his meditation and, taking some young monks, went to where the Buddha was. He bowed down at the Buddha's feet and stood to one side. The young monks also bowed down at the Buddha's feet and sat to one side. Venerable Ananda said to the Buddha, 'Venerable Sir, how should I teach and admonish these young monks? How should I instruct them? How should I teach the Dharma to them?' The Buddha said to Ananda, 'Ananda, you should teach these young monks about places and the teachings about places. If you teach these young monks about places and the teachings about places, they will obtain peace, strength, and happiness, their bodies and minds will not be agitated, and they will live the holy life for their entire lives.' Venerable Ananda, with his hands folded, said to the Buddha, 'Venerable Sir, now is the right time. O Blessed One, now is the right time. If the Blessed One would teach these young monks about places and the teachings about places, I and these young monks, having heard it from the Blessed One, will receive and practice it well.' The Buddha said to Ananda, 'Ananda, listen carefully and contemplate well. I will explain in detail for you and these young monks.' Venerable Ananda and the others accepted the teaching and listened attentively.

世尊告曰：「阿難！我本為汝說五盛陰，色盛陰，覺、想、行、識盛陰。阿難！此五盛陰，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此五盛陰者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六內處，眼處，耳、鼻、舌、身、意處。阿難！此六內處，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六內處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六外處，色處，聲、香、味、觸、法處。阿難！此六外處，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六外處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六識身，眼識，耳、鼻、舌、身、意識。阿難！此六識身，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六識身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六更樂身，眼更樂，耳、鼻、舌、身、意更樂。阿難！此六更樂身，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六更樂身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六覺身，眼覺，耳、鼻、舌、身、意覺

世尊告訴阿難：『阿難，我曾經為你講過五蘊，即色蘊、受蘊、想蘊、行蘊、識蘊。阿難，這五蘊，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這五蘊，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。』 『阿難，我曾經為你講過六內處，即眼處、耳處、鼻處、舌處、身處、意處。阿難，這六內處，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六內處，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。』 『阿難，我曾經為你講過六外處，即色處、聲處、香處、味處、觸處、法處。阿難，這六外處，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六外處，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。』 『阿難，我曾經為你講過六識身，即眼識、耳識、鼻識、舌識、身識、意識。阿難，這六識身，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六識身，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。』 『阿難，我曾經為你講過六更樂身，即眼更樂、耳更樂、鼻更樂、舌更樂、身更樂、意更樂。阿難，這六更樂身，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六更樂身，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。』 『阿難，我曾經為你講過六覺身，即眼覺、耳覺、鼻覺、舌覺、身覺、意覺。

The World-Honored One said, 'Ananda, I have previously spoken to you about the five aggregates: the aggregate of form, the aggregates of feeling, perception, mental formations, and consciousness. Ananda, you should explain and teach these five aggregates to the young monks. If you explain and teach these five aggregates to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a pure life throughout their lives.' 'Ananda, I have previously spoken to you about the six internal sense bases: the eye base, ear base, nose base, tongue base, body base, and mind base. Ananda, you should explain and teach these six internal sense bases to the young monks. If you explain and teach these six internal sense bases to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a pure life throughout their lives.' 'Ananda, I have previously spoken to you about the six external sense bases: the form base, sound base, smell base, taste base, touch base, and mental object base. Ananda, you should explain and teach these six external sense bases to the young monks. If you explain and teach these six external sense bases to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a pure life throughout their lives.' 'Ananda, I have previously spoken to you about the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Ananda, you should explain and teach these six consciousnesses to the young monks. If you explain and teach these six consciousnesses to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a pure life throughout their lives.' 'Ananda, I have previously spoken to you about the six contacts: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. Ananda, you should explain and teach these six contacts to the young monks. If you explain and teach these six contacts to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a pure life throughout their lives.' 'Ananda, I have previously spoken to you about the six feelings: eye feeling, ear feeling, nose feeling, tongue feeling, body feeling, and mind feeling.'

「阿難！我本為汝說六覺身，眼覺，耳、鼻、舌、身、意覺。阿難！此六覺身，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六覺身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六想身，眼想，耳、鼻、舌、身、意想。阿難！此六想身，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六想身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六思身，眼思，耳、鼻、舌、身、意思。阿難！此六思身，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六思身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六愛身，眼愛，耳、鼻、舌、身、意愛。阿難！此六愛身，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六愛身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說六界，地界，水、火、風、空、識界

『阿難！我曾經為你講過六種感受的集合，即眼識的感受、耳識、鼻識、舌識、身識和意識的感受。阿難！這六種感受的集合，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六種感受的集合，他們就能獲得安穩、力量和快樂，身心不會煩躁不安，終身奉行清凈的修行。 『阿難！我曾經為你講過六種想法的集合，即眼識的想法、耳識、鼻識、舌識、身識和意識的想法。阿難！這六種想法的集合，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六種想法的集合，他們就能獲得安穩、力量和快樂，身心不會煩躁不安，終身奉行清凈的修行。 『阿難！我曾經為你講過六種思考的集合，即眼識的思考、耳識、鼻識、舌識、身識和意識的思考。阿難！這六種思考的集合，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六種思考的集合，他們就能獲得安穩、力量和快樂，身心不會煩躁不安，終身奉行清凈的修行。 『阿難！我曾經為你講過六種愛慾的集合，即眼識的愛慾、耳識、鼻識、舌識、身識和意識的愛慾。阿難！這六種愛慾的集合，你應該為年輕的比丘們講解並教導他們。如果為年輕的比丘們講解並教導這六種愛慾的集合，他們就能獲得安穩、力量和快樂，身心不會煩躁不安，終身奉行清凈的修行。 『阿難！我曾經為你講過六種界，即地界、水界、火界、風界、空界和識界。

'Ananda! I have explained to you the six aggregates of feeling: feeling through the eye, ear, nose, tongue, body, and mind. Ananda! You should explain and teach these six aggregates of feeling to the young monks. If you explain and teach these six aggregates of feeling to the young monks, they will attain peace, strength, and joy. Their bodies and minds will not be agitated, and they will live a pure life of practice throughout their lives.' 'Ananda! I have explained to you the six aggregates of perception: perception through the eye, ear, nose, tongue, body, and mind. Ananda! You should explain and teach these six aggregates of perception to the young monks. If you explain and teach these six aggregates of perception to the young monks, they will attain peace, strength, and joy. Their bodies and minds will not be agitated, and they will live a pure life of practice throughout their lives.' 'Ananda! I have explained to you the six aggregates of thought: thought through the eye, ear, nose, tongue, body, and mind. Ananda! You should explain and teach these six aggregates of thought to the young monks. If you explain and teach these six aggregates of thought to the young monks, they will attain peace, strength, and joy. Their bodies and minds will not be agitated, and they will live a pure life of practice throughout their lives.' 'Ananda! I have explained to you the six aggregates of craving: craving through the eye, ear, nose, tongue, body, and mind. Ananda! You should explain and teach these six aggregates of craving to the young monks. If you explain and teach these six aggregates of craving to the young monks, they will attain peace, strength, and joy. Their bodies and minds will not be agitated, and they will live a pure life of practice throughout their lives.' 'Ananda! I have explained to you the six elements: the earth element, water element, fire element, wind element, space element, and consciousness element.'



「阿難！我本為汝說六界，地界，水、火、風、空、識界。阿難！此六界，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此六界者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說因緣起及因緣起所生法。若有此則有彼，若無此則無彼，若生此則生彼，若滅此則滅彼。緣無明行，緣行識，緣識名色，緣名色六處，緣六處更樂，緣更樂覺，緣覺愛，緣愛受，緣受有，緣有生，緣生老死。若無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅。阿難！此因緣起及因緣起所生法，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此因緣起及因緣起所生法者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四念處，觀身如身，觀覺、心、法如法。阿難！此四念處，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四念處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四正斷，比丘者，已生惡不善法為斷故，起欲求方便行，精勤舉心斷。未生惡不善法為不生故，起欲求方便行，精勤舉心斷。未生善法為生故，起欲求方便行，精勤舉心斷。已生善法為住故、不忘故、不退故、轉增多故、廣佈故、滿具足故，起欲求方便行，精勤舉心斷。阿難！此四正斷，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四正斷者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行

現代漢語譯本：阿難！我曾經為你說過六界，即地界、水界、火界、風界、空界和識界。阿難！這六界，你應該為年輕的比丘們宣說並教導他們。如果能為年輕的比丘們宣說並教導這六界，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你說過因緣生起以及因緣生起所產生的法。如果有了這個，就會有那個；如果沒有這個，就不會有那個；如果生起這個，就會生起那個；如果滅掉這個，就會滅掉那個。以無明為緣而有行，以行為緣而有識，以識為緣而有名色，以名色為緣而有六處，以六處為緣而有觸，以觸為緣而有受，以受為緣而有愛，以愛為緣而有取，以取為緣而有有，以有為緣而有生，以生為緣而有老死。如果無明滅了，那麼行就滅了；行滅了，那麼識就滅了；識滅了，那麼名色就滅了；名色滅了，那麼六處就滅了；六處滅了，那麼觸就滅了；觸滅了，那麼受就滅了；受滅了，那麼愛就滅了；愛滅了，那麼取就滅了；取滅了，那麼有就滅了；有滅了，那麼生就滅了；生滅了，那麼老死就滅了。阿難！這因緣生起以及因緣生起所產生的法，你應該為年輕的比丘們宣說並教導他們。如果能為年輕的比丘們宣說並教導這因緣生起以及因緣生起所產生的法，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你說過四念處，即觀身如身，觀受、心、法如法。阿難！這四念處，你應該為年輕的比丘們宣說並教導他們。如果能為年輕的比丘們宣說並教導這四念處，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你說過四正斷，比丘應該這樣：對於已經生起的惡不善法，爲了斷除它們，生起欲求，運用方便，精勤努力，堅定決心去斷除。對於尚未生起的惡不善法，爲了不讓它們生起，生起欲求，運用方便，精勤努力，堅定決心去斷除。對於尚未生起的善法，爲了讓它們生起，生起欲求，運用方便，精勤努力，堅定決心去生起。對於已經生起的善法，爲了讓它們保持住，不忘失，不退轉，增長，廣佈，圓滿具足，生起欲求，運用方便，精勤努力，堅定決心去修習。阿難！這四正斷，你應該為年輕的比丘們宣說並教導他們。如果能為年輕的比丘們宣說並教導這四正斷，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。

English version: 'Ananda! I have taught you the six elements: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Ananda! You should explain and teach these six elements to the young monks. If you explain and teach these six elements to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a life of pure conduct. 'Ananda! I have taught you about dependent origination and the phenomena that arise from dependent origination. When this exists, that exists; when this does not exist, that does not exist; when this arises, that arises; when this ceases, that ceases. Conditioned by ignorance, there are volitional formations; conditioned by volitional formations, there is consciousness; conditioned by consciousness, there are name and form; conditioned by name and form, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is clinging; conditioned by clinging, there is becoming; conditioned by becoming, there is birth; conditioned by birth, there are old age and death. When ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age and death cease. Ananda! You should explain and teach this dependent origination and the phenomena that arise from dependent origination to the young monks. If you explain and teach this dependent origination and the phenomena that arise from dependent origination to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a life of pure conduct. 'Ananda! I have taught you the four foundations of mindfulness: contemplating the body as the body, contemplating feelings, mind, and mental objects as feelings, mind, and mental objects. Ananda! You should explain and teach these four foundations of mindfulness to the young monks. If you explain and teach these four foundations of mindfulness to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a life of pure conduct. 'Ananda! I have taught you the four right exertions. A monk should: for the sake of abandoning evil unwholesome states that have already arisen, generate desire, make effort, strive, exert his mind, and endeavor to abandon them. For the sake of preventing evil unwholesome states that have not yet arisen from arising, generate desire, make effort, strive, exert his mind, and endeavor to prevent them. For the sake of generating wholesome states that have not yet arisen, generate desire, make effort, strive, exert his mind, and endeavor to generate them. For the sake of maintaining wholesome states that have already arisen, not forgetting them, not letting them decline, increasing them, expanding them, and bringing them to full perfection, generate desire, make effort, strive, exert his mind, and endeavor to cultivate them. Ananda! You should explain and teach these four right exertions to the young monks. If you explain and teach these four right exertions to the young monks, they will attain peace, strength, and joy; their bodies and minds will not be agitated, and they will live a life of pure conduct.'

「阿難！我本為汝說四如意足，比丘者，成就欲定燒諸行，修習如意足，依于無慾、依離、依滅，愿至非品，如是精進定、心定，成就觀定燒諸行。修習如意足，依于無慾、依離、依滅，愿至非品。阿難！此四如意足，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四如意足者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四禪，比丘者，離欲、離惡不善之法，至得第四禪成就游。阿難！此四禪，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四禪者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四聖諦，苦聖諦、苦習、苦滅、苦滅道聖諦。阿難！此四聖諦，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四聖諦者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四想，比丘者，有小想、有大想、有無量想、有無所有想。阿難！此四想，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四想者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四無量，比丘者，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游；如是悲、喜心與舍俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游

『阿難！我曾為你講說四種如意足。比丘通過成就欲定，燃燒諸行，修習如意足，依靠無慾、依靠離欲、依靠滅盡，願望達到非凡的境界。同樣，通過精進定、心定，成就觀定，燃燒諸行。修習如意足，依靠無慾、依靠離欲、依靠滅盡，願望達到非凡的境界。阿難！這四種如意足，你應當為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種如意足，他們便能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾為你講說四種禪定。比丘通過離欲、離惡不善之法，最終達到併成就第四禪。阿難！這四種禪定，你應當為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種禪定，他們便能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾為你講說四聖諦，即苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。阿難！這四聖諦，你應當為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四聖諦，他們便能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾為你講說四種想，即小想、大想、無量想、無所有想。阿難！這四種想，你應當為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種想，他們便能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾為你講說四無量心。比丘以慈心遍滿一方，成就修行。同樣，遍滿二方、三方、四方、四維上下，普週一切，以慈心，無結、無怨、無恚、無諍，極其廣大，無量善修，遍滿一切世間，成就修行；同樣，以悲心、喜心、舍心，無結、無怨、無恚、無諍，極其廣大，無量善修，遍滿一切世間，成就修行。』

'Ananda! I have explained to you the four bases of spiritual power. A monk, having achieved concentration of intention, burns away all actions, cultivates the bases of spiritual power, relying on non-desire, relying on detachment, relying on cessation, wishing to reach the non-ordinary state. Likewise, through concentration of effort, concentration of mind, achieving concentration of contemplation, burns away all actions. Cultivating the bases of spiritual power, relying on non-desire, relying on detachment, relying on cessation, wishing to reach the non-ordinary state. Ananda! These four bases of spiritual power, you should explain and teach to the young monks. If you explain and teach these four bases of spiritual power to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will not be troubled, and they will live a pure life until the end of their days.' 'Ananda! I have explained to you the four meditative absorptions. A monk, having detached from desire and detached from evil and unwholesome states, reaches and achieves the fourth meditative absorption. Ananda! These four meditative absorptions, you should explain and teach to the young monks. If you explain and teach these four meditative absorptions to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will not be troubled, and they will live a pure life until the end of their days.' 'Ananda! I have explained to you the four noble truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering. Ananda! These four noble truths, you should explain and teach to the young monks. If you explain and teach these four noble truths to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will not be troubled, and they will live a pure life until the end of their days.' 'Ananda! I have explained to you the four perceptions: the perception of smallness, the perception of greatness, the perception of limitlessness, and the perception of nothingness. Ananda! These four perceptions, you should explain and teach to the young monks. If you explain and teach these four perceptions to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will not be troubled, and they will live a pure life until the end of their days.' 'Ananda! I have explained to you the four immeasurables. A monk, with a heart filled with loving-kindness, pervades one direction, achieving practice. Likewise, pervading two, three, four directions, the intermediate directions, above and below, encompassing all, with a heart filled with loving-kindness, without knots, without resentment, without hatred, without conflict, extremely vast, immeasurably well-cultivated, pervading all the world, achieving practice; likewise, with a heart filled with compassion, joy, and equanimity, without knots, without resentment, without hatred, without conflict, extremely vast, immeasurably well-cultivated, pervading all the world, achieving practice.'

。阿難！此四無量，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四無量者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四無色，比丘者，斷一切色想，乃至得非有想非無想處成就游。阿難！此四無色，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四無色者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四聖種，比丘、比丘尼者，得粗素衣而知止足，非為衣故求滿其意。若未得衣，不憂悒，不啼泣，不捶胸，不癡惑；若得衣者，不染不著，不欲不貪，不觸不計。見災患知出要而用衣，如此事利不懈怠而正知者，是謂比丘、比丘尼正住舊聖種。如是食、住處，欲斷樂斷、欲修樂修，彼因欲斷樂斷、欲修樂修故，不自貴、不賤他，如此事利不懈怠而正知者，是謂比丘、比丘尼正住舊聖種。阿難！此四聖種，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四聖種者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說四沙門果，須陀洹、斯陀含、阿那含、最上阿羅漢果。阿難！此四沙門果，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此四沙門果者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說五熟解脫想，無常想、無常苦想、苦無我想、不凈惡露想、一切世間不可樂想。阿難！此五熟解脫想，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此五熟解脫想者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行

現代漢語譯本：阿難！這四種無量心，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種無量心，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你們說過四種無色定，比丘們斷除一切色想，乃至達到非想非非想處並安住其中。阿難！這四種無色定，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種無色定，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你們說過四種聖種，比丘和比丘尼們，得到粗糙的衣服就知足，不是爲了衣服而追求滿足自己的慾望。如果沒得到衣服，不憂愁，不哭泣，不捶胸，不迷惑；如果得到衣服，不貪戀不執著，不欲求不貪婪，不攀緣不計較。看到衣服的災患，知道出離的要點而使用衣服。像這樣對於事情的利益不懈怠而有正確的認知，這就是比丘和比丘尼安住于舊有的聖種。對於食物和住所也是如此，想要斷除的樂於斷除，想要修習的樂於修習。他們因為想要斷除的樂於斷除，想要修習的樂於修習，所以不自高自大，也不輕視他人。像這樣對於事情的利益不懈怠而有正確的認知，這就是比丘和比丘尼安住于舊有的聖種。阿難！這四種聖種，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種聖種，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你們說過四種沙門果，即須陀洹果、斯陀含果、阿那含果和最上的阿羅漢果。阿難！這四種沙門果，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這四種沙門果，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。 阿難！我曾經為你們說過五種熟解脫想，即無常想、無常苦想、苦無我想、不凈惡露想和一切世間不可樂想。阿難！這五種熟解脫想，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這五種熟解脫想，他們就能獲得安穩，獲得力量，獲得快樂，身心不會煩躁，終身奉行清凈的修行。

English version: Ananda! These four immeasurables, you should explain and teach them to the young monks. If you explain and teach these four immeasurables to the young monks, they will attain peace, gain strength, find joy, their minds and bodies will not be agitated, and they will live a pure life for their entire lives. Ananda! I have previously spoken to you about the four formless attainments. Monks, having abandoned all perceptions of form, even reaching the sphere of neither perception nor non-perception and abiding therein. Ananda! These four formless attainments, you should explain and teach them to the young monks. If you explain and teach these four formless attainments to the young monks, they will attain peace, gain strength, find joy, their minds and bodies will not be agitated, and they will live a pure life for their entire lives. Ananda! I have previously spoken to you about the four noble lineages. Monks and nuns, being content with coarse robes, not seeking to fulfill their desires for clothing. If they have not obtained robes, they do not worry, do not weep, do not beat their chests, do not become confused; if they have obtained robes, they are not attached, not clinging, not desiring, not greedy, not touching, not calculating. Seeing the dangers of clothing, knowing the essential point of detachment, they use clothing. In this way, being diligent and having right knowledge about the benefits of things, this is what it means for monks and nuns to abide in the old noble lineage. The same applies to food and dwelling places. What they wish to abandon, they gladly abandon; what they wish to cultivate, they gladly cultivate. Because they wish to abandon what they wish to abandon, and wish to cultivate what they wish to cultivate, they do not exalt themselves nor belittle others. In this way, being diligent and having right knowledge about the benefits of things, this is what it means for monks and nuns to abide in the old noble lineage. Ananda! These four noble lineages, you should explain and teach them to the young monks. If you explain and teach these four noble lineages to the young monks, they will attain peace, gain strength, find joy, their minds and bodies will not be agitated, and they will live a pure life for their entire lives. Ananda! I have previously spoken to you about the four fruits of the contemplative life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the supreme fruit of arahantship. Ananda! These four fruits of the contemplative life, you should explain and teach them to the young monks. If you explain and teach these four fruits of the contemplative life to the young monks, they will attain peace, gain strength, find joy, their minds and bodies will not be agitated, and they will live a pure life for their entire lives. Ananda! I have previously spoken to you about the five well-developed perceptions of liberation: the perception of impermanence, the perception of suffering in impermanence, the perception of no-self in suffering, the perception of impurity and foulness, and the perception that all the world is undesirable. Ananda! These five well-developed perceptions of liberation, you should explain and teach them to the young monks. If you explain and teach these five well-developed perceptions of liberation to the young monks, they will attain peace, gain strength, find joy, their minds and bodies will not be agitated, and they will live a pure life for their entire lives.

「阿難！我本為汝說五解脫處，若比丘、比丘尼因此故，未解脫心得解脫，未盡諸漏得盡無餘，未得無上涅槃得無上涅槃。云何為五？阿難！世尊為比丘、比丘尼說法，諸智梵行者亦為比丘、比丘尼說法。阿難！若世尊為比丘、比丘尼說法，諸智梵行者亦為比丘、比丘尼說法，彼聞法已，便知法解義；彼因知法解義故，便得歡悅；因歡悅故，便得歡喜；因歡喜故，便得止身；因止身故，便得覺樂；因覺樂故，便得心定。阿難！比丘、比丘尼因心定故，便得見如實、知如真；因見如實、知如真故，便得厭；因厭故，便得無慾；因無慾故，便得解脫；因解脫故，便得知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是謂第一解脫處，因此故，比丘、比丘尼未解脫心得解脫，未盡諸漏得盡無餘，未得無上涅槃得無上涅槃。

「複次，阿難！世尊不為比丘、比丘尼說法，諸智梵行者亦不為比丘、比丘尼說法，但如本所聞、所誦習法而廣讀之。若不廣讀本所聞、所誦習法者，但隨本所聞、所誦習法為他廣說。若不為他廣說本所聞、所誦習法者，但隨本所聞、所誦習法心思惟分別。若心不思惟分別本所聞、所誦習法者，但善受持諸三昧相。阿難！若比丘、比丘尼善受持諸三昧相者，便知法解義，彼因知法解義故，便得歡悅；因歡悅故，便得歡喜；因歡喜故，便得止身；因止身故，便得覺樂；因覺樂故，便得心定

「阿難！我曾為你們說過五種解脫之處，如果比丘、比丘尼因此，未解脫的心得以解脫，未盡的煩惱得以完全斷盡，未證得無上涅槃得以證得無上涅槃。哪五種呢？阿難！世尊為比丘、比丘尼說法，有智慧的修行者也為比丘、比丘尼說法。阿難！如果世尊為比丘、比丘尼說法，有智慧的修行者也為比丘、比丘尼說法，他們聽聞佛法后，便能理解佛法的含義；他們因為理解佛法的含義，便會感到歡悅；因為歡悅，便會感到歡喜；因為歡喜，便會身心止息；因為身心止息，便會感到快樂；因為感到快樂，便會心入禪定。阿難！比丘、比丘尼因為心入禪定，便能如實地見到真相，如實地瞭解真理；因為如實地見到真相，如實地瞭解真理，便會生起厭離心；因為厭離心，便會無慾；因為無慾，便會解脫；因為解脫，便會知道自己已經解脫，生死已盡，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，如實地知道真理。阿難！這就是第一種解脫之處，因此，比丘、比丘尼未解脫的心得以解脫，未盡的煩惱得以完全斷盡，未證得無上涅槃得以證得無上涅槃。 「再者，阿難！如果世尊不為比丘、比丘尼說法，有智慧的修行者也不為比丘、比丘尼說法，他們就只是廣泛地誦讀自己原本聽聞、誦習的佛法。如果不能廣泛誦讀自己原本聽聞、誦習的佛法，就只是為他人廣泛地講述自己原本聽聞、誦習的佛法。如果不能為他人廣泛地講述自己原本聽聞、誦習的佛法，就只是用心思惟、分別自己原本聽聞、誦習的佛法。如果不能用心思惟、分別自己原本聽聞、誦習的佛法，就只是好好地受持各種禪定之相。阿難！如果比丘、比丘尼好好地受持各種禪定之相，便能理解佛法的含義，他們因為理解佛法的含義，便會感到歡悅；因為歡悅，便會感到歡喜；因為歡喜，便會身心止息；因為身心止息，便會感到快樂；因為感到快樂，便會心入禪定。

『Ananda! I have told you about five places of liberation, by which a bhikkhu or bhikkhuni, whose mind is not liberated, attains liberation; whose defilements are not exhausted, exhausts them completely; and who has not attained the unsurpassed Nirvana, attains the unsurpassed Nirvana. What are the five? Ananda! The Blessed One teaches the Dhamma to bhikkhus and bhikkhunis, and wise practitioners also teach the Dhamma to bhikkhus and bhikkhunis. Ananda! If the Blessed One teaches the Dhamma to bhikkhus and bhikkhunis, and wise practitioners also teach the Dhamma to bhikkhus and bhikkhunis, having heard the Dhamma, they understand the meaning of the Dhamma; because they understand the meaning of the Dhamma, they attain joy; because of joy, they attain gladness; because of gladness, they attain tranquility of body; because of tranquility of body, they attain a sense of pleasure; because of a sense of pleasure, they attain concentration of mind. Ananda! Because of concentration of mind, bhikkhus and bhikkhunis see things as they truly are, and know things as they truly are; because they see things as they truly are, and know things as they truly are, they become disenchanted; because of disenchantment, they become dispassionate; because of dispassion, they attain liberation; because of liberation, they know that they are liberated, that birth is exhausted, the holy life is lived, what had to be done is done, there is no more coming to any state of being, and they know things as they truly are. Ananda! This is called the first place of liberation, by which a bhikkhu or bhikkhuni, whose mind is not liberated, attains liberation; whose defilements are not exhausted, exhausts them completely; and who has not attained the unsurpassed Nirvana, attains the unsurpassed Nirvana. 『Furthermore, Ananda! If the Blessed One does not teach the Dhamma to bhikkhus and bhikkhunis, and wise practitioners also do not teach the Dhamma to bhikkhus and bhikkhunis, they simply widely recite the Dhamma that they have originally heard and learned. If they do not widely recite the Dhamma that they have originally heard and learned, they simply widely explain to others the Dhamma that they have originally heard and learned. If they do not widely explain to others the Dhamma that they have originally heard and learned, they simply contemplate and analyze in their minds the Dhamma that they have originally heard and learned. If they do not contemplate and analyze in their minds the Dhamma that they have originally heard and learned, they simply well maintain the signs of various samadhis. Ananda! If bhikkhus and bhikkhunis well maintain the signs of various samadhis, they understand the meaning of the Dhamma; because they understand the meaning of the Dhamma, they attain joy; because of joy, they attain gladness; because of gladness, they attain tranquility of body; because of tranquility of body, they attain a sense of pleasure; because of a sense of pleasure, they attain concentration of mind.

。阿難！比丘、比丘尼因心定故，便得見如實、知如真；因見如實、知如真故，便得厭；因厭故，便得無慾；因無慾故，便得解脫；因解脫故，便得知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是謂第五解脫處，因此故，比丘、比丘尼未解脫心得解脫，未盡諸漏得盡無餘，未得無上涅槃得無上涅槃。阿難！此五解脫處，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此五解脫處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說五根，信根，精進、念、定、慧根。阿難！此五根，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此五根者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說五力，信力，精進、念、定、慧力。阿難！此五力，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此五力者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說五出要界。云何為五？阿難！多聞聖弟子極重善觀欲，彼因極重善觀欲故，心便不向欲，不樂欲，不近欲，不信解欲；若欲心生，即時融消燋縮，轉還不得舒張，舍離不住欲，穢惡厭患欲。阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。阿難！多聞聖弟子亦復如是極重善觀欲，彼因極重善觀欲故，心便不向欲，不樂欲，不近欲，不信解欲；若欲心生，即時融消燋縮，轉還不得舒張，舍離不住欲，穢惡厭患欲

現代漢語譯本：阿難！比丘和比丘尼因為心專注的緣故，就能如實地看見和如實地知道；因為如實地看見和如實地知道的緣故，就能產生厭離；因為厭離的緣故，就能沒有慾望；因為沒有慾望的緣故，就能得到解脫；因為解脫的緣故，就能知道自己已經解脫，知道生死已經終結，清凈的修行已經完成，該做的已經做完，不再受後有，如實地知道。阿難！這就是第五種解脫之處，因此，比丘和比丘尼未解脫的心能得到解脫，未斷盡的煩惱能斷盡無餘，未證得無上涅槃能證得無上涅槃。阿難！這五種解脫之處，你應該為年輕的比丘們宣說並教導他們，如果為年輕的比丘們宣說並教導這五種解脫之處，他們就能得到安穩，得到力量，得到快樂，身心不再煩熱，終身奉行清凈的修行。 阿難！我曾經為你講過五根，即信根、精進根、念根、定根、慧根。阿難！這五根，你應該為年輕的比丘們宣說並教導他們，如果為年輕的比丘們宣說並教導這五根，他們就能得到安穩，得到力量，得到快樂，身心不再煩熱，終身奉行清凈的修行。 阿難！我曾經為你講過五力，即信力、精進力、念力、定力、慧力。阿難！這五力，你應該為年輕的比丘們宣說並教導他們，如果為年輕的比丘們宣說並教導這五力，他們就能得到安穩，得到力量，得到快樂，身心不再煩熱，終身奉行清凈的修行。 阿難！我曾經為你講過五種出離的要素。哪五種呢？阿難！多聞的聖弟子極其重視並善於觀察慾望，因為極其重視並善於觀察慾望的緣故，他的心便不傾向於慾望，不喜愛慾望，不親近慾望，不信解慾望；如果慾望的心生起，就會立刻消融、焦縮，無法再舒張，捨棄慾望而不執著，厭惡並憎恨慾望。阿難！就像雞毛和筋，放在火中，就會立刻消融、焦縮，無法再舒張。阿難！多聞的聖弟子也是這樣，極其重視並善於觀察慾望，因為極其重視並善於觀察慾望的緣故，他的心便不傾向於慾望，不喜愛慾望，不親近慾望，不信解慾望；如果慾望的心生起，就會立刻消融、焦縮，無法再舒張，捨棄慾望而不執著，厭惡並憎恨慾望。

English version: 'Ananda! Because a bhikkhu or bhikkhuni's mind is concentrated, they can see and know things as they truly are; because they see and know things as they truly are, they develop revulsion; because of revulsion, they become desireless; because of desirelessness, they attain liberation; because of liberation, they know they are liberated, that birth is ended, the holy life is fulfilled, what had to be done is done, there is no more future existence, and they know this as it truly is. Ananda! This is called the fifth place of liberation, and because of this, bhikkhus and bhikkhunis whose minds are not yet liberated attain liberation, those whose defilements are not yet exhausted exhaust them completely, and those who have not attained supreme Nirvana attain supreme Nirvana. Ananda! You should teach these five places of liberation to young bhikkhus, and if you teach these five places of liberation to young bhikkhus, they will attain peace, strength, and joy, their bodies and minds will not be agitated, and they will live the holy life for their entire lives.' 'Ananda! I have previously spoken to you about the five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Ananda! You should teach these five faculties to young bhikkhus, and if you teach these five faculties to young bhikkhus, they will attain peace, strength, and joy, their bodies and minds will not be agitated, and they will live the holy life for their entire lives.' 'Ananda! I have previously spoken to you about the five powers: the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. Ananda! You should teach these five powers to young bhikkhus, and if you teach these five powers to young bhikkhus, they will attain peace, strength, and joy, their bodies and minds will not be agitated, and they will live the holy life for their entire lives.' 'Ananda! I have previously spoken to you about the five elements of escape. What are the five? Ananda! A well-learned noble disciple greatly values and skillfully observes desire. Because they greatly value and skillfully observe desire, their mind does not incline towards desire, does not delight in desire, does not approach desire, and does not believe in desire. If a thought of desire arises, it immediately melts, shrivels, and cannot expand again. They abandon desire without clinging to it, and they loathe and detest desire. Ananda! Just like a chicken feather or a tendon, when placed in fire, it immediately melts, shrivels, and cannot expand again. Ananda! A well-learned noble disciple is also like this. They greatly value and skillfully observe desire. Because they greatly value and skillfully observe desire, their mind does not incline towards desire, does not delight in desire, does not approach desire, and does not believe in desire. If a thought of desire arises, it immediately melts, shrivels, and cannot expand again. They abandon desire without clinging to it, and they loathe and detest desire.'

。觀無慾，心向無慾，樂無慾，近無慾，信解無慾，心無礙，心無濁，心得樂，能致樂，遠離一切欲及因欲生諸漏煩熱憂戚。解彼脫彼，復解脫彼，彼不復受此覺，謂覺因欲生，如是欲出要。阿難！是謂第一齣要界。

「複次，阿難！多聞聖弟子極重善觀恚，彼因極重善觀恚故，心便不向恚，不樂恚，不近恚，不信解恚；若恚心生，即時融消燋縮，轉還不得舒張，舍離不住恚，穢惡厭患恚。阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。阿難！多聞聖弟子亦復如是極重善觀恚，彼因極重善觀恚故，心便不向恚，不樂恚，不近恚，不信解恚；若恚心生，即時融消燋縮，轉還不得舒張，舍離不住恚，穢惡厭患恚。觀無恚，心向無恚，樂無恚，近無恚，信解無恚，心無礙，心無濁，心得樂，能致樂，遠離一切恚，及因恚生諸漏煩熱憂戚。解彼脫彼，復解脫彼，彼不復受此覺，謂覺因恚生，如是恚出要。阿難！是謂第二齣要界。

「複次，阿難！多聞聖弟子極重善觀害，彼因極重善觀害故，心便不向害，不樂害，不近害，不信解害；若害心生，即時融消燋縮，轉還不得舒張，舍離不住害，穢惡厭患害。阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。阿難！多聞聖弟子亦復如是極重善觀害，彼因極重善觀害故，心便不向害，不樂害，不近害，不信解害；若害心生，即時融消燋縮，轉還不得舒張，舍離不住害，穢惡厭患害。觀無害，心向無害，樂無害，近無害，信解無害，心無礙，心無濁，心得樂，能致樂，遠離一切害及因害生諸漏煩熱憂戚

現代漢語譯本：觀察無慾，內心傾向於無慾，樂於無慾，親近無慾，確信並理解無慾，內心沒有障礙，內心沒有污濁，內心感到快樂，能夠帶來快樂，遠離一切慾望以及因慾望產生的各種煩惱、熱惱、憂愁和悲傷。理解它，擺脫它，再次擺脫它，它不再感受這種覺受，即因慾望而產生的覺受，這就是慾望的解脫之道。阿難！這被稱為第一種解脫的境界。 其次，阿難！多聞的聖弟子極其重視善於觀察嗔恚，他因為極其重視善於觀察嗔恚的緣故，內心便不傾向於嗔恚，不樂於嗔恚，不親近嗔恚，不確信並理解嗔恚；如果嗔恚心生起，立刻就會消融、焦縮，無法再次舒張，捨棄它，不執著于嗔恚，厭惡憎恨嗔恚。阿難！就像雞毛和筋，放在火中，立刻就會消融、焦縮，無法再次舒張。阿難！多聞的聖弟子也是這樣，極其重視善於觀察嗔恚，他因為極其重視善於觀察嗔恚的緣故，內心便不傾向於嗔恚，不樂於嗔恚，不親近嗔恚，不確信並理解嗔恚；如果嗔恚心生起，立刻就會消融、焦縮，無法再次舒張，捨棄它，不執著于嗔恚，厭惡憎恨嗔恚。觀察無嗔恚，內心傾向於無嗔恚，樂於無嗔恚，親近無嗔恚，確信並理解無嗔恚，內心沒有障礙，內心沒有污濁，內心感到快樂，能夠帶來快樂，遠離一切嗔恚以及因嗔恚產生的各種煩惱、熱惱、憂愁和悲傷。理解它，擺脫它，再次擺脫它，它不再感受這種覺受，即因嗔恚而產生的覺受，這就是嗔恚的解脫之道。阿難！這被稱為第二種解脫的境界。 再次，阿難！多聞的聖弟子極其重視善於觀察傷害，他因為極其重視善於觀察傷害的緣故，內心便不傾向於傷害，不樂於傷害，不親近傷害，不確信並理解傷害；如果傷害心生起，立刻就會消融、焦縮，無法再次舒張，捨棄它，不執著于傷害，厭惡憎恨傷害。阿難！就像雞毛和筋，放在火中，立刻就會消融、焦縮，無法再次舒張。阿難！多聞的聖弟子也是這樣，極其重視善於觀察傷害，他因為極其重視善於觀察傷害的緣故，內心便不傾向於傷害，不樂於傷害，不親近傷害，不確信並理解傷害；如果傷害心生起，立刻就會消融、焦縮，無法再次舒張，捨棄它，不執著于傷害，厭惡憎恨傷害。觀察無傷害，內心傾向於無傷害，樂於無傷害，親近無傷害，確信並理解無傷害，內心沒有障礙，內心沒有污濁，內心感到快樂，能夠帶來快樂，遠離一切傷害以及因傷害產生的各種煩惱、熱惱、憂愁和悲傷。

English version: Observing the absence of desire, the mind inclines towards the absence of desire, delights in the absence of desire, draws near to the absence of desire, believes in and understands the absence of desire, the mind is without hindrance, the mind is without defilement, the mind experiences joy, is able to bring about joy, and is far removed from all desires and the various defilements, torments, sorrows, and griefs that arise from desire. Understanding it, being freed from it, and being further freed from it, it no longer experiences this feeling, which is the feeling that arises from desire, and this is the way out of desire. Ananda! This is called the first realm of escape. Furthermore, Ananda! A well-learned noble disciple greatly values the good observation of anger. Because he greatly values the good observation of anger, his mind does not incline towards anger, does not delight in anger, does not draw near to anger, and does not believe in or understand anger. If anger arises in his mind, it immediately melts away, shrivels up, and cannot expand again. He abandons it, does not cling to anger, and loathes and detests anger. Ananda! Just like a chicken feather or tendon, when placed in fire, it immediately melts away, shrivels up, and cannot expand again. Ananda! A well-learned noble disciple is also like this. He greatly values the good observation of anger. Because he greatly values the good observation of anger, his mind does not incline towards anger, does not delight in anger, does not draw near to anger, and does not believe in or understand anger. If anger arises in his mind, it immediately melts away, shrivels up, and cannot expand again. He abandons it, does not cling to anger, and loathes and detests anger. Observing the absence of anger, the mind inclines towards the absence of anger, delights in the absence of anger, draws near to the absence of anger, believes in and understands the absence of anger, the mind is without hindrance, the mind is without defilement, the mind experiences joy, is able to bring about joy, and is far removed from all anger and the various defilements, torments, sorrows, and griefs that arise from anger. Understanding it, being freed from it, and being further freed from it, it no longer experiences this feeling, which is the feeling that arises from anger, and this is the way out of anger. Ananda! This is called the second realm of escape. Furthermore, Ananda! A well-learned noble disciple greatly values the good observation of harm. Because he greatly values the good observation of harm, his mind does not incline towards harm, does not delight in harm, does not draw near to harm, and does not believe in or understand harm. If harm arises in his mind, it immediately melts away, shrivels up, and cannot expand again. He abandons it, does not cling to harm, and loathes and detests harm. Ananda! Just like a chicken feather or tendon, when placed in fire, it immediately melts away, shrivels up, and cannot expand again. Ananda! A well-learned noble disciple is also like this. He greatly values the good observation of harm. Because he greatly values the good observation of harm, his mind does not incline towards harm, does not delight in harm, does not draw near to harm, and does not believe in or understand harm. If harm arises in his mind, it immediately melts away, shrivels up, and cannot expand again. He abandons it, does not cling to harm, and loathes and detests harm. Observing the absence of harm, the mind inclines towards the absence of harm, delights in the absence of harm, draws near to the absence of harm, believes in and understands the absence of harm, the mind is without hindrance, the mind is without defilement, the mind experiences joy, is able to bring about joy, and is far removed from all harm and the various defilements, torments, sorrows, and griefs that arise from harm.

。解彼脫彼，復解脫彼，彼不復受此覺，謂覺因害生，如是害出要。阿難！是謂第三齣要界。

「複次，阿難！多聞聖弟子極重善觀色，彼因極重善觀色故，心便不向色，不樂色，不近色，不信解色；若色心生，即時融消燋縮，轉還不得舒張，舍離不住色，穢惡厭患色。阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。阿難！多聞聖弟子亦復如是極重善觀色，彼因極重善觀色故，心便不向色，不樂色，不近色，不信解色；若色心生，即時融消燋縮，轉還不得舒張，舍離不住色，穢惡厭患色。觀無色，心向無色，樂無色，近無色，信解無色，心無礙，心無濁，心得樂，能致樂，遠離一切色及因色生諸漏煩熱憂戚。解彼脫彼，復解脫彼，彼不復受此覺，謂覺因色生，如是色出要。阿難！是謂第四齣要界。

「複次，阿難！多聞聖弟子極重善觀己身，彼因極重善觀己身故，心便不向己身，不樂己身，不近己身，不信解己身；若己身心生，即時融消燋縮，轉還不得舒張，舍離不住己身，穢惡厭患己身。阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。阿難！多聞聖弟子亦復如是極重善觀己身，彼因極重善觀己身故，心便不向己身，不樂己身，不近己身，不信解己身；若己身心生，即時融消燋縮，轉還不得舒張，舍離不住己身，穢惡厭患己身。觀無己身，心向無己身，樂無己身，近無己身，信解無己身，心無礙，心無濁，心得樂，能致樂，遠離一切己身及因己身生諸漏煩熱憂戚

『解脫它，擺脫它，再次解脫它，他不再感受這種覺知，即覺知是因損害而生，如此便是損害的解脫之道。阿難！這就是第三種解脫的境界。』 『再者，阿難！多聞的聖弟子極其認真地觀察色，他因為極其認真地觀察色，心便不傾向於色，不喜愛色，不接近色，不信解色；如果對色的心生起，立刻就會消融、焦縮，無法恢復舒展，捨棄而不執著於色，厭惡憎恨色。阿難！就像雞毛和筋，放在火中，立刻就會消融、焦縮，無法恢復舒展。阿難！多聞的聖弟子也是這樣，極其認真地觀察色，他因為極其認真地觀察色，心便不傾向於色，不喜愛色，不接近色，不信解色；如果對色的心生起，立刻就會消融、焦縮，無法恢復舒展，捨棄而不執著於色，厭惡憎恨色。觀察無色，心傾向於無色，喜愛無色，接近無色，信解無色，心無障礙，心無污濁，心得安樂，能帶來安樂，遠離一切色以及因色而生的各種煩惱、熱惱、憂愁。解脫它，擺脫它，再次解脫它，他不再感受這種覺知，即覺知是因色而生，如此便是色的解脫之道。阿難！這就是第四種解脫的境界。』 『再者，阿難！多聞的聖弟子極其認真地觀察自身，他因為極其認真地觀察自身，心便不傾向於自身，不喜愛自身，不接近自身，不信解自身；如果對自身的心生起，立刻就會消融、焦縮，無法恢復舒展，捨棄而不執著于自身，厭惡憎恨自身。阿難！就像雞毛和筋，放在火中，立刻就會消融、焦縮，無法恢復舒展。阿難！多聞的聖弟子也是這樣，極其認真地觀察自身，他因為極其認真地觀察自身，心便不傾向於自身，不喜愛自身，不接近自身，不信解自身；如果對自身的心生起，立刻就會消融、焦縮，無法恢復舒展，捨棄而不執著于自身，厭惡憎恨自身。觀察無自身，心傾向於無自身，喜愛無自身，接近無自身，信解無自身，心無障礙，心無污濁，心得安樂，能帶來安樂，遠離一切自身以及因自身而生的各種煩惱、熱惱、憂愁。

'Releasing it, abandoning it, and again releasing it, he no longer experiences this feeling, which is that feeling arises from harm; thus is the way out of harm. Ananda! This is called the third realm of escape.' 'Furthermore, Ananda! A well-learned noble disciple observes form with great intensity. Because he observes form with great intensity, his mind does not incline towards form, does not delight in form, does not approach form, and does not believe in form. If a thought of form arises in his mind, it immediately dissolves, shrivels, and cannot expand again. He abandons and does not cling to form, loathing and detesting it. Ananda! Just as a chicken feather or tendon, when placed in fire, immediately dissolves, shrivels, and cannot expand again. Ananda! A well-learned noble disciple is also like this, observing form with great intensity. Because he observes form with great intensity, his mind does not incline towards form, does not delight in form, does not approach form, and does not believe in form. If a thought of form arises in his mind, it immediately dissolves, shrivels, and cannot expand again. He abandons and does not cling to form, loathing and detesting it. Observing the formless, his mind inclines towards the formless, delights in the formless, approaches the formless, and believes in the formless. His mind is without obstruction, without defilement, his mind finds joy, is able to bring about joy, and is far from all forms and the defilements, heat, and sorrow that arise from form. Releasing it, abandoning it, and again releasing it, he no longer experiences this feeling, which is that feeling arises from form; thus is the way out of form. Ananda! This is called the fourth realm of escape.' 'Furthermore, Ananda! A well-learned noble disciple observes his own body with great intensity. Because he observes his own body with great intensity, his mind does not incline towards his own body, does not delight in his own body, does not approach his own body, and does not believe in his own body. If a thought of his own body arises in his mind, it immediately dissolves, shrivels, and cannot expand again. He abandons and does not cling to his own body, loathing and detesting it. Ananda! Just as a chicken feather or tendon, when placed in fire, immediately dissolves, shrivels, and cannot expand again. Ananda! A well-learned noble disciple is also like this, observing his own body with great intensity. Because he observes his own body with great intensity, his mind does not incline towards his own body, does not delight in his own body, does not approach his own body, and does not believe in his own body. If a thought of his own body arises in his mind, it immediately dissolves, shrivels, and cannot expand again. He abandons and does not cling to his own body, loathing and detesting it. Observing the non-self, his mind inclines towards the non-self, delights in the non-self, approaches the non-self, and believes in the non-self. His mind is without obstruction, without defilement, his mind finds joy, is able to bring about joy, and is far from all self and the defilements, heat, and sorrow that arise from self.'

。解彼脫彼，復解脫彼，彼不復受此覺，謂覺因己身生，如是己身出要。阿難！是謂第五齣要界。

「阿難！此五出要界，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此五出要界者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說七財，信財，戒、慚、愧、聞、施、慧財。阿難！此七財，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此七財者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說七力，信力，精進、慚、愧、念、定、慧力。阿難！此七力，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此七力者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說七覺支，念覺支，擇法、精進、喜、息、定、舍覺支。阿難！此七覺支，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此七覺支者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我本為汝說八支聖道，正見、正志、正語、正業、正命、正方便、正念、正定，是謂為八。阿難！此八支聖道，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此八支聖道者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。」

於是，尊者阿難叉手向佛，白曰：「世尊！甚奇！甚特！世尊為諸年少比丘說處及教處。」

世尊告曰：「阿難！如是，如是。甚奇！甚特！我為諸年少比丘說處及教處。阿難！若汝從如來複問頂法及頂法退者，汝便於如來極信歡喜

『解脫那個，又解脫那個，他不再有這種感覺，認為感覺是因自身而生，這樣自身就得到了解脫。阿難！這就是第五種解脫的境界。』 『阿難！這五種解脫的境界，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這五種解脫的境界，他們就能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾經為你講過七種財富，即信仰的財富、戒律、慚愧、羞恥、博聞、佈施、智慧的財富。阿難！這七種財富，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這七種財富，他們就能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾經為你講過七種力量，即信仰的力量、精進、慚愧、羞恥、正念、禪定、智慧的力量。阿難！這七種力量，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這七種力量，他們就能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾經為你講過七種覺悟的因素，即正念的覺悟因素、擇法的覺悟因素、精進的覺悟因素、喜悅的覺悟因素、寧靜的覺悟因素、禪定的覺悟因素、捨棄的覺悟因素。阿難！這七種覺悟的因素，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這七種覺悟的因素，他們就能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 『阿難！我曾經為你講過八支聖道，即正見、正思惟、正語、正業、正命、正精進、正念、正定，這就是所謂的八支。阿難！這八支聖道，你應該為年輕的比丘們宣說並教導他們。如果為年輕的比丘們宣說並教導這八支聖道，他們就能獲得安穩，獲得力量，獲得快樂，身心不再煩熱，終身奉行清凈的修行。』 於是，尊者阿難合掌向佛，說道：『世尊！真是稀有！真是特別！世尊為年輕的比丘們宣說了修行之處和教導之處。』 世尊說道：『阿難！正是這樣，正是這樣。真是稀有！真是特別！我為年輕的比丘們宣說了修行之處和教導之處。阿難！如果你從如來這裡再問關於頂法以及頂法退失的問題，你就會對如來產生極大的信仰和歡喜。』

'Releasing that, and further releasing that, he no longer has this feeling, thinking that feeling arises from himself, thus the self is liberated. Ananda! This is called the fifth realm of liberation.' 'Ananda! These five realms of liberation, you should proclaim and teach them to the young monks. If you proclaim and teach these five realms of liberation to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will no longer be troubled, and they will practice the pure life for their entire lives.' 'Ananda! I have previously spoken to you about the seven treasures, which are the treasure of faith, the treasure of discipline, the treasure of shame, the treasure of remorse, the treasure of learning, the treasure of giving, and the treasure of wisdom. Ananda! These seven treasures, you should proclaim and teach them to the young monks. If you proclaim and teach these seven treasures to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will no longer be troubled, and they will practice the pure life for their entire lives.' 'Ananda! I have previously spoken to you about the seven powers, which are the power of faith, the power of diligence, the power of shame, the power of remorse, the power of mindfulness, the power of concentration, and the power of wisdom. Ananda! These seven powers, you should proclaim and teach them to the young monks. If you proclaim and teach these seven powers to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will no longer be troubled, and they will practice the pure life for their entire lives.' 'Ananda! I have previously spoken to you about the seven factors of enlightenment, which are the factor of mindfulness, the factor of investigation of the dharma, the factor of diligence, the factor of joy, the factor of tranquility, the factor of concentration, and the factor of equanimity. Ananda! These seven factors of enlightenment, you should proclaim and teach them to the young monks. If you proclaim and teach these seven factors of enlightenment to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will no longer be troubled, and they will practice the pure life for their entire lives.' 'Ananda! I have previously spoken to you about the Noble Eightfold Path, which are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, these are called the eight factors. Ananda! This Noble Eightfold Path, you should proclaim and teach it to the young monks. If you proclaim and teach this Noble Eightfold Path to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will no longer be troubled, and they will practice the pure life for their entire lives.' Then, the Venerable Ananda, with his palms together, said to the Buddha: 'World Honored One! How wonderful! How extraordinary! The World Honored One has spoken about the places of practice and the places of teaching for the young monks.' The World Honored One said: 'Ananda! It is so, it is so. How wonderful! How extraordinary! I have spoken about the places of practice and the places of teaching for the young monks. Ananda! If you were to ask the Tathagata again about the supreme dharma and the decline of the supreme dharma, you would have great faith and joy in the Tathagata.'

於是，尊者阿難叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸年少比丘說頂法及頂法退說及教者，我及諸年少比丘從世尊聞已，當善受持。」

世尊告曰：「阿難！汝等諦聽，善思念之，我當爲汝及諸年少比丘說頂法及頂法退。」尊者阿難等受教而聽。

世尊告曰：「阿難！多聞聖弟子真實因心，思念稱量，善觀分別無常、苦、空、非我，彼如是思念，如是稱量，如是善觀分別，便生忍、生樂、生欲、欲聞、慾念、欲觀，阿難！是謂頂法。阿難！若得此頂法復失衰退，不修守護，不習精勤，阿難！是謂頂法退。如是內外識、更樂、覺、想、思、愛、界、因緣起，阿難！多聞聖弟子此因緣起及因緣起法，思念稱量，善觀分別無常、苦、空、非我，彼如是思念，如是稱量，如是善觀分別，便生忍、生樂、生欲，欲聞、慾念、欲觀。阿難！是謂頂法。阿難！若得此頂法復失衰退，不修守護，不習精勤，阿難！是謂頂法退。阿難！此頂法及頂法退，汝當爲諸年少比丘說以教彼，若為諸年少比丘說教此頂法及頂法退者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。

「阿難！我為汝等說處及教處，頂法及頂法退，如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作。汝等當復自作，至無事處、山林樹下、空安靜處宴坐思惟，勿得放逸，勤加精進，莫令後悔。此是我之教敕，是我訓誨。」

佛說如是。尊者阿難及諸年少比丘，聞佛所說，歡喜奉行

於是，阿難尊者向佛合掌，說道：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為年輕的比丘們講說頂法以及頂法退失的教導，我和年輕的比丘們聽聞后，一定會好好地接受並奉行。』 世尊告訴阿難：『你們仔細聽，好好思考，我會為你們和年輕的比丘們講說頂法以及頂法退失。』阿難尊者等人接受教誨，認真聽講。 世尊說道：『阿難！多聞的聖弟子，因為真實的內心，思考衡量，仔細觀察分辨無常、苦、空、無我，他們這樣思考，這樣衡量，這樣仔細觀察分辨，就會生起忍耐、生起喜樂、生起慾望、想要聽聞、想要憶念、想要觀察。阿難！這就是所謂的頂法。阿難！如果得到這頂法后又失去衰退，不修習守護，不勤奮精進，阿難！這就是所謂的頂法退失。就像內外識、更樂、覺、想、思、愛、界、因緣生起一樣，阿難！多聞的聖弟子對於這因緣生起以及因緣生起的法，思考衡量，仔細觀察分辨無常、苦、空、無我，他們這樣思考，這樣衡量，這樣仔細觀察分辨，就會生起忍耐、生起喜樂、生起慾望、想要聽聞、想要憶念、想要觀察。阿難！這就是所謂的頂法。阿難！如果得到這頂法后又失去衰退，不修習守護，不勤奮精進，阿難！這就是所謂的頂法退失。阿難！這頂法以及頂法退失，你們應當為年輕的比丘們講說，以此教導他們，如果為年輕的比丘們講說教導這頂法以及頂法退失，他們就會得到安穩，得到力量，得到快樂，身心不會煩惱熱惱，終身奉行清凈的修行。』 『阿難！我為你們講說了處所和教導的處所，頂法以及頂法退失，就像尊貴的老師為弟子們生起大慈悲心，憐憫愛護，尋求利益和饒益，尋求安穩快樂一樣，我已經做到了。你們應當自己去做，到無人的地方、山林樹下、空曠安靜的地方靜坐思考，不要放逸，勤加精進，不要後悔。這是我的教誨，是我的訓誡。』 佛陀如此說道。阿難尊者和年輕的比丘們，聽聞佛陀所說，歡喜地接受並奉行。

Then, Venerable Ananda, with his hands clasped, said to the Buddha: 'World Honored One! Now is the right time. Well-gone One! Now is the right time. If the World Honored One would explain the peak Dharma and the decline of the peak Dharma to the young monks, I and the young monks, having heard it from the World Honored One, will receive and uphold it well.' The World Honored One said: 'Ananda! Listen carefully, think well, I will explain the peak Dharma and the decline of the peak Dharma to you and the young monks.' Venerable Ananda and others received the teaching and listened attentively. The World Honored One said: 'Ananda! A well-learned noble disciple, with a true heart, contemplates and measures, carefully observes and distinguishes impermanence, suffering, emptiness, and non-self. When they contemplate in this way, measure in this way, and carefully observe and distinguish in this way, they will generate patience, generate joy, generate desire, desire to hear, desire to remember, and desire to observe. Ananda! This is called the peak Dharma. Ananda! If one obtains this peak Dharma and then loses it and declines, not cultivating and protecting it, not practicing diligently, Ananda! This is called the decline of the peak Dharma. Just like the arising of internal and external consciousness, further pleasure, feeling, thought, intention, love, realms, and dependent origination, Ananda! A well-learned noble disciple, regarding this dependent origination and the Dharma of dependent origination, contemplates and measures, carefully observes and distinguishes impermanence, suffering, emptiness, and non-self. When they contemplate in this way, measure in this way, and carefully observe and distinguish in this way, they will generate patience, generate joy, generate desire, desire to hear, desire to remember, and desire to observe. Ananda! This is called the peak Dharma. Ananda! If one obtains this peak Dharma and then loses it and declines, not cultivating and protecting it, not practicing diligently, Ananda! This is called the decline of the peak Dharma. Ananda! You should explain this peak Dharma and the decline of the peak Dharma to the young monks, and teach them with it. If you explain and teach this peak Dharma and the decline of the peak Dharma to the young monks, they will obtain peace, obtain strength, obtain joy, their bodies and minds will not be troubled or heated, and they will practice pure conduct for their whole lives.' 'Ananda! I have explained to you the places and the places of teaching, the peak Dharma and the decline of the peak Dharma, just as a venerable teacher would generate great compassion for their disciples, pitying and loving them, seeking benefit and advantage, seeking peace and happiness, I have now done this. You should do it yourselves, go to secluded places, under trees in forests, in empty and quiet places, sit in meditation and contemplate, do not be negligent, diligently strive, do not have regrets. This is my teaching, this is my instruction.' The Buddha spoke thus. Venerable Ananda and the young monks, having heard what the Buddha said, joyfully received and practiced it.

陰、內、外、識、更　　覺、想、思、愛、界 因緣、念、正斷　　如意、禪、諦、想 無量、無色、種　　沙門果、解脫 處、根、力、出要　　財、力、覺、道、頂

說處經第十五竟(五千一百九十七字)

中阿含經卷第二十一(七千三百二十四字)

長壽王品第二竟(四萬四千九百四十七字)

中阿含經卷第二十二

穢品第三(有十經)(第二小土城誦)

穢、求、比丘請　　智、周那問見 華喻、水凈梵　　黑、住、無在後

（八七）中阿含穢品經第一

爾時，尊者舍梨子告諸比丘：「諸賢！世有四種人。云何為四？或有一人內實有穢不自知，內有穢不知如真；或有一人內實有穢自知，內有穢知如真；或有一人內實無穢不自知，內無穢不知如真；或有一人內實無穢自知，內無穢知如真。

「諸賢！若有一人內實有穢不自知，內有穢不知如真者，此人于諸人中為最下賤。若有一人內實有穢自知，內有穢知如真者，此人于諸人中為最勝也。若有一人內實無穢不自知，內無穢不知如真者，此人于諸人中為最下賤。若有一人內實無穢自知，內無穢知如真者，此人于諸人中為最勝也

陰、內、外、識、更，覺、想、思、愛、界 因緣、念、正斷，如意、禪、諦、想 無量、無色、種，沙門果、解脫 處、根、力、出要，財、力、覺、道、頂 《說處經》第十五完（五千一百九十七字） 《中阿含經》卷第二十一（七千三百二十四字） 《長壽王品》第二完（四萬四千九百四十七字） 大正藏第01冊No.0026《中阿含經》 《中阿含經》卷第二十二 《穢品》第三（有十經）（第二小土城誦） 穢、求、比丘請，智、周那問見 華喻、水凈梵，黑、住、無在後 （八七）《中阿含穢品經》第一 一時，佛陀在婆奇瘦游化，住在鼉山怖林鹿野園中。 當時，尊者舍利子告訴眾比丘：『諸位賢者！世上有四種人。哪四種呢？有的人內心實際有污穢卻不自知，內心有污穢卻不知如實；有的人內心實際有污穢且自知，內心有污穢且知如實；有的人內心實際沒有污穢卻不自知，內心沒有污穢卻不知如實；有的人內心實際沒有污穢且自知，內心沒有污穢且知如實。』 『諸位賢者！如果有人內心實際有污穢卻不自知，內心有污穢卻不知如實，此人在眾人之中最為低下。如果有人內心實際有污穢且自知，內心有污穢且知如實，此人在眾人之中最為殊勝。如果有人內心實際沒有污穢卻不自知，內心沒有污穢卻不知如實，此人在眾人之中最為低下。如果有人內心實際沒有污穢且自知，內心沒有污穢且知如實，此人在眾人之中最為殊勝。』

Yin, inner, outer, consciousness, change, perception, thought, consideration, love, realm Conditions, mindfulness, right abandonment, wish fulfillment, meditation, truth, thought Immeasurable, formless, kind, fruits of a recluse, liberation Place, root, power, way out, wealth, strength, awakening, path, summit The Sutra on Places, fifteenth section, is complete (5,197 words) The Middle Length Discourses, Volume 21 (7,324 words) The Chapter on King Long-Life, second section, is complete (44,947 words) Taisho Tripitaka, Volume 01, No. 0026, The Middle Length Discourses The Middle Length Discourses, Volume 22 Translated by the Tripitaka Master Gautama Sangha Deva of Kipin, Eastern Jin Dynasty The Chapter on Defilements, third section (containing ten sutras) (Second recitation of Small Earth City) Defilement, seeking, request of a bhikkhu, wisdom, Juna's question and seeing Flower analogy, pure water of Brahma, black, dwelling, not in the aftermath (87) The First Sutra of the Chapter on Defilements in the Middle Length Discourses At one time, the Buddha was traveling in Bhaggas, residing in the Deer Park of the Crocodile Mountain Fearful Forest. Then, the venerable Sariputra addressed the bhikkhus: 'Friends, there are four kinds of people in the world. What are the four? There is a person who has defilements within but does not know it, who has defilements within but does not know it as it truly is; there is a person who has defilements within and knows it, who has defilements within and knows it as it truly is; there is a person who has no defilements within but does not know it, who has no defilements within but does not know it as it truly is; there is a person who has no defilements within and knows it, who has no defilements within and knows it as it truly is.' 'Friends, if there is a person who has defilements within but does not know it, who has defilements within but does not know it as it truly is, this person is the most inferior among all people. If there is a person who has defilements within and knows it, who has defilements within and knows it as it truly is, this person is the most superior among all people. If there is a person who has no defilements within but does not know it, who has no defilements within but does not know it as it truly is, this person is the most inferior among all people. If there is a person who has no defilements within and knows it, who has no defilements within and knows it as it truly is, this person is the most superior among all people.'

於是，有一比丘即從坐起，偏袒著衣，叉手向尊者舍梨子，白曰：「尊者舍梨子！何因、何緣說前二人俱有穢，穢污心，一者下賤，一者最勝？復何因緣說后二人俱無穢，不穢污心，一者下賤，一者最勝？」

於是，尊者舍梨子答彼比丘曰：「賢者！若有一人內實有穢不自知，內有穢不知如真者，當知彼人不欲斷穢，不求方便，不精勤學，彼便有穢，穢污心命終；彼因有穢，穢污心命終故，便不賢死，生不善處。所以者何？彼因有穢，穢污心命終故。賢者！猶如有人或從市肆，或從銅作家，買銅槃來，塵垢所污，彼持來已，不數洗塵，不數揩拭，亦不日炙，又著饒塵處，如是銅槃增受塵垢。賢者！如是若有一人內實有穢不自知，內有穢不知如真者，當知彼人不欲斷穢，不求方便，不精勤學，彼便有穢，穢污心命終；彼因有穢，穢污心命終故，便不賢死，生不善處。所以者何？彼因有穢，穢污心命終故。

「賢者！若有一人我內有穢，我內實有此穢知如真者，當知彼人慾斷此穢，求方便，精勤學，彼便無穢，不穢污心命終；彼因無穢，不穢污心命終故，便賢死，生善處。所以者何？彼因無穢，不穢污心命終故。賢者！猶如有人或從市肆，或從銅作家，買銅槃來，塵垢所污，彼持來已，數數洗塵，數數揩拭，數數日炙，不著饒塵處，如是銅槃便極凈潔。賢者！如是若有一人我內有穢，我內實有此穢知如真者，當知彼人慾斷此穢，求方便，精勤學，彼便無穢，不穢污心命終；彼因無穢，不穢污心命終故，便賢死，生善處

於是，一位比丘立即從座位上站起來，整理好衣袍，合掌向尊者舍利子請教說：『尊者舍利子！是什麼原因、什麼緣故說前面兩個人都有污穢，內心被污染，一個（指不自知者）是，一個（指自知者）是最殊勝的？又是什麼原因、什麼緣故說後面兩個人都沒有污穢，內心沒有被污染，一個（指斷除者）是，一個（指未斷除者）是最殊勝的？』 於是，尊者舍利子回答那位比丘說：『賢者！如果有一個人內心確實有污穢卻不自知，內心有污穢卻不能如實知曉，應當知道這個人不想斷除污穢，不尋求方法，不精進學習，他就會帶著污穢，內心被污染而死去；他因為有污穢，內心被污染而死去，就會死得不好，投生到不好的地方。為什麼呢？因為他因為有污穢，內心被污染而死去。賢者！就像有人從市場或銅匠那裡買來一個銅盤，被塵垢污染了，他拿來后，不經常清洗灰塵，不經常擦拭，也不放在太陽下曬，又放在容易沾染灰塵的地方，這樣銅盤就會增加塵垢。賢者！就像這樣，如果有一個人內心確實有污穢卻不自知，內心有污穢卻不能如實知曉，應當知道這個人不想斷除污穢，不尋求方法，不精進學習，他就會帶著污穢，內心被污染而死去；他因為有污穢，內心被污染而死去，就會死得不好，投生到不好的地方。為什麼呢？因為他因為有污穢，內心被污染而死去。 『賢者！如果有一個人知道自己內心有污穢，知道自己內心確實有這種污穢，並且如實知曉，應當知道這個人想要斷除這種污穢，尋求方法，精進學習，他就會沒有污穢，內心沒有被污染而死去；他因為沒有污穢，內心沒有被污染而死去，就會死得好，投生到好的地方。為什麼呢？因為他因為沒有污穢，內心沒有被污染而死去。賢者！就像有人從市場或銅匠那裡買來一個銅盤，被塵垢污染了，他拿來后，經常清洗灰塵，經常擦拭，經常放在太陽下曬，不放在容易沾染灰塵的地方，這樣銅盤就會非常乾淨。賢者！就像這樣，如果有一個人知道自己內心有污穢，知道自己內心確實有這種污穢，並且如實知曉，應當知道這個人想要斷除這種污穢，尋求方法，精進學習，他就會沒有污穢，內心沒有被污染而死去；他因為沒有污穢，內心沒有被污染而死去，就會死得好，投生到好的地方。

Then, a certain bhikkhu rose from his seat, arranged his robe, and, with his hands clasped, addressed the venerable Sariputta, saying: 'Venerable Sariputta! What is the reason, what is the cause, that you say the first two persons both have defilements, with defiled minds, one being ** and the other being most excellent? And what is the reason, what is the cause, that you say the latter two persons both have no defilements, with undefiled minds, one being ** and the other being most excellent?' Then, the venerable Sariputta answered that bhikkhu, saying: 'Venerable one! If there is a person who inwardly has defilements but does not know it, who has defilements but does not know them as they truly are, know that this person does not wish to abandon defilements, does not seek a means, does not diligently learn, he will then have defilements, and die with a defiled mind; because he has defilements, and dies with a defiled mind, he will die badly, and be born in an unfavorable place. Why is that? Because he has defilements, and dies with a defiled mind. Venerable one! It is like a person who, from a market or from a coppersmith, buys a copper bowl that is soiled with dust and grime. Having brought it, he does not frequently wash off the dust, does not frequently wipe it clean, nor does he expose it to the sun, and he also places it in a dusty place. Thus, the copper bowl accumulates more dust and grime. Venerable one! Just so, if there is a person who inwardly has defilements but does not know it, who has defilements but does not know them as they truly are, know that this person does not wish to abandon defilements, does not seek a means, does not diligently learn, he will then have defilements, and die with a defiled mind; because he has defilements, and dies with a defiled mind, he will die badly, and be born in an unfavorable place. Why is that? Because he has defilements, and dies with a defiled mind.' 'Venerable one! If there is a person who knows, 'I have defilements within me,' who knows that he truly has these defilements, and knows them as they truly are, know that this person wishes to abandon these defilements, seeks a means, and diligently learns, he will then have no defilements, and die with an undefiled mind; because he has no defilements, and dies with an undefiled mind, he will die well, and be born in a favorable place. Why is that? Because he has no defilements, and dies with an undefiled mind. Venerable one! It is like a person who, from a market or from a coppersmith, buys a copper bowl that is soiled with dust and grime. Having brought it, he frequently washes off the dust, frequently wipes it clean, frequently exposes it to the sun, and does not place it in a dusty place. Thus, the copper bowl becomes very clean. Venerable one! Just so, if there is a person who knows, 'I have defilements within me,' who knows that he truly has these defilements, and knows them as they truly are, know that this person wishes to abandon these defilements, seeks a means, and diligently learns, he will then have no defilements, and die with an undefiled mind; because he has no defilements, and dies with an undefiled mind, he will die well, and be born in a favorable place.'

。所以者何？彼因無穢，不穢污心命終故。

「賢者！若有一人我內無穢，我內實無此穢不知如真者，當知彼人不護由眼耳所知法，彼因不護由眼耳所知法故，則為欲心纏，彼便有欲有穢，穢污心命終；彼因有欲有穢，穢污心命終故，便不賢死，生不善處。所以者何？彼因有欲有穢，穢污心命終故。賢者！猶如有人或從市肆，或從銅作家，買銅槃來，無垢凈潔，彼持來已，不數洗塵，不數揩拭，不數日炙，著饒塵處，如是銅槃必受塵垢。賢者！如是若有一人我內無穢，我內實無此穢不知如真者，當知彼人不護由眼耳所知法，彼因不護由眼耳所知法故，則為欲心纏，彼便有欲有穢，穢污心命終；彼因有欲有穢，穢污心命終故，便不賢死，生不善處。所以者何？彼因有欲有穢，穢污心命終故。

「賢者！若有一人我內無穢，我內實無此穢知如真者，當知彼人護由眼耳所知法，彼因護由眼耳所知法故，則不為欲心纏，彼便無慾無穢，不穢污心命終；彼因無慾無穢，不穢污心命終故，便賢死，生善處。所以者何？彼因無慾無穢，不穢污心命終故。賢者！猶如有人或從市肆，或從銅作家，買銅槃來，無垢凈潔，彼持來已，數數洗磨，數數揩拭，數數日炙，不著饒塵處，如是銅槃便極凈潔。賢者！如是若有一人我內無穢，我內實無此穢知如真者，當知彼人護由眼耳所知法，彼因護由眼耳所知法故，則不為欲心纏，彼便無慾無穢，不穢污心命終；彼因無慾無穢，不穢污心命終故，便賢死，生善處。所以者何？彼因無慾無穢，不穢污心命終故

現代漢語譯本：這是為什麼呢？因為他內心沒有污穢，沒有被污穢的心所污染而死去。 賢者！如果有一個人認為自己內心沒有污穢，並且實際上並不真正瞭解自己內心沒有污穢，那麼要知道這個人不會守護通過眼睛和耳朵所瞭解的法。因為他不守護通過眼睛和耳朵所瞭解的法，就會被慾望之心所纏繞，他就會有慾望和污穢，被污穢的心所污染而死去；因為他有慾望和污穢，被污穢的心所污染而死去，他就不會善終，會投生到不好的地方。這是為什麼呢？因為他有慾望和污穢，被污穢的心所污染而死去。賢者！就像有個人從市場上或從銅匠那裡買來一個銅盤，沒有污垢，非常乾淨。他拿來之後，不經常洗去灰塵，不經常擦拭，不經常曬太陽，放在容易沾染灰塵的地方，這樣的銅盤一定會沾染灰塵。賢者！如果有一個人認為自己內心沒有污穢，並且實際上並不真正瞭解自己內心沒有污穢，那麼要知道這個人不會守護通過眼睛和耳朵所瞭解的法。因為他不守護通過眼睛和耳朵所瞭解的法，就會被慾望之心所纏繞，他就會有慾望和污穢，被污穢的心所污染而死去；因為他有慾望和污穢，被污穢的心所污染而死去，他就不會善終，會投生到不好的地方。這是為什麼呢？因為他有慾望和污穢，被污穢的心所污染而死去。 賢者！如果有一個人認為自己內心沒有污穢，並且實際上真正瞭解自己內心沒有污穢，那麼要知道這個人會守護通過眼睛和耳朵所瞭解的法。因為他守護通過眼睛和耳朵所瞭解的法，就不會被慾望之心所纏繞，他就沒有慾望和污穢，不會被污穢的心所污染而死去；因為他沒有慾望和污穢，沒有被污穢的心所污染而死去，他就會善終，會投生到好的地方。這是為什麼呢？因為他沒有慾望和污穢，沒有被污穢的心所污染而死去。賢者！就像有個人從市場上或從銅匠那裡買來一個銅盤，沒有污垢，非常乾淨。他拿來之後，經常清洗擦拭，經常曬太陽，不放在容易沾染灰塵的地方，這樣的銅盤就會非常乾淨。賢者！如果有一個人認為自己內心沒有污穢，並且實際上真正瞭解自己內心沒有污穢，那麼要知道這個人會守護通過眼睛和耳朵所瞭解的法。因為他守護通過眼睛和耳朵所瞭解的法，就不會被慾望之心所纏繞，他就沒有慾望和污穢，不會被污穢的心所污染而死去；因為他沒有慾望和污穢，沒有被污穢的心所污染而死去，他就會善終，會投生到好的地方。這是為什麼呢？因為他沒有慾望和污穢，沒有被污穢的心所污染而死去。

English version: Why is that? Because he is without defilement, and does not die with a defiled mind. Wise one! If there is a person who thinks that there is no defilement within him, and does not truly know that there is no defilement within him, then know that this person does not guard the Dharma known through the eyes and ears. Because he does not guard the Dharma known through the eyes and ears, he will be entangled by the mind of desire, he will have desire and defilement, and die with a defiled mind; because he has desire and defilement, and dies with a defiled mind, he will not die well, and will be reborn in a bad place. Why is that? Because he has desire and defilement, and dies with a defiled mind. Wise one! It is like a person who buys a copper bowl from the market or from a coppersmith, without any dirt, very clean. After he brings it, he does not often wash away the dust, does not often wipe it, does not often expose it to the sun, and puts it in a place where it is easy to get dusty, such a copper bowl will surely get dusty. Wise one! If there is a person who thinks that there is no defilement within him, and does not truly know that there is no defilement within him, then know that this person does not guard the Dharma known through the eyes and ears. Because he does not guard the Dharma known through the eyes and ears, he will be entangled by the mind of desire, he will have desire and defilement, and die with a defiled mind; because he has desire and defilement, and dies with a defiled mind, he will not die well, and will be reborn in a bad place. Why is that? Because he has desire and defilement, and dies with a defiled mind. Wise one! If there is a person who thinks that there is no defilement within him, and truly knows that there is no defilement within him, then know that this person guards the Dharma known through the eyes and ears. Because he guards the Dharma known through the eyes and ears, he will not be entangled by the mind of desire, he will have no desire and no defilement, and will not die with a defiled mind; because he has no desire and no defilement, and does not die with a defiled mind, he will die well, and will be reborn in a good place. Why is that? Because he has no desire and no defilement, and does not die with a defiled mind. Wise one! It is like a person who buys a copper bowl from the market or from a coppersmith, without any dirt, very clean. After he brings it, he often washes and wipes it, often exposes it to the sun, and does not put it in a place where it is easy to get dusty, such a copper bowl will be very clean. Wise one! If there is a person who thinks that there is no defilement within him, and truly knows that there is no defilement within him, then know that this person guards the Dharma known through the eyes and ears. Because he guards the Dharma known through the eyes and ears, he will not be entangled by the mind of desire, he will have no desire and no defilement, and will not die with a defiled mind; because he has no desire and no defilement, and does not die with a defiled mind, he will die well, and will be reborn in a good place. Why is that? Because he has no desire and no defilement, and does not die with a defiled mind.

「賢者！因是緣是，說前二人俱有穢，穢污心，一者下賤，一者最勝。因是緣是，說后二人俱無穢穢污心，一者下賤，一者最勝。」

於是，復有比丘即從坐起，偏袒著衣，叉手向尊者舍梨子，白曰：「尊者舍梨子！所說穢者，何等為穢？」

尊者舍梨子答比丘曰：「賢者！無量惡不善法從欲生，謂之穢。所以者何？或有一人心生如是欲：『我所犯戒，莫令他人知我犯戒。』賢者！或有他人知彼犯戒，彼因他人知犯戒故，心便生惡，若彼心生惡及心生欲者，俱是不善。賢者！或有一人心生如是欲：『我所犯戒，當令他人于屏處訶，莫令在眾訶我犯戒。』賢者！或有他人于眾中訶，不在屏處，彼因他人在眾中訶，不在屏處故，心便生惡，若彼心生惡及心生欲者，俱是不善。賢者！或有一人心生如是欲：『我所犯戒，令勝人訶，莫令不如人訶我犯戒。』賢者！或有不如人訶彼犯戒，非是勝人，彼因不如人訶，非勝人故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！或有一人心生如是欲：『令我在佛前坐，問世尊法，為諸比丘說，莫令余比丘在佛前坐，問世尊法，為諸比丘說。』賢者！或有餘比丘在佛前坐，問世尊法，為諸比丘說，彼因余比丘在佛前坐，問世尊法，為諸比丘說故，心便生惡，若彼心生惡及心生欲者，俱是不善。賢者！或有一人心生如是欲：『諸比丘入內時，令我最在其前，諸比丘侍從我將入內，莫令余比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內

『賢者！因為這樣的因緣，說前面兩個人都有污穢，污穢了心，一個，一個最殊勝。因為這樣的因緣，說後面兩個人都沒有污穢，沒有污穢心，一個，一個最殊勝。』 於是，又有一位比丘從座位上站起來，袒露右肩，合掌向尊者舍利子，說道：『尊者舍利子！所說的污穢，是什麼樣的污穢呢？』 尊者舍利子回答比丘說：『賢者！無量惡不善法從慾望產生，這叫做污穢。為什麼呢？有的人心中生起這樣的慾望：』我所犯的戒律，不要讓別人知道我犯戒。』賢者！或許有別人知道他犯戒，他因為別人知道他犯戒的緣故，心中就生起惡念，如果他心中生起惡念和慾望，都是不善的。賢者！有的人心中生起這樣的慾望：』我所犯的戒律，應當讓別人在隱蔽的地方責備我，不要在眾人面前責備我犯戒。』賢者！或許有別人在眾人面前責備他，不在隱蔽的地方，他因為別人在眾人面前責備他，不在隱蔽的地方的緣故，心中就生起惡念，如果他心中生起惡念和慾望，都是不善的。賢者！有的人心中生起這樣的慾望：』我所犯的戒律，讓勝過我的人責備我，不要讓不如我的人責備我犯戒。』賢者！或許有不如他的人責備他犯戒，不是勝過他的人，他因為不如他的人責備他，不是勝過他的人的緣故，心中就生起惡念，如果他心中生起惡念和慾望，都是不善的。 『賢者！有的人心中生起這樣的慾望：』讓我坐在佛陀面前，向世尊請教佛法，為眾比丘說法，不要讓其他比丘坐在佛陀面前，向世尊請教佛法，為眾比丘說法。』賢者！或許有其他比丘坐在佛陀面前，向世尊請教佛法，為眾比丘說法，他因為其他比丘坐在佛陀面前，向世尊請教佛法，為眾比丘說法的緣故，心中就生起惡念，如果他心中生起惡念和慾望，都是不善的。賢者！有的人心中生起這樣的慾望：』當衆比丘進入室內時，讓我走在最前面，眾比丘侍奉我進入室內，不要讓其他比丘在眾比丘進入室內時，走在最前面，眾比丘侍奉他進入室內』

'Wise one! Because of this cause and condition, it is said that the first two have defilements, defiled minds, one is ** and one is the most excellent. Because of this cause and condition, it is said that the latter two have no defilements, no defiled minds, one is ** and one is the most excellent.' Then, another bhikkhu rose from his seat, arranged his robe over one shoulder, and with his hands together, addressed the venerable Sariputta, saying: 'Venerable Sariputta! What is this defilement that is spoken of?' The venerable Sariputta replied to the bhikkhu: 'Wise one! Countless evil and unwholesome states arise from desire, and this is called defilement. Why is that? There is a person who has a desire like this: 'May others not know that I have broken the precepts.' Wise one! Perhaps others know that he has broken the precepts, and because others know that he has broken the precepts, he develops evil in his mind. If he develops evil in his mind and desire, both are unwholesome. Wise one! There is a person who has a desire like this: 'May others rebuke me for breaking the precepts in private, not in public.' Wise one! Perhaps others rebuke him in public, not in private, and because others rebuke him in public, not in private, he develops evil in his mind. If he develops evil in his mind and desire, both are unwholesome. Wise one! There is a person who has a desire like this: 'May those who are superior to me rebuke me for breaking the precepts, not those who are inferior to me.' Wise one! Perhaps those who are inferior to him rebuke him for breaking the precepts, not those who are superior to him, and because those who are inferior to him rebuke him, not those who are superior to him, he develops evil in his mind. If he develops evil in his mind and desire, both are unwholesome. 'Wise one! There is a person who has a desire like this: 'May I sit before the Buddha, ask the Blessed One about the Dharma, and teach it to the bhikkhus, not other bhikkhus sitting before the Buddha, asking the Blessed One about the Dharma, and teaching it to the bhikkhus.' Wise one! Perhaps other bhikkhus sit before the Buddha, ask the Blessed One about the Dharma, and teach it to the bhikkhus, and because other bhikkhus sit before the Buddha, ask the Blessed One about the Dharma, and teach it to the bhikkhus, he develops evil in his mind. If he develops evil in his mind and desire, both are unwholesome. Wise one! There is a person who has a desire like this: 'When the bhikkhus enter the dwelling, may I be the first to enter, with the bhikkhus attending me, not other bhikkhus being the first to enter when the bhikkhus enter the dwelling, with the bhikkhus attending them.'

。』賢者！或有餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內，彼因余比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！或有一人心生如是欲：『諸比丘已入內時，令我最在上坐，得第一座，第一澡水，得第一食，莫令余比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食。』賢者！或有餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食；彼因余比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！或有一人心生如是欲：『諸比丘食竟，收攝食器，行澡水已，令我為諸居士說法，勸發渴仰，成就歡喜；莫令余比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜。』賢者！或有餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜；彼因余比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！或有一人心生如是欲：『諸居士往詣眾園時，令我與共會共集，共坐共論，莫令余比丘諸居士往詣眾園時，與共會共集，共坐共論。』賢者！或有餘比丘諸居士往詣眾園時，與共會共集，共坐共論，彼因余比丘諸居士往詣眾園時，與共會共集，共坐共論故，心便生惡，若彼心生惡及心生欲者，俱是不善

現代漢語譯本：賢者！或者有其他比丘，當他們進入室內時，總是走在最前面，其他比丘跟隨著他進入。他因為其他比丘進入室內時走在最前面，其他比丘跟隨他進入，心中便產生惡念。如果他心中產生惡念和慾望，這兩種都是不好的。 賢者！或者有人心中產生這樣的慾望：『當其他比丘進入室內時，讓我坐在最上座，得到第一份座位，第一份洗澡水，第一份食物，不要讓其他比丘進入室內時坐在最上座，得到第一份座位，第一份洗澡水，第一份食物。』賢者！或者有其他比丘，當他們進入室內時，坐在最上座，得到第一份座位，第一份洗澡水，第一份食物。他因為其他比丘進入室內時坐在最上座，得到第一份座位，第一份洗澡水，第一份食物，心中便產生惡念。如果他心中產生惡念和慾望，這兩種都是不好的。 賢者！或者有人心中產生這樣的慾望：『當其他比丘吃完飯，收拾好餐具，洗完澡后，讓我為居士們說法，勸導他們生起渴望，成就歡喜；不要讓其他比丘吃完飯，收拾好餐具，洗完澡后，為居士們說法，勸導他們生起渴望，成就歡喜。』賢者！或者有其他比丘，當他們吃完飯，收拾好餐具，洗完澡后，為居士們說法，勸導他們生起渴望，成就歡喜。他因為其他比丘吃完飯，收拾好餐具，洗完澡后，為居士們說法，勸導他們生起渴望，成就歡喜，心中便產生惡念。如果他心中產生惡念和慾望，這兩種都是不好的。 賢者！或者有人心中產生這樣的慾望：『當居士們前往園林時，讓我與他們會面、聚集、坐在一起討論，不要讓其他比丘在居士們前往園林時，與他們會面、聚集、坐在一起討論。』賢者！或者有其他比丘，當居士們前往園林時，與他們會面、聚集、坐在一起討論。他因為其他比丘在居士們前往園林時，與他們會面、聚集、坐在一起討論，心中便產生惡念。如果他心中產生惡念和慾望，這兩種都是不好的。

English version: 'Venerable sir, there might be some other monks who, when entering a dwelling, always go first, with other monks following them in. Because these other monks go first when entering, and other monks follow them in, they develop ill will. If they develop ill will and desire, both are unwholesome.' 'Venerable sir, there might be someone who develops this desire: 'When other monks have entered, let me sit in the highest seat, receive the first seat, the first bath water, and the first food. Do not let other monks, when they have entered, sit in the highest seat, receive the first seat, the first bath water, and the first food.' Venerable sir, there might be other monks who, when they have entered, sit in the highest seat, receive the first seat, the first bath water, and the first food. Because these other monks sit in the highest seat, receive the first seat, the first bath water, and the first food, they develop ill will. If they develop ill will and desire, both are unwholesome.' 'Venerable sir, there might be someone who develops this desire: 'When other monks have finished eating, put away their bowls, and taken their bath, let me teach the laypeople, encourage them to have longing, and achieve joy. Do not let other monks, when they have finished eating, put away their bowls, and taken their bath, teach the laypeople, encourage them to have longing, and achieve joy.' Venerable sir, there might be other monks who, when they have finished eating, put away their bowls, and taken their bath, teach the laypeople, encourage them to have longing, and achieve joy. Because these other monks teach the laypeople, encourage them to have longing, and achieve joy, they develop ill will. If they develop ill will and desire, both are unwholesome.' 'Venerable sir, there might be someone who develops this desire: 'When laypeople go to the park, let me meet with them, gather with them, sit with them, and discuss with them. Do not let other monks, when laypeople go to the park, meet with them, gather with them, sit with them, and discuss with them.' Venerable sir, there might be other monks who, when laypeople go to the park, meet with them, gather with them, sit with them, and discuss with them. Because these other monks meet with them, gather with them, sit with them, and discuss with them, they develop ill will. If they develop ill will and desire, both are unwholesome.'

「賢者！或有一人心生如是欲：『令我為王者所識，及王大臣、梵志、居士、國中人民所知重，莫令余比丘為王者所識，及王大臣、梵志、居士、國中人民所知重。』賢者！或有餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重，彼因余比丘為王者所識，及王大臣、梵志、居士、國中人民所知重故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！或有一人心生如是欲：『令我為四眾比丘、比丘尼、優婆塞、優婆私所敬重，莫令余比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重。』賢者！或有餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重，彼因余比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！或有一人心生如是欲：『令我得衣被、飲食、床褥、湯藥、諸生活具，莫令余比丘得衣被、飲食、床褥、湯藥、諸生活具。』賢者！或有餘比丘得衣被、飲食、床褥、湯藥、諸生活具，彼因余比丘得衣被、飲食、床褥、湯藥、諸生活具故，心便生惡，若彼心生惡及心生欲者，俱是不善。

「賢者！如是彼人若有諸智梵行者，不知彼生如是無量惡不善心欲者，如是彼非沙門沙門想，非智沙門智沙門想，非正智正智想，非正念正念想，非清凈清凈想。賢者！如是彼人若有諸智梵行者，知彼生如是無量惡不善心欲者，如是彼非沙門非沙門想，非智沙門非智沙門想，非正智非正智想，非正念非正念想，非清凈非清凈想

『賢者！』或許有人心中生起這樣的慾望：『希望我被國王認識，被國王的大臣、婆羅門、居士、國內人民所尊重，不要讓其他比丘被國王認識，被國王的大臣、婆羅門、居士、國內人民所尊重。』賢者！或許有其他比丘被國王認識，被國王的大臣、婆羅門、居士、國內人民所尊重，他因為其他比丘被國王認識，被國王的大臣、婆羅門、居士、國內人民所尊重，心中便生起惡念，如果他心中生起惡念和慾望，都是不善的。 『賢者！』或許有人心中生起這樣的慾望：『希望我被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重，不要讓其他比丘被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重。』賢者！或許有其他比丘被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重，他因為其他比丘被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重，心中便生起惡念，如果他心中生起惡念和慾望，都是不善的。 『賢者！』或許有人心中生起這樣的慾望：『希望我得到衣服、飲食、床鋪、湯藥、各種生活用品，不要讓其他比丘得到衣服、飲食、床鋪、湯藥、各種生活用品。』賢者！或許有其他比丘得到衣服、飲食、床鋪、湯藥、各種生活用品，他因為其他比丘得到衣服、飲食、床鋪、湯藥、各種生活用品，心中便生起惡念，如果他心中生起惡念和慾望，都是不善的。 『賢者！』像這樣的人，如果有智慧的修行者，不知道他生起這樣無量惡不善的慾望，那麼這個人就不是沙門，沒有沙門的想法；不是智者沙門，沒有智者沙門的想法；不是正智者，沒有正智者的想法；不是正念者，沒有正念者的想法；不是清凈者，沒有清凈者的想法。賢者！像這樣的人，如果有智慧的修行者，知道他生起這樣無量惡不善的慾望，那麼這個人就不是沙門，沒有沙門的想法；不是智者沙門，沒有智者沙門的想法；不是正智者，沒有正智者的想法；不是正念者，沒有正念者的想法；不是清凈者，沒有清凈者的想法。

'Venerable sir,' there might be a person who harbors such a desire: 'May I be recognized by the king, and be known and respected by the king's ministers, Brahmins, householders, and the people of the country; may other monks not be recognized by the king, and be known and respected by the king's ministers, Brahmins, householders, and the people of the country.' Venerable sir, there might be other monks who are recognized by the king, and are known and respected by the king's ministers, Brahmins, householders, and the people of the country. Because of these other monks being recognized by the king, and being known and respected by the king's ministers, Brahmins, householders, and the people of the country, he then develops ill will. If he develops ill will and desire, both are unwholesome. 'Venerable sir,' there might be a person who harbors such a desire: 'May I be respected by the four assemblies—monks, nuns, laymen, and laywomen; may other monks not be respected by the four assemblies—monks, nuns, laymen, and laywomen.' Venerable sir, there might be other monks who are respected by the four assemblies—monks, nuns, laymen, and laywomen. Because of these other monks being respected by the four assemblies—monks, nuns, laymen, and laywomen, he then develops ill will. If he develops ill will and desire, both are unwholesome. 'Venerable sir,' there might be a person who harbors such a desire: 'May I obtain robes, food, bedding, medicine, and other necessities of life; may other monks not obtain robes, food, bedding, medicine, and other necessities of life.' Venerable sir, there might be other monks who obtain robes, food, bedding, medicine, and other necessities of life. Because of these other monks obtaining robes, food, bedding, medicine, and other necessities of life, he then develops ill will. If he develops ill will and desire, both are unwholesome. 'Venerable sir,' if such a person has wise practitioners who do not know that he has generated such immeasurable evil and unwholesome desires, then this person is not a 'samana' (ascetic), does not have the idea of a 'samana'; is not a wise 'samana', does not have the idea of a wise 'samana'; is not a person of right wisdom, does not have the idea of right wisdom; is not a person of right mindfulness, does not have the idea of right mindfulness; is not a pure person, does not have the idea of a pure person. Venerable sir, if such a person has wise practitioners who know that he has generated such immeasurable evil and unwholesome desires, then this person is not a 'samana', does not have the idea of a 'samana'; is not a wise 'samana', does not have the idea of a wise 'samana'; is not a person of right wisdom, does not have the idea of right wisdom; is not a person of right mindfulness, does not have the idea of right mindfulness; is not a pure person, does not have the idea of a pure person.

「賢者！猶如有人或從市肆，或從銅作家，買銅合槃來，盛滿中糞，蓋覆其上便持而去，經過店肆，近眾人行，彼眾見已，皆欲得食，意甚愛樂，而不憎惡，則生凈想；彼持去已，住在一處便開示之，眾人見已，皆不欲食，無愛樂意，甚憎惡之，生不凈想。若欲食者則不復用，況其本自不欲食耶？

「賢者！如是彼人若有諸智梵行者，不知彼生如是無量惡不善心欲者，如是彼非沙門沙門想，非智沙門智沙門想，非正智正智想，非正念正念想，非清凈清凈想。賢者！如是彼人若有諸智梵行者，知彼生如是無量惡不善心欲者，如是彼非沙門非沙門想，非智沙門非智沙門想，非正智非正智想，非正念非正念想，非清凈非清凈想。賢者！當知如是人莫得親近，莫恭敬禮事。若比丘不應親近便親近，不應恭敬禮事便恭敬禮事者，如是彼便長夜得無利無義，則不饒益，不安隱快樂，生苦憂戚。

「賢者！或有一人心不生如是欲：『我所犯戒，莫令他人知我犯戒。』賢者！或有他人知彼犯戒，彼因他人知犯戒故，心不生惡；若彼心無惡，心不生欲者，是二俱善。賢者！或有一人心不生如是欲：『我所犯戒，當令他人于屏處訶，莫令在眾訶我犯戒。』賢者！或有他人于眾中訶，不在屏處，彼因在眾中訶，不在屏處故，心不生惡；若彼心無惡，心不生欲者，是二俱善。賢者！或有一人心不生如是欲：『我所犯戒，令勝人訶，莫令不如人訶我犯戒。』賢者！或有不如人訶彼犯戒，非是勝人，彼因不如人訶，非勝人故，心不生惡；若彼心無惡，心不生欲者，是二俱善

『賢者！就像有人從市場或銅匠那裡買來一個銅盆，裝滿糞便，蓋上蓋子就拿著走了。經過商店，靠近人群時，人們看到它，都想吃裡面的東西，心裡非常喜歡，不感到厭惡，產生清凈的想法；當他拿著它到一處地方打開時，人們看到后，都不想吃了，沒有喜歡的意願，非常厭惡它，產生不凈的想法。如果想吃的人都不會再用它，更何況本來就不想吃的人呢？』 『賢者！同樣，如果有人，那些有智慧的修行者，不知道那個人生起了如此無量邪惡不善的慾望，那麼這個人就不是沙門，卻自以為是沙門；不是智者沙門，卻自以為是智者沙門；不是正智，卻自以為是正智；不是正念，卻自以為是正念；不是清凈，卻自以為是清凈。賢者！同樣，如果有人，那些有智慧的修行者，知道那個人生起了如此無量邪惡不善的慾望，那麼這個人就不是沙門，也不自以為是沙門；不是智者沙門，也不自以為是智者沙門；不是正智，也不自以為是正智；不是正念，也不自以為是正念；不是清凈，也不自以為是清凈。賢者！應當知道這樣的人不要親近，不要恭敬禮拜。如果比丘不應該親近卻親近，不應該恭敬禮拜卻恭敬禮拜，那麼他就會長久地遭受無利無益，不會得到饒益，不得安穩快樂，產生痛苦憂愁。』 『賢者！有的人心裡不產生這樣的想法：『我所犯的戒律，不要讓別人知道我犯戒。』賢者！有的人知道他犯戒，他因為別人知道他犯戒，心裡不產生惡念；如果他心裡沒有惡念，心裡不產生慾望，這兩種情況都是好的。賢者！有的人心裡不產生這樣的想法：『我所犯的戒律，應當讓別人在私下裡責備我，不要在眾人面前責備我犯戒。』賢者！有的人在眾人面前責備他，不在私下裡，他因為在眾人面前被責備，不在私下裡，心裡不產生惡念；如果他心裡沒有惡念，心裡不產生慾望，這兩種情況都是好的。賢者！有的人心裡不產生這樣的想法：『我所犯的戒律，讓勝過我的人責備我，不要讓不如我的人責備我犯戒。』賢者！有的人被不如他的人責備犯戒，不是被勝過他的人責備，他因為被不如他的人責備，不是被勝過他的人責備，心裡不產生惡念；如果他心裡沒有惡念，心裡不產生慾望，這兩種情況都是好的。

'Venerable, it is like someone buying a copper bowl from the market or a coppersmith, filling it with excrement, covering it, and then carrying it away. When passing by shops and near crowds, people see it and desire to eat what's inside, feeling great pleasure and no disgust, having a pure thought. But when he takes it to a place and opens it, people see it and no longer want to eat it, having no desire, feeling great disgust, and having an impure thought. If someone who wanted to eat it would no longer use it, how much less would someone who never wanted to eat it in the first place?' 'Venerable, similarly, if there are wise practitioners who do not know that a person has generated such immeasurable evil and unwholesome desires, then that person is not a 'shramana' (ascetic) but thinks he is a 'shramana'; not a wise 'shramana' but thinks he is a wise 'shramana'; not having right wisdom but thinks he has right wisdom; not having right mindfulness but thinks he has right mindfulness; not being pure but thinks he is pure. Venerable, similarly, if there are wise practitioners who know that a person has generated such immeasurable evil and unwholesome desires, then that person is not a 'shramana' and does not think he is a 'shramana'; not a wise 'shramana' and does not think he is a wise 'shramana'; not having right wisdom and does not think he has right wisdom; not having right mindfulness and does not think he has right mindfulness; not being pure and does not think he is pure. Venerable, know that such a person should not be approached, should not be respected or honored. If a bhikkhu (monk) approaches those he should not approach, and respects and honors those he should not respect and honor, then he will for a long time experience no benefit or gain, will not be benefited, will not be secure and happy, and will generate suffering and sorrow.' 'Venerable, there is a person who does not generate the thought: 『May others not know that I have broken the precepts.』 Venerable, there is another who knows that he has broken the precepts, and because others know he has broken the precepts, he does not generate evil in his heart; if his heart has no evil, and he does not generate desire, these two are good. Venerable, there is a person who does not generate the thought: 『May others rebuke me in private for breaking the precepts, and not rebuke me in public.』 Venerable, there is another who is rebuked in public, not in private, and because he is rebuked in public, not in private, he does not generate evil in his heart; if his heart has no evil, and he does not generate desire, these two are good. Venerable, there is a person who does not generate the thought: 『May those who are superior to me rebuke me for breaking the precepts, and not those who are inferior to me.』 Venerable, there is another who is rebuked for breaking the precepts by those who are inferior to him, not by those who are superior to him, and because he is rebuked by those who are inferior to him, not by those who are superior to him, he does not generate evil in his heart; if his heart has no evil, and he does not generate desire, these two are good.'

「賢者！或有一人心不生如是欲：『令我在佛前坐，問世尊法，為諸比丘說，莫令余比丘在佛前坐，問世尊法，為諸比丘說。』賢者！或有餘比丘在佛前坐，問世尊法，為諸比丘說，彼因余比丘在佛前坐，問世尊法，為諸比丘說故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！或有一人心不生如是欲：『諸比丘入內時，令我最在其前，諸比丘侍從我將入內，莫令余比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內。』賢者！或有餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內，彼因余比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！或有一人心不生如是欲：『諸比丘已入內時，令我最在上坐，得第一座，第一澡水，得第一食，莫令余比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食。』賢者！或有餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食，彼因余比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！或有一人心不生如是欲：『諸比丘食竟，收攝食器，行澡水已，我為諸居士說法，勸發渴仰，成就歡喜，莫令余比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜

『賢者！』或許有人心中不會產生這樣的慾望：『讓我坐在佛前，向世尊請教佛法，為眾比丘說法，不要讓其他比丘坐在佛前，向世尊請教佛法，為眾比丘說法。』賢者！或許有其他比丘坐在佛前，向世尊請教佛法，為眾比丘說法，他因為其他比丘坐在佛前，向世尊請教佛法，為眾比丘說法，心中不生惡念；如果他心中沒有惡念，也不產生這種慾望，這兩種情況都是好的。 『賢者！』或許有人心中不會產生這樣的慾望：『當衆比丘進入室內時，讓我走在最前面，眾比丘跟隨著我進入室內，不要讓其他比丘在眾比丘進入室內時，走在最前面，眾比丘跟隨著他進入室內。』賢者！或許有其他比丘在眾比丘進入室內時，走在最前面，眾比丘跟隨著他進入室內，他因為其他比丘在眾比丘進入室內時，走在最前面，眾比丘跟隨著他進入室內，心中不生惡念；如果他心中沒有惡念，也不產生這種慾望，這兩種情況都是好的。 『賢者！』或許有人心中不會產生這樣的慾望：『當衆比丘進入室內后，讓我坐在最上座，得到第一座位，第一洗澡水，得到第一食物，不要讓其他比丘在眾比丘進入室內后，坐在最上座，得到第一座位，第一洗澡水，得到第一食物。』賢者！或許有其他比丘在眾比丘進入室內后，坐在最上座，得到第一座位，第一洗澡水，得到第一食物，他因為其他比丘在眾比丘進入室內后，坐在最上座，得到第一座位，第一洗澡水，得到第一食物，心中不生惡念；如果他心中沒有惡念，也不產生這種慾望，這兩種情況都是好的。 『賢者！』或許有人心中不會產生這樣的慾望：『當衆比丘用完餐，收拾好餐具，洗完澡后，我為各位居士說法，勸導他們生起渴求，成就歡喜，不要讓其他比丘在眾比丘用完餐，收拾好餐具，洗完澡后，為各位居士說法，勸導他們生起渴求，成就歡喜。

'Venerable sir,' there might be a person who does not generate such a desire: 'Let me sit before the Buddha, ask the Blessed One about the Dharma, and preach to the monks, and do not let other monks sit before the Buddha, ask the Blessed One about the Dharma, and preach to the monks.' Venerable sir, there might be other monks who sit before the Buddha, ask the Blessed One about the Dharma, and preach to the monks, and because of other monks sitting before the Buddha, asking the Blessed One about the Dharma, and preaching to the monks, they do not generate evil thoughts; if they have no evil thoughts and do not generate such a desire, both are good. 'Venerable sir,' there might be a person who does not generate such a desire: 'When the monks enter the dwelling, let me be the first to enter, with the monks following me, and do not let other monks be the first to enter when the monks enter the dwelling, with the monks following them.' Venerable sir, there might be other monks who are the first to enter when the monks enter the dwelling, with the monks following them, and because of other monks being the first to enter when the monks enter the dwelling, with the monks following them, they do not generate evil thoughts; if they have no evil thoughts and do not generate such a desire, both are good. 'Venerable sir,' there might be a person who does not generate such a desire: 'When the monks have entered the dwelling, let me sit in the highest seat, receive the first seat, the first bath water, and the first food, and do not let other monks sit in the highest seat, receive the first seat, the first bath water, and the first food when the monks have entered the dwelling.' Venerable sir, there might be other monks who sit in the highest seat, receive the first seat, the first bath water, and the first food when the monks have entered the dwelling, and because of other monks sitting in the highest seat, receiving the first seat, the first bath water, and the first food when the monks have entered the dwelling, they do not generate evil thoughts; if they have no evil thoughts and do not generate such a desire, both are good. 'Venerable sir,' there might be a person who does not generate such a desire: 'When the monks have finished eating, put away their bowls, and taken their bath, let me preach the Dharma to the lay people, encourage them to develop longing, and achieve joy, and do not let other monks preach the Dharma to the lay people, encourage them to develop longing, and achieve joy when the monks have finished eating, put away their bowls, and taken their bath.'

。』賢者！或有餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜，彼因余比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！或有一人心不生如是欲：『諸居士往詣眾園時，令我與共會共集，共坐共論，莫令余比丘諸居士往詣眾園時，與共會共集，共坐共論。』賢者！或有餘比丘諸居士往詣眾園時，與共會共集，共坐共論，彼因余比丘諸居士往詣眾園時，與共會共集，共坐共論故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！或有一人心不生如是欲：『令我為王者所識，及王大臣、梵志、居士、國中人民所知重，莫令余比丘為王者所識，及王大臣、梵志、居士、國中人民所知重。』賢者！或有餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重，彼因余比丘為王者所識，及王大臣、梵志、居士、國中人民所知重故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！或有一人心不生如是欲：『令我為四眾比丘、比丘尼、優婆塞、優婆私所敬重，莫令余比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重。』賢者！或有餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重，彼因余比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重故，心不生惡；若彼心無惡，心不生欲者，是二俱善

現代漢語譯本：賢者！或者有其他比丘在用餐完畢，收拾好餐具，洗漱之後，為在家居士說法，勸導他們生起渴求之心，成就歡喜。他因為其他比丘在用餐完畢，收拾好餐具，洗漱之後，為在家居士說法，勸導他們生起渴求之心，成就歡喜的緣故，心中不生惡念；如果他心中沒有惡念，也不生起貪慾，這兩種情況都是好的。 賢者！或者有這樣一個人，心中不生起這樣的慾望：『當在家居士前往園林時，讓我和他們一起聚會、集會、坐在一起討論，不要讓其他比丘在在家居士前往園林時，和他們一起聚會、集會、坐在一起討論。』賢者！或者有其他比丘在在家居士前往園林時，和他們一起聚會、集會、坐在一起討論，他因為其他比丘在在家居士前往園林時，和他們一起聚會、集會、坐在一起討論的緣故，心中不生惡念；如果他心中沒有惡念，也不生起貪慾，這兩種情況都是好的。 賢者！或者有這樣一個人，心中不生起這樣的慾望：『讓我被國王所認識，以及被王的大臣、婆羅門、居士、國內人民所知曉和尊重，不要讓其他比丘被國王所認識，以及被王的大臣、婆羅門、居士、國內人民所知曉和尊重。』賢者！或者有其他比丘被國王所認識，以及被王的大臣、婆羅門、居士、國內人民所知曉和尊重，他因為其他比丘被國王所認識，以及被王的大臣、婆羅門、居士、國內人民所知曉和尊重的緣故，心中不生惡念；如果他心中沒有惡念，也不生起貪慾，這兩種情況都是好的。 賢者！或者有這樣一個人，心中不生起這樣的慾望：『讓我被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重，不要讓其他比丘被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重。』賢者！或者有其他比丘被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重，他因為其他比丘被四眾弟子——比丘、比丘尼、優婆塞、優婆夷所敬重的緣故，心中不生惡念；如果他心中沒有惡念，也不生起貪慾，這兩種情況都是好的。

English version: 'Venerable sir, there might be other monks who, having finished eating, put away their bowls, and washed, teach the laypeople, encouraging them and making them joyful. Because other monks, having finished eating, put away their bowls, and washed, teach the laypeople, encouraging them and making them joyful, he does not generate ill will. If he has no ill will, and does not generate desire, these two are good. 'Venerable sir, there might be a person who does not generate such a desire: 『When the laypeople go to the park, let me meet with them, gather with them, sit with them, and discuss with them; do not let other monks meet with them, gather with them, sit with them, and discuss with them when the laypeople go to the park.』 Venerable sir, there might be other monks who meet with them, gather with them, sit with them, and discuss with them when the laypeople go to the park. Because other monks meet with them, gather with them, sit with them, and discuss with them when the laypeople go to the park, he does not generate ill will. If he has no ill will, and does not generate desire, these two are good. 'Venerable sir, there might be a person who does not generate such a desire: 『Let me be known by the king, and be known and respected by the king』s ministers, brahmins, laypeople, and the people of the country; do not let other monks be known by the king, and be known and respected by the king』s ministers, brahmins, laypeople, and the people of the country.』 Venerable sir, there might be other monks who are known by the king, and are known and respected by the king』s ministers, brahmins, laypeople, and the people of the country. Because other monks are known by the king, and are known and respected by the king』s ministers, brahmins, laypeople, and the people of the country, he does not generate ill will. If he has no ill will, and does not generate desire, these two are good. 'Venerable sir, there might be a person who does not generate such a desire: 『Let me be respected by the four assemblies—monks, nuns, male lay followers, and female lay followers; do not let other monks be respected by the four assemblies—monks, nuns, male lay followers, and female lay followers.』 Venerable sir, there might be other monks who are respected by the four assemblies—monks, nuns, male lay followers, and female lay followers. Because other monks are respected by the four assemblies—monks, nuns, male lay followers, and female lay followers, he does not generate ill will. If he has no ill will, and does not generate desire, these two are good.'

「賢者！或有一人心不生如是欲：『令我得衣被、飲食、床褥、湯藥、諸生活具，莫令余比丘得衣被、飲食、床褥、湯藥、諸生活具。』賢者！或余比丘得衣被、飲食、床褥、湯藥、諸生活具，彼因余比丘得衣被、飲食、床褥、湯藥、諸生活具故，心不生惡；若彼心無惡，心不生欲者，是二俱善。

「賢者！如是彼人若有諸智梵行者，不知彼生如是無量善心欲者，如是彼沙門非沙門想，智沙門非智沙門想，正智非正智想，正念非正念想，清凈非清凈想。賢者！如是彼人若有諸智梵行者，知彼生如是無量善心欲者，如是彼沙門沙門想，智沙門智沙門想，正智正智想，正念正念想，清凈清凈想。

「賢者！猶如有人或從市肆，或從銅作家，買銅合槃來，盛滿種種凈美飲食，蓋覆其上便持而去，經過店肆，近眾人行，彼眾見已，皆不欲食，無愛樂意，甚憎惡之，生不凈想，便作是說：『即彼糞去，即彼糞去。』彼持去已，住在一處便開示之，眾人見已，則皆欲食，意甚愛樂而不憎惡，則生凈想。彼若本不用食者，見已欲食，況復其本欲得食耶？

「賢者！如是彼人若有諸智梵行者，不知彼生如是無量善心欲者，如是彼沙門非沙門想，智沙門非智沙門想，正智非正智想，正念非正念想，清凈非清凈想。賢者！如是彼人若有諸智梵行者，知彼生如是無量善心欲者，如是彼沙門沙門想，智沙門智沙門想，正智正智想，正念正念想，清凈清凈想。賢者！當知如是人應親近之，恭敬禮事；若比丘應親近者便親近，應恭敬禮事者便恭敬禮事

『賢者！』或者有這樣一個人，他心中不生起這樣的慾望：『愿我得到衣服、飲食、床鋪、醫藥、各種生活用品，不要讓其他比丘得到衣服、飲食、床鋪、醫藥、各種生活用品。』賢者！或者有其他比丘得到了衣服、飲食、床鋪、醫藥、各種生活用品，他因為其他比丘得到這些東西而心中不生惡念；如果他心中沒有惡念，心中也不生起慾望，這兩種情況都是好的。 『賢者！』如果有人是智慧的修行者，卻不知道這個人心中生起了如此無量的善心和慾望，那麼這個人就會認為這位沙門不是真正的沙門，認為有智慧的沙門不是真正的有智慧的沙門，認為有正見的不是真正的有正見，認為有正念的不是真正的有正念，認為清凈的不是真正的清凈。『賢者！』如果有人是智慧的修行者，知道這個人心中生起了如此無量的善心和慾望，那麼這個人就會認為這位沙門是真正的沙門，認為有智慧的沙門是真正的有智慧的沙門，認為有正見的有正見，認為有正念的有正念，認為清凈的是清凈的。 『賢者！』就像有個人，從市場上或者從銅匠那裡買來一個銅盤，盛滿了各種乾淨美味的食物，蓋上蓋子就拿著走了。他經過店舖，靠近人群行走，那些人看到后，都不想吃，沒有喜愛的意思，非常厭惡它，產生不乾淨的想法，就說：『把那糞便拿走，把那糞便拿走。』他拿走後，停在一個地方打開它，人們看到后，就都想吃了，心裡非常喜愛而不厭惡，就產生了乾淨的想法。如果他本來不想吃，看到后都想吃了，更何況他本來就想吃呢？ 『賢者！』如果有人是智慧的修行者，卻不知道這個人心中生起了如此無量的善心和慾望，那麼這個人就會認為這位沙門不是真正的沙門，認為有智慧的沙門不是真正的有智慧的沙門，認為有正見的不是真正的有正見，認為有正念的不是真正的有正念，認為清凈的不是真正的清凈。『賢者！』如果有人是智慧的修行者，知道這個人心中生起了如此無量的善心和慾望，那麼這個人就會認為這位沙門是真正的沙門，認為有智慧的沙門是真正的有智慧的沙門，認為有正見的有正見，認為有正念的有正念，認為清凈的是清凈的。『賢者！』應當知道這樣的人應該親近他，恭敬地禮拜侍奉他；如果比丘應該親近的就親近，應該恭敬禮拜侍奉的就恭敬禮拜侍奉。

'Venerable sir,' there might be a person who does not generate such a desire in their heart: 'May I obtain clothing, food, bedding, medicine, and various necessities of life, and may other monks not obtain clothing, food, bedding, medicine, and various necessities of life.' Venerable sir, or another monk might obtain clothing, food, bedding, medicine, and various necessities of life, and because of that other monk obtaining these things, he does not generate evil in his heart; if his heart has no evil, and no desire arises in his heart, both of these are good. 'Venerable sir,' if there are wise practitioners who do not know that this person has generated such immeasurable good intentions and desires, then this person will think that this monk is not a true monk, that a wise monk is not a truly wise monk, that one with right view does not have true right view, that one with right mindfulness does not have true right mindfulness, and that one who is pure is not truly pure. 'Venerable sir,' if there are wise practitioners who know that this person has generated such immeasurable good intentions and desires, then this person will think that this monk is a true monk, that a wise monk is a truly wise monk, that one with right view has right view, that one with right mindfulness has right mindfulness, and that one who is pure is pure. 'Venerable sir,' it is like a person who buys a copper bowl from the market or from a coppersmith, fills it with various clean and delicious foods, covers it, and then carries it away. He passes through shops, walking near crowds, and when those people see it, they do not want to eat it, they have no liking for it, they greatly detest it, and they have unclean thoughts, saying: 'Take that filth away, take that filth away.' After he takes it away, he stops in a place and opens it, and when people see it, they all want to eat it, they like it very much and do not detest it, and they have clean thoughts. If he originally did not want to eat it, but after seeing it he wants to eat it, how much more so if he originally wanted to eat it? 'Venerable sir,' if there are wise practitioners who do not know that this person has generated such immeasurable good intentions and desires, then this person will think that this monk is not a true monk, that a wise monk is not a truly wise monk, that one with right view does not have true right view, that one with right mindfulness does not have true right mindfulness, and that one who is pure is not truly pure. 'Venerable sir,' if there are wise practitioners who know that this person has generated such immeasurable good intentions and desires, then this person will think that this monk is a true monk, that a wise monk is a truly wise monk, that one with right view has right view, that one with right mindfulness has right mindfulness, and that one who is pure is pure. 'Venerable sir,' it should be known that such a person should be approached, respected, and served; if a monk should be approached, then approach him, and if he should be respected and served, then respect and serve him.

。如是彼便長夜得利得義，則得饒益安隱快樂，亦得無苦，無憂愁戚。」

爾時，尊者大目揵連在彼眾中。於是，尊者大目揵連白曰：「尊者舍梨子！我今欲為此事說喻，聽我說耶？」

尊者舍梨子告曰：「賢者大目揵連！欲說喻者便可說之。」

尊者大目揵連則便白曰：「尊者舍梨子！我憶一時游王舍城，在巖山中，我于爾時過夜平旦，著衣持缽，入王舍城而行乞食，詣舊車師無衣滿子家。時，彼比舍更有車師斫治車軸，是時，舊車師無衣滿子往至彼家。於是，舊車師無衣滿子見彼治軸，心生是念：『若彼車師執斧治軸，斫彼彼惡處者，如是彼軸便當極好。』時，彼車師即如舊車師無衣滿子心中所念，便持斧斫彼彼惡處。於是，舊車師無衣滿子極大歡喜，而作是說：『車師子！汝心如是，則知我心。所以者何？以汝持斧斫治車軸彼彼惡處，如我意故。』如是，尊者舍梨子！若有諛諂、欺誑、嫉妒、無信、懈怠，無正念正智，無定無慧，其心狂惑，不護諸根，不修沙門，無所分別。尊者舍梨子！心為知彼心故，而說此法。尊者舍梨子！若有人不諛諂，不欺誑，無嫉妒，有信，精進而無懈怠，有正念正智，修定修慧，心不狂惑，守護諸根，廣修沙門而善分別。彼聞尊者舍梨子所說法者，猶饑欲得食，渴欲得飲，口及意也

如果這樣，他將長夜獲得利益和正義，從而獲得饒益、安穩和快樂，也能夠沒有痛苦、沒有憂愁和悲傷。 當時，尊者大目犍連也在那個集會中。於是，尊者大目犍連說道：『尊者舍利子！我現在想用比喻來說明這件事，您願意聽我說嗎？』 尊者舍利子回答說：『賢者大目犍連！想用比喻說明的話，就請說吧。』 尊者大目犍連於是說道：『尊者舍利子！我記得有一次在王舍城遊歷，在巖山中過夜。第二天清晨，我穿好衣服，拿著缽，進入王舍城乞食，到了舊車匠無衣滿子的家。當時，那個地方還有一位車匠在修理車軸。這時，舊車匠無衣滿子去了那裡。於是，舊車匠無衣滿子看到他在修理車軸，心裡想：『如果那個車匠拿著斧頭修理車軸，砍掉那些不好的地方，那麼這個車軸就會變得非常好。』當時，那個車匠就像舊車匠無衣滿子心裡所想的那樣，拿著斧頭砍掉那些不好的地方。於是，舊車匠無衣滿子非常高興，說道：『車匠啊！你的心和我一樣，知道我的想法。為什麼呢？因為你拿著斧頭修理車軸，砍掉那些不好的地方，正合我的心意。』尊者舍利子！如果有人諂媚、欺騙、嫉妒、不信、懈怠、沒有正念正知、沒有定力沒有智慧、心神狂亂、不守護諸根、不修習沙門之法、沒有分別能力。尊者舍利子！爲了瞭解他們的心，才說這個法。尊者舍利子！如果有人不諂媚、不欺騙、沒有嫉妒、有信心、精進而不懈怠、有正念正知、修習定力修習智慧、心不狂亂、守護諸根、廣泛修習沙門之法並且善於分別。他們聽到尊者舍利子所說的法，就像飢餓的人想要得到食物，口渴的人想要得到飲水一樣，他們的口和心都是如此。'

If so, he will gain benefit and righteousness for a long night, thus obtaining benefit, peace, and happiness, and also be free from suffering, sorrow, and grief. At that time, the venerable Mahāmaudgalyāyana was also in that assembly. Then, the venerable Mahāmaudgalyāyana said: 'Venerable Śāriputra! I now wish to use a simile to explain this matter, would you listen to me?' The venerable Śāriputra replied: 'Worthy Mahāmaudgalyāyana! If you wish to use a simile, then please speak.' The venerable Mahāmaudgalyāyana then said: 'Venerable Śāriputra! I remember once traveling in Rājagṛha, spending the night in the rocky mountains. The next morning, I put on my robes, took my bowl, and entered Rājagṛha to beg for food, arriving at the house of the old cartwright, Nirvastramāṇḍa. At that time, there was another cartwright in that place repairing a cart axle. Then, the old cartwright, Nirvastramāṇḍa, went to that place. Upon seeing him repairing the axle, the old cartwright, Nirvastramāṇḍa, thought: 『If that cartwright uses an axe to repair the axle, cutting away the bad parts, then this axle will become very good.』 At that time, the cartwright, just as the old cartwright, Nirvastramāṇḍa, had thought, used an axe to cut away the bad parts. Then, the old cartwright, Nirvastramāṇḍa, was very happy and said: 『Cartwright! Your mind is like mine, knowing my thoughts. Why? Because you used an axe to repair the axle, cutting away the bad parts, just as I intended.』 Venerable Śāriputra! If there are those who are flattering, deceitful, jealous, faithless, lazy, without right mindfulness and right knowledge, without concentration and wisdom, with minds that are confused, not guarding their senses, not practicing the life of a śramaṇa, and without the ability to discern. Venerable Śāriputra! It is to understand their minds that this Dharma is spoken. Venerable Śāriputra! If there are those who are not flattering, not deceitful, without jealousy, with faith, diligent and not lazy, with right mindfulness and right knowledge, practicing concentration and wisdom, with minds that are not confused, guarding their senses, extensively practicing the life of a śramaṇa, and are good at discerning. When they hear the Dharma spoken by the venerable Śāriputra, it is like a hungry person wanting to obtain food, a thirsty person wanting to obtain drink, their mouths and minds are like this.'

「尊者舍梨子！猶剎利女，梵志、居士、工師女，端正姝好，極凈沐浴，以香涂身，著明凈衣，種種瓔珞嚴飾其容；或復有人爲念彼女，求利及饒益，求安隱快樂，以青蓮華鬘，或薝蔔華鬘；或修摩那華鬘，或婆師華鬘；或阿提牟哆華鬘，持與彼女。彼女歡喜，兩手受之，以嚴其頭。尊者舍梨子！如是，若有人不諛諂，不欺誑，無嫉妒，有信，精進而無懈怠，有正念正智，修定修慧，心不狂惑，守護諸根，廣修沙門而善分別，彼聞尊者舍梨子所說法者，猶饑欲食，渴欲得飲，口及意也。尊者舍梨子甚奇！甚特！尊者舍梨子常拔濟諸梵行者，令離不善，安立善處。」

如是二尊更相稱說，從座起去。

尊者舍梨子所說如是。尊者大目揵連及諸比丘，聞尊者舍梨子所說，歡喜奉行。

穢經第一竟(五千一百九十六字)

（八八）中阿含穢品求法經第二(第二小土城誦)

一時，佛游拘娑羅國，與大比丘眾俱，往詣五娑羅村北尸攝和林中，及諸名德、上尊長老、大弟子等，謂尊者舍梨子、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者麗越、尊者阿難，如是比餘名德、上尊長老、大弟子等，亦在五娑羅村並皆近佛葉屋邊住。

爾時，世尊告諸比丘：「汝等當行求法，莫行求飲食。所以者何？我慈愍弟子故，欲令行求法，不行求飲食。若汝等行求飲食，不行求法者，汝等既自惡，我亦無名稱。若汝等行求法，不行求飲食者，汝等既自好，我亦有名稱

現代漢語譯本：『尊敬的舍利子！就像剎帝利女子、婆羅門女子、居士女子、工匠女子，她們容貌端正美麗，沐浴得非常乾淨，用香塗抹身體，穿著明亮的衣服，用各種瓔珞裝飾自己的容貌；或者有人爲了思念她們，爲了利益和饒益她們，爲了她們的安穩快樂，用青蓮花環，或者薝蔔花環，或者修摩那花環，或者婆師花環，或者阿提牟哆花環，送給她們。她們會歡喜地用雙手接受，用來裝飾自己的頭部。尊敬的舍利子！同樣，如果有人不諂媚，不欺騙，沒有嫉妒，有信心，精進而不懈怠，有正念正知，修習禪定和智慧，內心不迷惑，守護自己的感官，廣泛地修習沙門之道並且善於分辨，那麼當他們聽到尊敬的舍利子所說的法時，就像飢餓的人渴望食物，口渴的人渴望飲水一樣。尊敬的舍利子真是太奇特了！太殊勝了！尊敬的舍利子常常救拔那些修行梵行的人，使他們遠離不善，安立於善處。』 就這樣，兩位尊者互相稱讚，然後從座位上起身離去。 尊者舍利子所說的就是這樣。尊者大目犍連和眾比丘，聽了尊者舍利子所說的話，都歡喜地奉行。 《穢經》第一部分結束（五千一百九十六字） （八八）《中阿含經·穢品》之《求法經》第二（第二小土城誦） 一時，佛陀在拘薩羅國游化，與眾多比丘一起，前往五娑羅村北邊的尸攝和林中。當時，還有許多有德望、受人尊敬的長老和大弟子，如尊者舍利子、尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者麗越、尊者阿難等，以及其他有德望、受人尊敬的長老和大弟子，也都住在五娑羅村，靠近佛陀的葉屋邊。 那時，世尊告訴眾比丘：『你們應當去尋求佛法，不要去尋求飲食。為什麼呢？因為我慈悲憐憫弟子，希望你們去尋求佛法，而不是去尋求飲食。如果你們去尋求飲食，而不是去尋求佛法，你們既會自我墮落，我也沒有好名聲。如果你們去尋求佛法，而不是去尋求飲食，你們既會自我完善，我也會有好名聲。』

English version: 『Venerable Sariputta! Just as a Kshatriya woman, a Brahmin woman, a householder woman, or a craftswoman, who is beautiful and fair, has bathed thoroughly, has applied fragrant oils to her body, is wearing bright clothes, and has adorned her appearance with various ornaments; or someone, thinking of her, seeking benefit and welfare for her, seeking her peace and happiness, would bring her a garland of blue lotuses, or a garland of champak flowers, or a garland of jasmine flowers, or a garland of vasika flowers, or a garland of atimukta flowers. She would joyfully receive it with both hands and use it to adorn her head. Venerable Sariputta! In the same way, if someone is not flattering, not deceitful, without jealousy, has faith, is diligent and not lazy, has right mindfulness and right knowledge, cultivates concentration and wisdom, whose mind is not confused, who guards their senses, widely cultivates the path of a renunciate and is good at discernment, then when they hear the Dharma spoken by Venerable Sariputta, it is like a hungry person desiring food, or a thirsty person desiring drink, both in mouth and mind. Venerable Sariputta is truly wonderful! Truly extraordinary! Venerable Sariputta always rescues those who practice the holy life, causing them to depart from unwholesome states and establishing them in wholesome states.』 Thus, the two venerable ones praised each other, and then rose from their seats and departed. This is what Venerable Sariputta said. Venerable Maha Moggallana and the other monks, having heard what Venerable Sariputta said, joyfully accepted and practiced it. The end of the first section of the 'Impurity Sutra' (5196 words). (88) The Second Sutra on Seeking the Dharma from the 'Impurity Section' of the Middle Length Discourses (Second recitation at Small Earth City) At one time, the Buddha was traveling in the country of Kosala, together with a large assembly of monks, and went to the Shishapa Grove north of the village of Five Sal Trees. At that time, there were also many virtuous, respected elders and great disciples, such as Venerable Sariputta, Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Kaccana, Venerable Anuruddha, Venerable Revata, Venerable Ananda, and other virtuous, respected elders and great disciples, all residing in the village of Five Sal Trees, near the Buddha's leaf hut. Then, the World-Honored One addressed the monks, saying: 『You should go seeking the Dharma, not seeking food. Why is that? Because I have compassion for my disciples, and I wish for you to seek the Dharma, not to seek food. If you seek food and not the Dharma, you will degrade yourselves, and I will have no good reputation. If you seek the Dharma and not food, you will improve yourselves, and I will have a good reputation.』

「云何諸弟子為求飲食故而依佛行，非為求法？我飽食訖，食事已辦，猶有殘食，於後有二比丘來，飢渴力羸，我語彼曰：『我飽食訖，食事已辦，猶有殘食，汝等欲食者便取食之。若汝不取者，我便取以瀉著凈地，或復瀉著無蟲水中。』彼二比丘，第一比丘便作是念：『世尊食訖，食事已辦，猶有殘食，若我不取者，世尊必取瀉著凈地，或復瀉著無蟲水中，我今寧可取而食之。』即便取食。

「彼比丘取此食已，雖一日一夜樂而得安隱，但彼比丘因取此食故，不可佛意。所以者何？彼比丘因取此食故，不得少欲，不知厭足，不得易養，不得易滿，不得知時，不知節限，不得精進，不得宴坐，不得凈行，不得遠離，不得一心，不得精勤，亦不得涅槃。是以彼比丘因取此食故，不可佛意。是謂諸弟子為行求飲食故而依佛行，非為求法。

「云何諸弟子行求法，不行求飲食？彼二比丘，第二比丘便作是念：『世尊食訖，食事已辦，猶有殘食，若我不取者，世尊必取瀉著凈地，或復瀉著無蟲水中；又世尊說食中之下極者，謂殘餘食也，我今寧可不取此食。』作是念已，即便不取。

「彼比丘不取此食已，雖一日一夜苦而不安隱，但彼比丘因不取此食故，得可佛意。所以者何？彼比丘因不取此食故，得少欲，得知足，得易養，得易滿，得知時，得節限，得精進，得宴坐，得凈行，得遠離，得一心，得精勤，亦得涅槃。是以彼比丘因不取此食故，得可佛意。是謂諸弟子為行求法故而依佛行，非為求飲食

『為何有些弟子爲了尋求食物而追隨佛陀，而不是爲了尋求佛法？我吃飽飯後，飯食已經完畢，還剩下一些食物。之後來了兩位比丘，他們飢渴乏力。我告訴他們：『我已經吃飽飯了，飯食也已經完畢，還剩下一些食物，你們如果想吃就拿去吃吧。如果你們不拿，我就把它倒在乾淨的地上，或者倒在沒有蟲子的水中。』第一位比丘就想：『世尊吃完飯後，飯食已經完畢，還剩下一些食物，如果我不拿，世尊一定會把它倒在乾淨的地上，或者倒在沒有蟲子的水中，我不如拿來吃了吧。』於是就拿來吃了。 『這位比丘拿了這些食物后，雖然能有一天一夜的快樂和安穩，但是這位比丘因為拿了這些食物，不合佛陀的心意。為什麼呢？因為這位比丘拿了這些食物，就不能少欲，不知滿足，不能容易養活，不能容易滿足，不能知道時機，不知道節制，不能精進，不能靜坐，不能清凈修行，不能遠離塵囂，不能一心專注，不能精勤努力，也不能證得涅槃。因此，這位比丘因為拿了這些食物，不合佛陀的心意。這就是那些爲了尋求食物而追隨佛陀，而不是爲了尋求佛法的弟子。』 『為何有些弟子爲了尋求佛法而追隨佛陀，而不是爲了尋求食物？那兩位比丘中，第二位比丘就想：『世尊吃完飯後，飯食已經完畢，還剩下一些食物，如果我不拿，世尊一定會把它倒在乾淨的地上，或者倒在沒有蟲子的水中；而且世尊說過，食物中最下等的，就是剩下的食物，我不如不拿這些食物。』這樣想后，就沒拿。 『這位比丘沒拿這些食物后，雖然有一天一夜的痛苦和不安穩，但是這位比丘因為沒拿這些食物，就合佛陀的心意。為什麼呢？因為這位比丘沒拿這些食物，就能少欲，知足，容易養活，容易滿足，知道時機，知道節制，能精進，能靜坐，能清凈修行，能遠離塵囂，能一心專注，能精勤努力，也能證得涅槃。因此，這位比丘因為沒拿這些食物，就合佛陀的心意。這就是那些爲了尋求佛法而追隨佛陀，而不是爲了尋求食物的弟子。』

『Why do some disciples follow the Buddha for the sake of seeking food, and not for the sake of seeking the Dharma? After I have eaten my fill, and the meal is finished, there is still some food left over. Later, two monks come, weak from hunger and thirst. I say to them, 『I have eaten my fill, and the meal is finished, there is still some food left over. If you wish to eat, then take it. If you do not take it, I will take it and pour it onto clean ground, or pour it into water without insects.』 The first monk then thinks, 『The Blessed One has finished eating, and the meal is finished, there is still some food left over. If I do not take it, the Blessed One will surely take it and pour it onto clean ground, or pour it into water without insects. I might as well take it and eat it.』 And so he takes it and eats it. 『Having taken this food, although this monk may have a day and a night of happiness and peace, this monk, because of taking this food, is not in accordance with the Buddha's intention. Why is that? Because this monk, by taking this food, cannot have few desires, cannot know contentment, cannot be easily nourished, cannot be easily satisfied, cannot know the right time, cannot know moderation, cannot be diligent, cannot sit in meditation, cannot practice pure conduct, cannot be detached, cannot be single-minded, cannot be diligent, and cannot attain Nirvana. Therefore, this monk, because of taking this food, is not in accordance with the Buddha's intention. This is what it means for disciples to follow the Buddha for the sake of seeking food, and not for the sake of seeking the Dharma.』 『Why do some disciples follow the Buddha for the sake of seeking the Dharma, and not for the sake of seeking food? Of those two monks, the second monk thinks, 『The Blessed One has finished eating, and the meal is finished, there is still some food left over. If I do not take it, the Blessed One will surely take it and pour it onto clean ground, or pour it into water without insects; and the Blessed One has said that the lowest of foods is leftover food. I might as well not take this food.』 Having thought this, he does not take it. 『Having not taken this food, although this monk may have a day and a night of suffering and unease, this monk, because of not taking this food, is in accordance with the Buddha's intention. Why is that? Because this monk, by not taking this food, can have few desires, can know contentment, can be easily nourished, can be easily satisfied, can know the right time, can know moderation, can be diligent, can sit in meditation, can practice pure conduct, can be detached, can be single-minded, can be diligent, and can attain Nirvana. Therefore, this monk, because of not taking this food, is in accordance with the Buddha's intention. This is what it means for disciples to follow the Buddha for the sake of seeking the Dharma, and not for the sake of seeking food.』

於是，世尊告諸弟子：「若有法、律尊師樂住遠離，上弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，非為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，非為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。若有法、律尊師樂住遠離，上弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。」

是時，尊者舍梨子亦在眾中。彼時，世尊告曰：「舍梨子！汝為諸比丘說法如法，我患背痛，今欲小息。」

尊者舍梨子即受佛教：「唯然。世尊！」於是，世尊四疊優多羅僧以敷床上，卷僧伽梨作枕，右脅而臥，足足相累，作光明想，正念正智，常念欲起。

是時，尊者舍梨子告諸比丘：「諸賢！當知世尊向略說法。若有法、律尊師樂住遠離，上弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，不為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，不為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。若有法、律尊師樂住遠離，上弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂

於是，世尊告訴眾弟子：『如果某個教法或戒律的導師喜歡獨處，而上等弟子不喜歡獨處，那麼這個教法或戒律就不能利益大眾，不能讓大眾感到快樂，不是爲了憐憫世間，也不是爲了天人和人類尋求正義和利益，尋求安穩快樂。如果某個教法或戒律的導師喜歡獨處，而中等和下等弟子不喜歡獨處，那麼這個教法或戒律就不能利益大眾，不能讓大眾感到快樂，不是爲了憐憫世間，也不是爲了天人和人類尋求正義和利益，尋求安穩快樂。如果某個教法或戒律的導師喜歡獨處，而上等弟子也喜歡獨處，那麼這個教法或戒律就能利益大眾，能讓大眾感到快樂，是爲了憐憫世間，也是爲了天人和人類尋求正義和利益，尋求安穩快樂。如果某個教法或戒律的導師喜歡獨處，而中等和下等弟子也喜歡獨處，那麼這個教法或戒律就能利益大眾，能讓大眾感到快樂，是爲了憐憫世間，也是爲了天人和人類尋求正義和利益，尋求安穩快樂。』 當時，尊者舍利子也在眾中。這時，世尊說道：『舍利子！你為眾比丘如法說法，我背痛，現在想休息一下。』 尊者舍利子立即接受佛的教誨：『是的，世尊！』於是，世尊將四層優多羅僧鋪在床上，捲起僧伽梨作枕頭，右側臥下，雙腳交疊，想著光明，保持正念正知，常常想著起身。 這時，尊者舍利子告訴眾比丘：『諸位賢者！應當知道世尊剛才略說了教法。如果某個教法或戒律的導師喜歡獨處，而上等弟子不喜歡獨處，那麼這個教法或戒律就不能利益大眾，不能讓大眾感到快樂，不是爲了憐憫世間，也不是爲了天人和人類尋求正義和利益，尋求安穩快樂。如果某個教法或戒律的導師喜歡獨處，而中等和下等弟子不喜歡獨處，那麼這個教法或戒律就不能利益大眾，不能讓大眾感到快樂，不是爲了憐憫世間，也不是爲了天人和人類尋求正義和利益，尋求安穩快樂。如果某個教法或戒律的導師喜歡獨處，而上等弟子也喜歡獨處，那麼這個教法或戒律就能利益大眾，能讓大眾感到快樂，是爲了憐憫世間，也是爲了天人和人類尋求正義和利益，尋求安穩快樂。

Then, the World-Honored One told the disciples: 'If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, but the senior disciples do not enjoy dwelling in seclusion, then that Dharma or Vinaya does not benefit many people, does not bring happiness to many people, is not for the compassion of the world, nor is it for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness. If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, but the middle and junior disciples do not enjoy dwelling in seclusion, then that Dharma or Vinaya does not benefit many people, does not bring happiness to many people, is not for the compassion of the world, nor is it for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness. If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, and the senior disciples also enjoy dwelling in seclusion, then that Dharma or Vinaya benefits many people, brings happiness to many people, is for the compassion of the world, and is also for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness. If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, and the middle and junior disciples also enjoy dwelling in seclusion, then that Dharma or Vinaya benefits many people, brings happiness to many people, is for the compassion of the world, and is also for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness.' At that time, the Venerable Sariputra was also in the assembly. Then, the World-Honored One said: 'Sariputra! You preach the Dharma to the monks according to the Dharma. I have a backache and want to rest for a while now.' The Venerable Sariputra immediately accepted the Buddha's teaching: 'Yes, World-Honored One!' Then, the World-Honored One spread the four-layered uttarasanga on the bed, rolled up the sanghati as a pillow, lay down on his right side, with his feet overlapping, thinking of light, maintaining right mindfulness and right knowledge, and constantly thinking of getting up. At that time, the Venerable Sariputra told the monks: 'Virtuous ones! You should know that the World-Honored One has just briefly spoken about the Dharma. If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, but the senior disciples do not enjoy dwelling in seclusion, then that Dharma or Vinaya does not benefit many people, does not bring happiness to many people, is not for the compassion of the world, nor is it for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness. If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, but the middle and junior disciples do not enjoy dwelling in seclusion, then that Dharma or Vinaya does not benefit many people, does not bring happiness to many people, is not for the compassion of the world, nor is it for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness. If a teacher of a Dharma or Vinaya enjoys dwelling in seclusion, and the senior disciples also enjoy dwelling in seclusion, then that Dharma or Vinaya benefits many people, brings happiness to many people, is for the compassion of the world, and is also for the sake of seeking righteousness and benefit for gods and humans, seeking peace and happiness.'

。若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。然世尊說此法極略，汝等云何解義？云何廣分別？」

彼時，眾中或有比丘作如是說：「尊者舍梨子！若諸長老上尊自說：『我得究竟智，我生已盡，梵行已立，所作已辦，不更受有，知如真。』諸梵行者聞彼比丘自說我得究竟智，便得歡喜。」

復有比丘作如是說：「尊者舍梨子！若中、下弟子求愿無上涅槃，諸梵行者見彼行已，便得歡喜。如是彼比丘而說此義，不可尊者舍梨子意。」

尊者舍梨子告彼比丘：「諸賢等！聽我為汝說。諸賢！若有法、律尊師樂住遠離，上弟子不樂住遠離者，上弟子有三事可毀。云何為三？尊師樂住遠離，上弟子不學舍離，上弟子以此可毀。尊師若說可斷法，上弟子不斷彼法，上弟子以此可毀。所可受證，上弟子而舍方便，上弟子以此可毀。若有法、律尊師樂住遠離，上弟子不樂住遠離者，上弟子有此三事可毀。諸賢！若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，中、下弟子有三事可毀。云何為三？尊師樂住遠離，中、下弟子不學舍離，中、下弟子以此可毀。尊師若說可斷法，中、下弟子不斷彼法，中、下弟子以此可毀。所可受證，中、下弟子而舍方便，中、下弟子以此可毀。若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，中、下弟子有此三事可毀。

「諸賢！若有法、律尊師樂住遠離，上弟子亦樂住遠離者，上弟子有三事可稱

現代漢語譯本：如果有一套教法和戒律，導師喜歡獨處，而中等和下等的弟子也喜歡獨處，那麼這套教法和戒律就能利益很多人，讓很多人得到快樂，爲了憐憫世間，也爲了天人和人尋求正義和利益，尋求安穩和快樂。然而，世尊所說的這套教法非常簡略，你們如何理解它的含義？又如何詳細地解釋它呢？' 當時，僧團中有些比丘這樣說：'尊者舍利子！如果那些長老上座自己說：'我已經獲得了究竟的智慧，我的生死已經結束，清凈的修行已經建立，該做的已經做完，不再受輪迴，如實地知道真理。'其他修行者聽到那位比丘說自己獲得了究竟的智慧，就會感到歡喜。' 又有比丘這樣說：'尊者舍利子！如果中等和下等的弟子尋求無上的涅槃，其他修行者看到他們的行為后，就會感到歡喜。像這樣，那位比丘所說的意思，恐怕不符合尊者舍利子的意思。' 尊者舍利子告訴那些比丘：'各位賢者！聽我為你們說。各位賢者！如果有一套教法和戒律，導師喜歡獨處，而上等的弟子不喜歡獨處，那麼上等的弟子有三件事可以被指責。哪三件事呢？導師喜歡獨處，上等的弟子不學習舍離，上等的弟子因此可以被指責。導師如果說可以斷除的法，上等的弟子不斷除那些法，上等的弟子因此可以被指責。對於可以證悟的境界，上等的弟子卻放棄了方便，上等的弟子因此可以被指責。如果有一套教法和戒律，導師喜歡獨處，而上等的弟子不喜歡獨處，那麼上等的弟子有這三件事可以被指責。各位賢者！如果有一套教法和戒律，導師喜歡獨處，而中等和下等的弟子不喜歡獨處，那麼中等和下等的弟子有三件事可以被指責。哪三件事呢？導師喜歡獨處，中等和下等的弟子不學習舍離，中等和下等的弟子因此可以被指責。導師如果說可以斷除的法，中等和下等的弟子不斷除那些法，中等和下等的弟子因此可以被指責。對於可以證悟的境界，中等和下等的弟子卻放棄了方便，中等和下等的弟子因此可以被指責。如果有一套教法和戒律，導師喜歡獨處，而中等和下等的弟子不喜歡獨處，那麼中等和下等的弟子有這三件事可以被指責。' 各位賢者！如果有一套教法和戒律，導師喜歡獨處，上等的弟子也喜歡獨處，那麼上等的弟子有三件事可以稱讚。

English version: 'If there is a Dharma and Vinaya where the teacher enjoys dwelling in seclusion, and the middle and lower disciples also enjoy dwelling in seclusion, then that Dharma and Vinaya benefits many people, brings happiness to many, is for the compassion of the world, and also for the sake of gods and humans seeking righteousness and benefit, seeking peace and happiness. However, the Dharma spoken by the World Honored One is very brief. How do you understand its meaning? And how do you explain it in detail?' At that time, some monks in the assembly said: 'Venerable Sariputra! If those elder monks themselves say: 'I have attained ultimate wisdom, my birth is exhausted, the pure conduct is established, what needs to be done is done, I will not be reborn, I know the truth as it is.' Other practitioners, upon hearing that monk say he has attained ultimate wisdom, will rejoice.' Another monk said: 'Venerable Sariputra! If middle and lower disciples seek the unsurpassed Nirvana, other practitioners, upon seeing their practice, will rejoice. In this way, the meaning spoken by that monk may not be in accordance with Venerable Sariputra's intention.' Venerable Sariputra told those monks: 'Good sirs! Listen to me as I speak to you. Good sirs! If there is a Dharma and Vinaya where the teacher enjoys dwelling in seclusion, and the upper disciples do not enjoy dwelling in seclusion, then the upper disciples have three things for which they can be criticized. What are the three? The teacher enjoys dwelling in seclusion, the upper disciples do not learn to abandon, the upper disciples can be criticized for this. If the teacher speaks of a Dharma that can be abandoned, the upper disciples do not abandon that Dharma, the upper disciples can be criticized for this. Regarding what can be realized, the upper disciples abandon the means, the upper disciples can be criticized for this. If there is a Dharma and Vinaya where the teacher enjoys dwelling in seclusion, and the upper disciples do not enjoy dwelling in seclusion, then the upper disciples have these three things for which they can be criticized. Good sirs! If there is a Dharma and Vinaya where the teacher enjoys dwelling in seclusion, and the middle and lower disciples do not enjoy dwelling in seclusion, then the middle and lower disciples have three things for which they can be criticized. What are the three? The teacher enjoys dwelling in seclusion, the middle and lower disciples do not learn to abandon, the middle and lower disciples can be criticized for this. If the teacher speaks of a Dharma that can be abandoned, the middle and lower disciples do not abandon that Dharma, the middle and lower disciples can be criticized for this. Regarding what can be realized, the middle and lower disciples abandon the means, the middle and lower disciples can be criticized for this. If there is a Dharma and Vinaya where the teacher enjoys dwelling in seclusion, and the middle and lower disciples do not enjoy dwelling in seclusion, then the middle and lower disciples have these three things for which they can be criticized.' 'Good sirs! If there is a Dharma and Vinaya where the teacher enjoys dwelling in seclusion, and the upper disciples also enjoy dwelling in seclusion, then the upper disciples have three things for which they can be praised.'

。云何為三？尊師樂住遠離，上弟子亦學舍離，上弟子以此可稱。尊師若說可斷法，上弟子便斷彼法，上弟子以此可稱。所可受證，上弟子精進勤學，不捨方便，上弟子以此可稱。諸賢！若有法、律尊師樂住遠離，上弟子亦樂住遠離者，上弟子有此三事可稱。諸賢！若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，中、下弟子有三事可稱。云何為三？尊師樂住遠離，中、下弟子亦學舍離，中、下弟子以此可稱。尊師若說可斷法，中、下弟子便斷彼法，中、下弟子以此可稱。所可受證，中、下弟子精進勤學，不捨方便，中、下弟子以此可稱。諸賢！若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，中、下弟子有此三事可稱。」

尊者舍梨子復告諸比丘：「諸賢！有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。諸賢！云何有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃？諸賢！念欲惡，惡念欲亦惡，彼斷念欲，亦斷惡念欲；如是恚、怨結、慳嫉、欺誑、諛諂、無慚、無愧、慢、最上慢、貢高、放逸、豪貴、憎諍。諸賢！貪亦惡，著亦惡，彼斷貪，亦斷著。諸賢！是謂中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。

「諸賢！復有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。諸賢！云何復有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃？謂八支聖道，正見乃至正定，是為八。諸賢！是謂復有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃

現代漢語譯本：什麼是三種可稱道的行為？如果導師喜歡遠離喧囂，上等弟子也學習捨棄，這樣的上等弟子可以被稱道。如果導師講說應該斷除的法，上等弟子就斷除那些法，這樣的上等弟子可以被稱道。對於可以證悟的境界，上等弟子精進勤奮地學習，不放棄任何方便法門，這樣的上等弟子可以被稱道。諸位賢者！如果有一套法和律，導師喜歡遠離喧囂，上等弟子也喜歡遠離喧囂，那麼這樣的上等弟子有這三種可稱道的行為。諸位賢者！如果有一套法和律，導師喜歡遠離喧囂，中等和下等弟子也喜歡遠離喧囂，那麼這樣的中等和下等弟子有三種可稱道的行為。什麼是三種可稱道的行為？如果導師喜歡遠離喧囂，中等和下等弟子也學習捨棄，這樣的中等和下等弟子可以被稱道。如果導師講說應該斷除的法，中等和下等弟子就斷除那些法，這樣的中等和下等弟子可以被稱道。對於可以證悟的境界，中等和下等弟子精進勤奮地學習，不放棄任何方便法門，這樣的中等和下等弟子可以被稱道。諸位賢者！如果有一套法和律，導師喜歡遠離喧囂，中等和下等弟子也喜歡遠離喧囂，那麼這樣的中等和下等弟子有這三種可稱道的行為。 尊者舍利弗又告訴眾比丘：『諸位賢者！有一條中道可以使心安住，獲得禪定和快樂，順應正法，依次修行，獲得神通和覺悟，最終達到涅槃。諸位賢者！什麼是中道可以使心安住，獲得禪定和快樂，順應正法，依次修行，獲得神通和覺悟，最終達到涅槃呢？諸位賢者！對慾望的執念是惡，惡念的慾望也是惡，斷除對慾望的執念，也斷除惡唸的慾望；就像這樣，嗔恨、怨恨、嫉妒、慳吝、欺騙、諂媚、無慚、無愧、傲慢、極度傲慢、貢高、放逸、豪橫、爭鬥也是如此。諸位賢者！貪婪是惡，執著也是惡，斷除貪婪，也斷除執著。諸位賢者！這就是所謂的中道，可以使心安住，獲得禪定和快樂，順應正法，依次修行，獲得神通和覺悟，最終達到涅槃。』 『諸位賢者！還有一條中道可以使心安住，獲得禪定和快樂，順應正法，依次修行，獲得神通和覺悟，最終達到涅槃。諸位賢者！什麼是中道可以使心安住，獲得禪定和快樂，順應正法，依次修行，獲得神通和覺悟，最終達到涅槃呢？那就是八正道，即正見乃至正定，這八項。諸位賢者！這就是所謂的中道，可以使心安住，獲得禪定和快樂，順應正法，依次修行，獲得神通和覺悟，最終達到涅槃。』

English version: What are the three commendable qualities? If the teacher enjoys dwelling in seclusion, and the superior disciple also learns to relinquish, such a superior disciple is commendable. If the teacher speaks of a dharma that should be abandoned, and the superior disciple abandons that dharma, such a superior disciple is commendable. Regarding what can be realized, the superior disciple diligently studies and does not abandon any expedient means, such a superior disciple is commendable. Venerable ones! If there is a dharma and discipline where the teacher enjoys dwelling in seclusion, and the superior disciple also enjoys dwelling in seclusion, then such a superior disciple has these three commendable qualities. Venerable ones! If there is a dharma and discipline where the teacher enjoys dwelling in seclusion, and the middling and inferior disciples also enjoy dwelling in seclusion, then such middling and inferior disciples have three commendable qualities. What are the three commendable qualities? If the teacher enjoys dwelling in seclusion, and the middling and inferior disciples also learn to relinquish, such middling and inferior disciples are commendable. If the teacher speaks of a dharma that should be abandoned, and the middling and inferior disciples abandon that dharma, such middling and inferior disciples are commendable. Regarding what can be realized, the middling and inferior disciples diligently study and do not abandon any expedient means, such middling and inferior disciples are commendable. Venerable ones! If there is a dharma and discipline where the teacher enjoys dwelling in seclusion, and the middling and inferior disciples also enjoy dwelling in seclusion, then such middling and inferior disciples have these three commendable qualities. Venerable Sariputta further told the bhikkhus: 'Venerable ones! There is a middle way that can lead to the settling of the mind, the attainment of concentration and joy, the accordance with the Dharma, the sequential practice, the attainment of supernormal powers and enlightenment, and ultimately to Nirvana. Venerable ones! What is the middle way that can lead to the settling of the mind, the attainment of concentration and joy, the accordance with the Dharma, the sequential practice, the attainment of supernormal powers and enlightenment, and ultimately to Nirvana? Venerable ones! The attachment to desire is evil, and the desire of evil thoughts is also evil. Abandoning the attachment to desire also abandons the desire of evil thoughts; just like that, hatred, resentment, jealousy, stinginess, deception, flattery, shamelessness, lack of conscience, arrogance, extreme arrogance, conceit, recklessness, haughtiness, and strife are also like that. Venerable ones! Greed is evil, and attachment is also evil. Abandoning greed also abandons attachment. Venerable ones! This is what is called the middle way that can lead to the settling of the mind, the attainment of concentration and joy, the accordance with the Dharma, the sequential practice, the attainment of supernormal powers and enlightenment, and ultimately to Nirvana.' 'Venerable ones! There is another middle way that can lead to the settling of the mind, the attainment of concentration and joy, the accordance with the Dharma, the sequential practice, the attainment of supernormal powers and enlightenment, and ultimately to Nirvana. Venerable ones! What is the middle way that can lead to the settling of the mind, the attainment of concentration and joy, the accordance with the Dharma, the sequential practice, the attainment of supernormal powers and enlightenment, and ultimately to Nirvana? It is the Noble Eightfold Path, namely right view to right concentration, these eight. Venerable ones! This is what is called the middle way that can lead to the settling of the mind, the attainment of concentration and joy, the accordance with the Dharma, the sequential practice, the attainment of supernormal powers and enlightenment, and ultimately to Nirvana.'

於是，世尊所患即除而得安隱，從臥寤起，結跏趺坐，嘆尊者舍梨子：「善哉！善哉！舍梨子為諸比丘說法如法。舍梨子！汝當復為諸比丘說法如法。舍梨子！汝當數數為諸比丘說法如法。」

爾時，世尊告諸比丘：「汝等當共受法如法，誦習執持。所以者何？此法如法，有法有義，為梵行本，得通得覺，亦得涅槃。諸族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，此法如法，當善受持。」

求法經第二竟(二千二百八十六字)

中阿含經卷第二十二(七千四百八十二字)(第二小土城誦)

中阿含經卷第二十三

（八九）穢品比丘請經第三(第二小土城誦)

一時，佛游王舍城，在竹林迦蘭哆園，與大比丘眾俱，受夏坐。

爾時，尊者大目揵連告諸比丘：「諸賢！若有比丘請諸比丘，諸尊，語我、教我、訶我，莫難於我。所以者何？諸賢！或有一人戾語，成就戾語法，成就戾語法故，令諸梵行者不語彼，不教、不訶而難彼人。諸賢！何者戾語法？若有成就戾語法者，諸梵行者不語彼，不教、不訶而難彼人。諸賢！或有一人惡欲、念欲。諸賢！若有人惡欲、念欲者，是謂戾語法

於是，世尊的病痛立即消除，恢復了安穩，從睡夢中醒來，結跏趺坐，讚歎尊者舍利子：『太好了！太好了！舍利子為眾比丘說法，符合正法。舍利子！你應當再次為眾比丘說法，符合正法。舍利子！你應當多次為眾比丘說法，符合正法。』 當時，世尊告訴眾比丘：『你們應當共同接受正法，誦讀、學習並堅持奉行。為什麼呢？因為這正法，有法理，有意義，是清凈修行的根本，能夠通達、覺悟，也能達到涅槃。那些出身于各個家族的子弟，剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，離開世俗，學習佛道的人，應當好好接受並奉行這正法。』 佛陀如此說道。尊者舍利子和眾比丘，聽聞佛陀所說，歡喜地接受並奉行。 《求法經》第二篇結束（二千二百八十六字） 《中阿含經》卷第二十二（七千四百八十二字）（第二小土城誦） 《中阿含經》卷第二十三 （八九）《穢品比丘請經》第三（第二小土城誦） 一時，佛陀在王舍城游化，住在竹林迦蘭哆園，與眾多比丘一起，安居過夏。 當時，尊者大目犍連告訴眾比丘：『諸位賢者！如果有比丘請求其他比丘，說：『諸位尊者，請告訴我、教導我、呵責我，不要為難我。』為什麼呢？諸位賢者！或許有人說話乖戾，行為也乖戾，因為行為乖戾，導致其他修行者不與他交談，不教導、不呵責，反而為難他。諸位賢者！什麼是乖戾的行為呢？如果有人行為乖戾，其他修行者就不與他交談，不教導、不呵責，反而為難他。諸位賢者！或許有人有惡欲、有貪念。諸位賢者！如果有人有惡欲、有貪念，這就是所謂的乖戾行為。

Then, the World-Honored One's illness was immediately cured and he regained peace. He awoke from his sleep, sat in the lotus position, and praised the Venerable Shariputra: 'Excellent! Excellent! Shariputra, you preach the Dharma to the monks in accordance with the Dharma. Shariputra! You should preach the Dharma to the monks again in accordance with the Dharma. Shariputra! You should preach the Dharma to the monks many times in accordance with the Dharma.' At that time, the World-Honored One told the monks: 'You should all receive the Dharma in accordance with the Dharma, recite it, learn it, and uphold it. Why is that? Because this Dharma is in accordance with the Dharma, it has principles and meaning, it is the foundation of pure practice, it can lead to understanding and enlightenment, and it can also lead to Nirvana. Those sons of good families who shave their heads and beards, wear the monastic robes, with firm faith, leave their homes, abandon worldly life, and study the path, should receive and uphold this Dharma well.' The Buddha spoke thus. The Venerable Shariputra and the monks, having heard what the Buddha said, joyfully accepted and practiced it. The second chapter of 'Seeking the Dharma Sutra' ends (2,286 words) The twenty-second scroll of the 'Madhyama Agama Sutra' (7,482 words) (Recited at the Second Small Earth City) The twenty-third scroll of the 'Madhyama Agama Sutra' (89) The Third 'Sutra of the Bhikkhu's Request in the Defilement Chapter' (Recited at the Second Small Earth City) At one time, the Buddha was traveling in Rajagriha, residing in the Bamboo Grove Kalandaka Garden, together with a large assembly of monks, observing the summer retreat. At that time, the Venerable Mahamoggallana told the monks: 'Friends! If there is a monk who asks other monks, saying: 'Venerable ones, please tell me, teach me, and rebuke me, do not make it difficult for me.' Why is that? Friends! Perhaps there is someone who speaks perversely and acts perversely. Because of their perverse actions, other practitioners do not speak to them, do not teach or rebuke them, but instead make it difficult for them. Friends! What are perverse actions? If someone acts perversely, other practitioners will not speak to them, will not teach or rebuke them, but instead make it difficult for them. Friends! Perhaps there is someone with evil desires and lustful thoughts. Friends! If someone has evil desires and lustful thoughts, this is what is called perverse actions.'

。如是染行染、不語結住，欺誑諛諂，慳貪嫉妒，無慚無愧，瞋弊惡意，瞋恚語言，訶比丘訶，訶比丘輕慢，訶比丘發露，更互相避而說外事，不語、瞋恚、憎嫉熾盛，惡朋友、惡伴侶，無恩、不知恩。諸賢！若有人無恩、不知恩者，是謂戾語法。諸賢！是謂諸戾語法。若有成就戾語法者，諸梵行者不語彼，不教、不訶而難彼人，諸賢！比丘者，當自思量。

「諸賢！若有人惡欲、念欲者，我不愛彼；若我惡欲、念欲者，彼亦不愛我。比丘如是觀，不行惡欲、不念欲者，當學如是。如是染行染、不語結住，欺誑諛諂，慳貪嫉妒，無慚無愧，瞋弊惡意，瞋瞋語言，訶比丘，訶比丘輕慢，訶比丘發露，更互相避而說外事，不語、瞋恚、憎嫉熾盛，惡朋友、惡伴侶，無恩、不知恩。諸賢！若有人無恩、不知恩者，我不愛彼；若我無恩、不知恩者，彼亦不愛我。比丘如是觀，不行無恩、不知恩者，當學如是。

「諸賢！若比丘不請諸比丘，諸尊！語我、教我、訶我，莫難於我。所以者何？諸賢！或有一人善語，成就善語法，成就善語法故，諸梵行者善語彼，善教、善訶，不難彼人。諸賢！何者善語法？若有成就善語法者，諸梵行者善語彼，善教、善訶，不難彼人。諸賢！或有一人不惡欲、不念欲。諸賢！若有人不惡欲、不念欲者，是謂善語法。如是不染行染、不語結住，不欺誑諛諂，不慳貪嫉妒，不無慚無愧，不瞋弊惡意，不瞋瞋語言，不訶比丘訶，不訶比丘輕慢，不訶比丘發露，不更互相避而說外事，不不語、瞋恚、憎嫉熾盛，不惡朋友、惡伴侶，不無恩、不知恩

現代漢語譯本：如果有人行為污穢，不與人交流，喜歡欺騙奉承，吝嗇貪婪，嫉妒心強，不知羞恥，心懷惡意，言語粗暴，指責比丘，輕慢比丘，揭露比丘的隱私，互相躲避談論俗事，不說話，憤怒，憎恨強烈，結交惡友，不講恩情，不知感恩。諸位賢者，如果有人不講恩情，不知感恩，這就是所謂的邪惡之法。諸位賢者，這就是所謂的邪惡之法。如果有人具備這些邪惡之法，其他修行者就不會與他交談，不會教導他，不會責備他，也不會為難他。諸位賢者，比丘應當這樣反思自己。 現代漢語譯本：諸位賢者，如果有人有邪惡的慾望，執著于慾望，我不喜歡他；如果我有邪惡的慾望，執著于慾望，他也不會喜歡我。比丘應當這樣觀察，不去做邪惡的慾望，不執著于慾望，應當這樣學習。如果有人行為污穢，不與人交流，喜歡欺騙奉承，吝嗇貪婪，嫉妒心強，不知羞恥，心懷惡意，言語粗暴，指責比丘，輕慢比丘，揭露比丘的隱私，互相躲避談論俗事，不說話，憤怒，憎恨強烈，結交惡友，不講恩情，不知感恩。諸位賢者，如果有人不講恩情，不知感恩，我不喜歡他；如果我不講恩情，不知感恩，他也不會喜歡我。比丘應當這樣觀察，不去做不講恩情，不知感恩的事情，應當這樣學習。 現代漢語譯本：諸位賢者，如果比丘不請求其他比丘說：『諸位尊者，請教導我，責備我，不要為難我。』這是為什麼呢？諸位賢者，或許有人善於言辭，具備良好的品德，因為具備良好的品德，其他修行者就會善意地與他交談，善意地教導他，善意地責備他，不會為難他。諸位賢者，什麼是良好的品德呢？如果有人具備良好的品德，其他修行者就會善意地與他交談，善意地教導他，善意地責備他，不會為難他。諸位賢者，或許有人沒有邪惡的慾望，不執著于慾望。諸位賢者，如果有人沒有邪惡的慾望，不執著于慾望，這就是所謂的良好品德。如果他不行為污穢，不與人交流，不喜歡欺騙奉承，不吝嗇貪婪，不嫉妒，不不知羞恥，不心懷惡意，不言語粗暴，不指責比丘，不輕慢比丘，不揭露比丘的隱私，不互相躲避談論俗事，不不說話，不憤怒，不憎恨強烈，不結交惡友，不不講恩情，不知感恩。

English version: If someone is defiled in conduct, does not communicate, is deceitful and flattering, is stingy and greedy, is jealous, is shameless and without remorse, is malicious, uses harsh language, criticizes monks, belittles monks, exposes monks' secrets, avoids each other and talks about worldly matters, is silent, is full of anger and hatred, has bad friends and companions, is ungrateful and does not know gratitude. Venerable ones, if someone is ungrateful and does not know gratitude, this is called a perverse teaching. Venerable ones, these are called perverse teachings. If someone possesses these perverse teachings, other practitioners will not speak to him, will not teach him, will not rebuke him, and will not make things difficult for him. Venerable ones, a monk should reflect on himself in this way. English version: Venerable ones, if someone has evil desires and is attached to desires, I do not like him; if I have evil desires and am attached to desires, he will not like me either. A monk should observe in this way, not engage in evil desires, not be attached to desires, and should learn in this way. If someone is defiled in conduct, does not communicate, is deceitful and flattering, is stingy and greedy, is jealous, is shameless and without remorse, is malicious, uses harsh language, criticizes monks, belittles monks, exposes monks' secrets, avoids each other and talks about worldly matters, is silent, is full of anger and hatred, has bad friends and companions, is ungrateful and does not know gratitude. Venerable ones, if someone is ungrateful and does not know gratitude, I do not like him; if I am ungrateful and do not know gratitude, he will not like me either. A monk should observe in this way, not engage in ungratefulness and not knowing gratitude, and should learn in this way. English version: Venerable ones, if a monk does not ask other monks, 'Venerable ones, please teach me, rebuke me, do not make things difficult for me.' Why is that? Venerable ones, perhaps someone is eloquent, possesses good qualities, and because he possesses good qualities, other practitioners will speak to him kindly, teach him kindly, rebuke him kindly, and will not make things difficult for him. Venerable ones, what are good qualities? If someone possesses good qualities, other practitioners will speak to him kindly, teach him kindly, rebuke him kindly, and will not make things difficult for him. Venerable ones, perhaps someone does not have evil desires and is not attached to desires. Venerable ones, if someone does not have evil desires and is not attached to desires, this is called good qualities. If he is not defiled in conduct, does not communicate, is not deceitful and flattering, is not stingy and greedy, is not jealous, is not shameless and without remorse, is not malicious, does not use harsh language, does not criticize monks, does not belittle monks, does not expose monks' secrets, does not avoid each other and talk about worldly matters, is not silent, is not full of anger and hatred, does not have bad friends and companions, is not ungrateful and does not know gratitude.

。諸賢！若有人不無恩、不知恩者，是謂善語法。諸賢！是謂諸善語法。若有成就善語法者，諸梵行者善語彼，善教、善訶，不難彼人。諸賢！比丘者當自思量。

「諸賢！若有人不惡欲、不念欲者，我愛彼人；若我不惡欲、不念欲者，彼亦愛我。比丘如是觀，不行惡欲、不念欲者，當學如是。如是不染行染、不不語結住，不欺誑諛諂，不慳貪嫉妒，不無慚無愧，不瞋弊惡意，不瞋瞋語言，不訶比丘訶，不訶比丘輕慢，不訶比丘發露，不更互相避而說外事，不不語、瞋恚、憎嫉熾盛，不惡朋友、惡伴侶，不無恩、不知恩。諸賢！若有人不無恩、不知恩者，我愛彼人；若我不無恩、不知恩者，彼亦愛我。比丘如是觀，不無恩、不知恩者，當學如是。

「諸賢！若比丘如是觀者，必多所饒益，我為惡欲、念欲，為不惡欲、念欲耶？諸賢！若比丘觀時，則知我是惡欲、念欲者，則不歡悅，便求欲斷。諸賢！若比丘觀時，則知我無惡欲、不念欲者，即便歡悅，我自清凈，求學尊法，是故歡悅。諸賢！猶有目人以鏡自照，則見其面凈及不凈。諸賢！若有目人見面有垢者，則不歡悅，便求欲洗。諸賢！若有目人見面無垢者，即便歡悅我面清凈，是故歡悅。

「諸賢！若比丘觀時，則知我行惡欲、念欲者，則不歡悅，便求欲斷。諸賢！若比丘觀時，則知我不行惡欲、不念欲者，即便歡悅，我自清凈，求學尊法，是故歡悅

現代漢語譯本：諸位賢者！如果有人不忘恩情、知道感恩，這被稱為善語。諸位賢者！這就是所謂的善語。如果有人成就了善語，那麼其他修行者會善意地對待他，善意地教導他、善意地責備他，不會為難他。諸位賢者！比丘應當這樣自我反省。 諸位賢者！如果有人沒有邪惡的慾望、沒有執著的慾望，我喜歡這個人；如果我沒有邪惡的慾望、沒有執著的慾望，他也會喜歡我。比丘應當這樣觀察，不去做邪惡的慾望、不執著于慾望，應當這樣學習。像這樣不以染污的行為對待染污，不以不說話來固執己見，不欺騙、不諂媚，不吝嗇、不嫉妒，不無慚愧之心，不懷有嗔恨、邪惡的意念，不說嗔恨的話語，不責備其他比丘，不輕慢其他比丘，不揭露其他比丘的隱私，不互相迴避而談論無關的事情，不因不說話而使嗔恨、憎惡的情緒高漲，不與惡友、惡伴侶為伍，不忘恩、不知恩。諸位賢者！如果有人不忘恩情、知道感恩，我喜歡這個人；如果我不忘恩情、知道感恩，他也會喜歡我。比丘應當這樣觀察，不忘恩情、知道感恩，應當這樣學習。 諸位賢者！如果比丘這樣觀察，必定會獲得很多益處，我是在邪惡的慾望中、執著于慾望中，還是不在邪惡的慾望中、不執著于慾望中呢？諸位賢者！如果比丘觀察時，知道自己是在邪惡的慾望中、執著于慾望中，就不會感到歡喜，就會尋求斷除這些慾望。諸位賢者！如果比丘觀察時，知道自己沒有邪惡的慾望、不執著于慾望，就會感到歡喜，我自身清凈，尋求學習高尚的佛法，因此感到歡喜。諸位賢者！就像有眼睛的人用鏡子照自己，就能看到自己的臉是乾淨還是不乾淨。諸位賢者！如果一個有眼睛的人看到自己的臉上有污垢，就不會感到歡喜，就會尋求清洗。諸位賢者！如果一個有眼睛的人看到自己的臉上沒有污垢，就會感到歡喜，我的臉是乾淨的，因此感到歡喜。 諸位賢者！如果比丘觀察時，知道自己正在做邪惡的慾望、執著于慾望，就不會感到歡喜，就會尋求斷除這些慾望。諸位賢者！如果比丘觀察時，知道自己沒有做邪惡的慾望、不執著于慾望，就會感到歡喜，我自身清凈，尋求學習高尚的佛法，因此感到歡喜。

English version: Venerable ones! If someone is not ungrateful and knows gratitude, this is called good speech. Venerable ones! This is what is called good speech. If someone achieves good speech, then other practitioners will speak kindly to him, teach him kindly, and rebuke him kindly, and will not make things difficult for him. Venerable ones! A bhikkhu should reflect on himself in this way. Venerable ones! If someone does not have evil desires and does not cling to desires, I like that person; if I do not have evil desires and do not cling to desires, he will also like me. A bhikkhu should observe in this way, not engage in evil desires, and not cling to desires, and should learn in this way. Like this, not treating defilement with defiled actions, not being stubborn by not speaking, not deceiving, not flattering, not being stingy, not being jealous, not being without shame, not harboring anger and evil intentions, not speaking angry words, not rebuking other bhikkhus, not looking down on other bhikkhus, not revealing the secrets of other bhikkhus, not avoiding each other and talking about irrelevant things, not letting anger and hatred rise because of not speaking, not associating with bad friends and bad companions, not being ungrateful and not knowing gratitude. Venerable ones! If someone is not ungrateful and knows gratitude, I like that person; if I am not ungrateful and know gratitude, he will also like me. A bhikkhu should observe in this way, not being ungrateful and knowing gratitude, and should learn in this way. Venerable ones! If a bhikkhu observes in this way, he will surely gain many benefits. Am I in evil desires and clinging to desires, or am I not in evil desires and not clinging to desires? Venerable ones! If a bhikkhu observes and knows that he is in evil desires and clinging to desires, he will not feel joy and will seek to abandon these desires. Venerable ones! If a bhikkhu observes and knows that he does not have evil desires and does not cling to desires, he will feel joy, that he is pure, and will seek to learn the noble Dharma, and therefore feel joy. Venerable ones! Just like a person with eyes uses a mirror to look at himself, he can see whether his face is clean or unclean. Venerable ones! If a person with eyes sees that his face is dirty, he will not feel joy and will seek to wash it. Venerable ones! If a person with eyes sees that his face is clean, he will feel joy, that his face is clean, and therefore feel joy. Venerable ones! If a bhikkhu observes and knows that he is engaging in evil desires and clinging to desires, he will not feel joy and will seek to abandon these desires. Venerable ones! If a bhikkhu observes and knows that he is not engaging in evil desires and not clinging to desires, he will feel joy, that he is pure, and will seek to learn the noble Dharma, and therefore feel joy.

。如是我為染行染，為不染行染；為不語結住，為不不語結住；為欺誑諛諂，為不欺誑諛諂；為慳貪嫉妒，為不慳貪嫉妒；為無慚無愧，為不無慚無愧；為瞋弊惡意，為不瞋弊惡意；為瞋瞋語言，為不瞋瞋語言；為訶比丘訶，為不訶比丘訶；為訶比丘輕慢，為不訶比丘輕慢；為訶比丘發露，為不訶比丘發露；為更互相避，為不更互相避；為說外事，為不說外事；為不語、瞋恚、憎嫉熾盛，為不不語、瞋恚、憎嫉熾盛；為惡朋友、惡伴侶，為不惡朋友、惡伴侶；為無恩、不知恩，為不無恩，不知恩耶？諸賢！若比丘觀時，則知我無恩、不知恩者，則不歡悅，便求欲斷。諸賢！若比丘觀時，則知我不無恩、不知恩者，即便歡悅，我自清凈，求學尊法，是故歡悅。諸賢！猶有目人以鏡自照，則見其面凈及不凈。諸賢！若有目人見面有垢者，則不歡悅，便求欲洗。諸賢！若有目人見面無垢者，即便歡悅我面清凈，是故歡悅。

「諸賢！如是若比丘觀時，則知我無恩、不知恩者，則不歡悅，便求欲斷。諸賢！若比丘觀時，則知我不無恩、不知恩者，即便歡悅，我自清凈，求學尊法，是故歡悅。因歡悅故，便得歡喜。因歡喜故，便得止身。因止身故，便得覺樂。因覺樂故，便得定心。諸賢！多聞聖弟子因定心故，便見如實、知如真。因見如實、知如真故，便得厭。因厭故，便得無慾。因無慾故，便得解脫。因解脫故，便得知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」

尊者大目揵連所說如是。彼諸比丘聞尊者大目揵連所說，歡喜奉行

現代漢語譯本：『如果我行事是受污染的，或者是不受污染的；如果我保持沉默是出於執著，或者不是出於執著；如果我欺騙、諂媚，或者不欺騙、不諂媚；如果我吝嗇、貪婪、嫉妒，或者不吝嗇、不貪婪、不嫉妒；如果我不知羞恥、沒有慚愧心，或者不是不知羞恥、沒有慚愧心；如果我懷有嗔恨、邪惡的意念，或者不懷有嗔恨、邪惡的意念；如果我用嗔恨的語言，或者不用嗔恨的語言；如果我呵斥比丘，或者不呵斥比丘；如果我輕慢比丘，或者不輕慢比丘；如果我揭露比丘的過失，或者不揭露比丘的過失；如果我互相躲避，或者不互相躲避；如果我說外道的事情，或者不說外道的事情；如果我沉默、嗔恨、憎恨熾盛，或者不是沉默、嗔恨、憎恨熾盛；如果我是惡友、惡伴侶，或者不是惡友、惡伴侶；如果我沒有恩情、不知恩，或者不是沒有恩情、不知恩呢？諸位賢者！如果比丘觀察自己時，發現自己沒有恩情、不知恩，就會不高興，就會尋求斷除這些缺點。諸位賢者！如果比丘觀察自己時，發現自己不是沒有恩情、不知恩，就會高興，因為自己清凈，尋求學習尊貴的佛法，所以高興。諸位賢者！就像有眼睛的人用鏡子照自己，會看到自己的臉乾淨或者不乾淨。諸位賢者！如果一個有眼睛的人看到自己的臉上有污垢，就會不高興，就會尋求清洗。諸位賢者！如果一個有眼睛的人看到自己的臉上沒有污垢，就會高興，因為自己的臉是乾淨的，所以高興。 『諸位賢者！同樣，如果比丘觀察自己時，發現自己沒有恩情、不知恩，就會不高興，就會尋求斷除這些缺點。諸位賢者！如果比丘觀察自己時，發現自己不是沒有恩情、不知恩，就會高興，因為自己清凈，尋求學習尊貴的佛法，所以高興。因為高興，就會得到歡喜。因為歡喜，就會得到身心的平靜。因為身心的平靜，就會感受到快樂。因為感受到快樂，就會得到心的安定。諸位賢者！多聞的聖弟子因為心的安定，就會如實地看見、如實地知道。因為如實地看見、如實地知道，就會產生厭離。因為厭離，就會產生無慾。因為無慾，就會得到解脫。因為解脫，就會知道自己已經解脫，生死已盡，梵行已立，所作已辦，不再受後有，如實地知道。』 尊者大目犍連所說的就是這樣。那些比丘聽了尊者大目犍連所說的話，都歡喜地奉行。

English version: 'If I act with defilement, or without defilement; if I remain silent out of attachment, or not out of attachment; if I deceive and flatter, or do not deceive and flatter; if I am stingy, greedy, and jealous, or not stingy, greedy, and jealous; if I am shameless and without a sense of shame, or not shameless and without a sense of shame; if I harbor anger, evil intentions, or do not harbor anger, evil intentions; if I use angry language, or do not use angry language; if I rebuke a bhikkhu, or do not rebuke a bhikkhu; if I look down on a bhikkhu, or do not look down on a bhikkhu; if I expose a bhikkhu's faults, or do not expose a bhikkhu's faults; if I avoid each other, or do not avoid each other; if I talk about external matters, or do not talk about external matters; if I am silent, angry, and full of hatred, or not silent, angry, and full of hatred; if I am a bad friend and companion, or not a bad friend and companion; if I am ungrateful and do not know gratitude, or not ungrateful and know gratitude? Venerable ones! If a bhikkhu observes himself and finds that he is ungrateful and does not know gratitude, he will be unhappy and will seek to abandon these faults. Venerable ones! If a bhikkhu observes himself and finds that he is not ungrateful and knows gratitude, he will be happy, because he is pure and seeks to learn the noble Dharma, therefore he is happy. Venerable ones! Just as a person with eyes looks at himself in a mirror and sees whether his face is clean or unclean. Venerable ones! If a person with eyes sees that his face is dirty, he will be unhappy and will seek to wash it. Venerable ones! If a person with eyes sees that his face is clean, he will be happy, because his face is clean, therefore he is happy.' 'Venerable ones! Similarly, if a bhikkhu observes himself and finds that he is ungrateful and does not know gratitude, he will be unhappy and will seek to abandon these faults. Venerable ones! If a bhikkhu observes himself and finds that he is not ungrateful and knows gratitude, he will be happy, because he is pure and seeks to learn the noble Dharma, therefore he is happy. Because of happiness, he will attain joy. Because of joy, he will attain tranquility of body and mind. Because of tranquility of body and mind, he will experience pleasure. Because of experiencing pleasure, he will attain concentration of mind. Venerable ones! A well-learned noble disciple, because of concentration of mind, will see and know things as they truly are. Because of seeing and knowing things as they truly are, he will develop aversion. Because of aversion, he will develop non-attachment. Because of non-attachment, he will attain liberation. Because of liberation, he will know that he is liberated, that birth is exhausted, the holy life is lived, what had to be done is done, and there is no more rebirth, he knows this as it truly is.' Thus spoke the venerable Mahā Moggallāna. Those bhikkhus, having heard what the venerable Mahā Moggallāna said, were delighted and practiced accordingly.

比丘請經第三竟(千五百六十三字)

（九〇）中阿含穢品知法經第四(第二小土城誦)

我聞如是：一時，佛游拘舍彌在瞿師羅園。

爾時，尊者周那告諸比丘：「若有比丘作如是說：『我知諸法所可知法而無增伺。』然彼賢者心生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見；然彼賢者心生惡欲、惡見而住。諸梵行人知彼賢者不知諸法所可知法而無增伺。所以者何？以彼賢者心生增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見。所以者何？以彼賢者心生惡欲、惡見而住。

「諸賢！猶人不富自稱說富，亦無國封說有國封，又無畜牧說有畜牧，若欲用時，則無金、銀、真珠、琉璃、水精、琥珀，無畜牧、米穀，亦無奴婢。諸親朋友往詣彼所，而作是說：『汝實不富自稱說富，亦無國封說有國封，又無畜牧說有畜牧，然欲用時，則無金、銀、真珠、琉璃、水精、琥珀，無畜牧、米穀，亦無奴婢。』如是。諸賢！若有比丘作如是說：『我知諸法所可知法而無增伺。』然彼賢者心生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見；然彼賢者心生惡欲、惡見而住。諸梵行人知彼賢者不知諸法所可知法而無增伺。所以者何？以彼賢者心不向增伺盡、無餘涅槃，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見。所以者何？以彼賢者心不向惡見法盡、無餘涅槃

比丘請經第三結束(一千五百六十三字)

我聽聞是這樣：一時，佛陀在拘舍彌的瞿師羅園游化。

當時，尊者周那告訴眾比丘：『如果有比丘這樣說：「我瞭解一切應該瞭解的法，並且沒有增伺。」然而那位賢者心中生起惡的增伺而安住，像這樣爭訟、恚恨、瞋纏、不語結、慳吝、嫉妒、欺誑、諂媚、無慚、無愧，沒有惡欲、惡見；然而那位賢者心中生起惡欲、惡見而安住。所有梵行者都知道那位賢者不瞭解一切應該瞭解的法，並且沒有增伺。為什麼呢？因為那位賢者心中生起增伺而安住，像這樣爭訟、恚恨、瞋纏、不語結、慳吝、嫉妒、欺誑、諂媚、無慚、無愧，沒有惡欲、惡見。為什麼呢？因為那位賢者心中生起惡欲、惡見而安住。』

『諸位賢者！就像有人不富有卻自稱富有，也沒有國封卻說有國封，又沒有畜牧卻說有畜牧，如果想要用的時候，就沒有金、銀、珍珠、琉璃、水晶、琥珀，沒有畜牧、米穀，也沒有奴婢。親朋好友前往他那裡，然後這樣說：「你其實不富有卻自稱富有，也沒有國封卻說有國封，又沒有畜牧卻說有畜牧，然而想要用的時候，就沒有金、銀、珍珠、琉璃、水晶、琥珀，沒有畜牧、米穀，也沒有奴婢。」也是這樣。諸位賢者！如果有比丘這樣說：「我瞭解一切應該瞭解的法，並且沒有增伺。」然而那位賢者心中生起惡的增伺而安住，像這樣爭訟、恚恨、瞋纏、不語結、慳吝、嫉妒、欺誑、諂媚、無慚、無愧，沒有惡欲、惡見；然而那位賢者心中生起惡欲、惡見而安住。所有梵行者都知道那位賢者不瞭解一切應該瞭解的法，並且沒有增伺。為什麼呢？因為那位賢者的心不趨向增伺的滅盡、無餘涅槃，像這樣爭訟、恚恨、瞋纏、不語結、慳吝、嫉妒、欺誑、諂媚、無慚、無愧，沒有惡欲、惡見。為什麼呢？因為那位賢者的心不趨向惡見法的滅盡、無餘涅槃。』

The Third Sutra of the Bhikshu's Request Ends (1563 words)

(90) The Fourth Sutra on Knowing the Dharma in the Middle Agama, the Filth Chapter (Second Small Earth City Recitation)

Thus have I heard: At one time, the Buddha was traveling in Kosambi, in Ghosita's Park.

At that time, the venerable Chunda addressed the monks: 'If there is a monk who says, 「I know all the dharmas that should be known, and I have no proliferation of thought,」 yet that worthy one dwells with evil proliferation of thought arising in his mind, such as disputes, hatred, anger, entanglement of anger, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, no evil desire, and evil views; yet that worthy one dwells with evil desire and evil views arising in his mind. All those who practice the holy life know that that worthy one does not know all the dharmas that should be known, and has no proliferation of thought. Why is that? Because that worthy one dwells with proliferation of thought arising in his mind, such as disputes, hatred, anger, entanglement of anger, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, no evil desire, and evil views. Why is that? Because that worthy one dwells with evil desire and evil views arising in his mind.'

'Venerable ones! Just as a person who is not rich claims to be rich, and has no royal seal but says he has a royal seal, and has no livestock but says he has livestock, and when he wants to use them, he has no gold, silver, pearls, lapis lazuli, crystal, amber, no livestock, no rice, and no servants. Friends and relatives go to him and say, 「You are not actually rich but claim to be rich, and you have no royal seal but say you have a royal seal, and you have no livestock but say you have livestock, and when you want to use them, you have no gold, silver, pearls, lapis lazuli, crystal, amber, no livestock, no rice, and no servants.」 It is the same. Venerable ones! If there is a monk who says, 「I know all the dharmas that should be known, and I have no proliferation of thought,」 yet that worthy one dwells with evil proliferation of thought arising in his mind, such as disputes, hatred, anger, entanglement of anger, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, no evil desire, and evil views; yet that worthy one dwells with evil desire and evil views arising in his mind. All those who practice the holy life know that that worthy one does not know all the dharmas that should be known, and has no proliferation of thought. Why is that? Because that worthy one's mind does not incline towards the cessation of proliferation of thought, to the remainderless Nirvana, such as disputes, hatred, anger, entanglement of anger, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, no evil desire, and evil views. Why is that? Because that worthy one's mind does not incline towards the cessation of evil views, to the remainderless Nirvana.'

「諸賢！或有比丘不作是說：『我知諸法所可知法而無增伺。』然彼賢者心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見，然彼賢者心不生惡欲、惡見而住。諸梵行人知彼賢者實知諸法所可知法而無增伺。所以者何？以彼賢者心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見。所以者何？以彼賢者心不生惡欲、惡見而住。

「諸賢！猶人大富自說不富，亦有國封說無國封，又有畜牧說無畜牧，若欲用時，則有金、銀、真珠、琉璃、水精、琥珀，有畜牧、米穀，亦有奴婢。諸親朋友往詣彼所，作如是說：『汝實大富自說不富，亦有國封說無國封，又有畜牧說無畜牧，然欲用時，則有金、銀、真珠、琉璃、水精、琥珀，有畜牧、米穀，亦有奴婢。』如是。諸賢！若有比丘不作是說：『我知諸法所可知法而無增伺。』然彼賢者心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見，然彼賢者心不生惡欲、惡見而住。諸梵行人知彼賢者知諸法所可知法而無增伺。所以者何？以彼賢者心向增伺盡、無餘涅槃，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，無惡欲、惡見。所以者何？以彼賢者心向惡見法盡、無餘涅槃。」

尊者周那所說如是。彼諸比丘聞尊者周那所說，歡喜奉行

『諸位賢者！或許有比丘不這樣說：』我瞭解所有應該瞭解的法，並且沒有增加任何臆測。『然而，這位賢者心中不產生邪惡的臆測，並安住於此。像這樣的爭論、怨恨、嗔怒、纏縛、不語的結、吝嗇、嫉妒、欺騙、諂媚、無慚、無愧，以及邪惡的慾望和邪惡的見解，這位賢者心中都不產生，並安住於此。其他修行者知道這位賢者確實瞭解所有應該瞭解的法，並且沒有增加任何臆測。這是為什麼呢？因為這位賢者心中不產生邪惡的臆測，並安住於此。像這樣的爭論、怨恨、嗔怒、纏縛、不語的結、吝嗇、嫉妒、欺騙、諂媚、無慚、無愧，以及邪惡的慾望和邪惡的見解，這位賢者心中都不產生。這是為什麼呢？因為這位賢者心中不產生邪惡的慾望和邪惡的見解，並安住於此。 『諸位賢者！就像一個非常富有的人說自己不富有，擁有封地的人說自己沒有封地，擁有畜牧的人說自己沒有畜牧。但當他想用的時候，他有金、銀、珍珠、琉璃、水晶、琥珀，有畜牧、米穀，也有奴婢。他的親朋好友來到他那裡，這樣說：』你實際上非常富有，卻說自己不富有；你擁有封地，卻說自己沒有封地；你擁有畜牧，卻說自己沒有畜牧。但當你想用的時候，你有金、銀、珍珠、琉璃、水晶、琥珀，有畜牧、米穀，也有奴婢。『也是如此。諸位賢者！如果有一個比丘不這樣說：』我瞭解所有應該瞭解的法，並且沒有增加任何臆測。『然而，這位賢者心中不產生邪惡的臆測，並安住於此。像這樣的爭論、怨恨、嗔怒、纏縛、不語的結、吝嗇、嫉妒、欺騙、諂媚、無慚、無愧，以及邪惡的慾望和邪惡的見解，這位賢者心中都不產生，並安住於此。其他修行者知道這位賢者瞭解所有應該瞭解的法，並且沒有增加任何臆測。這是為什麼呢？因為這位賢者的心傾向於滅盡臆測，達到無餘涅槃。像這樣的爭論、怨恨、嗔怒、纏縛、不語的結、吝嗇、嫉妒、欺騙、諂媚、無慚、無愧，以及邪惡的慾望和邪惡的見解，都已滅盡。這是為什麼呢？因為這位賢者的心傾向於滅盡邪惡見解，達到無餘涅槃。』 尊者周那所說的就是這樣。那些比丘聽了尊者周那所說的話，都歡喜地奉行。

'Venerable ones! There might be a bhikkhu who does not say: 『I know all that is to be known of the Dhamma, and I have no added speculation.』 Yet, that venerable one』s mind does not give rise to evil speculation and abides thus. Such as disputes, hatred, anger, entanglement, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, evil desires, and evil views, that venerable one』s mind does not give rise to, and abides thus. The other Brahmacārins know that this venerable one truly knows all that is to be known of the Dhamma, and has no added speculation. Why is that? Because that venerable one』s mind does not give rise to evil speculation and abides thus. Such as disputes, hatred, anger, entanglement, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, evil desires, and evil views, that venerable one』s mind does not give rise to. Why is that? Because that venerable one』s mind does not give rise to evil desires and evil views, and abides thus. 'Venerable ones! It is like a very wealthy person who says he is not wealthy, or one with a kingdom who says he has no kingdom, or one with livestock who says he has no livestock. But when he wants to use them, he has gold, silver, pearls, lapis lazuli, crystal, amber, livestock, rice, and also servants. His relatives and friends come to him and say: 『You are actually very wealthy, but you say you are not wealthy; you have a kingdom, but you say you have no kingdom; you have livestock, but you say you have no livestock. But when you want to use them, you have gold, silver, pearls, lapis lazuli, crystal, amber, livestock, rice, and also servants.』 It is the same. Venerable ones! If there is a bhikkhu who does not say: 『I know all that is to be known of the Dhamma, and I have no added speculation.』 Yet, that venerable one』s mind does not give rise to evil speculation and abides thus. Such as disputes, hatred, anger, entanglement, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, evil desires, and evil views, that venerable one』s mind does not give rise to, and abides thus. The other Brahmacārins know that this venerable one knows all that is to be known of the Dhamma, and has no added speculation. Why is that? Because that venerable one』s mind is inclined towards the cessation of speculation, reaching the remainderless Nibbāna. Such as disputes, hatred, anger, entanglement, the knot of not speaking, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, evil desires, and evil views, all have ceased. Why is that? Because that venerable one』s mind is inclined towards the cessation of evil views, reaching the remainderless Nibbāna.』 Thus spoke the venerable Cunda. Those bhikkhus, having heard what the venerable Cunda said, rejoiced and practiced accordingly.

知法經第四竟(八百八十一字)

（九一）中阿含穢品周那問見經第五(第二小土城誦)

於是，尊者大周那則于晡時從宴坐起，往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！世中諸見生而生，謂計有神，計有眾生，有人、有壽、有命、有世。世尊！云何知，云何見，令此見得滅、得舍離，而令余見不續，不受耶？」

彼時，世尊告曰：「周那！世中諸見生而生，謂計有神，計有眾生，有人、有壽、有命、有世。周那！若使諸法滅盡無餘者，如是知、如是見，令此見得滅、得舍離，而令余見不續、不受，當學漸損。

「周那！于聖法、律中，何者漸損？比丘者，離欲、離惡不善之法，至得第四禪成就游，彼作是念：『我行漸損。』周那！于聖法、律中，不但是漸損，有四增上心現法樂居，行者從是起而復還入，彼作是念：『我行漸損。』周那！于聖法、律中，不但是漸損，比丘者度一切色想，至得非有想非無想處成就游，彼作是念：『我行漸損。』周那！于聖法、律中不但是漸損，有四息解脫，離色得無色，行者從是起當爲他說，彼作是念：『我行漸損。』

「周那！于聖法、律中不但是漸損。周那！他有惡欲、念欲，我無惡欲、念欲，當學漸損。周那！他有害意瞋，我無害意瞋，當學漸損。周那！他有殺生、不與取、非梵行，我無非梵行，當學漸損。周那！他有增伺、諍意、睡眠所纏、調貢高而有疑惑，我無疑惑，當學漸損

《知法經》第四完（八百八十一字） （九一）《中阿含經·穢品·周那問見經》第五（第二小土城誦） 這時，尊者大周那在傍晚時分從禪定中起身，前往佛陀所在之處，向佛陀頂禮，然後坐在一旁，說道：『世尊！世間各種見解產生，例如認為有神，認為有眾生，認為有人、有壽命、有生命、有世界。世尊！如何知曉，如何看待，才能使這些見解得以滅除、得以捨棄，並且使其他見解不再延續、不再接受呢？』 那時，世尊告訴他說：『周那！世間各種見解產生，例如認為有神，認為有眾生，認為有人、有壽命、有生命、有世界。周那！如果能使一切法滅盡無餘，這樣知曉、這樣看待，就能使這些見解得以滅除、得以捨棄，並且使其他見解不再延續、不再接受，應當學習逐漸減少。』 『周那！在聖法、律中，什麼是逐漸減少呢？比丘離開慾望、離開邪惡不善之法，直至證得第四禪成就而住，他會這樣想：『我的修行正在逐漸減少。』周那！在聖法、律中，不僅僅是逐漸減少，還有四種增上心現法樂住，修行者從這裡起身又重新進入，他會這樣想：『我的修行正在逐漸減少。』周那！在聖法、律中，不僅僅是逐漸減少，比丘超越一切色想，直至證得非有想非無想處成就而住，他會這樣想：『我的修行正在逐漸減少。』周那！在聖法、律中，不僅僅是逐漸減少，還有四種息解脫，離開色界而證得無色界，修行者從這裡起身，當爲他人宣說，他會這樣想：『我的修行正在逐漸減少。』 『周那！在聖法、律中，不僅僅是逐漸減少。周那！他人有惡欲、念欲，我沒有惡欲、念欲，應當學習逐漸減少。周那！他人有嗔恨的意念，我沒有嗔恨的意念，應當學習逐漸減少。周那！他人有殺生、偷盜、非梵行，我沒有非梵行，應當學習逐漸減少。周那！他人有增盛的尋伺、爭鬥的意念、被睡眠所纏縛、驕慢而有疑惑，我沒有疑惑，應當學習逐漸減少。』

The fourth chapter of the 'Knowing the Dharma Sutra' is complete (881 words). (91) The fifth 'Cunda's Inquiry on Views Sutra' of the 'Defilement Section' in the 'Middle Length Discourses' (Second Small Earth City Recitation) At one time, the Buddha was traveling in Kosambi, residing in Ghosita's Park. Then, the venerable Mahacunda, in the late afternoon, arose from his meditation and went to where the Buddha was. He bowed down at the Buddha's feet, sat to one side, and said: 'Venerable Sir, various views arise in the world, such as the belief in a god, the belief in living beings, the belief in a person, in a lifespan, in a life, and in a world. Venerable Sir, how should one know, how should one see, so that these views may be extinguished and abandoned, and so that other views may not continue or be accepted?' At that time, the Buddha said to him: 'Cunda, various views arise in the world, such as the belief in a god, the belief in living beings, the belief in a person, in a lifespan, in a life, and in a world. Cunda, if one can make all dharmas cease without remainder, knowing and seeing in this way, these views can be extinguished and abandoned, and other views will not continue or be accepted. One should learn to gradually diminish.' 'Cunda, in the holy Dharma and Discipline, what is gradual diminishing? A bhikkhu, having abandoned desire, having abandoned evil and unwholesome dharmas, attains and abides in the fourth jhana. He thinks: 'My practice is gradually diminishing.' Cunda, in the holy Dharma and Discipline, it is not only gradual diminishing, there are also four abidings in the present life with heightened mind and joy. The practitioner arises from these and returns to them. He thinks: 'My practice is gradually diminishing.' Cunda, in the holy Dharma and Discipline, it is not only gradual diminishing, a bhikkhu, having transcended all perceptions of form, attains and abides in the sphere of neither perception nor non-perception. He thinks: 'My practice is gradually diminishing.' Cunda, in the holy Dharma and Discipline, it is not only gradual diminishing, there are four cessations of liberation, having abandoned form and attained the formless realms. The practitioner arises from these and speaks of them to others. He thinks: 'My practice is gradually diminishing.' 'Cunda, in the holy Dharma and Discipline, it is not only gradual diminishing. Cunda, others have evil desires and thoughts of desire, I have no evil desires or thoughts of desire. One should learn to gradually diminish. Cunda, others have harmful intentions and anger, I have no harmful intentions or anger. One should learn to gradually diminish. Cunda, others engage in killing, stealing, and unchaste conduct, I have no unchaste conduct. One should learn to gradually diminish. Cunda, others have increased speculation, contentious thoughts, are bound by sleep, are arrogant and have doubts, I have no doubts. One should learn to gradually diminish.'

。周那！他有瞋結、諛諂、欺誑、無慚、無愧，我有慚愧，當學漸損。周那！他有慢，我無慢，當學漸損。周那！他有增慢，我無增慢，當學漸損。周那！他不多聞，我有多聞，當學漸損。周那！他不觀諸善法，我觀諸善法，當學漸損。周那！他行非法惡行，我行是法妙行，當學漸損。周那！他有妄言、兩舌、粗言、綺語、惡戒，我無惡戒，當學漸損。周那！他有不信、懈怠、無念、無定而有惡慧，我無惡慧，當學漸損。

「周那！若但發心念欲求學諸善法者，則多所饒益，況復身、口行善法耶？周那！他有惡欲、念欲，我無惡欲、念欲，當發心。周那！他有害意瞋，我無害意瞋，當發心。周那！他有殺生、不與取、非梵行，我無非梵行，當發心。周那！他有增伺、諍意、睡眠所纏、調貢高而有疑惑，我無疑惑，當發心。周那！他有瞋結、諛諂、欺誑、無慚、無愧，我有慚愧，當發心。周那！他有慢，我無慢，當發心。周那！他有增慢，我無增慢，當發心。周那！他不多聞，我有多聞，當發心。周那！他不觀諸善法，我觀諸善法，當發心。周那！他行非法惡行，我行是法妙行，當發心。周那！他有妄言、兩舌、粗言、綺語、惡戒，我無惡戒，當發心。周那！他有不信、懈怠、無念、無定而有惡慧，我無惡慧，當發心。

「周那！猶如惡道與正道對，猶如惡度與正度對。如是，周那！惡欲者與非惡欲為對。害意瞋者與不害意瞋為對。殺生、不與取、非梵行者與梵行為對。增伺、諍意、睡眠、調貢高、疑惑者與不疑惑為對。瞋結、諛諂、欺誑、無慚、無愧者與慚愧為對

現代漢語譯本：周那！他有嗔恨、諂媚、欺騙、不知羞恥、沒有慚愧，我卻有慚愧，應當學習逐漸減少這些缺點。周那！他有傲慢，我沒有傲慢，應當學習逐漸減少這些缺點。周那！他有更甚的傲慢，我沒有更甚的傲慢，應當學習逐漸減少這些缺點。周那！他聽聞佛法不多，我聽聞佛法很多，應當學習逐漸減少這些缺點。周那！他不觀察各種善法，我觀察各種善法，應當學習逐漸減少這些缺點。周那！他做非法惡行，我做合法美好的行為，應當學習逐漸減少這些缺點。周那！他有妄語、兩舌、粗語、綺語、惡戒，我沒有惡戒，應當學習逐漸減少這些缺點。周那！他有不信、懈怠、沒有正念、沒有禪定而且有邪惡的智慧，我沒有邪惡的智慧，應當學習逐漸減少這些缺點。 周那！如果只是發心想要學習各種善法，就已經有很多益處了，更何況是身口意都行善法呢？周那！他有惡欲、邪念，我沒有惡欲、邪念，應當發心。周那！他有傷害別人的嗔恨心，我沒有傷害別人的嗔恨心，應當發心。周那！他有殺生、偷盜、邪淫的行為，我沒有邪淫的行為，應當發心。周那！他有更甚的尋伺、爭鬥的意念、被睡眠纏繞、驕傲自大而且有疑惑，我沒有疑惑，應當發心。周那！他有嗔恨、諂媚、欺騙、不知羞恥、沒有慚愧，我卻有慚愧，應當發心。周那！他有傲慢，我沒有傲慢，應當發心。周那！他有更甚的傲慢，我沒有更甚的傲慢，應當發心。周那！他聽聞佛法不多，我聽聞佛法很多，應當發心。周那！他不觀察各種善法，我觀察各種善法，應當發心。周那！他做非法惡行，我做合法美好的行為，應當發心。周那！他有妄語、兩舌、粗語、綺語、惡戒，我沒有惡戒，應當發心。周那！他有不信、懈怠、沒有正念、沒有禪定而且有邪惡的智慧，我沒有邪惡的智慧，應當發心。 周那！就像惡道與正道相對，就像惡的渡口與正的渡口相對。同樣，周那！惡欲與非惡欲相對。傷害別人的嗔恨心與不傷害別人的嗔恨心相對。殺生、偷盜、邪淫的行為與清凈的行為相對。更甚的尋伺、爭鬥的意念、睡眠、驕傲自大、疑惑與不疑惑相對。嗔恨、諂媚、欺騙、不知羞恥、沒有慚愧與慚愧相對。

English version: Juna! He has anger, flattery, deceit, shamelessness, and no sense of shame, but I have shame, and I should learn to gradually reduce these shortcomings. Juna! He has arrogance, but I have no arrogance, and I should learn to gradually reduce these shortcomings. Juna! He has even greater arrogance, but I have no greater arrogance, and I should learn to gradually reduce these shortcomings. Juna! He does not hear much of the Dharma, but I hear much of the Dharma, and I should learn to gradually reduce these shortcomings. Juna! He does not observe various good dharmas, but I observe various good dharmas, and I should learn to gradually reduce these shortcomings. Juna! He engages in illegal and evil actions, but I engage in legal and wonderful actions, and I should learn to gradually reduce these shortcomings. Juna! He has false speech, divisive speech, harsh speech, idle chatter, and evil precepts, but I have no evil precepts, and I should learn to gradually reduce these shortcomings. Juna! He has disbelief, laziness, lack of mindfulness, lack of concentration, and evil wisdom, but I have no evil wisdom, and I should learn to gradually reduce these shortcomings. Juna! If one only has the intention to learn various good dharmas, there are already many benefits, let alone if one's body, speech, and mind all practice good dharmas? Juna! He has evil desires and evil thoughts, but I have no evil desires or evil thoughts, and I should make the intention. Juna! He has harmful anger, but I have no harmful anger, and I should make the intention. Juna! He engages in killing, stealing, and sexual misconduct, but I have no sexual misconduct, and I should make the intention. Juna! He has excessive seeking, a contentious mind, is entangled in sleep, is arrogant, and has doubts, but I have no doubts, and I should make the intention. Juna! He has anger, flattery, deceit, shamelessness, and no sense of shame, but I have shame, and I should make the intention. Juna! He has arrogance, but I have no arrogance, and I should make the intention. Juna! He has even greater arrogance, but I have no greater arrogance, and I should make the intention. Juna! He does not hear much of the Dharma, but I hear much of the Dharma, and I should make the intention. Juna! He does not observe various good dharmas, but I observe various good dharmas, and I should make the intention. Juna! He engages in illegal and evil actions, but I engage in legal and wonderful actions, and I should make the intention. Juna! He has false speech, divisive speech, harsh speech, idle chatter, and evil precepts, but I have no evil precepts, and I should make the intention. Juna! He has disbelief, laziness, lack of mindfulness, lack of concentration, and evil wisdom, but I have no evil wisdom, and I should make the intention. Juna! Just as the evil path is opposite to the right path, just as the evil ferry is opposite to the right ferry. Likewise, Juna! Evil desires are opposite to non-evil desires. Harmful anger is opposite to non-harmful anger. Killing, stealing, and sexual misconduct are opposite to pure conduct. Excessive seeking, a contentious mind, sleep, arrogance, and doubt are opposite to non-doubt. Anger, flattery, deceit, shamelessness, and no sense of shame are opposite to shame.

。慢者與不慢為對。增慢者與不增慢為對。不多聞者與多聞為對。不觀諸善法者與觀諸善法為對。行非法惡行者與行是法妙行為對。妄言、兩舌、粗言、綺語、惡戒者與善戒為對。不信、懈怠、無念、無定、惡慧者與善慧為對。

「周那！或有法黑，有黑報，趣至惡處。或有法白，有白報，而得升上。如是，周那！惡欲者，以非惡欲為升上。害意瞋者，以不害意瞋為升上。殺生、不與取、非梵行者，以梵行為升上。增伺、諍意、睡眠、調貢高、疑惑者，以不疑惑為升上。瞋結、諛諂、欺誑、無慚、無愧者，以慚愧為升上。慢者，以不慢為升上。增慢者，以不增慢為升上。不多聞者，以多聞為升上。不觀諸善法者，以觀諸善法為升上。行非法惡行者，以行是法妙行為升上。妄言、兩舌、粗言、綺語、惡戒者，以善戒為升上。不信、懈怠、無念、無定、惡慧者，以善慧為升上。

「周那！若有不自調御，他不調御欲調御者，終無是處。自沒溺，他沒溺欲拔出者，終無是處。自不般涅槃，他不般涅槃令般涅槃者，終無是處。周那！若有自調御，他不調御欲調御者，必有是處。自不沒溺，他沒溺欲拔出者，必有是處。自般涅槃，他不般涅槃令般涅槃者，必有是處。如是。周那！惡欲者，以非惡欲為般涅槃。害意瞋者，以不害意瞋為般涅槃。殺生、不與取、非梵行者，以梵行為般涅槃。增伺、諍意、睡眠、調貢高、疑惑者，以不疑惑為般涅槃。瞋結、諛諂、欺誑、無慚、無愧者，以慚愧為般涅槃。慢者，以不慢為般涅槃。增慢者，以不增慢為般涅槃

「周那！緩慢與不緩慢相對。增長慢心與不增長慢心相對。不廣聞佛法與廣聞佛法相對。不觀察諸善法與觀察諸善法相對。行為非法惡行與行為正法妙行相對。妄語、兩舌、惡語、綺語、犯惡戒與持守善戒相對。不信、懈怠、無念、無定、惡慧與善慧相對。

「周那！有些法是黑色的，有黑色的果報，會引向惡道。有些法是白色的，有白色的果報，會使人上升。如此，周那！惡欲之人，以非惡欲而上升。懷有嗔恨之心的人，以不懷嗔恨之心而上升。殺生、偷盜、行不凈行的人，以清凈梵行而上升。增長尋伺、爭論、睡眠、掉舉、貢高、疑惑的人，以不疑惑而上升。嗔結、諂媚、欺騙、無慚、無愧的人，以慚愧而上升。傲慢的人，以不傲慢而上升。增長傲慢的人，以不增長傲慢而上升。不廣聞佛法的人，以廣聞佛法而上升。不觀察諸善法的人，以觀察諸善法而上升。行為非法惡行的人，以行為正法妙行而上升。妄語、兩舌、惡語、綺語、犯惡戒的人，以持守善戒而上升。不信、懈怠、無念、無定、惡慧的人，以善慧而上升。

「周那！如果有人自己不調伏，卻想調伏他人，這是不可能的。自己沉溺，卻想把沉溺的人拔出來，這是不可能的。自己沒有般涅槃，卻想讓別人般涅槃，這是不可能的。周那！如果有人自己調伏，想調伏他人，這是可能的。自己不沉溺，想把沉溺的人拔出來，這是可能的。自己般涅槃，想讓別人般涅槃，這是可能的。如此，周那！惡欲之人，以非惡欲而般涅槃。懷有嗔恨之心的人，以不懷嗔恨之心而般涅槃。殺生、偷盜、行不凈行的人，以清凈梵行而般涅槃。增長尋伺、爭論、睡眠、掉舉、貢高、疑惑的人，以不疑惑而般涅槃。嗔結、諂媚、欺騙、無慚、無愧的人，以慚愧而般涅槃。傲慢的人，以不傲慢而般涅槃。增長傲慢的人，以不增長傲慢而般涅槃。

'Juna! The slow is the opposite of the not-slow. The increase of slowness is the opposite of the non-increase of slowness. The unlearned is the opposite of the learned. Not observing good dharmas is the opposite of observing good dharmas. Practicing unlawful evil deeds is the opposite of practicing lawful wonderful deeds. False speech, divisive speech, harsh speech, idle chatter, and evil precepts are the opposite of good precepts. Lack of faith, laziness, lack of mindfulness, lack of concentration, and evil wisdom are the opposite of good wisdom.

'Juna! There are some dharmas that are dark, with dark consequences, leading to evil realms. There are some dharmas that are white, with white consequences, leading to ascent. Thus, Juna! Those with evil desires ascend through non-evil desires. Those with harmful anger ascend through non-harmful anger. Those who kill, steal, and engage in unchaste conduct ascend through chaste conduct. Those who increase in speculation, contention, sleepiness, restlessness, arrogance, and doubt ascend through non-doubt. Those with anger knots, flattery, deceit, shamelessness, and lack of conscience ascend through conscience. The arrogant ascend through non-arrogance. Those who increase in arrogance ascend through non-increase in arrogance. The unlearned ascend through learning. Those who do not observe good dharmas ascend through observing good dharmas. Those who practice unlawful evil deeds ascend through practicing lawful wonderful deeds. Those who engage in false speech, divisive speech, harsh speech, idle chatter, and evil precepts ascend through good precepts. Those with lack of faith, laziness, lack of mindfulness, lack of concentration, and evil wisdom ascend through good wisdom.

'Juna! If someone does not tame themselves, yet wishes to tame others, it is impossible. If someone is drowning, yet wishes to pull out others who are drowning, it is impossible. If someone has not attained Nirvana, yet wishes to lead others to Nirvana, it is impossible. Juna! If someone tames themselves, and wishes to tame others, it is possible. If someone is not drowning, and wishes to pull out others who are drowning, it is possible. If someone has attained Nirvana, and wishes to lead others to Nirvana, it is possible. Thus, Juna! Those with evil desires attain Nirvana through non-evil desires. Those with harmful anger attain Nirvana through non-harmful anger. Those who kill, steal, and engage in unchaste conduct attain Nirvana through chaste conduct. Those who increase in speculation, contention, sleepiness, restlessness, arrogance, and doubt attain Nirvana through non-doubt. Those with anger knots, flattery, deceit, shamelessness, and lack of conscience attain Nirvana through conscience. The arrogant attain Nirvana through non-arrogance. Those who increase in arrogance attain Nirvana through non-increase in arrogance.'

。不多聞者，以多聞為般涅槃。不觀諸善法者，以觀諸善法為般涅槃。行非法惡行者，以行是法妙行為般涅槃。妄言、兩舌、粗言、綺語、惡戒者，以善戒為般涅槃。不信、懈怠、無念、無定、惡慧者，以善慧為般涅槃。

「是為，周那！我已為汝說漸損法，已說發心法，已說對法，已說升上法，已說般涅槃法。如尊師所為弟子起大慈哀憐念愍傷，求義及饒益，求安隱快樂者，我今已作。汝等亦當復自作，至無事處山林樹下空安靜處，坐禪思惟，勿得放逸，勤加精進，莫令後悔。此是我之教敕，是我訓誨。」

佛說如是。尊者大周那及諸比丘，聞佛所說，歡喜奉行。

周那問見經第五竟(千五百七十五字)

（九二）中阿含穢品青白蓮華喻經第六(第二小土城誦)

爾時，世尊告諸比丘：「或有法從身滅，不從口滅；或有法從口滅，不從身滅；或有法不從身口滅，但以慧見滅。

「云何法從身滅，不從口滅？比丘者，有不善身行充滿，具足受持著身，諸比丘見已，訶彼比丘：『賢者！不善身行充滿，具足受持，何爲著身？賢者！可舍不善身行，修習善身行。』彼於後時，舍不善身行，修習善身行，是謂法從身滅，不從口滅。

「云何法從口滅，不從身滅？比丘者，不善口行充滿，具足受持著口，諸比丘見已呵彼比丘：『賢者！不善口行充滿，具足受持，何爲著口？賢者！可舍不善口行，修習善口行。』彼於後時，舍不善口行，修習善口行，是謂法從口滅，不從身滅

現代漢語譯本：不勤于學習的人，把博學多聞當作涅槃。不觀察各種善法的人，把觀察善法當作涅槃。行為不合法度、作惡的人，把行持正法妙行當作涅槃。說妄語、挑撥離間、說粗惡語、說花言巧語、持惡戒的人，把持守善戒當作涅槃。不信、懈怠、沒有正念、沒有禪定、沒有智慧的人，把擁有智慧當作涅槃。 『周那，這就是我為你說的漸損之法，已說了發心之法，已說了對治之法，已說了提升之法，已說了涅槃之法。如同尊師對弟子生起大慈悲心，哀憐、關懷、憐憫，爲了他們的利益和安樂，我已做了這些。你們也應當自己努力，到無人的地方，山林樹下，空曠安靜之處，坐禪思惟，不要放逸，勤加精進，不要後悔。這是我的教誨，是我的訓誡。』 佛陀說完這些話。尊者大周那和眾比丘聽了佛陀的教誨，歡喜奉行。 《周那問見經》第五篇結束（一千五百七十五字） （九二）《中阿含經·穢品·青白蓮花喻經》第六篇（第二小土城誦） 當時，世尊告訴眾比丘：『有些法是從身體上滅除，不是從口中滅除；有些法是從口中滅除，不是從身體上滅除；有些法不是從身口滅除，而是通過智慧觀察而滅除。』 『什麼法是從身體上滅除，不是從口中滅除呢？比丘如果充滿不善的身行，執著于身體，其他比丘看到后，會呵責這位比丘：『賢者，你充滿不善的身行，執著于身體，為什麼這樣？賢者，你應該捨棄不善的身行，修習善的身行。』這位比丘之後捨棄不善的身行，修習善的身行，這就是法從身體上滅除，不是從口中滅除。 『什麼法是從口中滅除，不是從身體上滅除呢？比丘如果充滿不善的口行，執著于口，其他比丘看到后，會呵責這位比丘：『賢者，你充滿不善的口行，執著于口，為什麼這樣？賢者，你應該捨棄不善的口行，修習善的口行。』這位比丘之後捨棄不善的口行，修習善的口行，這就是法從口中滅除，不是從身體上滅除。

English version: Those who do not learn much, take much learning as Nirvana. Those who do not observe good dharmas, take observing good dharmas as Nirvana. Those who act unlawfully and do evil, take practicing the wonderful dharma as Nirvana. Those who lie, speak divisively, speak harshly, speak frivolously, and hold evil precepts, take holding good precepts as Nirvana. Those who lack faith, are lazy, lack mindfulness, lack concentration, and lack wisdom, take having wisdom as Nirvana. 'Thus, Juna! I have spoken to you of the gradual diminishing of defilements, I have spoken of the arising of aspiration, I have spoken of the counteracting practices, I have spoken of the ascending practices, and I have spoken of the practices leading to Nirvana. Just as a respected teacher has great compassion, pity, and concern for his disciples, seeking their benefit, welfare, peace, and happiness, I have done so. You too should strive yourselves, go to secluded places, under trees in forests, in empty and quiet places, sit in meditation and contemplate, do not be negligent, diligently strive, and do not regret it later. This is my teaching, this is my instruction.' The Buddha spoke thus. Venerable Juna and the other monks, having heard the Buddha's teachings, rejoiced and practiced accordingly. The fifth chapter, 'Juna's Questions and Views Sutra,' is concluded (1575 words). (92) The sixth chapter, 'The Lotus Flower Simile Sutra' from the 'Impurity' section of the 'Madhyama Agama Sutra' (recited by the second small earth city). At one time, the Buddha was dwelling in Shravasti, at the Jeta Grove, Anathapindika's Park. At that time, the World Honored One said to the monks: 'There are some dharmas that are extinguished from the body, but not from the mouth; there are some dharmas that are extinguished from the mouth, but not from the body; and there are some dharmas that are not extinguished from the body or the mouth, but are extinguished through the observation of wisdom.' 'What are the dharmas that are extinguished from the body, but not from the mouth? If a monk is full of unwholesome bodily actions, clinging to the body, and other monks see this and rebuke him, saying: 'Venerable one, you are full of unwholesome bodily actions, clinging to the body, why is this so? Venerable one, you should abandon unwholesome bodily actions and cultivate wholesome bodily actions.' Later, that monk abandons unwholesome bodily actions and cultivates wholesome bodily actions. This is said to be a dharma extinguished from the body, but not from the mouth. 'What are the dharmas that are extinguished from the mouth, but not from the body? If a monk is full of unwholesome verbal actions, clinging to the mouth, and other monks see this and rebuke him, saying: 'Venerable one, you are full of unwholesome verbal actions, clinging to the mouth, why is this so? Venerable one, you should abandon unwholesome verbal actions and cultivate wholesome verbal actions.' Later, that monk abandons unwholesome verbal actions and cultivates wholesome verbal actions. This is said to be a dharma extinguished from the mouth, but not from the body.'

「云何法不從身口滅，但以慧見滅？增伺不從身口滅，但以慧見滅，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，惡欲、惡見，不從身口滅，但以慧見滅。是謂法不從身口滅，但以慧見滅。

「如來或有觀，觀他人心，知此人不如是修身、修戒、修心、修慧，如修身，修戒、修心、修慧，得滅增伺。所以者何？以此人心生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，得滅惡欲、惡見。所以者何？以此人心生惡欲、惡見而住。知此人如是修身、修戒、修心、修慧，如修身，修戒、修心、修慧，得滅增伺。所以者何？以此人心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慚、無愧，得滅惡欲、惡見。所以者何？以此人心不生惡欲、惡見而住。猶如青蓮華，紅、赤、白蓮花，水生水長，出水上，不著水。如是，如來世間生、世間長，出世間行，不著世間法。所以者何？如來、無所著、等正覺，出一切世間。」

爾時，尊者阿難執拂侍佛。於是，尊者阿難叉手向佛，白曰：「世尊！此經當名何？云何受持？」

於是，世尊告曰：「阿難！此經名為『青白蓮華喻』，汝當如是善受持誦。」

爾時，世尊告諸比丘：「汝等當共受此青白蓮花喻經，誦習守持。所以者何？此青白蓮華喻經，如法有義，是梵行本，致通、致覺，亦致涅槃。若族姓子，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，應當受此青白蓮華喻經，善諷誦持。」

『什麼法不是從身口行為上滅除，而是通過智慧的觀察來滅除呢？』『增伺』不是從身口行為上滅除，而是通過智慧的觀察來滅除。同樣，爭訟、恚恨、嗔怒、不語的束縛、慳吝、嫉妒、欺騙、諂媚、無慚、無愧、惡欲、惡見，都不是從身口行為上滅除，而是通過智慧的觀察來滅除。這就是所謂的法不是從身口行為上滅除，而是通過智慧的觀察來滅除。 『如來有時會觀察他人的心，知道這個人沒有像那樣修身、修戒、修心、修慧。如果他像那樣修身、修戒、修心、修慧，就能滅除增伺。為什麼呢？因為這個人心中生起惡的增伺而安住。同樣，爭訟、恚恨、嗔怒、不語的束縛、慳吝、嫉妒、欺騙、諂媚、無慚、無愧，都能滅除惡欲、惡見。為什麼呢？因為這個人心中生起惡欲、惡見而安住。』如來知道這個人如果像那樣修身、修戒、修心、修慧，就能滅除增伺。為什麼呢？因為這個人心中不生起惡的增伺而安住。同樣，爭訟、恚恨、嗔怒、不語的束縛、慳吝、嫉妒、欺騙、諂媚、無慚、無愧，都能滅除惡欲、惡見。為什麼呢？因為這個人心中不生起惡欲、惡見而安住。』就像青蓮花、紅蓮花、赤蓮花、白蓮花，在水中生長，從水中長出，浮在水面上，不沾染水。同樣，如來在世間出生，在世間成長，在世間修行，不沾染世間法。為什麼呢？因為如來無所執著，是等正覺，超越一切世間。』 當時，尊者阿難拿著拂塵侍奉佛陀。於是，尊者阿難合掌向佛，說道：『世尊！這部經應當叫什麼名字？我們應當如何受持？』 於是，世尊告訴阿難：『阿難！這部經名為『青白蓮花喻』，你應當好好地受持誦讀。』 當時，世尊告訴眾比丘：『你們應當共同受持這部《青白蓮花喻經》，誦習守持。為什麼呢？這部《青白蓮花喻經》，如法有義，是梵行的根本，能達到通達、覺悟，也能達到涅槃。如果善男子，剃除鬚髮，穿著袈裟，以至誠的信心，捨棄家庭，出家學道，應當受持這部《青白蓮花喻經》，好好地諷誦受持。』

'What dharma is not extinguished through bodily and verbal actions, but through the insight of wisdom?' 'Increased thoughts' are not extinguished through bodily and verbal actions, but through the insight of wisdom. Similarly, disputes, hatred, anger, the fetter of silence, stinginess, jealousy, deceit, flattery, shamelessness, lack of conscience, evil desires, and evil views are not extinguished through bodily and verbal actions, but through the insight of wisdom. This is what is meant by dharma not being extinguished through bodily and verbal actions, but through the insight of wisdom. 'The Tathagata sometimes observes the minds of others and knows that this person is not cultivating their body, precepts, mind, and wisdom in the way they should. If they were to cultivate their body, precepts, mind, and wisdom in that way, they would extinguish increased thoughts. Why is that? Because this person dwells with evil increased thoughts arising in their mind. Similarly, disputes, hatred, anger, the fetter of silence, stinginess, jealousy, deceit, flattery, shamelessness, and lack of conscience can extinguish evil desires and evil views. Why is that? Because this person dwells with evil desires and evil views arising in their mind.' The Tathagata knows that if this person were to cultivate their body, precepts, mind, and wisdom in that way, they would extinguish increased thoughts. Why is that? Because this person does not dwell with evil increased thoughts arising in their mind. Similarly, disputes, hatred, anger, the fetter of silence, stinginess, jealousy, deceit, flattery, shamelessness, and lack of conscience can extinguish evil desires and evil views. Why is that? Because this person does not dwell with evil desires and evil views arising in their mind. Just like blue lotuses, red lotuses, crimson lotuses, and white lotuses, which grow in water, emerge from the water, and float above the water without being stained by it. Similarly, the Tathagata is born in the world, grows in the world, practices in the world, and is not stained by worldly dharmas. Why is that? Because the Tathagata is without attachment, is fully enlightened, and transcends all worlds.' At that time, the Venerable Ananda was attending to the Buddha, holding a fan. Then, the Venerable Ananda, with his palms together, addressed the Buddha, saying, 'World Honored One! What should this sutra be called? How should we uphold it?' Then, the World Honored One said to Ananda, 'Ananda! This sutra is called the 'Parable of the Blue and White Lotus Flower.' You should uphold and recite it well.' At that time, the World Honored One said to the monks, 'You should all together uphold this 'Parable of the Blue and White Lotus Flower Sutra,' recite it, and keep it in mind. Why is that? This 'Parable of the Blue and White Lotus Flower Sutra' is in accordance with the Dharma and has meaning. It is the foundation of the pure life, leading to understanding, enlightenment, and also to Nirvana. If a son of a good family, having shaved his head and beard, wearing the monastic robe, with sincere faith, leaves home, and becomes a homeless seeker of the Way, he should uphold this 'Parable of the Blue and White Lotus Flower Sutra' and recite it well.' The Buddha spoke thus.

。尊者阿難及諸比丘。聞佛所說，歡喜奉行。

青白蓮華喻經第六竟(七百三字)

（九三）中阿含穢品水凈梵志經第七(第二小土城誦)

一時，佛游郁鞞羅尼連然河岸，在阿耶和羅尼拘類樹下，初得道時。

於是，有一水凈梵志，中后仿佯往詣佛所。世尊遙見水凈梵志來，因水凈梵志故，告諸比丘：「若有二十一穢污於心者，必至惡處，生地獄中。云何二十一穢？邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慚心穢、無愧心穢、慢心穢、大慢心穢、慢慠心穢、放逸心穢。若有此二十一穢污於心者，必至惡處，生地獄中。猶垢膩衣持與染家，彼染家得，或以淳灰、或以澡豆、或以土漬極浣，令凈此垢膩衣。染家雖治，或以淳灰、或以澡豆、或以土漬極浣令凈，然此污衣故有穢色。如是，若有二十一穢污於心者，必至惡處，生地獄中。云何二十一穢？邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慚心穢、無愧心穢、慢心穢、大慢心穢、慢慠心穢、放逸心穢。若有此二十一穢污於心者，必至惡處，生地獄中。

「若有二十一穢不污心者，必至善處，生於天上

尊者阿難和各位比丘聽聞佛陀所說，都歡喜地遵照奉行。

《青白蓮華喻經》第六篇完（共七百三字）

（九三）《中阿含經·穢品·水凈梵志經》第七（第二小土城誦）

一時，佛陀在郁鞞羅尼連禪河岸邊的阿耶和羅尼拘類樹下，那是他初次得道的時候。

當時，有一位名叫水凈的婆羅門，在午後徘徊著來到佛陀所在的地方。世尊遠遠地看見水凈婆羅門走來，就因為水凈婆羅門的原故，告訴各位比丘：『如果心中有二十一種污穢，必定會墮入惡道，生於地獄之中。哪二十一種污穢呢？邪見的心穢、非法慾望的心穢、惡貪的心穢、邪法的心穢、貪婪的心穢、嗔恚的心穢、睡眠的心穢、懊悔的心穢、疑惑的心穢、嗔恨纏縛的心穢、不說話結怨的心穢、慳吝的心穢、嫉妒的心穢、欺騙的心穢、諂媚的心穢、無慚的心穢、無愧的心穢、傲慢的心穢、大傲慢的心穢、傲慢自大的心穢、放逸的心穢。如果心中有這二十一種污穢，必定會墮入惡道，生於地獄之中。就像沾滿污垢的衣服拿給染匠，染匠得到后，或者用純灰、或者用皂莢、或者用泥土浸泡，極力洗滌，使這件污垢的衣服乾淨。染匠雖然處理過，或者用純灰、或者用皂莢、或者用泥土浸泡，極力洗滌使之乾淨，但這件污垢的衣服仍然有污穢的顏色。同樣，如果心中有這二十一種污穢，必定會墮入惡道，生於地獄之中。哪二十一種污穢呢？邪見的心穢、非法慾望的心穢、惡貪的心穢、邪法的心穢、貪婪的心穢、嗔恚的心穢、睡眠的心穢、懊悔的心穢、疑惑的心穢、嗔恨纏縛的心穢、不說話結怨的心穢、慳吝的心穢、嫉妒的心穢、欺騙的心穢、諂媚的心穢、無慚的心穢、無愧的心穢、傲慢的心穢、大傲慢的心穢、傲慢自大的心穢、放逸的心穢。如果心中有這二十一種污穢，必定會墮入惡道，生於地獄之中。』

『如果心中沒有二十一種污穢，必定會到達善處，生於天上。』

Venerable Ananda and all the monks, having heard what the Buddha said, joyfully accepted and practiced it.

The Sixth Sutra of the Simile of the Blue and White Lotus is complete (703 words).

(93) The Seventh Sutra of the Water-Cleansing Brahmin in the Defilement Chapter of the Middle Length Discourses (Second Small City Recitation)

At one time, the Buddha was dwelling on the bank of the Nairanjana River in Uruvela, under the Ajapala Nigrodha tree, at the time of his first enlightenment.

Then, a Brahmin named Water-Cleansing, after midday, wandered to where the Buddha was. The World-Honored One, seeing Water-Cleansing Brahmin coming from afar, because of Water-Cleansing Brahmin, told the monks: 'If there are twenty-one defilements in the mind, one will surely go to an evil place and be born in hell. What are the twenty-one defilements? The defilement of wrong view, the defilement of unlawful desire, the defilement of evil greed, the defilement of wrong dharma, the defilement of greed, the defilement of hatred, the defilement of sleepiness, the defilement of remorse, the defilement of doubt, the defilement of the fetter of anger, the defilement of not speaking and holding grudges, the defilement of stinginess, the defilement of jealousy, the defilement of deceit, the defilement of flattery, the defilement of shamelessness, the defilement of lack of conscience, the defilement of pride, the defilement of great pride, the defilement of arrogant pride, the defilement of negligence. If there are these twenty-one defilements in the mind, one will surely go to an evil place and be born in hell. Just like a dirty garment given to a dyer, the dyer, having received it, either with pure ash, or with soap beans, or with mud soaking, washes it thoroughly, making this dirty garment clean. Although the dyer treats it, either with pure ash, or with soap beans, or with mud soaking, washing it thoroughly to make it clean, this dirty garment still has a dirty color. Likewise, if there are these twenty-one defilements in the mind, one will surely go to an evil place and be born in hell. What are the twenty-one defilements? The defilement of wrong view, the defilement of unlawful desire, the defilement of evil greed, the defilement of wrong dharma, the defilement of greed, the defilement of hatred, the defilement of sleepiness, the defilement of remorse, the defilement of doubt, the defilement of the fetter of anger, the defilement of not speaking and holding grudges, the defilement of stinginess, the defilement of jealousy, the defilement of deceit, the defilement of flattery, the defilement of shamelessness, the defilement of lack of conscience, the defilement of pride, the defilement of great pride, the defilement of arrogant pride, the defilement of negligence. If there are these twenty-one defilements in the mind, one will surely go to an evil place and be born in hell.'

'If there are not twenty-one defilements in the mind, one will surely go to a good place and be born in heaven.'

。云何二十一穢？邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語心心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慚心穢、無愧心穢、慢心穢、大慢心穢、憍慠心穢、放逸心穢。若有此二十一穢不污心者，必至善處，生於天上。猶如白凈波羅奈衣持與染家，彼染家得，或以淳灰、或以澡豆、或以土漬極浣令凈；此白凈波羅奈衣，染家雖治，或以淳灰、或以澡豆、或以土漬極浣令凈，然此白凈波羅奈衣本已凈而復凈。如是若有二十一穢不污心者，必至善處，生於天上。云何二十一穢？邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慚心穢、無愧心穢、慢心穢、大慢心穢、憍慠心穢、放逸心穢。若有此二十一穢不污心者，必至善處，生於天上。

「若知邪見是心穢者，知已便斷。如是非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慚心穢、無愧心穢、慢心穢、大慢心穢、憍慠心穢，若知放逸是心穢者，知已便斷，彼心與慈俱，遍滿十方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是，悲、喜心與舍俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游

現代漢語譯本：什麼是二十一種心垢？邪見的心垢、非法慾望的心垢、惡貪的心垢、邪法的心垢、貪婪的心垢、嗔恚的心垢、睡眠的心垢、懊悔的心垢、疑惑的心垢、嗔恨纏縛的心垢、不語的心垢、慳吝的心垢、嫉妒的心垢、欺騙的心垢、諂媚的心垢、無慚的心垢、無愧的心垢、傲慢的心垢、大傲慢的心垢、驕傲自滿的心垢、放逸的心垢。如果有人不受這二十一種心垢污染，必定會到達善處，往生天上。就像潔白的波羅奈布匹被拿去給染色的人家，染色的人家得到后，或者用純凈的灰、或者用澡豆、或者用泥土浸泡，極力洗滌使之潔凈；這潔白的波羅奈布匹，染色的人家雖然處理過，或者用純凈的灰、或者用澡豆、或者用泥土浸泡，極力洗滌使之潔凈，然而這潔白的波羅奈布匹本來就潔凈，又變得更加潔凈。如此，如果有人不受這二十一種心垢污染，必定會到達善處，往生天上。什麼是二十一種心垢？邪見的心垢、非法慾望的心垢、惡貪的心垢、邪法的心垢、貪婪的心垢、嗔恚的心垢、睡眠的心垢、懊悔的心垢、疑惑的心垢、嗔恨纏縛的心垢、不語結的心垢、慳吝的心垢、嫉妒的心垢、欺騙的心垢、諂媚的心垢、無慚的心垢、無愧的心垢、傲慢的心垢、大傲慢的心垢、驕傲自滿的心垢、放逸的心垢。如果有人不受這二十一種心垢污染，必定會到達善處，往生天上。 『如果知道邪見是心垢，知道后就斷除。像這樣，非法慾望的心垢、惡貪的心垢、邪法的心垢、貪婪的心垢、嗔恚的心垢、睡眠的心垢、懊悔的心垢、疑惑的心垢、嗔恨纏縛的心垢、不語結的心垢、慳吝的心垢、嫉妒的心垢、欺騙的心垢、諂媚的心垢、無慚的心垢、無愧的心垢、傲慢的心垢、大傲慢的心垢、驕傲自滿的心垢，如果知道放逸是心垢，知道后就斷除，他的心與慈愛同在，遍滿十方，成就遊行。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大，無量善修，遍滿一切世間，成就遊行。像這樣，悲心、喜心與舍心同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大，無量善修，遍滿一切世間，成就遊行。』

English version: What are the twenty-one defilements of the mind? The defilement of the mind of wrong views, the defilement of the mind of unlawful desires, the defilement of the mind of evil greed, the defilement of the mind of wrong teachings, the defilement of the mind of greed, the defilement of the mind of anger, the defilement of the mind of sleepiness, the defilement of the mind of regret, the defilement of the mind of doubt, the defilement of the mind of anger's entanglement, the defilement of the mind of not speaking, the defilement of the mind of stinginess, the defilement of the mind of jealousy, the defilement of the mind of deceit, the defilement of the mind of flattery, the defilement of the mind of shamelessness, the defilement of the mind of lack of conscience, the defilement of the mind of arrogance, the defilement of the mind of great arrogance, the defilement of the mind of conceit, the defilement of the mind of negligence. If one's mind is not defiled by these twenty-one defilements, one will surely reach a good place and be born in heaven. It is like a pure white Benares cloth being taken to a dyer's house. The dyer, having received it, might use pure ashes, or soap beans, or soil to soak and thoroughly wash it clean. This pure white Benares cloth, though treated by the dyer with pure ashes, soap beans, or soil, and thoroughly washed clean, was originally pure and becomes even purer. Likewise, if one's mind is not defiled by these twenty-one defilements, one will surely reach a good place and be born in heaven. What are the twenty-one defilements of the mind? The defilement of the mind of wrong views, the defilement of the mind of unlawful desires, the defilement of the mind of evil greed, the defilement of the mind of wrong teachings, the defilement of the mind of greed, the defilement of the mind of anger, the defilement of the mind of sleepiness, the defilement of the mind of regret, the defilement of the mind of doubt, the defilement of the mind of anger's entanglement, the defilement of the mind of not speaking, the defilement of the mind of stinginess, the defilement of the mind of jealousy, the defilement of the mind of deceit, the defilement of the mind of flattery, the defilement of the mind of shamelessness, the defilement of the mind of lack of conscience, the defilement of the mind of arrogance, the defilement of the mind of great arrogance, the defilement of the mind of conceit, the defilement of the mind of negligence. If one's mind is not defiled by these twenty-one defilements, one will surely reach a good place and be born in heaven. 『If one knows that wrong views are a defilement of the mind, having known it, one abandons it. Likewise, the defilement of the mind of unlawful desires, the defilement of the mind of evil greed, the defilement of the mind of wrong teachings, the defilement of the mind of greed, the defilement of the mind of anger, the defilement of the mind of sleepiness, the defilement of the mind of regret, the defilement of the mind of doubt, the defilement of the mind of anger's entanglement, the defilement of the mind of not speaking, the defilement of the mind of stinginess, the defilement of the mind of jealousy, the defilement of the mind of deceit, the defilement of the mind of flattery, the defilement of the mind of shamelessness, the defilement of the mind of lack of conscience, the defilement of the mind of arrogance, the defilement of the mind of great arrogance, the defilement of the mind of conceit, if one knows that negligence is a defilement of the mind, having known it, one abandons it. That mind is accompanied by loving-kindness, pervading the ten directions, accomplishing the journey. Likewise, in two, three, four directions, the four intermediate directions, above and below, universally pervading all, the mind is accompanied by loving-kindness, without fetters, without hatred, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, accomplishing the journey. Likewise, the mind of compassion, joy, and equanimity is accompanied by equanimity, without fetters, without hatred, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, accomplishing the journey.』

。梵志！是謂洗浴內心，非浴外身。」

爾時，梵志語世尊曰：「瞿曇！可詣多水河浴。」

世尊問曰：「梵志！若詣多水河浴者，彼得何等？」

梵志答曰：「瞿曇！彼多水河者，此是世間齋潔之相、度相、福相。瞿曇！若詣多水河浴者，彼則凈除於一切惡。」

爾時，世尊為彼梵志而說頌曰：

「妙好首梵志，　　若入多水河， 是愚常遊戲，　　不能凈黑業。 好首何往泉，　　何義多水河， 人作不善業，　　清水何所益？ 凈者無垢穢，　　凈者常說戒， 凈者清白業，　　常得清凈行。 若汝不殺生，　　常不與不取， 真諦不妄語，　　常正念正知。 梵志如是學，　　一切眾生安， 梵志何還家，　　家泉無所凈。 梵志汝當學，　　凈洗以善法， 何須弊惡水，　　但去身體垢。」 梵志白佛曰：　　「我亦作是念， 凈洗以善法，　　何須弊惡水。」 梵志聞佛教，　　心中大歡喜， 即時禮佛足，　　歸命佛法眾。

梵志白曰：「世尊！我已知。善逝！我已解。我今自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。好首水凈梵志及諸比丘，聞佛所說，歡喜奉行。

水凈梵志經第七竟(一千二百一十字)

（九四）中阿含穢品黑比丘經第八(第二小土城誦)

一時，佛游舍衛國，在東園鹿母堂。

是時，黑比丘鹿母子常喜斗諍，往詣佛所

現代漢語譯本：『婆羅門！這才是洗滌內心，而不是洗滌外身。』 當時，婆羅門對世尊說：『喬達摩！可以去多水河沐浴。』 世尊問道：『婆羅門！如果去多水河沐浴，能得到什麼呢？』 婆羅門回答說：『喬達摩！那多水河是世間齋戒、度脫、福德的象徵。喬達摩！如果去多水河沐浴，就能清除一切罪惡。』 當時，世尊為那婆羅門說了偈頌： 『妙首婆羅門啊，如果進入多水河，那只是愚人常做的遊戲，不能洗凈黑業。 妙首啊，何必去泉水，何必去多水河？如果人做了不善的業，清水又有什麼用呢？ 清凈的人沒有污垢，清凈的人常說戒律，清凈的人行為清白，常能得到清凈的修行。 如果你不殺生，不偷盜，不說謊，常保持正念正知。 婆羅門如果這樣學習，一切眾生都能安樂，婆羅門何必還家，家裡的泉水不能洗凈什麼。 婆羅門你應當學習，用善法來洗凈，何必用污濁的水，只是去除身體的污垢罷了。』 婆羅門對佛說：『我也是這樣想的，用善法來洗凈，何必用污濁的水。』 婆羅門聽了佛的教誨，心中非常歡喜，立刻禮拜佛足，歸依佛、法、僧三寶。 婆羅門說道：『世尊！我已經知道了。善逝！我已經明白了。我現在歸依佛、法以及比丘僧眾，唯愿世尊接受我為優婆塞，從今天開始，終身歸依，直到生命結束。』 佛陀如是說。好首水凈婆羅門以及眾比丘，聽了佛所說，歡喜奉行。 《水凈梵志經》第七完（一千二百一十字） （九四）《中阿含穢品黑比丘經》第八（第二小土城誦） 一時，佛陀在舍衛國游化，住在東園鹿母堂。 當時，黑比丘鹿母子常常喜歡爭鬥，前往佛陀所在之處。

English version: 'Brahmin! This is called washing the inner mind, not washing the outer body.' At that time, the Brahmin said to the World-Honored One, 'Gautama! It is possible to go to the river with much water to bathe.' The World-Honored One asked, 'Brahmin! If one goes to the river with much water to bathe, what does one obtain?' The Brahmin replied, 'Gautama! That river with much water is a symbol of worldly fasting, deliverance, and blessings. Gautama! If one goes to the river with much water to bathe, one will purify all evil.' At that time, the World-Honored One spoke a verse for that Brahmin: 'O Brahmin with the fine head, if you enter the river with much water, it is just a game that fools often play, and it cannot purify black karma. O fine head, why go to the spring, why go to the river with much water? If a person does unwholesome deeds, what benefit is there from clear water? The pure one has no defilement, the pure one always speaks of precepts, the pure one's actions are pure, and one always obtains pure conduct. If you do not kill, do not steal, do not lie, and always maintain right mindfulness and right knowledge. If a Brahmin learns in this way, all beings will be at peace. Brahmin, why return home? The spring at home cannot purify anything. Brahmin, you should learn to purify with good Dharma. Why use impure water? It only removes the dirt from the body.' The Brahmin said to the Buddha, 'I also think this way, to purify with good Dharma, why use impure water?' The Brahmin heard the Buddha's teachings, and his heart was greatly delighted. He immediately bowed at the Buddha's feet and took refuge in the Buddha, Dharma, and Sangha. The Brahmin said, 'World-Honored One! I have understood. Well-Gone One! I have comprehended. I now take refuge in the Buddha, Dharma, and the community of monks. May the World-Honored One accept me as a lay disciple, from this day forward, for the rest of my life, until the end of my life.' The Buddha spoke thus. The Brahmin with the fine head, who purified with water, and the monks, having heard what the Buddha said, joyfully practiced it. The seventh discourse, 'The Brahmin Who Purifies with Water,' is complete (1210 words). (94) The eighth discourse, 'The Black Monk' from the 'Defilement' section of the 'Middle Length Discourses' (Second Small Earth City Recitation) At one time, the Buddha was traveling in the country of Shravasti, staying in the Deer Mother Hall in the Eastern Garden. At that time, the black monk, the son of Deer Mother, often liked to quarrel and went to where the Buddha was.

。世尊遙見黑比丘來，因黑比丘故，告諸比丘：「或有一人常喜斗諍，不稱止諍。若有一人常喜斗諍，不稱止諍者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。

「或有一人惡欲，不稱止惡欲。若有一人惡欲，不稱止惡欲者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。

「或有一人犯戒、越戒、缺戒、穿戒、污戒，不稱持戒。若有一人犯戒、越戒、缺戒、穿戒、污戒、不稱持戒者，此法不可樂，不可愛喜，不能令愛念、不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。

「或有一人有瞋纏、有不語結、有慳嫉、有諛諂欺誑、有無慚無愧，不稱慚愧。若有一人有瞋纏、有不語結、有慳嫉、有諛諂欺誑、有無慚無愧、不稱慚愧者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。

「或有一人不經勞諸梵行，不稱經勞諸梵行。若有一人不經勞諸梵行，不稱經勞諸梵行者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。

「或有一人不觀諸法，不稱觀諸法

世尊遠遠地看見黑比丘走來，因為黑比丘的緣故，告訴眾比丘：『有這樣一種人，總是喜歡爭鬥，不贊同停止爭鬥。如果有人總是喜歡爭鬥，不贊同停止爭鬥，這種法是不可喜悅的，不可愛好的，不能使人愛慕思念，不能使人尊敬重視，不能使人修行，不能使人攝持，不能使人證得沙門果位，不能使人達到一心不亂，不能使人證得涅槃。』 『有這樣一種人，貪慾強烈，不贊同停止貪慾。如果有人貪慾強烈，不贊同停止貪慾，這種法是不可喜悅的，不可愛好的，不能使人愛慕思念，不能使人尊敬重視，不能使人修行，不能使人攝持，不能使人證得沙門果位，不能使人達到一心不亂，不能使人證得涅槃。』 『有這樣一種人，犯戒、違越戒律、戒律有缺損、戒律有漏洞、戒律被玷污，不贊同持戒。如果有人犯戒、違越戒律、戒律有缺損、戒律有漏洞、戒律被玷污，不贊同持戒，這種法是不可喜悅的，不可愛好的，不能使人愛慕思念，不能使人尊敬重視，不能使人修行，不能使人攝持，不能使人證得沙門果位，不能使人達到一心不亂，不能使人證得涅槃。』 『有這樣一種人，心中有嗔恨的纏縛、有不說話的結縛、有慳吝嫉妒、有阿諛奉承欺騙、有不知羞恥，不贊同慚愧。如果有人心中有嗔恨的纏縛、有不說話的結縛、有慳吝嫉妒、有阿諛奉承欺騙、有不知羞恥，不贊同慚愧，這種法是不可喜悅的，不可愛好的，不能使人愛慕思念，不能使人尊敬重視，不能使人修行，不能使人攝持，不能使人證得沙門果位，不能使人達到一心不亂，不能使人證得涅槃。』 『有這樣一種人，不勤勞修行梵行，不贊同勤勞修行梵行。如果有人不勤勞修行梵行，不贊同勤勞修行梵行，這種法是不可喜悅的，不可愛好的，不能使人愛慕思念，不能使人尊敬重視，不能使人修行，不能使人攝持，不能使人證得沙門果位，不能使人達到一心不亂，不能使人證得涅槃。』 『有這樣一種人，不觀察諸法，不贊同觀察諸法。』

The Blessed One, seeing the black bhikkhu coming from afar, because of the black bhikkhu, said to the bhikkhus: 'There is a person who always delights in strife, and does not approve of ceasing strife. If there is a person who always delights in strife, and does not approve of ceasing strife, this dharma is not pleasing, not beloved, cannot cause love and affection, cannot cause respect and esteem, cannot cause practice, cannot cause restraint, cannot cause the attainment of a samana, cannot cause the attainment of one-pointedness, cannot cause the attainment of nirvana.' 'There is a person who has evil desires, and does not approve of ceasing evil desires. If there is a person who has evil desires, and does not approve of ceasing evil desires, this dharma is not pleasing, not beloved, cannot cause love and affection, cannot cause respect and esteem, cannot cause practice, cannot cause restraint, cannot cause the attainment of a samana, cannot cause the attainment of one-pointedness, cannot cause the attainment of nirvana.' 'There is a person who violates precepts, transgresses precepts, has deficient precepts, has broken precepts, has defiled precepts, and does not approve of upholding precepts. If there is a person who violates precepts, transgresses precepts, has deficient precepts, has broken precepts, has defiled precepts, and does not approve of upholding precepts, this dharma is not pleasing, not beloved, cannot cause love and affection, cannot cause respect and esteem, cannot cause practice, cannot cause restraint, cannot cause the attainment of a samana, cannot cause the attainment of one-pointedness, cannot cause the attainment of nirvana.' 'There is a person who has the entanglement of anger, the knot of not speaking, has stinginess and jealousy, has flattery and deceit, has no shame and no remorse, and does not approve of shame and remorse. If there is a person who has the entanglement of anger, the knot of not speaking, has stinginess and jealousy, has flattery and deceit, has no shame and no remorse, and does not approve of shame and remorse, this dharma is not pleasing, not beloved, cannot cause love and affection, cannot cause respect and esteem, cannot cause practice, cannot cause restraint, cannot cause the attainment of a samana, cannot cause the attainment of one-pointedness, cannot cause the attainment of nirvana.' 'There is a person who does not exert effort in the holy life, and does not approve of exerting effort in the holy life. If there is a person who does not exert effort in the holy life, and does not approve of exerting effort in the holy life, this dharma is not pleasing, not beloved, cannot cause love and affection, cannot cause respect and esteem, cannot cause practice, cannot cause restraint, cannot cause the attainment of a samana, cannot cause the attainment of one-pointedness, cannot cause the attainment of nirvana.' 'There is a person who does not contemplate dharmas, and does not approve of contemplating dharmas.'

。若有一人不觀諸法，不稱觀諸法者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。

「或有一人不宴坐，不稱宴坐。若有一人不宴坐，不稱宴坐者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。此人雖作是念：『令諸梵行者供養、恭敬、禮事於我。』然諸梵行者不供養、恭敬、禮事于彼。所以者何？彼人有此無量惡法，因彼有此無量惡法故，令諸梵行者不供養、恭敬、禮事于彼。猶如惡馬繫在櫪養，雖作是念：『令人系我著安隱處，與我好飲食、好看視我。』然人不繫著安隱處，不與好飲食、不好看視。所以者何？彼馬有惡法，謂極粗弊、不溫良故，令人不繫著安隱處，不與好飲食、不好看視。如是，此人雖作是念：『令諸梵行者供養、恭敬、禮事於我。』然諸梵行者不供養、恭敬、禮事于彼。所以者何？彼人有此無量惡法，因彼有此無量惡法故，令諸梵行者不供養、恭敬、禮事于彼。

「或有一人不喜斗諍，稱譽止諍。若有一人不喜斗諍，稱譽止諍者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。

「或有一人不惡欲，稱譽止惡欲。若有一人不惡欲，稱譽止惡欲者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃

現代漢語譯本：如果有人不觀察諸法，卻自稱是觀察諸法的人，這種法是不可喜樂的，不可愛，不可歡喜，不能使人愛念，不能使人敬重，不能使人修習，不能使人攝持，不能使人證得沙門果，不能使人證得一心，不能使人證得涅槃。 如果有人不禪坐，卻自稱是禪坐的人。如果有人不禪坐，卻自稱是禪坐的人，這種法是不可喜樂的，不可愛，不可歡喜，不能使人愛念，不能使人敬重，不能使人修習，不能使人攝持，不能使人證得沙門果，不能使人證得一心，不能使人證得涅槃。這個人即使這樣想：『讓其他修行者供養我、恭敬我、禮拜我。』然而其他修行者不會供養他、恭敬他、禮拜他。為什麼呢？因為這個人有這些無量的惡法，因為他有這些無量的惡法，所以讓其他修行者不供養他、不恭敬他、不禮拜他。就像一匹劣馬被拴在馬槽里飼養，即使它這樣想：『讓人把我拴在安全的地方，給我好的飲食，好好地照看我。』然而人們不會把它拴在安全的地方，不會給它好的飲食，不會好好地照看它。為什麼呢？因為這匹馬有惡劣的習性，就是極其粗暴、不溫順，所以讓人不把它拴在安全的地方，不給它好的飲食，不好好地照看它。同樣，這個人即使這樣想：『讓其他修行者供養我、恭敬我、禮拜我。』然而其他修行者不會供養他、恭敬他、禮拜他。為什麼呢？因為這個人有這些無量的惡法，因為他有這些無量的惡法，所以讓其他修行者不供養他、不恭敬他、不禮拜他。 如果有人不喜歡爭鬥，卻讚美止息爭鬥。如果有人不喜歡爭鬥，卻讚美止息爭鬥，這種法是可喜樂的，可愛的，可歡喜的，能使人愛念，能使人敬重，能使人修習，能使人攝持，能使人證得沙門果，能使人證得一心，能使人證得涅槃。 如果有人不貪求惡欲，卻讚美止息惡欲。如果有人不貪求惡欲，卻讚美止息惡欲，這種法是可喜樂的，可愛的，可歡喜的，能使人愛念，能使人敬重，能使人修習，能使人攝持，能使人證得沙門果，能使人證得一心，能使人證得涅槃。

English version: If someone does not observe all phenomena, yet claims to be one who observes all phenomena, this teaching is not pleasing, not lovable, not delightful, cannot inspire affection, cannot inspire respect, cannot inspire practice, cannot inspire adherence, cannot lead to the attainment of a 'samana' (ascetic), cannot lead to the attainment of one-pointedness of mind, cannot lead to the attainment of Nirvana. If someone does not practice meditation, yet claims to be one who practices meditation. If someone does not practice meditation, yet claims to be one who practices meditation, this teaching is not pleasing, not lovable, not delightful, cannot inspire affection, cannot inspire respect, cannot inspire practice, cannot inspire adherence, cannot lead to the attainment of a 'samana', cannot lead to the attainment of one-pointedness of mind, cannot lead to the attainment of Nirvana. Even if this person thinks: 'May the other practitioners offer to me, respect me, and pay homage to me,' yet the other practitioners will not offer to him, respect him, or pay homage to him. Why is that? Because this person has these immeasurable evil qualities, and because he has these immeasurable evil qualities, it causes the other practitioners not to offer to him, not to respect him, and not to pay homage to him. It is like a bad horse tied in a stable for feeding, even if it thinks: 'May people tie me in a safe place, give me good food, and look after me well,' yet people will not tie it in a safe place, will not give it good food, and will not look after it well. Why is that? Because this horse has bad qualities, namely being extremely coarse and not gentle, so people do not tie it in a safe place, do not give it good food, and do not look after it well. Likewise, even if this person thinks: 'May the other practitioners offer to me, respect me, and pay homage to me,' yet the other practitioners will not offer to him, respect him, or pay homage to him. Why is that? Because this person has these immeasurable evil qualities, and because he has these immeasurable evil qualities, it causes the other practitioners not to offer to him, not to respect him, and not to pay homage to him. If someone does not delight in strife, yet praises the cessation of strife. If someone does not delight in strife, yet praises the cessation of strife, this teaching is pleasing, lovable, delightful, can inspire affection, can inspire respect, can inspire practice, can inspire adherence, can lead to the attainment of a 'samana', can lead to the attainment of one-pointedness of mind, can lead to the attainment of Nirvana. If someone does not crave evil desires, yet praises the cessation of evil desires. If someone does not crave evil desires, yet praises the cessation of evil desires, this teaching is pleasing, lovable, delightful, can inspire affection, can inspire respect, can inspire practice, can inspire adherence, can lead to the attainment of a 'samana', can lead to the attainment of one-pointedness of mind, can lead to the attainment of Nirvana.

「或有一人不犯戒、不越戒、不缺戒、不穿戒、不污戒，稱譽持戒。若有一人不犯戒、不越戒、不缺戒、不穿戒、不污戒，稱譽持戒者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門、能令得一意，能令得涅槃。

「或有一人無瞋纏、無不語結、無慳嫉、無諛諂欺誑、無無慚無愧，稱譽慚愧。若有一人無瞋纏、無不語結、無慳嫉、無諛諂欺誑、無無慚無愧，稱譽慚愧者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。

「或有一人經勞諸梵行，稱譽經勞諸梵行。若有一人經勞諸梵行，稱譽經勞諸梵行者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。

「或有一人觀諸法，稱譽觀諸法。若有一人觀諸法，稱譽觀諸法者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。

「或有一人宴坐，稱譽宴坐。若有一人宴坐，稱譽宴坐者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。此人雖不作是念：『令諸梵行者供養、恭敬、禮事於我。』然諸梵行者供養、恭敬、禮事于彼。所以者何？彼人有此無量善法，因彼有此無量善法故，令諸梵行者供養、恭敬、禮事于彼。猶如良馬繫在櫪養，雖不作是念：『令人系我著安隱處，與我好飲食、好看視我

『或者有這樣一個人，不違犯戒律，不超越戒律，不缺損戒律，圓滿持戒，不玷污戒律，並因此受到讚譽。如果有人不違犯戒律，不超越戒律，不缺損戒律，圓滿持戒，不玷污戒律，並因此受到讚譽，那麼這種行為是令人喜悅的，可愛的，令人歡喜的，能夠使人產生愛慕，能夠使人產生敬重，能夠使人修行，能夠使人堅持，能夠使人成為沙門，能夠使人達到一心，能夠使人達到涅槃。』 『或者有這樣一個人，沒有嗔恨的纏縛，沒有不說話的障礙，沒有吝嗇和嫉妒，沒有阿諛奉承和欺騙，沒有不知羞恥和無愧，並因此受到讚譽。如果有人沒有嗔恨的纏縛，沒有不說話的障礙，沒有吝嗇和嫉妒，沒有阿諛奉承和欺騙，沒有不知羞恥和無愧，並因此受到讚譽，那麼這種行為是令人喜悅的，可愛的，令人歡喜的，能夠使人產生愛慕，能夠使人產生敬重，能夠使人修行，能夠使人堅持，能夠使人成為沙門，能夠使人達到一心，能夠使人達到涅槃。』 『或者有這樣一個人，勤勞地進行梵行，並因此受到讚譽。如果有人勤勞地進行梵行，並因此受到讚譽，那麼這種行為是令人喜悅的，可愛的，令人歡喜的，能夠使人產生愛慕，能夠使人產生敬重，能夠使人修行，能夠使人堅持，能夠使人成為沙門，能夠使人達到一心，能夠使人達到涅槃。』 『或者有這樣一個人，觀察諸法，並因此受到讚譽。如果有人觀察諸法，並因此受到讚譽，那麼這種行為是令人喜悅的，可愛的，令人歡喜的，能夠使人產生愛慕，能夠使人產生敬重，能夠使人修行，能夠使人堅持，能夠使人成為沙門，能夠使人達到一心，能夠使人達到涅槃。』 『或者有這樣一個人，靜坐，並因此受到讚譽。如果有人靜坐，並因此受到讚譽，那麼這種行為是令人喜悅的，可愛的，令人歡喜的，能夠使人產生愛慕，能夠使人產生敬重，能夠使人修行，能夠使人堅持，能夠使人成為沙門，能夠使人達到一心，能夠使人達到涅槃。』這個人雖然沒有這樣的想法：『讓其他修行者供養我、恭敬我、禮拜我。』但是其他修行者會供養他、恭敬他、禮拜他。這是為什麼呢？因為這個人擁有這些無量的善法，因為他擁有這些無量的善法，所以使得其他修行者供養他、恭敬他、禮拜他。就像良馬被拴在馬槽里飼養，雖然沒有這樣的想法：『讓人把我拴在安全的地方，給我好的飲食，好好地照看我。』

'Or there is a person who does not violate precepts, does not transgress precepts, does not lack precepts, fulfills precepts, does not defile precepts, and is praised for upholding precepts. If there is a person who does not violate precepts, does not transgress precepts, does not lack precepts, fulfills precepts, does not defile precepts, and is praised for upholding precepts, then this practice is pleasing, lovely, and delightful, capable of inspiring affection, capable of inspiring respect, capable of leading to practice, capable of leading to perseverance, capable of leading to becoming a 'shramana', capable of leading to one-pointedness, capable of leading to Nirvana.' 'Or there is a person who has no entanglement of anger, no impediment of not speaking, no stinginess and jealousy, no flattery and deceit, no shamelessness and lack of conscience, and is praised for having conscience. If there is a person who has no entanglement of anger, no impediment of not speaking, no stinginess and jealousy, no flattery and deceit, no shamelessness and lack of conscience, and is praised for having conscience, then this practice is pleasing, lovely, and delightful, capable of inspiring affection, capable of inspiring respect, capable of leading to practice, capable of leading to perseverance, capable of leading to becoming a 'shramana', capable of leading to one-pointedness, capable of leading to Nirvana.' 'Or there is a person who diligently engages in the holy life, and is praised for diligently engaging in the holy life. If there is a person who diligently engages in the holy life, and is praised for diligently engaging in the holy life, then this practice is pleasing, lovely, and delightful, capable of inspiring affection, capable of inspiring respect, capable of leading to practice, capable of leading to perseverance, capable of leading to becoming a 'shramana', capable of leading to one-pointedness, capable of leading to Nirvana.' 'Or there is a person who contemplates all phenomena, and is praised for contemplating all phenomena. If there is a person who contemplates all phenomena, and is praised for contemplating all phenomena, then this practice is pleasing, lovely, and delightful, capable of inspiring affection, capable of inspiring respect, capable of leading to practice, capable of leading to perseverance, capable of leading to becoming a 'shramana', capable of leading to one-pointedness, capable of leading to Nirvana.' 'Or there is a person who sits in meditation, and is praised for sitting in meditation. If there is a person who sits in meditation, and is praised for sitting in meditation, then this practice is pleasing, lovely, and delightful, capable of inspiring affection, capable of inspiring respect, capable of leading to practice, capable of leading to perseverance, capable of leading to becoming a 'shramana', capable of leading to one-pointedness, capable of leading to Nirvana.' Although this person does not think: 'Let other practitioners offer to me, respect me, and bow to me,' yet other practitioners will offer to him, respect him, and bow to him. Why is this so? Because this person possesses these immeasurable good qualities, and because he possesses these immeasurable good qualities, it causes other practitioners to offer to him, respect him, and bow to him. Just like a good horse is tied in a manger for feeding, although it does not think: 'Let people tie me in a safe place, give me good food, and take good care of me.'

。』然人系彼著安隱處，與好飲食、好看視之。所以者何？彼馬有善法，謂軟調好、極溫良故，令人系著于安隱處，與好飲食、好看視之。如是，此人雖不作是念：『令諸梵行者供養、恭敬、禮事於我。』然諸梵行者供養、恭敬、禮事于彼。」

黑比丘經第八竟(一千五百二十七字)

（九五）中阿含穢品住法經第九(第二小土城誦)

爾時，世尊告諸比丘：「我說退善法不住、不增，我說住善法不退、不增，我說增善法不退、不住。云何退善法不住、不增？比丘者，若有篤信、禁戒、博聞、佈施、智慧、辯才，阿含及其所得，彼人於此法退、不住、不增，是謂退善法不住、不增。云何住善法不退、不增？比丘者，若有篤信、禁戒、博聞、佈施、智慧、辯才、阿含及其所得，彼人於此法住不退、不增，是謂住善法不退、不增。云何增善法不退、不住？比丘者，若有篤信、禁戒、博聞、佈施、智慧、辯才、阿含及其所得，彼人於此法增不退、不住，是謂增善法不退、不住

現代漢語譯本：『就像人們把那匹性情溫順的馬安置在安全的地方，給它好的飲食，讓它看到美好的事物。這是為什麼呢？因為那匹馬有善良的品質，它性情柔順，容易調教，非常溫和善良，所以人們把它安置在安全的地方，給它好的飲食，讓它看到美好的事物。』同樣，這個人雖然沒有這樣的想法：『讓修行者們供養我、尊敬我、禮拜我。』但修行者們自然會供養他、尊敬他、禮拜他。 《黑比丘經》第八完（一千五百二十七字） （九五）《中阿含經·穢品·住法經》第九（第二小土城誦） 那時，世尊告訴眾比丘：『我說有退失善法而不能保持、不能增長的情況，我說有保持善法而不退失、不增長的情況，我說有增長善法而不退失、不能保持的情況。』 『什麼叫做退失善法而不能保持、不能增長呢？比丘們，如果有人具有堅定的信仰、持守戒律、廣博的知識、樂於佈施、擁有智慧、善於辯才，通曉佛法及其所證得的果位，這個人在這方面退失、不能保持、不能增長，這就叫做退失善法而不能保持、不能增長。』 『什麼叫做保持善法而不退失、不增長呢？比丘們，如果有人具有堅定的信仰、持守戒律、廣博的知識、樂於佈施、擁有智慧、善於辯才，通曉佛法及其所證得的果位，這個人在這方面保持而不退失、不增長，這就叫做保持善法而不退失、不增長。』 『什麼叫做增長善法而不退失、不能保持呢？比丘們，如果有人具有堅定的信仰、持守戒律、廣博的知識、樂於佈施、擁有智慧、善於辯才，通曉佛法及其所證得的果位，這個人在這方面增長而不退失、不能保持，這就叫做增長善法而不退失、不能保持。』

English version: 'Just as people keep a well-behaved horse in a safe place, providing it with good food and pleasant sights. Why is that? Because that horse has good qualities, being gentle, easy to train, and very kind, so people keep it in a safe place, providing it with good food and pleasant sights.' Similarly, even though this person does not think, 'Let the monks offer to me, respect me, and pay homage to me,' the monks will naturally offer to him, respect him, and pay homage to him. The eighth Black Monk Sutra is complete (one thousand five hundred and twenty-seven words). (95) The ninth Sutra on Abiding in the Dharma from the Middle Length Discourses, the Filth Chapter (Second Small Earth City Recitation) At that time, the World Honored One addressed the monks, saying: 'I speak of the decline of good qualities without abiding or increase, I speak of the abiding of good qualities without decline or increase, and I speak of the increase of good qualities without decline or abiding.' 'What is the decline of good qualities without abiding or increase? Monks, if someone has firm faith, observes the precepts, is learned, is generous, possesses wisdom, is eloquent, and understands the teachings and their attainments, that person declines in these qualities, without abiding or increase. This is called the decline of good qualities without abiding or increase.' 'What is the abiding of good qualities without decline or increase? Monks, if someone has firm faith, observes the precepts, is learned, is generous, possesses wisdom, is eloquent, and understands the teachings and their attainments, that person abides in these qualities without decline or increase. This is called the abiding of good qualities without decline or increase.' 'What is the increase of good qualities without decline or abiding? Monks, if someone has firm faith, observes the precepts, is learned, is generous, possesses wisdom, is eloquent, and understands the teachings and their attainments, that person increases in these qualities without decline or abiding. This is called the increase of good qualities without decline or abiding.'

「比丘者作如是觀，必多所饒益：『我為多行增伺，為多行無增伺？我為多行瞋恚心，為多行無瞋恚心？我為多行睡眠纏，為多行無睡眠纏？我為多行調貢高，為多行無調貢高？我為多行疑惑，為多行無疑惑？我為多行身諍，為多行無身諍？我為多行穢污心，為多行無穢污心？我為多行信，為多行不信？我為多行精進，為多行懈怠？我為多行念，為多行無念？我為多行定，為多行無定？我為多行惡慧，為多行無惡慧？』

「若比丘觀時，則知我多行增伺、瞋恚心、睡眠纏、調貢高、疑惑、身諍、穢污心、不信、懈怠、無念、無定、多行惡慧者，彼比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。猶人為火燒頭、燒衣，急求方便救頭、救衣。如是比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。

「若比丘觀時，則知我多行無貪伺、無瞋恚心、無睡眠纏、無調貢高、無疑惑、無身諍、無穢污心、有信、有進、有念、有定、多行無惡慧者，彼比丘欲住此善法，不忘、不退修行廣佈故，便以速求方便，學極精勤，正念正智，忍不令退。猶人為火燒頭、燒衣，急求方便救頭、救衣。如是比丘欲住此善法，不忘、不退修行廣佈故，便以速求方便，學極精勤，正念正智，忍不令退。」

住法經第九竟(六百三十一字)

（九六）中阿含穢品無經第十(第二小土城誦)

『比丘應當這樣觀察，必定會獲得許多益處：』我是多行增長尋伺，還是多行不增長尋伺？我是多行嗔恚心，還是多行無嗔恚心？我是多行睡眠纏，還是多行無睡眠纏？我是多行掉舉和貢高，還是多行無掉舉和貢高？我是多行疑惑，還是多行無疑惑？我是多行身體的爭鬥，還是多行無身體的爭鬥？我是多行污穢的心，還是多行無污穢的心？我是多行信，還是多行不信？我是多行精進，還是多行懈怠？我是多行正念，還是多行無正念？我是多行禪定，還是多行無禪定？我是多行惡慧，還是多行無惡慧？』 『如果比丘觀察時，知道自己多行增長尋伺、嗔恚心、睡眠纏、掉舉和貢高、疑惑、身體的爭鬥、污穢的心、不信、懈怠、無正念、無禪定、多行惡慧，那麼這位比丘爲了滅除這些惡不善法，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不退縮。就像有人頭被火燒、衣服被火燒，急切地尋求方法來救頭、救衣服一樣。這位比丘爲了滅除這些惡不善法，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不退縮。 『如果比丘觀察時，知道自己多行無貪慾尋伺、無嗔恚心、無睡眠纏、無掉舉和貢高、無疑惑、無身體的爭鬥、無污穢的心、有信、有精進、有正念、有禪定、多行無惡慧，那麼這位比丘爲了安住于這些善法，不忘失、不退轉地修行和廣佈，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不退縮。就像有人頭被火燒、衣服被火燒，急切地尋求方法來救頭、救衣服一樣。這位比丘爲了安住于這些善法，不忘失、不退轉地修行和廣佈，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不退縮。』 《住法經》第九結束（六百三十一字） （九六）《中阿含經·穢品·無經》第十（第二小土城誦）

『A bhikkhu, when reflecting thus, will surely gain much benefit: 『Am I one who frequently engages in thoughts that increase craving, or one who frequently engages in thoughts that do not increase craving? Am I one who frequently has a mind of anger, or one who frequently has a mind without anger? Am I one who frequently has the hindrance of drowsiness, or one who frequently has no hindrance of drowsiness? Am I one who frequently has restlessness and conceit, or one who frequently has no restlessness and conceit? Am I one who frequently has doubt, or one who frequently has no doubt? Am I one who frequently engages in bodily strife, or one who frequently has no bodily strife? Am I one who frequently has a defiled mind, or one who frequently has a mind without defilement? Am I one who frequently has faith, or one who frequently has no faith? Am I one who frequently has diligence, or one who frequently has laziness? Am I one who frequently has mindfulness, or one who frequently has no mindfulness? Am I one who frequently has concentration, or one who frequently has no concentration? Am I one who frequently has wrong wisdom, or one who frequently has no wrong wisdom?』 『If a bhikkhu, when reflecting, knows that he frequently engages in thoughts that increase craving, has a mind of anger, has the hindrance of drowsiness, has restlessness and conceit, has doubt, engages in bodily strife, has a defiled mind, has no faith, has laziness, has no mindfulness, has no concentration, and frequently has wrong wisdom, then that bhikkhu, wishing to eliminate these evil unwholesome states, should quickly seek a means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. Just as a person whose head or clothes are burned by fire would quickly seek a means to save his head or clothes, so too, this bhikkhu, wishing to eliminate these evil unwholesome states, should quickly seek a means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating.』 『If a bhikkhu, when reflecting, knows that he frequently has no thoughts that increase craving, has no mind of anger, has no hindrance of drowsiness, has no restlessness and conceit, has no doubt, has no bodily strife, has no defiled mind, has faith, has diligence, has mindfulness, has concentration, and frequently has no wrong wisdom, then that bhikkhu, wishing to abide in these wholesome states, not forgetting them, not retreating from them, and practicing and spreading them widely, should quickly seek a means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. Just as a person whose head or clothes are burned by fire would quickly seek a means to save his head or clothes, so too, this bhikkhu, wishing to abide in these wholesome states, not forgetting them, not retreating from them, and practicing and spreading them widely, should quickly seek a means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating.』 The ninth discourse of the 『Abiding in the Dharma』 is concluded (631 words). (96) The tenth discourse of the 『Impurities』 section of the 『Middle Length Discourses』, 『Without』 (Second Small Earth City Recitation) At one time, the Buddha was wandering in Savatthi, staying at Jeta』s Grove, Anathapindika』s Park.

爾時，尊者舍梨子告諸比丘：「諸賢！若有比丘、比丘尼未聞法者不得聞，已聞法者便忘失，若使有法本所修行，廣佈誦習，慧之所解，彼不復憶，知而不知。諸賢！是謂比丘、比丘尼凈法衰退。

「諸賢！若有比丘、比丘尼未聞法者便得聞，已聞法者不忘失，若使有法本所修行，廣佈誦習，慧之所解，彼常憶念，知而復知。是謂比丘、比丘尼凈法轉增。

「諸賢！比丘者當作如是觀：『我為有增伺，為無有增伺？我為有瞋恚心，為無有瞋恚心？我為有睡眠纏，為無有睡眠纏？我為有調貢高，為無有調貢高？我為有疑惑，為無有疑惑？我為有身諍，為無有身諍？我為有穢污心，為無有穢污心？我為有信，為無有信？我為有進，為無有進？我為有念，為無有念？我為有定，為無有定？我為有惡慧，為無有惡慧？』

「諸賢！若比丘觀時，則知我有增伺、有瞋恚心、有睡眠纏、有調貢高、有疑惑、有身諍、有穢污心，無信、無進、無念、無定，有惡慧者。諸賢！彼比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。諸賢！猶人為火燒頭、燒衣，急求方便救頭、救衣。諸賢！如是比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。

「諸賢！若比丘觀時，則知我無增伺、無瞋恚心、無睡眠纏、無調貢高、無有疑惑、無有身諍、無穢污心，有信、有進、有念、有定、無惡慧者，彼比丘欲住此善法，不忘不退，修行廣佈故，便以速求方便，學極精勤，正念正智，忍不令退

那時，尊者舍利子告訴眾比丘：『諸位賢者！如果有的比丘、比丘尼沒有聽聞佛法，就不能聽聞；已經聽聞佛法的，卻又忘失；如果他們本來修行的佛法，廣泛地誦讀學習，用智慧理解的，他們不再憶念，知道卻好像不知道。諸位賢者！這就是比丘、比丘尼清凈的佛法衰退的情況。』 『諸位賢者！如果有的比丘、比丘尼沒有聽聞佛法，就能聽聞；已經聽聞佛法的，不會忘失；如果他們本來修行的佛法，廣泛地誦讀學習，用智慧理解的，他們常常憶念，知道而且更加明白。這就是比丘、比丘尼清凈的佛法增長的情況。』 『諸位賢者！比丘應當這樣觀察自己：『我是否有增長的尋伺？我是否有嗔恚心？我是否有睡眠的纏縛？我是否有掉舉和貢高？我是否有疑惑？我是否有身體的爭鬥？我是否有污穢的心？我是否有信心？我是否有精進？我是否有正念？我是否有禪定？我是否有惡慧？』 『諸位賢者！如果比丘觀察時，知道自己有增長的尋伺、有嗔恚心、有睡眠的纏縛、有掉舉和貢高、有疑惑、有身體的爭鬥、有污穢的心，沒有信心、沒有精進、沒有正念、沒有禪定，有惡慧。諸位賢者！這位比丘爲了滅除這些惡不善法，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不使退轉。諸位賢者！就像有人被火燒到頭或燒到衣服，會急切地尋求方法來救頭或救衣服一樣。諸位賢者！這位比丘爲了滅除這些惡不善法，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不使退轉。』 『諸位賢者！如果比丘觀察時，知道自己沒有增長的尋伺、沒有嗔恚心、沒有睡眠的纏縛、沒有掉舉和貢高、沒有疑惑、沒有身體的爭鬥、沒有污穢的心，有信心、有精進、有正念、有禪定、沒有惡慧。這位比丘爲了保持這些善法，不忘失不退轉，修行並廣泛傳播，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不使退轉。』

At that time, the Venerable Sariputra addressed the monks, saying: 'Friends, if there are monks or nuns who have not heard the Dharma, they do not get to hear it; if they have heard the Dharma, they forget it; if they have practiced the Dharma, widely recited and studied it, and understood it with wisdom, they no longer remember it, knowing but as if not knowing. Friends, this is what is called the decline of the pure Dharma for monks and nuns.' 'Friends, if there are monks or nuns who have not heard the Dharma, they get to hear it; if they have heard the Dharma, they do not forget it; if they have practiced the Dharma, widely recited and studied it, and understood it with wisdom, they constantly remember it, knowing and understanding even more. This is what is called the increase of the pure Dharma for monks and nuns.' 'Friends, a monk should observe himself thus: 'Do I have increasing discursive thinking? Do I have anger? Do I have the hindrance of sleepiness? Do I have restlessness and conceit? Do I have doubt? Do I have bodily conflict? Do I have a defiled mind? Do I have faith? Do I have diligence? Do I have mindfulness? Do I have concentration? Do I have wrong wisdom?' 'Friends, if a monk observes and knows that he has increasing discursive thinking, has anger, has the hindrance of sleepiness, has restlessness and conceit, has doubt, has bodily conflict, has a defiled mind, lacks faith, lacks diligence, lacks mindfulness, lacks concentration, and has wrong wisdom. Friends, that monk, in order to extinguish these evil and unwholesome qualities, should quickly seek means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. Friends, just as a person whose head or clothes are burned by fire would urgently seek means to save their head or clothes. Friends, likewise, that monk, in order to extinguish these evil and unwholesome qualities, should quickly seek means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating.' 'Friends, if a monk observes and knows that he has no increasing discursive thinking, no anger, no hindrance of sleepiness, no restlessness and conceit, no doubt, no bodily conflict, no defiled mind, has faith, has diligence, has mindfulness, has concentration, and has no wrong wisdom. That monk, in order to maintain these wholesome qualities, not forgetting or retreating, practicing and widely spreading them, should quickly seek means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating.'

。猶人為火燒頭、燒衣，急求方便救頭、救衣。諸賢！如是比丘欲住此善法，不忘不退，修行廣佈故，便以速求方便，學極精勤，正念正智，忍不令退。」

尊者舍梨子所說如是，彼諸比丘聞尊者舍梨子所說，歡喜奉行。

無經第十竟(五百六十八字)

中阿含經卷第二十三(八千六百五十八字)

中阿含穢品第三竟(萬六千一百四十字)(第二小土城誦)

中阿含經卷第二十四

因品第四(有十經)(第二小土城誦)

因、處、二苦陰　　增上心、及念 師子吼、優曇　　愿、想最在後

（九七）中阿含因品大因經第一

爾時，尊者阿難閑居獨處，宴坐思惟，心作是念：「此緣起甚奇，極甚深，明亦甚深，然我觀見至淺至淺。」於是，尊者阿難則于晡時從宴坐起，往詣佛所，稽首佛足，卻住一面，白曰：「世尊！我今閑居獨處，宴坐思惟，心作是念：『此緣起甚奇，極甚深，明亦甚深，然我觀見至淺至淺。』」

世尊告曰：「阿難！汝莫作是念，此緣起至淺至淺。所以者何？此緣起極甚深，明亦甚深。阿難！於此緣起不知如真，不見如實，不覺不達故。念彼眾生如織機相鎖，如蘊蔓草，多有調亂，匆匆喧鬧，從此世至彼世，從彼世至此世，往來不能出過生死。阿難！是故知此緣起極甚深，明亦甚深

猶如有人頭被火燒，衣服被火燒，急切地尋求方便來救頭、救衣服。諸位賢者！如果比丘想要安住于這善法，不忘失、不退轉，修行並廣為傳播，就應當迅速尋求方便，極其精勤地學習，保持正念正智，忍耐而不退轉。 尊者舍利弗所說的就是這樣，那些比丘聽了尊者舍利弗所說的話，歡喜地奉行。 《無經》第十完（五百六十八字） 《中阿含經》卷第二十三（八千六百五十八字） 《中阿含經·穢品》第三完（一萬六千一百四十字）（第二小土城誦） 《中阿含經》卷第二十四 《因品》第四（有十經）（第二小土城誦） 因、處、二苦陰，增上心、及念，師子吼、優曇，愿、想最在後。 （九七）《中阿含經·因品》之《大因經》第一 當時，尊者阿難閑居獨處，靜坐思惟，心中這樣想：『這緣起非常奇特，極其深奧，明晰也極其深奧，然而我卻覺得它非常淺顯。』於是，尊者阿難在傍晚時分從靜坐中起身，前往佛陀所在之處，向佛陀頂禮，然後退到一旁，說道：『世尊！我今天閑居獨處，靜坐思惟，心中這樣想：『這緣起非常奇特，極其深奧，明晰也極其深奧，然而我卻覺得它非常淺顯。』 世尊告訴阿難說：『阿難！你不要這樣想，這緣起非常淺顯。為什麼呢？因為這緣起極其深奧，明晰也極其深奧。阿難！因為不真正瞭解這緣起，不真實地看見它，不覺悟不通達它，所以那些眾生就像織布機一樣相互纏繞，像蔓草一樣糾結，多有混亂，匆匆忙忙，從這一世到那一世，從那一世到這一世，往來不能超出輪迴。阿難！因此要知道這緣起極其深奧，明晰也極其深奧。』

It's like a person whose head is on fire, whose clothes are on fire, urgently seeking a way to save their head and save their clothes. Worthy ones! If a bhikkhu wishes to abide in this good Dharma, not forgetting it, not retreating from it, practicing and spreading it widely, then they should quickly seek a way, study with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. This is what the Venerable Sariputta said. Those bhikkhus, having heard what the Venerable Sariputta said, joyfully practiced it. The end of the Tenth Sutra (568 words) The Twenty-third Scroll of the Madhyama Agama Sutra (8,658 words) The end of the Third Chapter of the Madhyama Agama Sutra, 'Defilement' (16,140 words) (Recited at the Second Small Earth City) The Twenty-fourth Scroll of the Madhyama Agama Sutra The Fourth Chapter, 'Causes' (Ten Sutras) (Recited at the Second Small Earth City) Causes, Places, Two Aggregates of Suffering, Superior Mind, and Mindfulness, Lion's Roar, Udumbara, Wish, and Thought are last. (97) The First Sutra of the 'Great Cause' in the 'Causes' Chapter of the Madhyama Agama Sutra At one time, the Buddha was traveling in Kuru, residing in the city of Kammassadhamma in Kuru. At that time, the Venerable Ananda, dwelling in seclusion, sat in meditation, and his mind thought thus: 'This dependent origination is very wondrous, extremely profound, and its clarity is also extremely profound, yet I see it as very shallow.' Then, the Venerable Ananda, in the late afternoon, arose from his meditation, went to where the Buddha was, bowed down at the Buddha's feet, and stood to one side, saying: 'Venerable Sir, today I was dwelling in seclusion, sitting in meditation, and my mind thought thus: 'This dependent origination is very wondrous, extremely profound, and its clarity is also extremely profound, yet I see it as very shallow.' The Blessed One said to Ananda: 'Ananda, do not think like that, that this dependent origination is very shallow. Why is that? Because this dependent origination is extremely profound, and its clarity is also extremely profound. Ananda, because they do not truly understand this dependent origination, do not see it as it really is, do not awaken to it, and do not comprehend it, therefore those beings are like threads intertwined on a loom, like tangled vines, full of confusion, rushing about, from this world to that world, from that world to this world, going back and forth, unable to escape the cycle of birth and death. Ananda, therefore know that this dependent origination is extremely profound, and its clarity is also extremely profound.'

「阿難！若有問者：『老死有緣耶？』當如是答：『老死有緣。』若有問者：『老死有何緣？』當如是答：『緣于生也。』阿難！若有問者：『生有緣耶？』當如是答：『生亦有緣。』若有問者：『生有何緣？』當如是答：『緣于有也。』阿難！若有問者：『有有緣耶？』當如是答：『有亦有緣。』若有問者：『有有何緣？』當如是答：『緣于受也。』阿難！若有問者：『受有緣耶？』當如是答：『受亦有緣。』若有問者：『受有何緣？』當如是答：『緣于愛也。』阿難！是為緣愛有受，緣受有有，緣有有生，緣生有老死，緣老死有愁戚，啼哭、憂苦、懊惱皆緣老死有，如此具足純生大苦陰。

「阿難！緣生有老死者，此說緣生有老死，當知所謂緣生有老死。阿難！若無生，魚、魚種，鳥、鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種，阿難！彼彼眾生隨彼彼處，若無生，各各無生者，設使離生，當有老死耶？」

答曰：「無也。」

「阿難！是故當知是老死因、老死習、老死本、老死緣者，謂此生也。所以者何？緣生故則有老死。

「阿難！緣有有生者，此說緣有有生，當知所謂緣有有生。阿難！若無有，魚、魚種，鳥，鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種。阿難！彼彼眾生隨彼彼處無有，各各無有者，設使離有，當有生耶？」

「阿難！是故當知是生因、生習、生本、生緣者，謂此有也。所以者何？緣有故則有生

『阿難！如果有人問：『老死有因緣嗎？』應當這樣回答：『老死有因緣。』如果有人問：『老死的因緣是什麼？』應當這樣回答：『因緣于生。』阿難！如果有人問：『生有因緣嗎？』應當這樣回答：『生也有因緣。』如果有人問：『生的因緣是什麼？』應當這樣回答：『因緣于有。』阿難！如果有人問：『有有因緣嗎？』應當這樣回答：『有也有因緣。』如果有人問：『有的因緣是什麼？』應當這樣回答：『因緣于受。』阿難！如果有人問：『受有因緣嗎？』應當這樣回答：『受也有因緣。』如果有人問：『受的因緣是什麼？』應當這樣回答：『因緣于愛。』阿難！這就是因愛而有受，因受而有有，因有而有生，因生而有老死，因老死而有憂愁、哭泣、痛苦、懊惱，這些都因老死而有，如此就完全產生了巨大的苦惱。』 『阿難！因生而有老死，這是說因生而有老死，應當知道所謂因生而有老死。阿難！如果沒有生，魚、魚的種類，鳥、鳥的種類，蚊子、蚊子的種類，龍、龍的種類，神、神的種類，鬼、鬼的種類，天、天的種類，人、人的種類，阿難！這些眾生在各自的地方，如果沒有生，各自都沒有生，假設脫離了生，會有老死嗎？』 回答說：『沒有。』 『阿難！所以應當知道老死的因、老死的習性、老死的根本、老死的因緣，就是這個生。為什麼呢？因為有生，所以才有老死。』 『阿難！因有而有生，這是說因有而有生，應當知道所謂因有而有生。阿難！如果沒有有，魚、魚的種類，鳥、鳥的種類，蚊子、蚊子的種類，龍、龍的種類，神、神的種類，鬼、鬼的種類，天、天的種類，人、人的種類。阿難！這些眾生在各自的地方如果沒有有，各自都沒有有，假設脫離了有，會有生嗎？』 『阿難！所以應當知道生的因、生的習性、生的根本、生的因緣，就是這個有。為什麼呢？因為有有，所以才有生。』

'Ananda! If someone asks: 'Does old age and death have a cause?' you should answer: 'Old age and death have a cause.' If someone asks: 'What is the cause of old age and death?' you should answer: 'It is caused by birth.' Ananda! If someone asks: 'Does birth have a cause?' you should answer: 'Birth also has a cause.' If someone asks: 'What is the cause of birth?' you should answer: 'It is caused by existence.' Ananda! If someone asks: 'Does existence have a cause?' you should answer: 'Existence also has a cause.' If someone asks: 'What is the cause of existence?' you should answer: 'It is caused by feeling.' Ananda! If someone asks: 'Does feeling have a cause?' you should answer: 'Feeling also has a cause.' If someone asks: 'What is the cause of feeling?' you should answer: 'It is caused by craving.' Ananda! This is how craving leads to feeling, feeling leads to existence, existence leads to birth, birth leads to old age and death, and old age and death lead to sorrow, weeping, pain, and distress. All these arise from old age and death, thus completely generating a great mass of suffering.' 'Ananda! That old age and death are caused by birth, this means that old age and death are caused by birth. You should understand what is meant by old age and death being caused by birth. Ananda! If there were no birth, no fish, no species of fish, no birds, no species of birds, no mosquitoes, no species of mosquitoes, no dragons, no species of dragons, no gods, no species of gods, no ghosts, no species of ghosts, no heavens, no species of heavens, no humans, no species of humans, Ananda! If these beings in their respective places had no birth, if each had no birth, if they were separated from birth, would there be old age and death?' The answer is: 'No.' 'Ananda! Therefore, you should know that the cause of old age and death, the habit of old age and death, the root of old age and death, the condition of old age and death, is this birth. Why is that? Because of birth, there is old age and death.' 'Ananda! That birth is caused by existence, this means that birth is caused by existence. You should understand what is meant by birth being caused by existence. Ananda! If there were no existence, no fish, no species of fish, no birds, no species of birds, no mosquitoes, no species of mosquitoes, no dragons, no species of dragons, no gods, no species of gods, no ghosts, no species of ghosts, no heavens, no species of heavens, no humans, no species of humans. Ananda! If these beings in their respective places had no existence, if each had no existence, if they were separated from existence, would there be birth?' 'Ananda! Therefore, you should know that the cause of birth, the habit of birth, the root of birth, the condition of birth, is this existence. Why is that? Because of existence, there is birth.'

「阿難！緣受有有者，此說緣受有有，當知所謂緣受有有。阿難！若無受，各各無受者，設使離受，當復有有，施設有有耶？」

「阿難！是故當知是有因、有習、有本、有緣者，謂此受也。所以者何？緣受故則有有。

「阿難！緣愛有受者，此說緣愛有受，當知所謂緣愛有受。阿難！若無愛，各各無愛者，設使離愛，當復有受立於受耶？」

「阿難！是故當知是受因、受習、受本、受緣者，謂此愛也。所以者何？緣愛故則有受。

「阿難！是為緣愛有求，緣求有利，緣利有分，緣分有染欲，緣染欲有著，緣著有慳，緣慳有家，緣家有守。阿難！緣守故便有刀杖，斗諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。阿難！若無守，各各無守者，設使離守，當有刀杖、斗諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法耶？」

「阿難！是故當知是刀杖、斗諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法。因是習、是本、是緣者，謂此守也。所以者何？緣守故則有刀杖、斗諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。

「阿難！緣家有守者，此說緣家有守，當知所謂緣家有守。阿難！若無家，各各無家者，設使離家，當有守耶？」

「阿難！是故當知是守因、守習、守本、守緣者，謂此家也。所以者何？緣家故則有守

『阿難！因感受而有存在，這說明因感受而有存在，應當知道所謂因感受而有存在。阿難！如果沒有感受，各自都沒有感受，假設脫離了感受，還會再有存在，設立存在嗎？』 回答說：『不會有。』 『阿難！因此應當知道，有因、有習、有本、有緣的，就是這感受。為什麼呢？因為以感受為緣故，才會有存在。 『阿難！因愛而有感受，這說明因愛而有感受，應當知道所謂因愛而有感受。阿難！如果沒有愛，各自都沒有愛，假設脫離了愛，還會再有感受，建立在感受之上嗎？』 『阿難！因此應當知道，是感受的因、感受的習、感受的本、感受的緣的，就是這愛。為什麼呢？因為以愛為緣故，才會有感受。 『阿難！這是因為以愛為緣而有追求，以追求為緣而有利得，以利得為緣而有分配，以分配為緣而有貪慾，以貪慾為緣而有執著，以執著為緣而有慳吝，以慳吝為緣而有家，以家為緣而有守護。阿難！因為守護的緣故，便有刀杖、爭鬥、諂媚、欺騙、妄語、兩舌，生起無量惡不善之法，有如此具足純粹產生大苦的陰。阿難！如果沒有守護，各自都沒有守護，假設脫離了守護，會有刀杖、爭鬥、諂媚、欺騙、妄語、兩舌，生起無量惡不善之法嗎？』 『阿難！因此應當知道，這刀杖、爭鬥、諂媚、欺騙、妄語、兩舌，生起無量惡不善之法。因是習、是本、是緣的，就是這守護。為什麼呢？因為以守護為緣故，才會有刀杖、爭鬥、諂媚、欺騙、妄語、兩舌，生起無量惡不善之法，有如此具足純粹產生大苦的陰。 『阿難！因家而有守護，這說明因家而有守護，應當知道所謂因家而有守護。阿難！如果沒有家，各自都沒有家，假設脫離了家，會有守護嗎？』 『阿難！因此應當知道，是守護的因、守護的習、守護的本、守護的緣的，就是這家。為什麼呢？因為以家為緣故，才會有守護。

'Ananda! Because of feeling, there is existence. This means that because of feeling, there is existence. You should know that what is called existence because of feeling. Ananda! If there were no feeling, and each had no feeling, if one were to be separated from feeling, would there still be existence, would existence be established?' He replied, 'No, there would not.' 'Ananda! Therefore, you should know that what has a cause, a habit, a root, and a condition is this feeling. Why is that? Because due to feeling as a condition, there is existence.' 'Ananda! Because of craving, there is feeling. This means that because of craving, there is feeling. You should know what is called feeling because of craving. Ananda! If there were no craving, and each had no craving, if one were to be separated from craving, would there still be feeling, would feeling be established upon feeling?' 'Ananda! Therefore, you should know that what is the cause of feeling, the habit of feeling, the root of feeling, and the condition of feeling is this craving. Why is that? Because due to craving as a condition, there is feeling.' 'Ananda! This is because due to craving as a condition, there is seeking; due to seeking as a condition, there is gain; due to gain as a condition, there is division; due to division as a condition, there is desire; due to desire as a condition, there is attachment; due to attachment as a condition, there is stinginess; due to stinginess as a condition, there is a household; due to a household as a condition, there is guarding. Ananda! Because of guarding as a condition, there are knives and staves, fighting, flattery, deception, false speech, and double-tongued speech, arising from immeasurable evil and unwholesome dharmas, and thus there is a complete mass of great suffering. Ananda! If there were no guarding, and each had no guarding, if one were to be separated from guarding, would there be knives and staves, fighting, flattery, deception, false speech, and double-tongued speech, arising from immeasurable evil and unwholesome dharmas?' 'Ananda! Therefore, you should know that these knives and staves, fighting, flattery, deception, false speech, and double-tongued speech, arising from immeasurable evil and unwholesome dharmas, their cause, habit, root, and condition is this guarding. Why is that? Because due to guarding as a condition, there are knives and staves, fighting, flattery, deception, false speech, and double-tongued speech, arising from immeasurable evil and unwholesome dharmas, and thus there is a complete mass of great suffering.' 'Ananda! Because of a household, there is guarding. This means that because of a household, there is guarding. You should know what is called guarding because of a household. Ananda! If there were no household, and each had no household, if one were to be separated from a household, would there be guarding?' 'Ananda! Therefore, you should know that what is the cause of guarding, the habit of guarding, the root of guarding, and the condition of guarding is this household. Why is that? Because due to a household as a condition, there is guarding.'

「阿難！緣慳有家者，此說緣慳有家，當知所謂緣慳有家。阿難！若無慳，各各無慳者，設使離慳，當有家耶？」

「阿難！是故當知是家因、家習、家本、家緣者，謂此慳也。所以者何？緣慳故則有家。

「阿難！緣著有慳者，此說緣著有慳，當知所謂緣著有慳。阿難！若無著，各各無著者，設使離著，當有慳耶？」

「阿難！是故當知是慳因、慳習、慳本、慳緣者，謂此著也。所以者何？緣著故則有慳。

「阿難！緣欲有著者，此說緣欲有著，當知所謂緣欲有著。阿難！若無慾，各各無慾者，設使離欲，當有著耶？」

「阿難！是故當知是著因、著習、著本、著緣者，謂此欲也。所以者何？緣欲故則有著。

「阿難！緣分有染欲者，此說緣分有染欲，當知所謂緣分有染欲。阿難！若無分，各各無分者，設使離分，當有染欲耶？」

「阿難！是故當知是染欲因、染欲習、染欲本、染欲緣者，謂此分也。所以者何？緣分故則有染欲。

「阿難！緣利有分者，此說緣利有分，當知所謂緣利有分。阿難！若無利，各各無利者，設使離利，當有分耶？」

「阿難！是故當知是分因、分習、分本、分緣者，謂此利也。所以者何？緣利故則有分。

「阿難！緣求有利者，此說緣求有利，當知所謂緣求有利

『阿難！因吝嗇而有家的人，這是說因吝嗇而有家，應當知道所謂因吝嗇而有家。阿難！如果沒有吝嗇，每個人都沒有吝嗇，假設脫離了吝嗇，還會有家嗎？』 『阿難！因此應當知道，家產生的原因、習性、根本、緣由，就是這吝嗇。為什麼呢？因為有吝嗇，所以才有家。 『阿難！因執著而有吝嗇的人，這是說因執著而有吝嗇，應當知道所謂因執著而有吝嗇。阿難！如果沒有執著，每個人都沒有執著，假設脫離了執著，還會有吝嗇嗎？』 『阿難！因此應當知道，吝嗇產生的原因、習性、根本、緣由，就是這執著。為什麼呢？因為有執著，所以才有吝嗇。 『阿難！因慾望而有執著的人，這是說因慾望而有執著，應當知道所謂因慾望而有執著。阿難！如果沒有慾望，每個人都沒有慾望，假設脫離了慾望，還會有執著嗎？』 『阿難！因此應當知道，執著產生的原因、習性、根本、緣由，就是這慾望。為什麼呢？因為有慾望，所以才有執著。 『阿難！因分別而有染欲的人，這是說因分別而有染欲，應當知道所謂因分別而有染欲。阿難！如果沒有分別，每個人都沒有分別，假設脫離了分別，還會有染欲嗎？』 『阿難！因此應當知道，染欲產生的原因、習性、根本、緣由，就是這分別。為什麼呢？因為有分別，所以才有染欲。 『阿難！因利益而有分別的人，這是說因利益而有分別，應當知道所謂因利益而有分別。阿難！如果沒有利益，每個人都沒有利益，假設脫離了利益，還會有分別嗎？』 『阿難！因此應當知道，分別產生的原因、習性、根本、緣由，就是這利益。為什麼呢？因為有利益，所以才有分別。 『阿難！因追求利益而有的人，這是說因追求利益而有，應當知道所謂因追求利益而有

'Ananda! Those who have a home due to stinginess, this is said to have a home due to stinginess, one should know what is meant by having a home due to stinginess. Ananda! If there is no stinginess, if each person has no stinginess, if one were to be free from stinginess, would there still be a home?' The answer was: 'No, there would not.' 'Ananda! Therefore, one should know that the cause, habit, root, and condition of a home is this stinginess. Why is that? Because of stinginess, there is a home.' 'Ananda! Those who have stinginess due to attachment, this is said to have stinginess due to attachment, one should know what is meant by having stinginess due to attachment. Ananda! If there is no attachment, if each person has no attachment, if one were to be free from attachment, would there still be stinginess?' 'Ananda! Therefore, one should know that the cause, habit, root, and condition of stinginess is this attachment. Why is that? Because of attachment, there is stinginess.' 'Ananda! Those who have attachment due to desire, this is said to have attachment due to desire, one should know what is meant by having attachment due to desire. Ananda! If there is no desire, if each person has no desire, if one were to be free from desire, would there still be attachment?' 'Ananda! Therefore, one should know that the cause, habit, root, and condition of attachment is this desire. Why is that? Because of desire, there is attachment.' 'Ananda! Those who have defiled desire due to discrimination, this is said to have defiled desire due to discrimination, one should know what is meant by having defiled desire due to discrimination. Ananda! If there is no discrimination, if each person has no discrimination, if one were to be free from discrimination, would there still be defiled desire?' 'Ananda! Therefore, one should know that the cause, habit, root, and condition of defiled desire is this discrimination. Why is that? Because of discrimination, there is defiled desire.' 'Ananda! Those who have discrimination due to benefit, this is said to have discrimination due to benefit, one should know what is meant by having discrimination due to benefit. Ananda! If there is no benefit, if each person has no benefit, if one were to be free from benefit, would there still be discrimination?' 'Ananda! Therefore, one should know that the cause, habit, root, and condition of discrimination is this benefit. Why is that? Because of benefit, there is discrimination.' 'Ananda! Those who have due to seeking benefit, this is said to have due to seeking benefit, one should know what is meant by having due to seeking benefit.'

。阿難！若無求，各各無求者，設使離求，當有利耶？」

「阿難！是故當知是利因、利習、利本、利緣者，謂此求也。所以者何？緣求故別有利。

「阿難！緣愛有求者，此說緣愛有求，當知所謂緣愛有求。阿難！若無愛，各各無愛者，設使離愛，當有求耶？」

「阿難！是故當知是求因、求習、求本、求緣者，謂此愛也。所以者何？緣愛故則有求。

「阿難！欲愛及有愛，此二法因覺、緣覺致來。阿難！若有問者：『覺有緣耶？』當如是答：『覺亦有緣。』若有問者：『覺有何緣？』當如是答：『緣更樂也。』當知所謂緣更樂有覺。阿難！若無有眼更樂，各各無眼更樂者，設使離眼更樂，當有緣眼更樂生樂覺、苦覺、不苦不樂覺耶？」

「阿難！若無耳、鼻、舌、身、意更樂，各各無意更樂者。設使離意更樂，當有緣意更樂生樂覺、苦覺、不苦不樂覺耶？」

「阿難！是故當知是覺因、覺習、覺本、覺緣者，謂此更樂也。所以者何？緣更樂故則有覺。

「阿難！若有問者：『更樂有緣耶？』當如是答：『更樂有緣。』若有問者：『更樂有何緣？』當如是答：『緣名色也。』當知所謂緣名色有更樂。阿難！所行、所緣有名身，離此行、離此緣有有對更樂耶？」

「阿難！所行、所緣有色身，離此行、離此緣有增語更樂耶？」

答曰：「無也

現代漢語譯本：阿難！如果沒有追求，每個人都沒有追求，即使脫離了追求，會有利益嗎？ 阿難！因此應當知道，利益的因、利益的習性、利益的根本、利益的緣，指的就是這種追求。為什麼呢？因為有追求，所以才會有利益。 阿難！因為愛而有追求，這說明因為愛而有追求，應當知道所謂因為愛而有追求。阿難！如果沒有愛，每個人都沒有愛，即使脫離了愛，會有追求嗎？ 阿難！因此應當知道，追求的因、追求的習性、追求的根本、追求的緣，指的就是這種愛。為什麼呢？因為有愛，所以才會有追求。 阿難！欲愛和有愛，這兩種法是因為感覺、緣于感覺而產生的。阿難！如果有人問：『感覺有緣嗎？』應當這樣回答：『感覺也有緣。』如果有人問：『感覺有什麼緣？』應當這樣回答：『緣于更樂。』應當知道所謂緣于更樂而有感覺。阿難！如果沒有眼睛的更樂，每個人都沒有眼睛的更樂，即使脫離了眼睛的更樂，會有緣于眼睛的更樂而產生樂覺、苦覺、不苦不樂覺嗎？ 阿難！如果沒有耳朵、鼻子、舌頭、身體、意念的更樂，每個人都沒有意念的更樂，即使脫離了意念的更樂，會有緣于意念的更樂而產生樂覺、苦覺、不苦不樂覺嗎？ 阿難！因此應當知道，感覺的因、感覺的習性、感覺的根本、感覺的緣，指的就是這種更樂。為什麼呢？因為有更樂，所以才會有感覺。 阿難！如果有人問：『更樂有緣嗎？』應當這樣回答：『更樂有緣。』如果有人問：『更樂有什麼緣？』應當這樣回答：『緣于名色。』應當知道所謂緣于名色而有更樂。阿難！所行、所緣有名身，脫離了這種行、脫離了這種緣，會有有對的更樂嗎？ 阿難！所行、所緣有色身，脫離了這種行、脫離了這種緣，會有增語的更樂嗎？

English version: Ananda! If there is no seeking, and each individual has no seeking, even if one were to be free from seeking, would there be any benefit? Ananda! Therefore, it should be known that the cause of benefit, the habit of benefit, the root of benefit, and the condition of benefit, refer to this seeking. Why is that? Because of seeking, there is a separate benefit. Ananda! Because of love, there is seeking. This explains that because of love, there is seeking. It should be known that it is because of love that there is seeking. Ananda! If there is no love, and each individual has no love, even if one were to be free from love, would there be seeking? Ananda! Therefore, it should be known that the cause of seeking, the habit of seeking, the root of seeking, and the condition of seeking, refer to this love. Why is that? Because of love, there is seeking. Ananda! Desire-love and existence-love, these two dharmas arise because of feeling, and are conditioned by feeling. Ananda! If someone asks: 'Does feeling have a condition?' You should answer: 'Feeling also has a condition.' If someone asks: 'What is the condition of feeling?' You should answer: 'It is conditioned by further pleasure.' It should be known that feeling arises from further pleasure. Ananda! If there is no further pleasure of the eye, and each individual has no further pleasure of the eye, even if one were to be free from the further pleasure of the eye, would there be the arising of pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling conditioned by the further pleasure of the eye? Ananda! If there is no further pleasure of the ear, nose, tongue, body, or mind, and each individual has no further pleasure of the mind, even if one were to be free from the further pleasure of the mind, would there be the arising of pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling conditioned by the further pleasure of the mind? Ananda! Therefore, it should be known that the cause of feeling, the habit of feeling, the root of feeling, and the condition of feeling, refer to this further pleasure. Why is that? Because of further pleasure, there is feeling. Ananda! If someone asks: 'Does further pleasure have a condition?' You should answer: 'Further pleasure has a condition.' If someone asks: 'What is the condition of further pleasure?' You should answer: 'It is conditioned by name and form.' It should be known that further pleasure arises from name and form. Ananda! What is acted upon and what is conditioned has a name-body. Apart from this action and apart from this condition, would there be a further pleasure of contact? Ananda! What is acted upon and what is conditioned has a form-body. Apart from this action and apart from this condition, would there be a further pleasure of expression?

「設使離名身及色身，當有更樂施設更樂耶？」

「阿難！是故當知是更樂因、更樂習、更樂本、更樂緣者，謂此名色也。所以者何？緣名色故則有更樂。

「阿難！若有問者：『名色有緣耶？』當如是答：『名色有緣。』若有問者：『名色有何緣？』當如是答：『緣識也。』當知所謂緣識有名色。阿難！若識不入母胎者，有名色成此身耶？」

「阿難！若識入胎即出者，名色會精耶？」

答曰：「不會。」

「阿難！若幼童男童女、識初斷壞不有者，名色轉增長耶？」

「阿難！是故當知是名色因、名色習、名色本、名色緣者，謂此識也。所以者何？緣識故則有名色。

「阿難！若有問者：『識有緣耶？』當如是答：『識亦有緣。』若有問者：『識有何緣？』當如是答：『緣名色也。』當知所謂緣名色有識。阿難！若識不得名色，若識不立、不倚名色者，識寧有生、有老、有病、有死、有苦耶？」

「阿難！是故當知是識因、識習、識本、識緣者，謂此名色也。所以者何？緣名色故則有識。阿難！是為緣名色有識，緣識亦有名色，由是增語，增語說傳，傳說可施設有，謂識、名色共俱也。阿難！云何有一見有神耶？」

尊者阿難白世尊曰：「世尊為法本，世尊為法主，法由世尊，唯愿說之，我今聞已，得廣知義。」

佛便告曰：「阿難！諦聽，善思念之，我當爲汝分別其義

『如果使樂受脫離了名身和色身，還會有另外的樂受產生嗎？』 回答說：『不會。』 『阿難！因此應當知道，這另外的樂受的因、另外的樂受的習性、另外的樂受的根本、另外的樂受的緣，指的就是這名色。為什麼呢？因為緣于名色，所以才有另外的樂受。 『阿難！如果有人問：『名色有緣嗎？』應當這樣回答：『名色有緣。』如果有人問：『名色有什麼緣？』應當這樣回答：『緣于識。』應當知道，所謂緣于識，才有這名色。阿難！如果識不進入母胎，會有名色形成這個身體嗎？』 『阿難！如果識進入胎中就出來，名色會結合嗎？』 『阿難！如果年幼的男孩女孩，識最初斷絕不存在，名色會轉而增長嗎？』 『阿難！因此應當知道，這名色的因、名色的習性、名色的根本、名色的緣，指的就是這識。為什麼呢？因為緣于識，所以才有這名色。 『阿難！如果有人問：『識有緣嗎？』應當這樣回答：『識也有緣。』如果有人問：『識有什麼緣？』應當這樣回答：『緣于名色。』應當知道，所謂緣于名色，才有識。阿難！如果識沒有名色，如果識不建立、不依靠名色，識會有生、老、病、死、苦嗎？』 『阿難！因此應當知道，這識的因、識的習性、識的根本、識的緣，指的就是這名色。為什麼呢？因為緣于名色，所以才有識。阿難！這就是緣于名色有識，緣于識也有名色，由此增語，增語說傳，傳說可以施設，就是說識和名色共同存在。阿難！怎麼會有人認為有靈魂呢？』 尊者阿難對世尊說：『世尊是法的根本，世尊是法的主宰，法由世尊而來，唯愿您解說，我今天聽了，就能廣泛瞭解其中的意義。』 佛便告訴他說：『阿難！仔細聽，好好思考，我將為你分別解釋其中的意義。』

'If one were to separate pleasure from the name-body and the form-body, would there be another pleasure that could be established?' The answer was: 'No.' 'Ananda! Therefore, it should be known that the cause of this other pleasure, the habit of this other pleasure, the root of this other pleasure, and the condition of this other pleasure, refer to this name and form. Why is that? Because due to name and form, there is another pleasure.' 'Ananda! If someone were to ask: 'Does name and form have a condition?' You should answer: 'Name and form have a condition.' If someone were to ask: 'What is the condition of name and form?' You should answer: 'It is consciousness.' It should be known that what is conditioned by consciousness is name and form. Ananda! If consciousness does not enter the mother's womb, would name and form form this body?' 'Ananda! If consciousness enters the womb and then leaves, would name and form combine?' 'Ananda! If a young boy or girl, whose consciousness is initially cut off and does not exist, would name and form then grow?' 'Ananda! Therefore, it should be known that the cause of name and form, the habit of name and form, the root of name and form, and the condition of name and form, refer to this consciousness. Why is that? Because due to consciousness, there is name and form.' 'Ananda! If someone were to ask: 'Does consciousness have a condition?' You should answer: 'Consciousness also has a condition.' If someone were to ask: 'What is the condition of consciousness?' You should answer: 'It is name and form.' It should be known that what is conditioned by name and form is consciousness. Ananda! If consciousness does not have name and form, if consciousness is not established or does not rely on name and form, would consciousness have birth, old age, sickness, death, and suffering?' 'Ananda! Therefore, it should be known that the cause of consciousness, the habit of consciousness, the root of consciousness, and the condition of consciousness, refer to this name and form. Why is that? Because due to name and form, there is consciousness. Ananda! This is how due to name and form there is consciousness, and due to consciousness there is also name and form. From this comes increased speech, increased speech is passed on, and it is said that it can be established, that is, consciousness and name and form exist together. Ananda! How can there be a view that there is a soul?' Venerable Ananda said to the World-Honored One: 'World-Honored One, you are the root of the Dharma, you are the master of the Dharma, the Dharma comes from the World-Honored One. I beseech you to explain it, so that I, having heard it, may broadly understand its meaning.' The Buddha then said: 'Ananda! Listen carefully, think well, and I will explain its meaning to you.'

。」尊者阿難受教而聽。

佛言：「阿難！或有一見覺是神，或復有一不見覺是神，見神能覺，然神法能覺。或復有一不見覺是神，亦不見神能覺，然神法能覺，但見神無所覺。阿難！若有一見覺是神者，應當問彼：『汝有三覺：樂覺、苦覺、不苦不樂覺，汝此三覺為見何覺？是神耶？』阿難！當復語彼：『若有覺樂覺者，彼于爾時二覺滅：苦覺、不苦不樂覺，彼于爾時唯覺樂覺。樂覺者，是無常法、苦法、滅法。若樂覺已滅，彼不作是念，非為神滅耶？』阿難！若復有一覺苦覺者，彼于爾時二覺滅：樂覺、不苦不樂覺，彼于爾時唯覺苦覺。苦覺者，是無常法、苦法、滅法。若苦覺已滅，彼不作是念，非為神滅耶？阿難！若復有一覺不苦不樂覺者，彼于爾時二覺滅：樂覺、苦覺，彼于爾時唯覺不苦不樂覺。不苦不樂覺者，是無常法、苦法、滅法。若不苦不樂覺已滅，彼不作是念，非為神滅耶？阿難！彼如是無常法但離苦樂，當復見覺是神耶？」

「阿難！是故彼如是無常法但離苦樂，不應復見覺是神也。阿難！若復有一不見覺是神，然神能覺，見神法能覺者，應當語彼：『汝若無覺者，覺不可得，不應說是我所有。』阿難！彼當復如是見覺不是神，然神能覺，見神法能覺耶？」

「阿難！是故彼不應如是見覺非神，神能覺，見神法能覺。阿難！若復有一不見覺是神，亦不見神能覺，然神法能覺，但見神無所覺者，應當語彼：『汝若無覺都不可得，神離覺者，不應神清凈

阿難尊者聽從佛陀的教誨。 佛陀說：『阿難，有些人認為感覺就是神，有些人則認為感覺不是神，但神能感知，神法也能感知。還有些人認為感覺不是神，神也不能感知，但神法能感知，只是認為神沒有感知能力。阿難，如果有人認為感覺就是神，應該問他：『你有三種感覺：樂受、苦受、不苦不樂受，你認為這三種感覺中的哪一種是神呢？』阿難，應該再告訴他：『如果感受到樂受，那麼另外兩種感覺就會消失：苦受和不苦不樂受，那時他只感受到樂受。樂受是無常的、苦的、會消滅的。如果樂受已經消失，他難道不會認為神也消失了嗎？』阿難，如果感受到苦受，那麼另外兩種感覺就會消失：樂受和不苦不樂受，那時他只感受到苦受。苦受是無常的、苦的、會消滅的。如果苦受已經消失，他難道不會認為神也消失了嗎？阿難，如果感受到不苦不樂受，那麼另外兩種感覺就會消失：樂受和苦受，那時他只感受到不苦不樂受。不苦不樂受是無常的、苦的、會消滅的。如果不苦不樂受已經消失，他難道不會認為神也消失了嗎？阿難，像這樣無常的感覺，只是脫離了苦樂，難道還會認為感覺是神嗎？』 他回答說：『不會。』 『阿難，所以像這樣無常的感覺，只是脫離了苦樂，不應該再認為感覺是神。阿難，如果有人認為感覺不是神，但神能感知，神法也能感知，應該告訴他：『如果你沒有感覺，就無法感知，不應該說這是我所擁有的。』阿難，他還會認為感覺不是神，但神能感知，神法也能感知嗎？』 『阿難，所以他不應該認為感覺不是神，神能感知，神法也能感知。阿難，如果有人認為感覺不是神，神也不能感知，但神法能感知，只是認為神沒有感知能力，應該告訴他：『如果你沒有感覺，就無法感知，神如果脫離了感覺，就不應該說神是清凈的。』

Venerable Ananda, having been instructed, listened. The Buddha said: 'Ananda, some perceive that feeling is the self, while others perceive that feeling is not the self, but the self can perceive, and the self's law can perceive. Still others perceive that feeling is not the self, nor can the self perceive, but the self's law can perceive, yet they see the self as having no perception. Ananda, if someone perceives that feeling is the self, you should ask them: 『You have three feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Which of these three feelings do you perceive as the self?』 Ananda, you should further tell them: 『If one experiences pleasant feeling, then the other two feelings cease: painful feeling and neither-pleasant-nor-painful feeling. At that time, one only experiences pleasant feeling. Pleasant feeling is impermanent, suffering, and subject to cessation. If pleasant feeling has ceased, would one not think that the self has also ceased?』 Ananda, if one experiences painful feeling, then the other two feelings cease: pleasant feeling and neither-pleasant-nor-painful feeling. At that time, one only experiences painful feeling. Painful feeling is impermanent, suffering, and subject to cessation. If painful feeling has ceased, would one not think that the self has also ceased? Ananda, if one experiences neither-pleasant-nor-painful feeling, then the other two feelings cease: pleasant feeling and painful feeling. At that time, one only experiences neither-pleasant-nor-painful feeling. Neither-pleasant-nor-painful feeling is impermanent, suffering, and subject to cessation. If neither-pleasant-nor-painful feeling has ceased, would one not think that the self has also ceased? Ananda, such impermanent feelings, merely detached from pleasure and pain, would one still perceive feeling as the self?』 'Ananda, therefore, such impermanent feelings, merely detached from pleasure and pain, should no longer be perceived as the self. Ananda, if someone perceives that feeling is not the self, but the self can perceive, and the self's law can perceive, you should tell them: 『If you have no feeling, perception is unattainable, and you should not say it is something that belongs to me.』 Ananda, would they still perceive that feeling is not the self, but the self can perceive, and the self's law can perceive?』 'Ananda, therefore, they should not perceive that feeling is not the self, but the self can perceive, and the self's law can perceive. Ananda, if someone perceives that feeling is not the self, nor can the self perceive, but the self's law can perceive, yet they see the self as having no perception, you should tell them: 『If you have no feeling, perception is unattainable, and if the self is detached from feeling, it should not be said that the self is pure.』

。』阿難！彼當復見覺非神，亦不見神能覺、神法能覺，但見神無所覺耶？」

「阿難！是故彼不應如是見覺非神，亦不見神能覺、神法能覺，但見神無所覺，是謂有一見有神也。阿難！云何有一不見有神耶？」

佛便告曰：「阿難！諦聽，善思念之，我當爲汝分別其義。」尊者阿難受教而聽。

佛言：「阿難！或有一不見覺是神，亦不見神能覺，然神法能覺，亦不見神無所覺。彼如是不見已，則不受此世間，彼不受已，則不疲勞，不疲勞已，便般涅槃，我生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是謂增語，增語說傳，傳說可施設有，知是者，則無所受。阿難！若比丘如是正解脫者，此不復有見如來終，見如來不終，見如來終、不終，見如來亦非終亦非不終，是謂有一不見有神也。阿難！云何有一有神施設而施設耶？」

佛言：「阿難！或有一少色是神施設而施設。或復有一非少色是神施設而施設，無量色是神施設而施設。或復有一非少色是神施設而施設，亦非無量色是神施設而施設，少無色是神施設而施設

現代漢語譯本：'阿難！如果有人進一步認為覺知不是神，也不認為神能覺知，或者神的方法能覺知，而只認為神什麼都不能覺知，你覺得如何？' 阿難回答說：'不是這樣的。' '阿難！因此，他不應該這樣認為覺知不是神，也不認為神能覺知，或者神的方法能覺知，而只認為神什麼都不能覺知。這種觀點就是認為存在一個神。阿難！那麼，什麼是不認為存在神呢？' 尊者阿難對世尊說：'世尊是佛法的根本，世尊是佛法的主導，佛法來源於世尊。請您為我們解說，我們聽了之後，就能更廣泛地理解其中的含義。' 佛陀告訴阿難：'阿難！仔細聽，好好思考，我將為你們詳細解釋其中的含義。'尊者阿難接受教誨，認真聽講。 佛陀說：'阿難！有些人不認為覺知是神，也不認為神能覺知，但認為神的方法能覺知，也不認為神什麼都不能覺知。他們這樣不認為之後，就不會執著于這個世間。不執著之後，就不會感到疲勞。不疲勞之後，就會進入涅槃。他們知道：我的生命已經結束，清凈的修行已經完成，該做的已經做完，不再有來生，如實地知道真理。阿難！這就是所謂的增語，增語是口頭傳述的，傳說可以被施設，知道這些的人，就不會有所執著。阿難！如果比丘這樣正確地解脫，就不會再有認為如來會終結，認為如來不會終結，認為如來既終結又不終結，認為如來既非終結也非不終結的觀點。這就是不認為存在神。阿難！那麼，什麼是施設而施設地認為存在神呢？' 佛陀說：'阿難！有些人認為少量的色是神施設而施設的。有些人認為不是少量的色是神施設而施設的，而是無量的色是神施設而施設的。有些人認為不是少量的色是神施設而施設的，也不是無量的色是神施設而施設的，而是少量的無色是神施設而施設的。'

English version: 'Ananda! If someone further sees that consciousness is not a self, nor does he see that a self can be conscious, or that the method of a self can be conscious, but only sees that a self is not conscious at all, what do you think?' Ananda replied: 'It is not so.' 'Ananda! Therefore, he should not see that consciousness is not a self, nor should he see that a self can be conscious, or that the method of a self can be conscious, but only see that a self is not conscious at all. This view is to say that there is a self. Ananda! Then, what is it to not see that there is a self?' Venerable Ananda said to the Blessed One: 'Venerable Sir, the Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, the Dharma comes from the Blessed One. Please explain it to us, so that we may understand its meaning more broadly after hearing it.' The Buddha told Ananda: 'Ananda! Listen carefully, think well, and I will explain its meaning to you in detail.' Venerable Ananda accepted the teaching and listened attentively. The Buddha said: 'Ananda! Some do not see that consciousness is a self, nor do they see that a self can be conscious, but they see that the method of a self can be conscious, and they do not see that a self is not conscious at all. Having not seen it in this way, they will not be attached to this world. Having no attachment, they will not be weary. Having no weariness, they will enter Nirvana. They know: my life is finished, the pure practice is completed, what had to be done is done, there is no more rebirth, and they know the truth as it is. Ananda! This is what is called an expression, an expression is transmitted orally, and the tradition can be established. Those who know this will have no attachment. Ananda! If a bhikkhu is thus rightly liberated, there will no longer be the view that the Tathagata ends, the view that the Tathagata does not end, the view that the Tathagata both ends and does not end, or the view that the Tathagata is neither ending nor not ending. This is to not see that there is a self. Ananda! Then, what is it to establish and establish that there is a self?' The Buddha said: 'Ananda! Some consider a small amount of form to be a self that is established and established. Some consider that it is not a small amount of form that is a self that is established and established, but rather an immeasurable amount of form that is a self that is established and established. Some consider that it is not a small amount of form that is a self that is established and established, nor is it an immeasurable amount of form that is a self that is established and established, but rather a small amount of formlessness that is a self that is established and established.'

。或復有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，無量無色是神施設而施設。

「阿難！若有一少色是神施設而施設者，彼今少色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離少色時，亦如是如是思，彼作如是念。阿難！如是有一少色是神施設而施設，如是有一少色是神見著而著。

「阿難！若復有一非少色是神施設而施設，無量色是神施設而施設者，彼今無量色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離無量色時，亦如是如是思，彼作如是念。阿難！如是有一無量色是神施設而施設，如是無量色是神見著而著。

「阿難！若復有一非少色是神施設而施設，亦非無量色是神施設而施設，少無色是神施設而施設者，彼今少無色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離少無色時，亦如是如是思，彼作如是念。阿難！如是有一少無色是神施設而施設，如是有一少無色是神見著而著。

「阿難！若復有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，無量無色是神施設而施設者，彼今無量無色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離無量無色時，亦如是如是思，彼作如是念。阿難！如是有一無量無色是神施設而施設，如是有一無量無色是神見著而著，是謂有一有神施設而施設也

還有一種情況，不是少量有色物質被認為是神所創造和安排的，也不是大量有色物質被認為是神所創造和安排的，也不是少量無色物質被認為是神所創造和安排的，而是大量無色物質被認為是神所創造和安排的。 阿難，如果有人認為少量有色物質是神所創造和安排的，那麼他現在認為少量有色物質是神所創造和安排的，當他身壞命終時，也會這樣說，也會這樣認為，當神離開少量有色物質時，他也會這樣想，他會這樣認為。阿難，這樣就有人認為少量有色物質是神所創造和安排的，這樣就有人認為少量有色物質是神所執著和依戀的。 阿難，如果有人認為不是少量有色物質被認為是神所創造和安排的，而是大量有色物質被認為是神所創造和安排的，那麼他現在認為大量有色物質是神所創造和安排的，當他身壞命終時，也會這樣說，也會這樣認為，當神離開大量有色物質時，他也會這樣想，他會這樣認為。阿難，這樣就有人認為大量有色物質是神所創造和安排的，這樣就有人認為大量有色物質是神所執著和依戀的。 阿難，如果有人認為不是少量有色物質被認為是神所創造和安排的，也不是大量有色物質被認為是神所創造和安排的，而是少量無色物質被認為是神所創造和安排的，那麼他現在認為少量無色物質是神所創造和安排的，當他身壞命終時，也會這樣說，也會這樣認為，當神離開少量無色物質時，他也會這樣想，他會這樣認為。阿難，這樣就有人認為少量無色物質是神所創造和安排的，這樣就有人認為少量無色物質是神所執著和依戀的。 阿難，如果有人認為不是少量有色物質被認為是神所創造和安排的，也不是大量有色物質被認為是神所創造和安排的，也不是少量無色物質被認為是神所創造和安排的，而是大量無色物質被認為是神所創造和安排的，那麼他現在認為大量無色物質是神所創造和安排的，當他身壞命終時，也會這樣說，也會這樣認為，當神離開大量無色物質時，他也會這樣想，他會這樣認為。阿難，這樣就有人認為大量無色物質是神所創造和安排的，這樣就有人認為大量無色物質是神所執著和依戀的，這就是所謂有人認為神是創造者和安排者的情況。

Or, there is another case where it is not a small amount of colored matter that is considered to be created and arranged by a god, nor is it a large amount of colored matter that is considered to be created and arranged by a god, nor is it a small amount of colorless matter that is considered to be created and arranged by a god, but rather a large amount of colorless matter that is considered to be created and arranged by a god. Ananda, if someone believes that a small amount of colored matter is created and arranged by a god, then he now believes that a small amount of colored matter is created and arranged by a god, and when his body breaks and his life ends, he will also say this, and he will also think this way. When the god leaves the small amount of colored matter, he will also think this way, and he will think this way. Ananda, in this way, someone believes that a small amount of colored matter is created and arranged by a god, and in this way, someone believes that a small amount of colored matter is what the god is attached to and clings to. Ananda, if someone believes that it is not a small amount of colored matter that is considered to be created and arranged by a god, but rather a large amount of colored matter that is considered to be created and arranged by a god, then he now believes that a large amount of colored matter is created and arranged by a god, and when his body breaks and his life ends, he will also say this, and he will also think this way. When the god leaves the large amount of colored matter, he will also think this way, and he will think this way. Ananda, in this way, someone believes that a large amount of colored matter is created and arranged by a god, and in this way, someone believes that a large amount of colored matter is what the god is attached to and clings to. Ananda, if someone believes that it is not a small amount of colored matter that is considered to be created and arranged by a god, nor is it a large amount of colored matter that is considered to be created and arranged by a god, but rather a small amount of colorless matter that is considered to be created and arranged by a god, then he now believes that a small amount of colorless matter is created and arranged by a god, and when his body breaks and his life ends, he will also say this, and he will also think this way. When the god leaves the small amount of colorless matter, he will also think this way, and he will think this way. Ananda, in this way, someone believes that a small amount of colorless matter is created and arranged by a god, and in this way, someone believes that a small amount of colorless matter is what the god is attached to and clings to. Ananda, if someone believes that it is not a small amount of colored matter that is considered to be created and arranged by a god, nor is it a large amount of colored matter that is considered to be created and arranged by a god, nor is it a small amount of colorless matter that is considered to be created and arranged by a god, but rather a large amount of colorless matter that is considered to be created and arranged by a god, then he now believes that a large amount of colorless matter is created and arranged by a god, and when his body breaks and his life ends, he will also say this, and he will also think this way. When the god leaves the large amount of colorless matter, he will also think this way, and he will think this way. Ananda, in this way, someone believes that a large amount of colorless matter is created and arranged by a god, and in this way, someone believes that a large amount of colorless matter is what the god is attached to and clings to. This is what is called someone believing that a god is the creator and arranger.

「阿難！云何有一無神施設而施設耶？」

佛言：「阿難！或有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，亦非無量無色是神施設而施設。阿難！若有一非少色是神施設而施設者，彼非今少色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離少色時，亦不如是如是思，亦不作如是念。阿難！如是有一非少色是神施設而施設，如是有一非少色是神不見著而著。

「阿難！若復有一非無量色是神施設而施設者，彼非今無量色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離無量色時，亦不如是如是思，亦不作如是念。阿難！如是有一非無量色是神施設而施設，如是有一非無量色是神不見著而著。

「阿難！若復有一非少無色是神施設而施設者，彼非今少無色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離少無色時，亦不如是如是思，亦不作如是念。阿難！如是有一非少無色是神施設而施設，如是有一非少無色是神不見著而著。

「阿難！若復有一非無量無色是神施設而施設者，彼非今無量無色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離無量無色時，亦不如是如是思，亦不作如是念

『阿難！』，『什麼叫做存在一種「無神」的設定，而又被設定呢？』 尊者阿難對世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法由世尊而來，唯愿您解說，我聽聞后，就能廣泛瞭解其中的含義。』 佛陀便告訴阿難：『阿難！仔細聽，好好思考，我將為你分別解釋其中的含義。』尊者阿難接受教誨，專心聽講。 佛陀說：『阿難！或者存在一種情況，並非少量有形之物被設定為「神」，也並非大量有形之物被設定為「神」，也並非少量無形之物被設定為「神」，也並非大量無形之物被設定為「神」。阿難！如果存在一種情況，並非少量有形之物被設定為「神」，那麼，當他活著的時候，他不會認為現在這少量有形之物是「神」的設定，當他身壞命終時，也不會這樣說，也不會這樣認為，當「神」離開少量有形之物時，他也不會這樣想，也不會這樣念。阿難！這就是存在一種情況，並非少量有形之物被設定為「神」，這就是存在一種情況，並非少量有形之物，卻被「神」所執著。 『阿難！如果存在一種情況，並非大量有形之物被設定為「神」，那麼，當他活著的時候，他不會認為現在這大量有形之物是「神」的設定，當他身壞命終時，也不會這樣說，也不會這樣認為，當「神」離開大量有形之物時，他也不會這樣想，也不會這樣念。阿難！這就是存在一種情況，並非大量有形之物被設定為「神」，這就是存在一種情況，並非大量有形之物，卻被「神」所執著。 『阿難！如果存在一種情況，並非少量無形之物被設定為「神」，那麼，當他活著的時候，他不會認為現在這少量無形之物是「神」的設定，當他身壞命終時，也不會這樣說，也不會這樣認為，當「神」離開少量無形之物時，他也不會這樣想，也不會這樣念。阿難！這就是存在一種情況，並非少量無形之物被設定為「神」，這就是存在一種情況，並非少量無形之物，卻被「神」所執著。 『阿難！如果存在一種情況，並非大量無形之物被設定為「神」，那麼，當他活著的時候，他不會認為現在這大量無形之物是「神」的設定，當他身壞命終時，也不會這樣說，也不會這樣認為，當「神」離開大量無形之物時，他也不會這樣想，也不會這樣念。

『Ananda! What is it that there is a 『non-god』 designation that is designated?』 Venerable Ananda said to the Blessed One: 『The Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, the Dharma comes from the Blessed One. I beseech you to explain it, so that I, having heard it, may understand its meaning broadly.』 The Buddha then said: 『Ananda! Listen carefully, think well, and I will explain its meaning to you.』 Venerable Ananda accepted the teaching and listened attentively. The Buddha said: 『Ananda! There is a case where neither a small amount of form is designated as 『god』, nor a large amount of form is designated as 『god』, nor a small amount of formlessness is designated as 『god』, nor a large amount of formlessness is designated as 『god』. Ananda! If there is a case where a small amount of form is not designated as 『god』, then, while he is alive, he will not think that this small amount of form is the designation of 『god』, and when his body breaks up and he dies, he will not say so, nor will he think so. When 『god』 leaves the small amount of form, he will not think so, nor will he have such a thought. Ananda! This is a case where a small amount of form is not designated as 『god』, and this is a case where it is not a small amount of form, yet it is clung to by 『god』. 『Ananda! If there is a case where a large amount of form is not designated as 『god』, then, while he is alive, he will not think that this large amount of form is the designation of 『god』, and when his body breaks up and he dies, he will not say so, nor will he think so. When 『god』 leaves the large amount of form, he will not think so, nor will he have such a thought. Ananda! This is a case where a large amount of form is not designated as 『god』, and this is a case where it is not a large amount of form, yet it is clung to by 『god』. 『Ananda! If there is a case where a small amount of formlessness is not designated as 『god』, then, while he is alive, he will not think that this small amount of formlessness is the designation of 『god』, and when his body breaks up and he dies, he will not say so, nor will he think so. When 『god』 leaves the small amount of formlessness, he will not think so, nor will he have such a thought. Ananda! This is a case where a small amount of formlessness is not designated as 『god』, and this is a case where it is not a small amount of formlessness, yet it is clung to by 『god』. 『Ananda! If there is a case where a large amount of formlessness is not designated as 『god』, then, while he is alive, he will not think that this large amount of formlessness is the designation of 『god』, and when his body breaks up and he dies, he will not say so, nor will he think so. When 『god』 leaves the large amount of formlessness, he will not think so, nor will he have such a thought.』

。阿難！如是有一非無量無色是神施設而施設，如是有一非無量無色是神不見著而著。阿難！是謂有一無神施設而施設也。

「複次，阿難！有七識住及二處。云何七識住？有色眾生若干身、若干想，謂人及欲天，是謂第一識住。複次，阿難！有色眾生若干身、一想，謂梵天初生不夭壽，是謂第二識住。複次，阿難！有色眾生一身、若干想，謂晃昱天，是謂第三識住。複次，阿難！有色眾生一身、一想，謂遍凈天，是謂第四識住。複次，阿難！有無色眾生度一切色想，滅有對想，不念若干想，無量空處，是空處成就游，謂無量空處天，是謂第五識住。複次，阿難！有無色眾生度一切無量空處，無量識處，是識處成就游，謂無量識處天，是謂第六識住。複次，阿難！有無色眾生度一切無量識處，無所有處，是無所有處成就游，謂無所有處天，是謂第七識住。

「阿難！云何有二處，有色眾生無想無覺，謂無想天，是謂第一處。複次，阿難！有無色眾生度一切無所有處，非有想非無想處，是非有想非無想處成就游，謂非有想非無想處天，是謂第二處。

「阿難！第一識住者，有色眾生若干身、若干想，謂人及欲天。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第二識住者，有色眾生若干身、一想，謂梵天初生不夭壽。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真

現代漢語譯本：阿難！像這樣，有一種並非無量的無色境界，是神所設定而設定的；像這樣，有一種並非無量的無色境界，是神看不見卻執著的。阿難！這被稱為一種沒有神所設定而設定的境界。 再者，阿難！有七種識的住處和兩種處所。哪七種識的住處呢？有色眾生有各種不同的身體和各種不同的想法，例如人類和欲界天，這是第一種識的住處。再者，阿難！有色眾生有各種不同的身體，但只有一種想法，例如梵天初生時不會夭折，這是第二種識的住處。再者，阿難！有色眾生只有一個身體，但有各種不同的想法，例如晃昱天，這是第三種識的住處。再者，阿難！有色眾生只有一個身體，只有一種想法，例如遍凈天，這是第四種識的住處。再者，阿難！有無色眾生超越一切色想，滅除有對想，不念各種不同的想法，處於無量空處，併成就於空處，例如無量空處天，這是第五種識的住處。再者，阿難！有無色眾生超越一切無量空處，處於無量識處，併成就於識處，例如無量識處天，這是第六種識的住處。再者，阿難！有無色眾生超越一切無量識處，處於無所有處，併成就於無所有處，例如無所有處天，這是第七種識的住處。 阿難！哪兩種處所呢？有色眾生沒有思想也沒有感覺，例如無想天，這是第一種處所。再者，阿難！有無色眾生超越一切無所有處，處於非有想非無想處，併成就於非有想非無想處，例如非有想非無想處天，這是第二種處所。 阿難！第一種識的住處，是有色眾生有各種不同的身體和各種不同的想法，例如人類和欲界天。如果有比丘知道這種識的住處，知道識的住處的習性，知道滅盡，知道滋味，知道過患，知道如實出離的要道。阿難！這樣的比丘還會喜歡這種識的住處，執著于這種識的住處嗎？ 回答說：『不會的。』 阿難！第二種識的住處，是有色眾生有各種不同的身體，但只有一種想法，例如梵天初生時不會夭折。如果有比丘知道這種識的住處，知道識的住處的習性，知道滅盡，知道滋味，知道過患，知道如實出離的要道。

English version: 'Ananda! Thus, there is a non-immeasurable formless realm that is established by a deity; thus, there is a non-immeasurable formless realm that is not seen by a deity but is clung to. Ananda! This is called a realm that is established without a deity's establishment.' 'Furthermore, Ananda! There are seven abodes of consciousness and two realms. What are the seven abodes of consciousness? Beings with form, with diverse bodies and diverse perceptions, such as humans and desire-realm gods, this is the first abode of consciousness. Furthermore, Ananda! Beings with form, with diverse bodies and one perception, such as the Brahma gods newly born and not dying young, this is the second abode of consciousness. Furthermore, Ananda! Beings with form, with one body and diverse perceptions, such as the Radiant gods, this is the third abode of consciousness. Furthermore, Ananda! Beings with form, with one body and one perception, such as the Pure Glory gods, this is the fourth abode of consciousness. Furthermore, Ananda! Beings without form, having completely transcended all perceptions of form, having extinguished perceptions of resistance, not thinking of diverse perceptions, in the realm of infinite space, abiding in the attainment of the space realm, such as the gods of infinite space, this is the fifth abode of consciousness. Furthermore, Ananda! Beings without form, having completely transcended all realms of infinite space, in the realm of infinite consciousness, abiding in the attainment of the consciousness realm, such as the gods of infinite consciousness, this is the sixth abode of consciousness. Furthermore, Ananda! Beings without form, having completely transcended all realms of infinite consciousness, in the realm of nothingness, abiding in the attainment of the realm of nothingness, such as the gods of nothingness, this is the seventh abode of consciousness.' 'Ananda! What are the two realms? Beings with form, without perception or feeling, such as the gods of non-perception, this is the first realm. Furthermore, Ananda! Beings without form, having completely transcended all realms of nothingness, in the realm of neither perception nor non-perception, abiding in the attainment of the realm of neither perception nor non-perception, such as the gods of neither perception nor non-perception, this is the second realm.' 'Ananda! The first abode of consciousness is beings with form, with diverse bodies and diverse perceptions, such as humans and desire-realm gods. If a bhikkhu knows this abode of consciousness, knows the arising of this abode of consciousness, knows its cessation, knows its gratification, knows its danger, knows the true escape from it. Ananda! Would this bhikkhu delight in that abode of consciousness, cling to that abode of consciousness?' The answer was: 'No, venerable sir.' 'Ananda! The second abode of consciousness is beings with form, with diverse bodies and one perception, such as the Brahma gods newly born and not dying young. If a bhikkhu knows this abode of consciousness, knows the arising of this abode of consciousness, knows its cessation, knows its gratification, knows its danger, knows the true escape from it.'

。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第三識住者，有色眾生一身、若干想，謂晃昱天。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第四識住者，有色眾生一身、一想，謂遍凈天。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第五識住者，無色眾生度一切色想，滅有對想，不念若干想，無量空處，是空處成就游，謂無量空處天。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第六識住者，無色眾生度一切無量空處，無量識處，是識處成就游，謂無量識處天。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第七識住者，無色眾生度一切無量識處，無所有處，是無所有處成就游，謂無所有處天。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

「阿難！第一處者，有色眾生無想無覺，謂無想天。若有比丘知彼處、知彼處習，知滅、知味、知患、知出要如真

『阿難！這位比丘難道會喜歡那種識住，執著于那種識住嗎？』 『阿難！第三種識住是，有色眾生，一身，有若干種想法，指的是晃昱天。如果有比丘知道那種識住，知道識住的習性，知道它的滅、它的味、它的患、它的出離之道如實。阿難！這位比丘難道會喜歡那種識住，執著于那種識住嗎？』 『阿難！第四種識住是，有色眾生，一身，一種想法，指的是遍凈天。如果有比丘知道那種識住，知道識住的習性，知道它的滅、它的味、它的患、它的出離之道如實。阿難！這位比丘難道會喜歡那種識住，執著于那種識住嗎？』 『阿難！第五種識住是，無色眾生，超越一切色想，滅除有對想，不念若干想，處於無量空處，成就並游于空處，指的是無量空處天。如果有比丘知道那種識住，知道識住的習性，知道它的滅、它的味、它的患、它的出離之道如實。阿難！這位比丘難道會喜歡那種識住，執著于那種識住嗎？』 『阿難！第六種識住是，無色眾生，超越一切無量空處，處於無量識處，成就並游于識處，指的是無量識處天。如果有比丘知道那種識住，知道識住的習性，知道它的滅、它的味、它的患、它的出離之道如實。阿難！這位比丘難道會喜歡那種識住，執著于那種識住嗎？』 『阿難！第七種識住是，無色眾生，超越一切無量識處，處於無所有處，成就並游于無所有處，指的是無所有處天。如果有比丘知道那種識住，知道識住的習性，知道它的滅、它的味、它的患、它的出離之道如實。阿難！這位比丘難道會喜歡那種識住，執著于那種識住嗎？』 『阿難！第一處是，有色眾生，無想無覺，指的是無想天。如果有比丘知道那個處所，知道那個處所的習性，知道它的滅、它的味、它的患、它的出離之道如實。

'Ananda, would this bhikkhu delight in that consciousness-station, clinging to and dwelling in that consciousness-station?' He replied, 'No, venerable sir.' 'Ananda, the third consciousness-station is where beings with form have one body and various perceptions, such as the Radiant Gods. If a bhikkhu knows that consciousness-station, knows the arising of that consciousness-station, knows its cessation, its gratification, its danger, and the escape from it as it really is, Ananda, would this bhikkhu delight in that consciousness-station, clinging to and dwelling in that consciousness-station?' 'Ananda, the fourth consciousness-station is where beings with form have one body and one perception, such as the Gods of Refulgent Glory. If a bhikkhu knows that consciousness-station, knows the arising of that consciousness-station, knows its cessation, its gratification, its danger, and the escape from it as it really is, Ananda, would this bhikkhu delight in that consciousness-station, clinging to and dwelling in that consciousness-station?' 'Ananda, the fifth consciousness-station is where formless beings, having completely transcended all perceptions of form, with the disappearance of perceptions of sensory impact, not attending to perceptions of diversity, are in the sphere of infinite space, having attained and abiding in the sphere of infinite space, such as the Gods of the Sphere of Infinite Space. If a bhikkhu knows that consciousness-station, knows the arising of that consciousness-station, knows its cessation, its gratification, its danger, and the escape from it as it really is, Ananda, would this bhikkhu delight in that consciousness-station, clinging to and dwelling in that consciousness-station?' 'Ananda, the sixth consciousness-station is where formless beings, having completely transcended the sphere of infinite space, are in the sphere of infinite consciousness, having attained and abiding in the sphere of infinite consciousness, such as the Gods of the Sphere of Infinite Consciousness. If a bhikkhu knows that consciousness-station, knows the arising of that consciousness-station, knows its cessation, its gratification, its danger, and the escape from it as it really is, Ananda, would this bhikkhu delight in that consciousness-station, clinging to and dwelling in that consciousness-station?' 'Ananda, the seventh consciousness-station is where formless beings, having completely transcended the sphere of infinite consciousness, are in the sphere of nothingness, having attained and abiding in the sphere of nothingness, such as the Gods of the Sphere of Nothingness. If a bhikkhu knows that consciousness-station, knows the arising of that consciousness-station, knows its cessation, its gratification, its danger, and the escape from it as it really is, Ananda, would this bhikkhu delight in that consciousness-station, clinging to and dwelling in that consciousness-station?' 'Ananda, the first place is where beings with form are without perception or feeling, such as the Gods of Non-Perception. If a bhikkhu knows that place, knows the arising of that place, knows its cessation, its gratification, its danger, and the escape from it as it really is.'

。阿難！此比丘寧可樂彼處，計著住彼處耶？」

「阿難！第二處者，無色眾生度一切無所有處，非有想非無想處，是非有想非無想處成就游，謂非有想非無想處天。若有比丘知彼處、知彼處習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼處，計著住彼處耶？」

「阿難！若有比丘彼七識住及二處知如真，心不染著，得解脫者，是謂比丘阿羅訶，名慧解脫。

「複次，阿難！有八解脫。云何為八？色觀色，是謂第一解脫。複次，內無色想外觀色，是謂第二解脫。複次，凈解脫身作證成就游，是謂第三解脫。複次，度一切色想，滅有對想，不念若干想，無量空處，是無量空處成就游，是謂第四解脫。複次，度一切無量空處，無量識處，是無量識處成就游，是謂第五解脫。複次，度一切無量識處，無所有處，是無所有處成就游，是謂第六解脫。複次，度一切無所有處，非有想非無想處，是非有想非無想處成就游，是謂第七解脫。複次，度一切非有想非無想處，想知滅解脫身作證成就游，及慧觀諸漏盡知，是謂第八解脫。阿難！若有比丘彼七識住及二處知如真，心不染著，得解脫，及此八解脫，順逆身作證成就游，亦慧觀諸漏盡者，是謂比丘阿羅訶，名俱解脫。」

佛說如是。尊者阿難及諸比丘聞佛所說，歡喜奉行。

大因經第一竟(五千四百七十二字)

（九八）中阿含因品念處經第二(第二小土城誦)

一時，佛游拘樓瘦，在劍磨瑟曇拘樓都邑

『阿難！這位比丘寧願喜愛那個地方，執著于住在那裡嗎？』 回答說：『不，世尊。』 『阿難！第二處是，無色眾生超越一切無所有處，到達非想非非想處，以非想非非想處成就而游，即非想非非想處天。如果有比丘如實知曉那個地方，知曉那個地方的習性，知曉滅盡，知曉其味，知曉其患，知曉其出離之道。阿難！這位比丘寧願喜愛那個地方，執著于住在那裡嗎？』 『阿難！如果有比丘如實知曉這七識住和二處，心不被染著，獲得解脫，這樣的比丘就是阿羅漢，名為慧解脫。 『再者，阿難！有八種解脫。哪八種呢？色觀色，這是第一解脫。再者，內心沒有色想而外觀色，這是第二解脫。再者，以清凈解脫身作證成就而游，這是第三解脫。再者，超越一切色想，滅除有對想，不念各種各樣的想，到達無量空處，以無量空處成就而游，這是第四解脫。再者，超越一切無量空處，到達無量識處，以無量識處成就而游，這是第五解脫。再者，超越一切無量識處，到達無所有處，以無所有處成就而游，這是第六解脫。再者，超越一切無所有處，到達非想非非想處，以非想非非想處成就而游，這是第七解脫。再者，超越一切非想非非想處，以想知滅解脫身作證成就而游，並且以智慧觀察諸漏盡知，這是第八解脫。阿難！如果有比丘如實知曉這七識住和二處，心不被染著，獲得解脫，並且這八種解脫，順逆身作證成就而游，也以智慧觀察諸漏盡知，這樣的比丘就是阿羅漢，名為俱解脫。』 《大因經》第一完（五千四百七十二字） （九八）《中阿含經·因品·念處經》第二（第二小土城誦）

'Ananda, would this bhikkhu be pleased with that place, clinging to dwelling there?' 'Ananda, the second place is where beings without form transcend all the sphere of nothingness, reaching the sphere of neither perception nor non-perception, abiding in the attainment of the sphere of neither perception nor non-perception, namely, the gods of the sphere of neither perception nor non-perception. If a bhikkhu truly knows that place, knows the origin of that place, knows its cessation, knows its gratification, knows its danger, and knows the escape from it. Ananda, would this bhikkhu be pleased with that place, clinging to dwelling there?' 'Ananda, if a bhikkhu truly knows these seven abodes of consciousness and the two places, his mind is not defiled, and he attains liberation, such a bhikkhu is an Arhat, called a wise-liberated one.' 'Furthermore, Ananda, there are eight liberations. What are the eight? One with form sees forms, this is the first liberation. Furthermore, one without the perception of form internally sees forms externally, this is the second liberation. Furthermore, one realizes and abides in the attainment of liberation through the body, this is the third liberation. Furthermore, by completely transcending all perceptions of form, with the disappearance of perceptions of resistance, not attending to various perceptions, one reaches the sphere of infinite space, abiding in the attainment of the sphere of infinite space, this is the fourth liberation. Furthermore, by completely transcending the sphere of infinite space, one reaches the sphere of infinite consciousness, abiding in the attainment of the sphere of infinite consciousness, this is the fifth liberation. Furthermore, by completely transcending the sphere of infinite consciousness, one reaches the sphere of nothingness, abiding in the attainment of the sphere of nothingness, this is the sixth liberation. Furthermore, by completely transcending the sphere of nothingness, one reaches the sphere of neither perception nor non-perception, abiding in the attainment of the sphere of neither perception nor non-perception, this is the seventh liberation. Furthermore, by completely transcending the sphere of neither perception nor non-perception, one realizes and abides in the attainment of the cessation of perception and feeling through the body, and with wisdom, one knows the destruction of all taints, this is the eighth liberation. Ananda, if a bhikkhu truly knows these seven abodes of consciousness and the two places, his mind is not defiled, and he attains liberation, and these eight liberations, realizing and abiding in them both forwards and backwards through the body, and with wisdom, knows the destruction of all taints, such a bhikkhu is an Arhat, called a both-ways-liberated one.' Thus spoke the Buddha. Venerable Ananda and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The first discourse of the Great Cause Sutra is complete (5472 words). (98) The Second Discourse on the Foundations of Mindfulness from the Cause Section of the Middle Length Discourses (Second Small Earth City Recitation) At one time, the Buddha was wandering in the Kuru country, staying in the Kuru town of Kammassadhamma.

世尊告曰：「阿難！汝莫作是念，此緣起至淺至淺。所以者何？此緣起極甚深，明亦甚深。阿難！於此緣起不知如真，不見如實，不覺不達故。念彼眾生如織機相鎖，如蘊蔓草，多有調亂，匆匆喧鬧，從此世至彼世，從彼世至此世，往來不能出過生死。阿難！是故知此緣起極甚深，明亦甚深。

「阿難！若有問者：『老死有緣耶？』當如是答：『老死有緣。』若有問者：『老死有何緣？』當如是答：『緣于生也。』阿難！若有問者：『生有緣耶？』當如是答：『生亦有緣。』若有問者：『生有何緣？』當如是答：『緣于有也。』阿難！若有問者：『有有緣耶？』當如是答：『有亦有緣。』若有問者：『有有何緣？』當如是答：『緣于受也。』阿難！若有問者：『受有緣耶？』當如是答：『受亦有緣。』若有問者：『受有何緣？』當如是答：『緣于愛也

現代漢語譯本：當時，尊者阿難獨自一人清靜地居住，靜坐思考，心中這樣想：『這緣起真是奇特，極其深奧，其理也極其深邃，然而我所見到的卻極其淺顯。』於是，尊者阿難在傍晚時分從靜坐中起身，前往佛陀所在之處，向佛陀頂禮，然後退到一旁站立，稟告說：『世尊！我今天獨自一人清靜地居住，靜坐思考，心中這樣想：『這緣起真是奇特，極其深奧，其理也極其深邃，然而我所見到的卻極其淺顯。』 世尊告訴阿難說：『阿難！你不要這樣想，認為這緣起極其淺顯。為什麼呢？因為這緣起極其深奧，其理也極其深邃。阿難！正是因為對這緣起不能如實知曉，不能如實見到，不能覺悟通達，所以才使得那些眾生像織布機上的線一樣相互纏繞，像蔓生的草一樣糾結，多有混亂，匆匆忙忙，從這一世到那一世，從那一世到這一世，往來輪迴，不能超出這生死之苦。阿難！因此要知道這緣起極其深奧，其理也極其深邃。 『阿難！如果有人問：『老死有因緣嗎？』應當這樣回答：『老死有因緣。』如果有人問：『老死有什麼因緣？』應當這樣回答：『因緣于生。』阿難！如果有人問：『生有因緣嗎？』應當這樣回答：『生也有因緣。』如果有人問：『生有什麼因緣？』應當這樣回答：『因緣于有。』阿難！如果有人問：『有有因緣嗎？』應當這樣回答：『有也有因緣。』如果有人問：『有什麼因緣？』應當這樣回答：『因緣于受。』阿難！如果有人問：『受有因緣嗎？』應當這樣回答：『受也有因緣。』如果有人問：『受有什麼因緣？』應當這樣回答：『因緣于愛。』

English version: At that time, the venerable Ananda, dwelling alone in seclusion, sat in meditation and pondered, thinking to himself: 'This dependent origination is truly wondrous, extremely profound, and its understanding is also extremely deep, yet what I perceive is very shallow, very shallow.' Then, the venerable Ananda arose from his meditation in the late afternoon, went to where the Buddha was, bowed his head at the Buddha's feet, and stood to one side, saying: 'Venerable Sir, I was dwelling alone in seclusion today, sitting in meditation and pondering, thinking to myself: 『This dependent origination is truly wondrous, extremely profound, and its understanding is also extremely deep, yet what I perceive is very shallow, very shallow.』' The World-Honored One said to Ananda: 'Ananda, do not think in this way, that this dependent origination is very shallow, very shallow. Why is that? Because this dependent origination is extremely profound, and its understanding is also extremely deep. Ananda, it is because one does not truly know this dependent origination, does not see it as it really is, does not awaken to and understand it, that those beings are like threads intertwined on a loom, like tangled weeds, full of confusion, rushing about, from this life to that life, from that life to this life, going back and forth, unable to escape the cycle of birth and death. Ananda, therefore, know that this dependent origination is extremely profound, and its understanding is also extremely deep.' 'Ananda, if someone asks: 『Does old age and death have a cause?』 you should answer: 『Old age and death have a cause.』 If someone asks: 『What is the cause of old age and death?』 you should answer: 『It is caused by birth.』 Ananda, if someone asks: 『Does birth have a cause?』 you should answer: 『Birth also has a cause.』 If someone asks: 『What is the cause of birth?』 you should answer: 『It is caused by existence.』 Ananda, if someone asks: 『Does existence have a cause?』 you should answer: 『Existence also has a cause.』 If someone asks: 『What is the cause of existence?』 you should answer: 『It is caused by feeling.』 Ananda, if someone asks: 『Does feeling have a cause?』 you should answer: 『Feeling also has a cause.』 If someone asks: 『What is the cause of feeling?』 you should answer: 『It is caused by craving.』

。』阿難！是為緣愛有受，緣受有有，緣有有生，緣生有老死，緣老死有愁戚，啼哭、憂苦、懊惱皆緣老死有，如此具足純生大苦陰。

「阿難！是故當知是生因、生習、生本、生緣者，謂此有也。所以者何？緣有故則有生。

「阿難！是故當知是有因、有習、有本、有緣者，謂此受也

現代漢語譯本：阿難！因為有愛，所以有感受；因為有感受，所以有存在；因為有存在，所以有出生；因為有出生，所以有衰老和死亡；因為有衰老和死亡，所以有憂愁、悲傷、哭泣、痛苦、懊惱，這一切都因為衰老和死亡而產生，這樣就完全形成了巨大的苦惱集合。 阿難！所謂『因為出生所以有衰老和死亡』，要知道這是指因為出生才有衰老和死亡。阿難！如果沒有出生，那麼魚、魚的種類，鳥、鳥的種類，蚊子、蚊子的種類，龍、龍的種類，神、神的種類，鬼、鬼的種類，天、天的種類，人、人的種類，阿難！這些眾生在各自的地方，如果沒有出生，各自都沒有出生，那麼如果脫離了出生，還會有衰老和死亡嗎？ 阿難！因此應當知道，衰老和死亡的原因、習性、根本、緣由，就是這個出生。為什麼呢？因為有出生，所以才有衰老和死亡。 阿難！所謂『因為存在所以有出生』，要知道這是指因為存在才有出生。阿難！如果沒有存在，那麼魚、魚的種類，鳥、鳥的種類，蚊子、蚊子的種類，龍、龍的種類，神、神的種類，鬼、鬼的種類，天、天的種類，人、人的種類。阿難！這些眾生在各自的地方如果沒有存在，各自都沒有存在，那麼如果脫離了存在，還會有出生嗎？ 阿難！因此應當知道，出生的原因、習性、根本、緣由，就是這個存在。為什麼呢？因為有存在，所以才有出生。 阿難！所謂『因為感受所以有存在』，要知道這是指因為感受才有存在。阿難！如果沒有感受，各自都沒有感受，那麼如果脫離了感受，還會存在，還會被設定為存在嗎？ 阿難！因此應當知道，存在的原因、習性、根本、緣由，就是這個感受。

English version: 'Ananda! Because of craving, there is feeling; because of feeling, there is existence; because of existence, there is birth; because of birth, there is aging and death; because of aging and death, there are sorrow, lamentation, weeping, pain, and distress, all of which arise from aging and death, thus completely forming a great mass of suffering.' 'Ananda! Regarding 『because of birth, there is aging and death,』 know that this refers to aging and death arising because of birth. Ananda! If there were no birth, for fish, fish species, birds, bird species, mosquitoes, mosquito species, dragons, dragon species, gods, god species, ghosts, ghost species, heavens, heaven species, humans, human species, Ananda! If these beings in their respective places had no birth, each having no birth, then if separated from birth, would there be aging and death?' 'Ananda! Therefore, it should be known that the cause, habit, root, and condition of aging and death is this birth. Why is that? Because there is birth, therefore there is aging and death.' 'Ananda! Regarding 『because of existence, there is birth,』 know that this refers to birth arising because of existence. Ananda! If there were no existence, for fish, fish species, birds, bird species, mosquitoes, mosquito species, dragons, dragon species, gods, god species, ghosts, ghost species, heavens, heaven species, humans, human species. Ananda! If these beings in their respective places had no existence, each having no existence, then if separated from existence, would there be birth?' 'Ananda! Therefore, it should be known that the cause, habit, root, and condition of birth is this existence. Why is that? Because there is existence, therefore there is birth.' 'Ananda! Regarding 『because of feeling, there is existence,』 know that this refers to existence arising because of feeling. Ananda! If there were no feeling, each having no feeling, then if separated from feeling, would there still be existence, would existence still be posited?' 'Ananda! Therefore, it should be known that the cause, habit, root, and condition of existence is this feeling.'

。所以者何？緣受故則有有。

現代漢語譯本：為什麼會這樣呢？因為有感受，所以才會有存在。 阿難，因為有愛，所以有感受，這說明了因為愛而有感受。阿難，如果沒有愛，各自都沒有愛，假設離開了愛，還會再有感受產生嗎？ 阿難，因此應當知道，感受的起因、習性、根本和緣由，就是這個愛。為什麼會這樣呢？因為有愛，所以才會有感受。 阿難，因為有愛，所以有追求；因為有追求，所以有利得；因為有利得，所以有分別；因為有分別，所以有貪慾；因為有貪慾，所以有執著；因為有執著，所以有吝嗇；因為有吝嗇，所以有家；因為有家，所以有守護。阿難，因為有守護，所以就會有刀杖、爭鬥、諂媚、欺騙、謊言、兩舌，產生無數的惡和不善之法，由此完全產生巨大的苦惱。阿難，如果沒有守護，各自都沒有守護，假設離開了守護，還會產生刀杖、爭鬥、諂媚、欺騙、謊言、兩舌，以及無數的惡和不善之法嗎？ 阿難，因此應當知道，刀杖、爭鬥、諂媚、欺騙、謊言、兩舌，以及無數的惡和不善之法，它們的起因、習性、根本和緣由，就是這個守護。為什麼會這樣呢？因為有守護，所以才會有刀杖、爭鬥、諂媚、欺騙、謊言、兩舌，產生無數的惡和不善之法，由此完全產生巨大的苦惱。 阿難，因為有家，所以有守護，這說明了因為家而有守護。阿難，如果沒有家，各自都沒有家，假設離開了家，還會有守護嗎？ 阿難，因此應當知道，守護的起因、習性、根本和緣由，就是這個家。為什麼會這樣呢？因為有家，所以才會有守護。

English version: Why is that so? Because of feeling, there is existence. Ananda, because of love, there is feeling, which means that feeling arises from love. Ananda, if there is no love, if each one has no love, if love is abandoned, will there still be feeling arising? The answer is: 'No, there will not.' Ananda, therefore, it should be known that the cause, habit, root, and condition of feeling is this love. Why is that so? Because of love, there is feeling. Ananda, because of love, there is seeking; because of seeking, there is gain; because of gain, there is division; because of division, there is desire; because of desire, there is attachment; because of attachment, there is stinginess; because of stinginess, there is a home; because of a home, there is guarding. Ananda, because of guarding, there will be knives and sticks, fighting, flattery, deception, lies, and double-tongued speech, giving rise to countless evil and unwholesome dharmas, thus fully producing great suffering. Ananda, if there is no guarding, if each one has no guarding, if guarding is abandoned, will there still be knives and sticks, fighting, flattery, deception, lies, and double-tongued speech, and countless evil and unwholesome dharmas? Ananda, therefore, it should be known that knives and sticks, fighting, flattery, deception, lies, and double-tongued speech, and countless evil and unwholesome dharmas, their cause, habit, root, and condition is this guarding. Why is that so? Because of guarding, there will be knives and sticks, fighting, flattery, deception, lies, and double-tongued speech, giving rise to countless evil and unwholesome dharmas, thus fully producing great suffering. Ananda, because of a home, there is guarding, which means that guarding arises from a home. Ananda, if there is no home, if each one has no home, if a home is abandoned, will there still be guarding? Ananda, therefore, it should be known that the cause, habit, root, and condition of guarding is this home. Why is that so? Because of a home, there is guarding.

「阿難！緣利有分者，此說緣利有分，當知所謂緣利有分

『阿難！因吝嗇而有家，這是說因吝嗇而有家，應當知道所謂因吝嗇而有家。阿難！如果沒有吝嗇，每個人都沒有吝嗇，假設脫離了吝嗇，還會有家嗎？』 『阿難！所以應當知道，家產生的原因、習性、根本、緣由，就是這吝嗇。為什麼呢？因為有吝嗇，所以才會有家。 『阿難！因執著而有吝嗇，這是說因執著而有吝嗇，應當知道所謂因執著而有吝嗇。阿難！如果沒有執著，每個人都沒有執著，假設脫離了執著，還會有吝嗇嗎？』 『阿難！所以應當知道，吝嗇產生的原因、習性、根本、緣由，就是這執著。為什麼呢？因為有執著，所以才會有吝嗇。 『阿難！因慾望而有執著，這是說因慾望而有執著，應當知道所謂因慾望而有執著。阿難！如果沒有慾望，每個人都沒有慾望，假設脫離了慾望，還會有執著嗎？』 『阿難！所以應當知道，執著產生的原因、習性、根本、緣由，就是這慾望。為什麼呢？因為有慾望，所以才會有執著。 『阿難！因分別而有染欲，這是說因分別而有染欲，應當知道所謂因分別而有染欲。阿難！如果沒有分別，每個人都沒有分別，假設脫離了分別，還會有染欲嗎？』 『阿難！所以應當知道，染欲產生的原因、習性、根本、緣由，就是這分別。為什麼呢？因為有分別，所以才會有染欲。 『阿難！因利益而有分別，這是說因利益而有分別，應當知道所謂因利益而有分別。

'Ananda! Because of stinginess, there is a household; this is to say that because of stinginess, there is a household. Ananda! You should know what is meant by 'because of stinginess, there is a household.' Ananda! If there were no stinginess, if each person had no stinginess, if one were to be free from stinginess, would there be a household?' 'Ananda! Therefore, you should know that the cause, habit, root, and condition of a household is this stinginess. Why is that? Because of stinginess, there is a household.' 'Ananda! Because of attachment, there is stinginess; this is to say that because of attachment, there is stinginess. Ananda! You should know what is meant by 'because of attachment, there is stinginess.' Ananda! If there were no attachment, if each person had no attachment, if one were to be free from attachment, would there be stinginess?' 'Ananda! Therefore, you should know that the cause, habit, root, and condition of stinginess is this attachment. Why is that? Because of attachment, there is stinginess.' 'Ananda! Because of desire, there is attachment; this is to say that because of desire, there is attachment. Ananda! You should know what is meant by 'because of desire, there is attachment.' Ananda! If there were no desire, if each person had no desire, if one were to be free from desire, would there be attachment?' 'Ananda! Therefore, you should know that the cause, habit, root, and condition of attachment is this desire. Why is that? Because of desire, there is attachment.' 'Ananda! Because of discrimination, there is defiled desire; this is to say that because of discrimination, there is defiled desire. Ananda! You should know what is meant by 'because of discrimination, there is defiled desire.' Ananda! If there were no discrimination, if each person had no discrimination, if one were to be free from discrimination, would there be defiled desire?' 'Ananda! Therefore, you should know that the cause, habit, root, and condition of defiled desire is this discrimination. Why is that? Because of discrimination, there is defiled desire.' 'Ananda! Because of benefit, there is discrimination; this is to say that because of benefit, there is discrimination. You should know what is meant by 'because of benefit, there is discrimination.'

。阿難！若無利，各各無利者，設使離利，當有分耶？」

「阿難！緣求有利者，此說緣求有利，當知所謂緣求有利。阿難！若無求，各各無求者，設使離求，當有利耶？」

「阿難！若無耳、鼻、舌、身、意更樂，各各無意更樂者

現代漢語譯本：阿難！如果沒有利益，各自都沒有利益，假設脫離了利益，還會有分別嗎？ 阿難！因此應當知道，這分別是因、是習、是本、是緣，指的是利益。為什麼呢？因為有利益的緣故，才會有分別。 阿難！因為追求利益，所以才說追求利益，應當知道所謂追求利益。阿難！如果沒有追求，各自都沒有追求，假設脫離了追求，還會有利益嗎？ 阿難！因此應當知道，這利益是因、是習、是本、是緣，指的是追求。為什麼呢？因為有追求的緣故，才會有利益。 阿難！因為愛而有追求，所以才說因為愛而有追求，應當知道所謂因為愛而有追求。阿難！如果沒有愛，各自都沒有愛，假設脫離了愛，還會有追求嗎？ 阿難！因此應當知道，這追求是因、是習、是本、是緣，指的是愛。為什麼呢？因為有愛的緣故，才會有追求。 阿難！欲愛和有愛，這兩種法都是因為覺、因為緣覺而產生的。阿難！如果有人問：『覺有緣嗎？』應當這樣回答：『覺也有緣。』如果有人問：『覺有什麼緣？』應當這樣回答：『因為有更樂。』應當知道所謂因為有更樂才有覺。阿難！如果沒有眼睛的更樂，各自都沒有眼睛的更樂，假設脫離了眼睛的更樂，還會有因為眼睛的更樂而產生的樂覺、苦覺、不苦不樂覺嗎？ 阿難！如果沒有耳朵、鼻子、舌頭、身體、意念的更樂，各自都沒有意念的更樂，

English version: 'Ananda! If there is no benefit, and each has no benefit, if one were to be separated from benefit, would there be any distinction?' 'Ananda! Therefore, it should be known that this distinction is caused by, practiced by, rooted in, and conditioned by benefit. Why is that? Because due to benefit, there is distinction.' 'Ananda! Because of seeking benefit, it is said that one seeks benefit; it should be known what is meant by seeking benefit. Ananda! If there is no seeking, and each has no seeking, if one were to be separated from seeking, would there be benefit?' 'Ananda! Therefore, it should be known that this benefit is caused by, practiced by, rooted in, and conditioned by seeking. Why is that? Because due to seeking, there is benefit.' 'Ananda! Because of love, there is seeking; therefore, it is said that because of love, there is seeking; it should be known what is meant by because of love, there is seeking. Ananda! If there is no love, and each has no love, if one were to be separated from love, would there be seeking?' 'Ananda! Therefore, it should be known that this seeking is caused by, practiced by, rooted in, and conditioned by love. Why is that? Because due to love, there is seeking.' 'Ananda! Desire-love and existence-love, these two dharmas arise due to perception and conditioned perception. Ananda! If someone asks: 'Does perception have a condition?' you should answer: 'Perception also has a condition.' If someone asks: 'What is the condition for perception?' you should answer: 'It is due to further pleasure.' It should be known that perception arises due to further pleasure. Ananda! If there is no further pleasure of the eye, and each has no further pleasure of the eye, if one were to be separated from the further pleasure of the eye, would there be pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling arising from the further pleasure of the eye?' 'Ananda! If there is no further pleasure of the ear, nose, tongue, body, or mind, and each has no further pleasure of the mind,

。設使離意更樂，當有緣意更樂生樂覺、苦覺、不苦不樂覺耶？」

答曰：「不會

現代漢語譯本：『假設如果離開意念會更加快樂，那麼當有緣意念時，會產生更加快樂的樂受、苦受、不苦不樂受嗎？』 『阿難！因此應當知道，覺的因、覺的習性、覺的根本、覺的緣，指的就是這更加快樂。為什麼呢？因為緣于更加快樂，所以才有覺。 『阿難！如果有人問：『更加快樂有緣嗎？』應當這樣回答：『更加快樂有緣。』如果有人問：『更加快樂有什麼緣？』應當這樣回答：『緣于名色。』應當知道，所謂緣于名色才有更加快樂。阿難！所行、所緣有名身，離開這所行、離開這所緣，會有有對的更加快樂嗎？』 『阿難！所行、所緣有色身，離開這所行、離開這所緣，會有增語的更加快樂嗎？』 『假設如果離開名身和色身，會有更加快樂的施設嗎？』 『阿難！因此應當知道，這更加快樂的因、更加快樂的習性、更加快樂的根本、更加快樂的緣，指的就是這名色。為什麼呢？因為緣于名色，所以才有更加快樂。 『阿難！如果有人問：『名色有緣嗎？』應當這樣回答：『名色有緣。』如果有人問：『名色有什麼緣？』應當這樣回答：『緣于識。』應當知道，所謂緣于識才有這名色。阿難！如果識不進入母胎，會有名色形成這個身體嗎？』 『阿難！如果識進入胎中隨即出來，名色會結合嗎？』

English version: 'Suppose if leaving intention would be more joyful, then when there is conditioned intention, would there arise more joyful feelings of pleasure, pain, or neither pleasure nor pain?' 'Ananda! Therefore, it should be known that the cause of feeling, the habit of feeling, the root of feeling, and the condition of feeling, refer to this more joy. Why is that? Because due to more joy, there is feeling.' 'Ananda! If someone asks: 'Does more joy have a condition?' You should answer: 'More joy has a condition.' If someone asks: 'What is the condition for more joy?' You should answer: 'It is conditioned by name and form.' It should be known that so-called more joy is conditioned by name and form. Ananda! What is acted upon and what is conditioned has a name-body; apart from this action and apart from this condition, is there a more joyful feeling with contact?' 'Ananda! What is acted upon and what is conditioned has a form-body; apart from this action and apart from this condition, is there a more joyful feeling with verbal expression?' 'Suppose if apart from the name-body and the form-body, would there be an establishment of more joy?' 'Ananda! Therefore, it should be known that the cause of more joy, the habit of more joy, the root of more joy, and the condition of more joy, refer to this name and form. Why is that? Because due to name and form, there is more joy.' 'Ananda! If someone asks: 'Does name and form have a condition?' You should answer: 'Name and form have a condition.' If someone asks: 'What is the condition for name and form?' You should answer: 'It is conditioned by consciousness.' It should be known that so-called name and form are conditioned by consciousness. Ananda! If consciousness does not enter the mother's womb, would name and form form this body?' 'Ananda! If consciousness enters the womb and immediately leaves, would name and form combine?'

佛言：「阿難！或有一見覺是神，或復有一不見覺是神，見神能覺，然神法能覺。或復有一不見覺是神，亦不見神能覺，然神法能覺，但見神無所覺

「阿難！如果年幼的男童女童，他們的意識初次斷絕、不再存在，那麼他們的名色還會繼續增長嗎？」 回答說：「不會。」 「阿難！因此應當知道，所謂名色的因、名色的習、名色的本、名色的緣，指的就是這個識。為什麼呢？因為以識為緣，才有名色。 「阿難！如果有人問：『識有緣嗎？』應當這樣回答：『識也有緣。』如果有人問：『識以什麼為緣？』應當這樣回答：『以名色為緣。』應當知道，所謂以名色為緣而有識。阿難！如果識沒有名色，如果識不建立、不依賴於名色，那麼識怎麼會有生、有老、有病、有死、有苦呢？」 回答說：「不會有。」 「阿難！因此應當知道，所謂識的因、識的習、識的本、識的緣，指的就是這個名色。為什麼呢？因為以名色為緣，才有識。阿難！這就是以名色為緣而有識，以識為緣也有名色，由此增語，增語說傳，傳說可以施設，就是說識和名色是共同存在的。阿難！怎麼會有人認為有靈魂呢？」 尊者阿難對世尊說：「世尊是法的根本，世尊是法的主宰，法由世尊而來，希望您能為我們解說，我聽了之後，就能廣泛地瞭解其中的含義。」 佛陀便告訴阿難：「阿難！仔細聽，好好思考，我將為你分別解釋其中的含義。」尊者阿難接受教誨，認真聽講。 佛陀說：「阿難！有的人認為覺知就是靈魂，有的人認為不是覺知而是靈魂，認為靈魂能夠覺知，然而靈魂的法則是能夠覺知。有的人認為不是覺知而是靈魂，也不認為靈魂能夠覺知，然而靈魂的法則是能夠覺知，只是認為靈魂沒有覺知。

'Ananda! If a young boy or girl, whose consciousness is initially broken and no longer exists, would their name and form continue to grow?' The answer was: 'No, it would not.' 'Ananda! Therefore, it should be known that what is called the cause of name and form, the habit of name and form, the origin of name and form, and the condition of name and form, refers to this consciousness. Why is that? Because with consciousness as the condition, there is name and form.' 'Ananda! If someone asks: 'Does consciousness have a condition?' You should answer: 'Consciousness also has a condition.' If someone asks: 'What is the condition of consciousness?' You should answer: 'Name and form is the condition.' It should be known that what is called consciousness arises from the condition of name and form. Ananda! If consciousness did not have name and form, if consciousness were not established or dependent on name and form, how could consciousness have birth, old age, sickness, death, and suffering?' The answer was: 'It would not.' 'Ananda! Therefore, it should be known that what is called the cause of consciousness, the habit of consciousness, the origin of consciousness, and the condition of consciousness, refers to this name and form. Why is that? Because with name and form as the condition, there is consciousness. Ananda! This is how consciousness arises from the condition of name and form, and name and form also arise from the condition of consciousness. From this comes the increased speech, the increased speech is transmitted, and the tradition can be established, which is to say that consciousness and name and form exist together. Ananda! How can there be a view that there is a soul?' Venerable Ananda said to the World Honored One: 'World Honored One is the root of the Dharma, World Honored One is the master of the Dharma, the Dharma comes from the World Honored One. We hope that you can explain it to us, so that after listening, we can broadly understand its meaning.' The Buddha then told Ananda: 'Ananda! Listen carefully, think well, and I will explain the meaning to you separately.' Venerable Ananda accepted the teaching and listened attentively. The Buddha said: 'Ananda! Some people think that awareness is the soul, some people think that it is not awareness but the soul, thinking that the soul can be aware, but the law of the soul is that it can be aware. Some people think that it is not awareness but the soul, and do not think that the soul can be aware, but the law of the soul is that it can be aware, but they think that the soul has no awareness.'

。阿難！若有一見覺是神者，應當問彼：『汝有三覺：樂覺、苦覺、不苦不樂覺，汝此三覺為見何覺？是神耶？』阿難！當復語彼：『若有覺樂覺者，彼于爾時二覺滅：苦覺、不苦不樂覺，彼于爾時唯覺樂覺。樂覺者，是無常法、苦法、滅法。若樂覺已滅，彼不作是念，非為神滅耶？』阿難！若復有一覺苦覺者，彼于爾時二覺滅：樂覺、不苦不樂覺，彼于爾時唯覺苦覺。苦覺者，是無常法、苦法、滅法。若苦覺已滅，彼不作是念，非為神滅耶？阿難！若復有一覺不苦不樂覺者，彼于爾時二覺滅：樂覺、苦覺，彼于爾時唯覺不苦不樂覺。不苦不樂覺者，是無常法、苦法、滅法。若不苦不樂覺已滅，彼不作是念，非為神滅耶？阿難！彼如是無常法但離苦樂，當復見覺是神耶？」

「阿難！是故彼不應如是見覺非神，神能覺，見神法能覺

現代漢語譯本：阿難！如果有人認為感覺就是神，應該問他：『你有三種感覺：樂受、苦受、不苦不樂受，你這三種感覺是哪一種感覺是神呢？』阿難！應該再告訴他：『如果感受到樂受，那時另外兩種感覺就消失了：苦受和不苦不樂受，那時他只感受到樂受。樂受是無常的、是苦的、是會消滅的。如果樂受已經消失，他不會認為，這不是神消失了嗎？』阿難！如果有人感受到苦受，那時另外兩種感覺就消失了：樂受和不苦不樂受，那時他只感受到苦受。苦受是無常的、是苦的、是會消滅的。如果苦受已經消失，他不會認為，這不是神消失了嗎？阿難！如果有人感受到不苦不樂受，那時另外兩種感覺就消失了：樂受和苦受，那時他只感受到不苦不樂受。不苦不樂受是無常的、是苦的、是會消滅的。如果不苦不樂受已經消失，他不會認為，這不是神消失了嗎？阿難！像這樣無常的、只是脫離苦樂的感覺，還會認為感覺是神嗎？』 『阿難！所以像這樣無常的、只是脫離苦樂的感覺，不應該再認為感覺是神了。阿難！如果有人不認為感覺是神，而是認為神能夠感覺，認為神的法能夠感覺，應該告訴他：『如果你沒有感覺，感覺就無法獲得，不應該說這是我所擁有的。』阿難！他還會像這樣認為感覺不是神，而是神能夠感覺，認為神的法能夠感覺嗎？』 『阿難！所以他不應該像這樣認為感覺不是神，而是神能夠感覺，認為神的法能夠感覺。』

English version: 'Ananda! If someone perceives that feeling is the self, you should ask them: 『You have three kinds of feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Which of these three feelings is the self?』 Ananda! You should further tell them: 『If one experiences pleasant feeling, then the other two feelings cease: painful feeling and neither-pleasant-nor-painful feeling. At that time, one only experiences pleasant feeling. Pleasant feeling is impermanent, is suffering, and is subject to cessation. If pleasant feeling has ceased, would one not think, is this not the cessation of the self?』 Ananda! If someone experiences painful feeling, then the other two feelings cease: pleasant feeling and neither-pleasant-nor-painful feeling. At that time, one only experiences painful feeling. Painful feeling is impermanent, is suffering, and is subject to cessation. If painful feeling has ceased, would one not think, is this not the cessation of the self? Ananda! If someone experiences neither-pleasant-nor-painful feeling, then the other two feelings cease: pleasant feeling and painful feeling. At that time, one only experiences neither-pleasant-nor-painful feeling. Neither-pleasant-nor-painful feeling is impermanent, is suffering, and is subject to cessation. If neither-pleasant-nor-painful feeling has ceased, would one not think, is this not the cessation of the self? Ananda! Such impermanent feelings that are merely apart from pleasure and pain, would one still perceive feeling as the self?』 The answer is: 『No.』 『Ananda! Therefore, such impermanent feelings that are merely apart from pleasure and pain, one should no longer perceive feeling as the self. Ananda! If someone does not perceive feeling as the self, but rather perceives that the self can feel, and that the self's dharma can feel, you should tell them: 『If you have no feeling, feeling cannot be obtained, and it should not be said to be something that is mine.』 Ananda! Would they still perceive that feeling is not the self, but that the self can feel, and that the self's dharma can feel?』 『Ananda! Therefore, one should not perceive that feeling is not the self, but that the self can feel, and that the self's dharma can feel.』

。阿難！若復有一不見覺是神，亦不見神能覺，然神法能覺，但見神無所覺者，應當語彼：『汝若無覺都不可得，神離覺者，不應神清凈。』阿難！彼當復見覺非神，亦不見神能覺、神法能覺，但見神無所覺耶？」

佛言：「阿難！或有一不見覺是神，亦不見神能覺，然神法能覺，亦不見神無所覺。彼如是不見已，則不受此世間，彼不受已，則不疲勞，不疲勞已，便般涅槃，我生已盡，梵行已立，所作已辦，不更受有，知如真。阿難！是謂增語，增語說傳，傳說可施設有，知是者，則無所受。阿難！若比丘如是正解脫者，此不復有見如來終，見如來不終，見如來終、不終，見如來亦非終亦非不終，是謂有一不見有神也

現代漢語譯本：阿難！如果又有人不認為感覺是神，也不認為神能感覺，而是認為神的法則是能感覺的，只認為神沒有感覺，應當告訴他：『你如果完全沒有感覺，那是不可能的，神如果離開了感覺，就不應該說神是清凈的。』阿難！他還會認為感覺不是神，也不認為神能感覺、神的法則能感覺，而只認為神沒有感覺嗎？」 『阿難！所以他不應該這樣認為感覺不是神，也不認為神能感覺、神的法則能感覺，而只認為神沒有感覺，這叫做一種認為有神的見解。阿難！怎樣才算是一種不認為有神的見解呢？』 尊者阿難對世尊說：『世尊是法的根本，世尊是法的主宰，法由世尊而來，希望您能為我們解說，我聽了之後，就能廣泛地瞭解其中的意義。』 佛陀便告訴他說：『阿難！仔細聽，好好思考，我將為你分別解釋其中的意義。』尊者阿難接受教誨，專心聽講。 佛陀說：『阿難！有的人不認為感覺是神，也不認為神能感覺，而是認為神的法則能感覺，也不認為神沒有感覺。他這樣不認為之後，就不會執著于這個世間，不執著之後，就不會疲勞，不疲勞之後，就進入涅槃，我已不再受生，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道真理。阿難！這叫做增語，增語是口頭傳述的，傳說可以施設，知道這些的人，就不會執著。阿難！如果比丘這樣正確地解脫，就不會再有認為如來會終結，認為如來不會終結，認為如來既終結又不終結，認為如來既非終結又非不終結的見解，這叫做一種不認為有神的見解。』

English version: 'Ananda! If there is another who does not perceive feeling as the self, nor does he perceive the self as capable of feeling, but rather perceives the law of the self as capable of feeling, and only perceives the self as without feeling, one should tell him: 『If you have no feeling at all, that is impossible; if the self is separate from feeling, it should not be said that the self is pure.』 Ananda! Would he again perceive feeling as not the self, nor perceive the self as capable of feeling, nor the law of the self as capable of feeling, but only perceive the self as without feeling?' The answer was: 'No, he would not.' 'Ananda! Therefore, he should not perceive feeling as not the self, nor perceive the self as capable of feeling, nor the law of the self as capable of feeling, but only perceive the self as without feeling; this is called a view that there is a self. Ananda! How is it that one does not perceive that there is a self?' Venerable Ananda said to the Blessed One: 'The Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, the Dharma comes from the Blessed One. I beseech you to explain it, so that I, having heard it, may understand its meaning widely.' The Buddha then said: 'Ananda! Listen carefully, think well, and I will explain its meaning to you.' Venerable Ananda accepted the teaching and listened attentively. The Buddha said: 'Ananda! There is one who does not perceive feeling as the self, nor does he perceive the self as capable of feeling, but rather perceives the law of the self as capable of feeling, and does not perceive the self as without feeling. Having not perceived in this way, he does not cling to this world; having not clung, he is not weary; having not been weary, he attains Nirvana. My birth is exhausted, the holy life is established, what was to be done is done, there is no more rebirth, knowing the truth as it is. Ananda! This is called an expression, an expression is transmitted orally, the transmission can be established, and one who knows this does not cling. Ananda! If a bhikkhu is thus rightly liberated, there will no longer be the view that the Tathagata ends, the view that the Tathagata does not end, the view that the Tathagata both ends and does not end, the view that the Tathagata is neither ending nor not ending; this is called a view that there is no self.'

。阿難！云何有一有神施設而施設耶？」

佛言：「阿難！或有一少色是神施設而施設。或復有一非少色是神施設而施設，無量色是神施設而施設。或復有一非少色是神施設而施設，亦非無量色是神施設而施設，少無色是神施設而施設。或復有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，無量無色是神施設而施設。

「阿難！若復有一非少色是神施設而施設，無量色是神施設而施設者，彼今無量色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離無量色時，亦如是如是思，彼作如是念。阿難！如是有一無量色是神施設而施設，如是無量色是神見著而著

現代漢語譯本：阿難！什麼叫做『有神施設而施設』呢？ 尊者阿難對世尊說：『世尊是佛法的根本，世尊是佛法的主人，佛法由世尊而來，希望世尊能為我們解說，我聽了之後，就能更廣泛地瞭解其中的含義。』 佛陀便告訴阿難：『阿難！仔細聽，好好思考，我將為你詳細解釋其中的含義。』尊者阿難接受教誨，專心聽講。 佛陀說：『阿難！有的是少量的色法，被認為是『有神施設而施設』。有的是非少量的色法，被認為是『有神施設而施設』，而是無量的色法，被認為是『有神施設而施設』。有的是非少量的色法，被認為是『有神施設而施設』，也不是無量的色法，被認為是『有神施設而施設』，而是少量的無色法，被認為是『有神施設而施設』。有的是非少量的色法，被認為是『有神施設而施設』，也不是無量的色法，被認為是『有神施設而施設』，也不是少量的無色法，被認為是『有神施設而施設』，而是無量的無色法，被認為是『有神施設而施設』。 『阿難！如果有人認為少量的色法是『有神施設而施設』，那麼他現在認為少量的色法是『有神施設而施設』，當他身壞命終時，也會這樣說、這樣認為，認為神如果離開了少量的色法，也會這樣這樣地思考，他會這樣想。阿難！這就是認為少量的色法是『有神施設而施設』，這就是認為少量的色法是神所執著而執著。 『阿難！如果有人認為非少量的色法是『有神施設而施設』，而是無量的色法是『有神施設而施設』，那麼他現在認為無量的色法是『有神施設而施設』，當他身壞命終時，也會這樣說、這樣認為，認為神如果離開了無量的色法，也會這樣這樣地思考，他會這樣想。阿難！這就是認為無量的色法是『有神施設而施設』，這就是認為無量的色法是神所執著而執著。』

English version: 'Ananda, what is meant by 'a self-entity established and posited'?' Venerable Ananda said to the Blessed One, 'Venerable Sir, the Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, the Dharma comes from the Blessed One. May the Blessed One please explain it, so that I, having heard it, may understand its meaning more broadly.' The Buddha then said, 'Ananda, listen carefully, think well, and I will explain its meaning to you.' Venerable Ananda, having received the teaching, listened attentively. The Buddha said, 'Ananda, some have a small amount of form that is considered 'a self-entity established and posited'. Some have a non-small amount of form that is considered 'a self-entity established and posited', but rather a limitless amount of form that is considered 'a self-entity established and posited'. Some have a non-small amount of form that is considered 'a self-entity established and posited', and not a limitless amount of form that is considered 'a self-entity established and posited', but rather a small amount of formlessness that is considered 'a self-entity established and posited'. Some have a non-small amount of form that is considered 'a self-entity established and posited', and not a limitless amount of form that is considered 'a self-entity established and posited', and not a small amount of formlessness that is considered 'a self-entity established and posited', but rather a limitless amount of formlessness that is considered 'a self-entity established and posited'. 'Ananda, if someone considers a small amount of form to be 'a self-entity established and posited', then he now considers a small amount of form to be 'a self-entity established and posited', and when his body breaks up and he dies, he will also say this and think this, thinking that if the self leaves the small amount of form, it will also think in this way, he will think like this. Ananda, this is considering a small amount of form to be 'a self-entity established and posited', this is considering a small amount of form to be what the self is attached to and clings to.' 'Ananda, if someone considers a non-small amount of form to be 'a self-entity established and posited', but rather a limitless amount of form to be 'a self-entity established and posited', then he now considers a limitless amount of form to be 'a self-entity established and posited', and when his body breaks up and he dies, he will also say this and think this, thinking that if the self leaves the limitless amount of form, it will also think in this way, he will think like this. Ananda, this is considering a limitless amount of form to be 'a self-entity established and posited', this is considering a limitless amount of form to be what the self is attached to and clings to.'

「阿難！若復有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，無量無色是神施設而施設者，彼今無量無色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離無量無色時，亦如是如是思，彼作如是念。阿難！如是有一無量無色是神施設而施設，如是有一無量無色是神見著而著，是謂有一有神施設而施設也。

佛言：「阿難！或有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，亦非無量無色是神施設而施設

『阿難！如果又有人認為，並非少量有形之物是神所創造和安排的，也並非大量有形之物是神所創造和安排的，而是少量無形之物是神所創造和安排的，那麼他現在認為少量無形之物是神所創造和安排的，當他身壞命終時，也會這樣說、這樣看，認為當神離開少量無形之物時，也會這樣這樣想，他會這樣認為。阿難！像這樣，就存在一種少量無形之物是神所創造和安排的，像這樣，就存在一種少量無形之物是神所執著和依附的。 『阿難！如果又有人認為，並非少量有形之物是神所創造和安排的，也並非大量有形之物是神所創造和安排的，也並非少量無形之物是神所創造和安排的，而是大量無形之物是神所創造和安排的，那麼他現在認為大量無形之物是神所創造和安排的，當他身壞命終時，也會這樣說、這樣看，認為當神離開大量無形之物時，也會這樣這樣想，他會這樣認為。阿難！像這樣，就存在一種大量無形之物是神所創造和安排的，像這樣，就存在一種大量無形之物是神所執著和依附的，這就是所謂的存在一種神所創造和安排的說法。 『阿難！那麼，怎樣才存在一種無神所創造和安排的說法呢？』 尊者阿難對世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法由世尊而來，唯愿世尊為我們解說，我們聽了之後，就能廣泛地瞭解其中的含義。』 佛陀便告訴阿難：『阿難！仔細聽，好好思考，我將為你們分別解釋其中的含義。』尊者阿難接受教誨，認真聽講。 佛陀說：『阿難！或許有人認為，並非少量有形之物是神所創造和安排的，也並非大量有形之物是神所創造和安排的，也並非少量無形之物是神所創造和安排的，也並非大量無形之物是神所創造和安排的，

『Ananda! If there is someone who believes that it is not a small amount of form that is divinely created and arranged, nor is it a large amount of form that is divinely created and arranged, but rather a small amount of formlessness that is divinely created and arranged, then he now believes that a small amount of formlessness is divinely created and arranged. When his body breaks and his life ends, he will also say this and see this, thinking that when the spirit leaves the small amount of formlessness, it will also think in this way. He will think like this. Ananda! In this way, there exists a small amount of formlessness that is divinely created and arranged. In this way, there exists a small amount of formlessness that is divinely clung to and attached to.』 『Ananda! If there is someone who believes that it is not a small amount of form that is divinely created and arranged, nor is it a large amount of form that is divinely created and arranged, nor is it a small amount of formlessness that is divinely created and arranged, but rather a large amount of formlessness that is divinely created and arranged, then he now believes that a large amount of formlessness is divinely created and arranged. When his body breaks and his life ends, he will also say this and see this, thinking that when the spirit leaves the large amount of formlessness, it will also think in this way. He will think like this. Ananda! In this way, there exists a large amount of formlessness that is divinely created and arranged. In this way, there exists a large amount of formlessness that is divinely clung to and attached to. This is what is called the existence of a divine creation and arrangement.』 『Ananda! Then, how does there exist a statement of no divine creation and arrangement?』 Venerable Ananda said to the World-Honored One: 『World-Honored One is the root of the Dharma, World-Honored One is the master of the Dharma, the Dharma comes from the World-Honored One. We beseech you to explain it to us, so that after hearing it, we can broadly understand its meaning.』 The Buddha then told Ananda: 『Ananda! Listen carefully, think well, and I will explain the meaning to you separately.』 Venerable Ananda accepted the teaching and listened attentively. The Buddha said: 『Ananda! Perhaps there is someone who believes that it is not a small amount of form that is divinely created and arranged, nor is it a large amount of form that is divinely created and arranged, nor is it a small amount of formlessness that is divinely created and arranged, nor is it a large amount of formlessness that is divinely created and arranged,

。阿難！若有一非少色是神施設而施設者，彼非今少色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離少色時，亦不如是如是思，亦不作如是念。阿難！如是有一非少色是神施設而施設，如是有一非少色是神不見著而著。

「阿難！若復有一非無量無色是神施設而施設者，彼非今無量無色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離無量無色時，亦不如是如是思，亦不作如是念。阿難！如是有一非無量無色是神施設而施設，如是有一非無量無色是神不見著而著。阿難！是謂有一無神施設而施設也。

「複次，阿難！有七識住及二處

現代漢語譯本：阿難！如果存在一種並非少量色法是神所設定和施設的，那麼它現在並非少量色法是神所設定和施設的。當身體壞滅、生命終結時，也不會這樣說、這樣看，即認為有神在脫離少量色法時，會這樣想、這樣念。阿難！確實存在一種並非少量色法是神所設定和施設的，也確實存在一種並非少量色法是神所不執著而執著的。 阿難！如果又存在一種並非無量色法是神所設定和施設的，那麼它現在並非無量色法是神所設定和施設的。當身體壞滅、生命終結時，也不會這樣說、這樣看，即認為有神在脫離無量色法時，會這樣想、這樣念。阿難！確實存在一種並非無量色法是神所設定和施設的，也確實存在一種並非無量色法是神所不執著而執著的。 阿難！如果又存在一種並非少量無色法是神所設定和施設的，那麼它現在並非少量無色法是神所設定和施設的。當身體壞滅、生命終結時，也不會這樣說、這樣看，即認為有神在脫離少量無色法時，會這樣想、這樣念。阿難！確實存在一種並非少量無色法是神所設定和施設的，也確實存在一種並非少量無色法是神所不執著而執著的。 阿難！如果又存在一種並非無量無色法是神所設定和施設的，那麼它現在並非無量無色法是神所設定和施設的。當身體壞滅、生命終結時，也不會這樣說、這樣看，即認為有神在脫離無量無色法時，會這樣想、這樣念。阿難！確實存在一種並非無量無色法是神所設定和施設的，也確實存在一種並非無量無色法是神所不執著而執著的。阿難！這就是所謂的沒有神所設定和施設的。 再者，阿難！有七種識住和兩種處所。

English version: Ananda, if there is something that is not a small amount of form that is established and posited by a god, then it is not that this small amount of form is established and posited by a god. When the body breaks down and life ends, it is not said or seen that a god, when separated from a small amount of form, thinks or conceives in this way. Ananda, there is indeed something that is not a small amount of form that is established and posited by a god, and there is indeed something that is not a small amount of form that is clung to without being clung to by a god. Ananda, if there is again something that is not an immeasurable amount of form that is established and posited by a god, then it is not that this immeasurable amount of form is established and posited by a god. When the body breaks down and life ends, it is not said or seen that a god, when separated from an immeasurable amount of form, thinks or conceives in this way. Ananda, there is indeed something that is not an immeasurable amount of form that is established and posited by a god, and there is indeed something that is not an immeasurable amount of form that is clung to without being clung to by a god. Ananda, if there is again something that is not a small amount of formlessness that is established and posited by a god, then it is not that this small amount of formlessness is established and posited by a god. When the body breaks down and life ends, it is not said or seen that a god, when separated from a small amount of formlessness, thinks or conceives in this way. Ananda, there is indeed something that is not a small amount of formlessness that is established and posited by a god, and there is indeed something that is not a small amount of formlessness that is clung to without being clung to by a god. Ananda, if there is again something that is not an immeasurable amount of formlessness that is established and posited by a god, then it is not that this immeasurable amount of formlessness is established and posited by a god. When the body breaks down and life ends, it is not said or seen that a god, when separated from an immeasurable amount of formlessness, thinks or conceives in this way. Ananda, there is indeed something that is not an immeasurable amount of formlessness that is established and posited by a god, and there is indeed something that is not an immeasurable amount of formlessness that is clung to without being clung to by a god. Ananda, this is what is meant by something not established and posited by a god. Furthermore, Ananda, there are seven abodes of consciousness and two realms.

。云何七識住？有色眾生若干身、若干想，謂人及欲天，是謂第一識住。複次，阿難！有色眾生若干身、一想，謂梵天初生不夭壽，是謂第二識住。複次，阿難！有色眾生一身、若干想，謂晃昱天，是謂第三識住。複次，阿難！有色眾生一身、一想，謂遍凈天，是謂第四識住。複次，阿難！有無色眾生度一切色想，滅有對想，不念若干想，無量空處，是空處成就游，謂無量空處天，是謂第五識住。複次，阿難！有無色眾生度一切無量空處，無量識處，是識處成就游，謂無量識處天，是謂第六識住。複次，阿難！有無色眾生度一切無量識處，無所有處，是無所有處成就游，謂無所有處天，是謂第七識住。

「阿難！第二識住者，有色眾生若干身、一想，謂梵天初生不夭壽

『阿難，什麼是七種識住？』有色眾生，有多種身體和多種想法，例如人類和欲界天，這是第一種識住。』再者，阿難，有色眾生，有多種身體和一種想法，例如梵天初生且不夭折，這是第二種識住。』再者，阿難，有色眾生，有一種身體和多種想法，例如晃昱天，這是第三種識住。』再者，阿難，有色眾生，有一種身體和一種想法，例如遍凈天，這是第四種識住。』再者，阿難，有無色眾生，超越一切色想，滅除有對想，不念多種想法，處於無量空處，併成就於空處，例如無量空處天，這是第五種識住。』再者，阿難，有無色眾生，超越一切無量空處，處於無量識處，併成就於識處，例如無量識處天，這是第六種識住。』再者，阿難，有無色眾生，超越一切無量識處，處於無所有處，併成就於無所有處，例如無所有處天，這是第七種識住。 『阿難，什麼是兩種處所？』有色眾生，沒有想法也沒有感覺，例如無想天，這是第一種處所。』再者，阿難，有無色眾生，超越一切無所有處，處於非有想非無想處，併成就於非有想非無想處，例如非有想非無想處天，這是第二種處所。 『阿難，第一種識住是有色眾生，有多種身體和多種想法，例如人類和欲界天。如果有一位比丘知道這種識住，知道識住的習性，知道識住的滅盡，知道識住的滋味，知道識住的過患，知道如實出離識住。阿難，這位比丘還會樂於這種識住，執著于這種識住嗎？』 『阿難，第二種識住是有色眾生，有多種身體和一種想法，例如梵天初生且不夭折。

'Ananda, what are the seven abodes of consciousness?' Beings with form, with various bodies and various thoughts, such as humans and desire realm gods, this is the first abode of consciousness. 'Furthermore, Ananda, beings with form, with various bodies and one thought, such as the newly born Brahma gods who do not die young, this is the second abode of consciousness. 'Furthermore, Ananda, beings with form, with one body and various thoughts, such as the Abhasvara gods, this is the third abode of consciousness. 'Furthermore, Ananda, beings with form, with one body and one thought, such as the Subhakrtsna gods, this is the fourth abode of consciousness. 'Furthermore, Ananda, beings without form, who have transcended all perceptions of form, extinguished perceptions of resistance, and do not dwell on various thoughts, are in the realm of infinite space, and are established in the realm of space, such as the gods of infinite space, this is the fifth abode of consciousness. 'Furthermore, Ananda, beings without form, who have transcended all realms of infinite space, are in the realm of infinite consciousness, and are established in the realm of consciousness, such as the gods of infinite consciousness, this is the sixth abode of consciousness. 'Furthermore, Ananda, beings without form, who have transcended all realms of infinite consciousness, are in the realm of nothingness, and are established in the realm of nothingness, such as the gods of nothingness, this is the seventh abode of consciousness. 'Ananda, what are the two places?' Beings with form, without thought or feeling, such as the gods of non-perception, this is the first place. 'Furthermore, Ananda, beings without form, who have transcended all realms of nothingness, are in the realm of neither perception nor non-perception, and are established in the realm of neither perception nor non-perception, such as the gods of neither perception nor non-perception, this is the second place. 'Ananda, the first abode of consciousness is beings with form, with various bodies and various thoughts, such as humans and desire realm gods. If a bhikkhu knows this abode of consciousness, knows the arising of this abode of consciousness, knows the cessation of this abode of consciousness, knows the gratification of this abode of consciousness, knows the danger of this abode of consciousness, and knows the true escape from this abode of consciousness. Ananda, would this bhikkhu still delight in this abode of consciousness, clinging to this abode of consciousness?' The answer is: 'No, they would not.' 'Ananda, the second abode of consciousness is beings with form, with various bodies and one thought, such as the newly born Brahma gods who do not die young.'

。若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼識住，計著住彼識住耶？」

現代漢語譯本：『阿難，如果有一位比丘如實地知道這識的住處、識的習性、識的滅、識的味、識的患、識的出離，阿難，這位比丘還會喜歡這個識的住處，執著于這個識的住處嗎？』 『阿難，第三種識的住處是，有色眾生，一身，有若干種想法，例如晃昱天。如果有一位比丘如實地知道這識的住處、識的習性、識的滅、識的味、識的患、識的出離，阿難，這位比丘還會喜歡這個識的住處，執著于這個識的住處嗎？』 『阿難，第四種識的住處是，有色眾生，一身，一種想法，例如遍凈天。如果有一位比丘如實地知道這識的住處、識的習性、識的滅、識的味、識的患、識的出離，阿難，這位比丘還會喜歡這個識的住處，執著于這個識的住處嗎？』 『阿難，第五種識的住處是，無色眾生，超越一切色想，滅除有對想，不念若干想，處於無量空處，成就並游于空處，例如無量空處天。如果有一位比丘如實地知道這識的住處、識的習性、識的滅、識的味、識的患、識的出離，阿難，這位比丘還會喜歡這個識的住處，執著于這個識的住處嗎？』 『阿難，第六種識的住處是，無色眾生，超越一切無量空處，處於無量識處，成就並游于識處，例如無量識處天。如果有一位比丘如實地知道這識的住處、識的習性、識的滅、識的味、識的患、識的出離，阿難，這位比丘還會喜歡這個識的住處，執著于這個識的住處嗎？』

English version: 'Ananda, if a bhikkhu knows, as it really is, the dwelling place of consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, Ananda, would that bhikkhu delight in that dwelling place of consciousness, or cling to that dwelling place of consciousness?' 'Ananda, the third dwelling place of consciousness is where there are beings with form, one body, and diverse perceptions, such as the gods of Streaming Radiance. If a bhikkhu knows, as it really is, the dwelling place of consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, Ananda, would that bhikkhu delight in that dwelling place of consciousness, or cling to that dwelling place of consciousness?' 'Ananda, the fourth dwelling place of consciousness is where there are beings with form, one body, and one perception, such as the gods of Refulgent Glory. If a bhikkhu knows, as it really is, the dwelling place of consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, Ananda, would that bhikkhu delight in that dwelling place of consciousness, or cling to that dwelling place of consciousness?' 'Ananda, the fifth dwelling place of consciousness is where there are formless beings who, having completely transcended all perceptions of form, with the disappearance of perceptions of sensory impact, not attending to perceptions of diversity, are in the sphere of infinite space, and abide in the attainment of the sphere of infinite space, such as the gods of the sphere of infinite space. If a bhikkhu knows, as it really is, the dwelling place of consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, Ananda, would that bhikkhu delight in that dwelling place of consciousness, or cling to that dwelling place of consciousness?' 'Ananda, the sixth dwelling place of consciousness is where there are formless beings who, having completely transcended the sphere of infinite space, are in the sphere of infinite consciousness, and abide in the attainment of the sphere of infinite consciousness, such as the gods of the sphere of infinite consciousness. If a bhikkhu knows, as it really is, the dwelling place of consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, Ananda, would that bhikkhu delight in that dwelling place of consciousness, or cling to that dwelling place of consciousness?'

「阿難！第一處者，有色眾生無想無覺，謂無想天。若有比丘知彼處、知彼處習，知滅、知味、知患、知出要如真。阿難！此比丘寧可樂彼處，計著住彼處耶？」

「複次，阿難！有八解脫。云何為八？色觀色，是謂第一解脫。複次，內無色想外觀色，是謂第二解脫。複次，凈解脫身作證成就游，是謂第三解脫。複次，度一切色想，滅有對想，不念若干想，無量空處，是無量空處成就游，是謂第四解脫

「阿難！第七識的住處是，無色界的眾生超越了一切無量識處，到達了無所有處，並在無所有處成就遊樂，這指的是無所有處天。如果有一位比丘如實地知道那個識住、知道那個識住的習性、知道它的滅、知道它的味、知道它的患、知道它的出離之道。阿難！這位比丘難道會喜歡那個識住，執著于那個識住嗎？」 「阿難！第一處是，有色界的眾生沒有思想也沒有感覺，這指的是無想天。如果有一位比丘如實地知道那個處、知道那個處的習性、知道它的滅、知道它的味、知道它的患、知道它的出離之道。阿難！這位比丘難道會喜歡那個處，執著于那個處嗎？」 「阿難！第二處是，無色界的眾生超越了一切無所有處，到達了非有想非無想處，並在非有想非無想處成就遊樂，這指的是非有想非無想處天。如果有一位比丘如實地知道那個處、知道那個處的習性、知道它的滅、知道它的味、知道它的患、知道它的出離之道。阿難！這位比丘難道會喜歡那個處，執著于那個處嗎？」 「阿難！如果有一位比丘如實地知道那七個識住和兩個處，內心不被染著，獲得解脫，這位比丘就稱為阿羅漢，名為慧解脫。 「再者，阿難！有八種解脫。哪八種呢？色觀色，這是第一解脫。再者，內心沒有色想而向外觀看色，這是第二解脫。再者，以清凈的解脫身作證併成就遊樂，這是第三解脫。再者，超越一切色想，滅除有對想，不念各種各樣的想，到達無量空處，並在無量空處成就遊樂，這是第四解脫。

『Ananda! The seventh abode of consciousness is where formless beings transcend all the realms of infinite consciousness, reaching the realm of nothingness, and dwelling in the attainment of the realm of nothingness, which refers to the heaven of nothingness. If a bhikkhu truly knows that abode of consciousness, knows the habit of that abode of consciousness, knows its cessation, knows its taste, knows its danger, and knows the way of escape from it. Ananda! Would this bhikkhu delight in that abode of consciousness, clinging to that abode of consciousness?』 The answer was: 『No, he would not.』 『Ananda! The first place is where beings with form have no thought and no feeling, which refers to the heaven of no-perception. If a bhikkhu truly knows that place, knows the habit of that place, knows its cessation, knows its taste, knows its danger, and knows the way of escape from it. Ananda! Would this bhikkhu delight in that place, clinging to that place?』 『Ananda! The second place is where formless beings transcend all the realms of nothingness, reaching the realm of neither perception nor non-perception, and dwelling in the attainment of the realm of neither perception nor non-perception, which refers to the heaven of neither perception nor non-perception. If a bhikkhu truly knows that place, knows the habit of that place, knows its cessation, knows its taste, knows its danger, and knows the way of escape from it. Ananda! Would this bhikkhu delight in that place, clinging to that place?』 『Ananda! If a bhikkhu truly knows those seven abodes of consciousness and two places, and his mind is not defiled by them, and he attains liberation, this bhikkhu is called an Arhat, named liberation through wisdom.』 『Furthermore, Ananda! There are eight liberations. What are the eight? Perceiving forms as forms, this is the first liberation. Furthermore, with no internal perception of form, perceiving forms externally, this is the second liberation. Furthermore, realizing and dwelling in the attainment of liberation through the pure body, this is the third liberation. Furthermore, transcending all perceptions of form, extinguishing perceptions of resistance, not attending to various perceptions, reaching the realm of infinite space, and dwelling in the attainment of the realm of infinite space, this is the fourth liberation.』

。複次，度一切無量空處，無量識處，是無量識處成就游，是謂第五解脫。複次，度一切無量識處，無所有處，是無所有處成就游，是謂第六解脫。複次，度一切無所有處，非有想非無想處，是非有想非無想處成就游，是謂第七解脫。複次，度一切非有想非無想處，想知滅解脫身作證成就游，及慧觀諸漏盡知，是謂第八解脫。阿難！若有比丘彼七識住及二處知如真，心不染著，得解脫，及此八解脫，順逆身作證成就游，亦慧觀諸漏盡者，是謂比丘阿羅訶，名俱解脫。」

爾時，世尊告諸比丘：「有一道凈眾生，度憂畏，滅苦惱，斷啼哭，得正法，謂四念處。若有過去諸如來、無所著、等正覺，悉斷五蓋、心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。若有未來諸如來、無所著、等正覺，悉斷五蓋、心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺

現代漢語譯本：再者，超越一切無量空處，進入無量識處，這是無量識處成就的境界，稱為第五解脫。再者，超越一切無量識處，進入無所有處，這是無所有處成就的境界，稱為第六解脫。再者，超越一切無所有處，進入非有想非無想處，這是非有想非無想處成就的境界，稱為第七解脫。再者，超越一切非有想非無想處，通過身證成就想知滅的解脫，並且以智慧觀察諸漏已盡，稱為第八解脫。阿難！如果有比丘對七識住和二處如實了知，心不執著，獲得解脫，並且能順逆地通過身證成就這八解脫，也能以智慧觀察諸漏已盡，這樣的比丘就是阿羅漢，稱為俱解脫。」 佛陀如是說。尊者阿難及眾比丘聽聞佛陀所說，歡喜奉行。 當時，世尊告訴眾比丘：『有一條道路能使眾生清凈，超越憂慮和恐懼，滅除痛苦和煩惱，斷絕啼哭，獲得正法，那就是四念處。如果有過去諸如來、無所著、等正覺，他們都斷除了五蓋、心穢、慧羸，使心安住於四念處，修習七覺支，從而證得無上正等正覺。如果有未來諸如來、無所著、等正覺，他們也都會斷除五蓋、心穢、慧羸，使心安住於四念處，修習七覺支，從而證得無上正等正覺。』

English version: Furthermore, passing beyond all the sphere of infinite space, entering the sphere of infinite consciousness, this is the attainment of the sphere of infinite consciousness, this is called the fifth liberation. Furthermore, passing beyond all the sphere of infinite consciousness, entering the sphere of nothingness, this is the attainment of the sphere of nothingness, this is called the sixth liberation. Furthermore, passing beyond all the sphere of nothingness, entering the sphere of neither perception nor non-perception, this is the attainment of the sphere of neither perception nor non-perception, this is called the seventh liberation. Furthermore, passing beyond all the sphere of neither perception nor non-perception, through the body realizing the liberation of the cessation of perception, and with wisdom observing the exhaustion of all defilements, this is called the eighth liberation. Ananda! If there is a bhikkhu who truly understands these seven abodes of consciousness and two spheres, whose mind is not attached, who attains liberation, and who can attain these eight liberations both in forward and reverse order through bodily realization, and who also with wisdom observes the exhaustion of all defilements, such a bhikkhu is an Arhat, called 'liberated in both ways.' The Great Cause Sutra, first section, ends (5472 words). (98) The Middle Length Discourses, Cause Section, The Discourse on the Foundations of Mindfulness, second (Second Small Earth City Recitation) At one time, the Buddha was wandering in the Kuru country, staying in the Kammadussadhamma Kuru town. At that time, the Blessed One addressed the bhikkhus: 'There is one path that purifies beings, transcends sorrow and fear, extinguishes pain and distress, cuts off lamentation, and attains the true Dharma, namely the four foundations of mindfulness. If there were past Tathagatas, worthy ones, fully enlightened ones, they all abandoned the five hindrances, the defilements of the mind, and the weakness of wisdom, established their minds firmly in the four foundations of mindfulness, cultivated the seven factors of enlightenment, and thereby awakened to the unsurpassed, perfect, and complete enlightenment. If there will be future Tathagatas, worthy ones, fully enlightened ones, they too will abandon the five hindrances, the defilements of the mind, and the weakness of wisdom, establish their minds firmly in the four foundations of mindfulness, cultivate the seven factors of enlightenment, and thereby awaken to the unsurpassed, perfect, and complete enlightenment.'

。我今現在如來、無所著、等正覺，我亦斷五蓋、心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。

「云何為四？觀身如身念處，如是觀覺、心、法如法念處。云何觀身如身念處？比丘者，行則知行，住則知住，坐則知坐，臥則知臥，眠則知眠，寤則知寤，眠寤則知眠寤。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。複次，比丘觀身如身，比丘者，正知出入，善觀分別，屈伸低昂，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥，眠寤語默皆正知之。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼于木，則以利斧斫治令直。如是比丘生惡不善念，以善法念治斷滅止。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。複次，比丘觀身如身，比丘者，齒齒相著，舌逼上腭，以心治心，治斷滅止。猶二力士捉一羸人，處處旋捉，自在打鍛。如是比丘齒齒相著，舌逼上腭，以心治心，治斷滅止

現代漢語譯本：我現在如來，無所執著，證得無上正等正覺。我也斷除了五蓋，清除了內心的污穢和智慧的羸弱，使心安住於四念處，修習七覺支，最終證得無上圓滿的覺悟。 『什麼是四念處呢？』觀察身體如同身體的念處，同樣地觀察感受、心念、法如同感受、心念、法的念處。『如何觀察身體如同身體的念處呢？』比丘在行走時知道自己在行走，站立時知道自己在站立，坐著時知道自己在坐著，躺臥時知道自己在躺臥，睡覺時知道自己在睡覺，醒來時知道自己在醒來，半睡半醒時知道自己半睡半醒。這樣，比丘觀察自己的身體如同身體，觀察他人的身體如同身體，將念頭安住在身體上，有知覺，有見解，有明瞭，有通達，這就是比丘觀察身體如同身體。進一步，比丘觀察身體如同身體，比丘在出入時保持正知，善於觀察和分辨，屈身、伸展、低頭、抬頭，儀態安詳有序，妥善地穿著僧伽梨和各種衣缽，行走、站立、坐著、躺臥、睡覺、醒來、說話、沉默都保持正知。這樣，比丘觀察自己的身體如同身體，觀察他人的身體如同身體，將念頭安住在身體上，有知覺，有見解，有明瞭，有通達，這就是比丘觀察身體如同身體。 進一步，比丘觀察身體如同身體，比丘如果生起邪惡不善的念頭，就用善良的念頭來治理、斷除和止息它，就像木匠師傅或木匠學徒，他們拿著墨線，用來在木頭上彈線，然後用鋒利的斧頭砍削，使木頭變得筆直。同樣，比丘如果生起邪惡不善的念頭，就用善良的念頭來治理、斷除和止息它。這樣，比丘觀察自己的身體如同身體，觀察他人的身體如同身體，將念頭安住在身體上，有知覺，有見解，有明瞭，有通達，這就是比丘觀察身體如同身體。進一步，比丘觀察身體如同身體，比丘讓牙齒輕輕相觸，舌頭抵住上顎，用心來控制心，治理、斷除和止息邪念。就像兩個強壯的人抓住一個虛弱的人，到處旋轉著抓住他，隨意地捶打他。同樣，比丘讓牙齒輕輕相觸，舌頭抵住上顎，用心來控制心，治理、斷除和止息邪念。

English version: I, the Tathagata, now, without attachment, have attained the Supreme Perfect Enlightenment. I have also severed the five hindrances, cleansed the defilements of the mind and the weakness of wisdom, established my mind steadfastly in the four foundations of mindfulness, cultivated the seven factors of enlightenment, and attained the supreme and perfect awakening. 'What are the four? The contemplation of the body as the body, and similarly the contemplation of feelings, mind, and dharmas as feelings, mind, and dharmas. 'How does one contemplate the body as the body?' A bhikkhu, when walking, knows 'I am walking'; when standing, knows 'I am standing'; when sitting, knows 'I am sitting'; when lying down, knows 'I am lying down'; when sleeping, knows 'I am sleeping'; when awake, knows 'I am awake'; when half-asleep, knows 'I am half-asleep'. Thus, a bhikkhu contemplates his own body as the body, contemplates the bodies of others as the body, establishes mindfulness in the body, has awareness, has insight, has clarity, has understanding. This is called a bhikkhu contemplating the body as the body. Furthermore, a bhikkhu contemplates the body as the body. A bhikkhu maintains right awareness in going out and coming in, observes and discerns well, bending, stretching, lowering, raising, with dignified and orderly deportment, properly wearing the sanghati and other robes and bowls, maintaining right awareness in walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent. Thus, a bhikkhu contemplates his own body as the body, contemplates the bodies of others as the body, establishes mindfulness in the body, has awareness, has insight, has clarity, has understanding. This is called a bhikkhu contemplating the body as the body. Furthermore, a bhikkhu contemplates the body as the body. If a bhikkhu generates evil and unwholesome thoughts, he uses wholesome thoughts to manage, cut off, and cease them, just like a carpenter or a carpenter's apprentice who holds an ink line, uses it to mark the wood, and then uses a sharp axe to chop and make the wood straight. Similarly, if a bhikkhu generates evil and unwholesome thoughts, he uses wholesome thoughts to manage, cut off, and cease them. Thus, a bhikkhu contemplates his own body as the body, contemplates the bodies of others as the body, establishes mindfulness in the body, has awareness, has insight, has clarity, has understanding. This is called a bhikkhu contemplating the body as the body. Furthermore, a bhikkhu contemplates the body as the body. A bhikkhu gently touches his teeth together, presses his tongue against the upper palate, and uses the mind to control the mind, managing, cutting off, and ceasing evil thoughts. Just like two strong men grab a weak man, spinning him around and striking him at will. Similarly, a bhikkhu gently touches his teeth together, presses his tongue against the upper palate, and uses the mind to control the mind, managing, cutting off, and ceasing evil thoughts.

。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短；學一切身息入，學一切身息出，學止身行息入，學止口行息出。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。猶如山泉，清凈不濁，充滿流溢，四方水來，無緣得入，即彼泉底，水自涌出，流溢於外，漬山潤澤，普遍充滿無處不周。如是比丘定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍

現代漢語譯本：如果一位比丘觀察自己的身體如同身體本身，觀察他人的身體如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。 現代漢語譯本：更進一步，比丘觀察身體如同身體本身。比丘在吸氣時知道自己在吸氣，呼氣時知道自己在呼氣。吸氣長時知道吸氣長，呼氣長時知道呼氣長。吸氣短時知道吸氣短，呼氣短時知道呼氣短。他學習覺知全身的吸氣，學習覺知全身的呼氣，學習平靜身體的吸氣，學習平靜身體的呼氣。如此，比丘觀察自己的身體如同身體本身，觀察他人的身體如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。 現代漢語譯本：更進一步，比丘觀察身體如同身體本身。比丘因遠離（慾念）而生起的喜樂，浸潤、滋養、普遍充滿於自身，這種因遠離而生起的喜樂無處不遍。就像一個洗澡的人用器皿盛著澡豆，用水調和成團，水浸潤、滋養、普遍充滿，無處不周。同樣，比丘因遠離（慾念）而生起的喜樂，浸潤、滋養、普遍充滿於自身，這種因遠離而生起的喜樂無處不遍。如此，比丘觀察自己的身體如同身體本身，觀察他人的身體如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。 現代漢語譯本：更進一步，比丘觀察身體如同身體本身。比丘因禪定而生起的喜樂，浸潤、滋養、普遍充滿於自身，這種因禪定而生起的喜樂無處不遍。就像山泉，清澈不渾濁，充滿並向外流溢，四方的水無法進入，只有泉底的水自己涌出，流溢到外面，浸潤山體，普遍充滿無處不周。同樣，比丘因禪定而生起的喜樂，浸潤、滋養、普遍充滿於自身，這種因禪定而生起的喜樂無處不遍。

English version: If a bhikkhu observes his own body as body, observes the body of others as body, establishes mindfulness on the body, has knowledge, vision, clarity, and understanding, this is called a bhikkhu observing the body as body. English version: Furthermore, a bhikkhu observes the body as body. When a bhikkhu breathes in, he knows he is breathing in; when he breathes out, he knows he is breathing out. When breathing in long, he knows he is breathing in long; when breathing out long, he knows he is breathing out long. When breathing in short, he knows he is breathing in short; when breathing out short, he knows he is breathing out short. He trains himself to be aware of the whole body while breathing in, trains himself to be aware of the whole body while breathing out, trains himself to calm the bodily activity while breathing in, trains himself to calm the bodily activity while breathing out. Thus, a bhikkhu observes his own body as body, observes the body of others as body, establishes mindfulness on the body, has knowledge, vision, clarity, and understanding, this is called a bhikkhu observing the body as body. English version: Furthermore, a bhikkhu observes the body as body. A bhikkhu, with the joy and happiness born of seclusion, permeates, saturates, and pervades this body, so that there is no part of his body not pervaded by the joy and happiness born of seclusion. Just as a bath attendant mixes bath powder with water in a vessel, and the water permeates, saturates, and pervades the powder, so that there is no part of the powder not pervaded by the water. Similarly, a bhikkhu, with the joy and happiness born of seclusion, permeates, saturates, and pervades this body, so that there is no part of his body not pervaded by the joy and happiness born of seclusion. Thus, a bhikkhu observes his own body as body, observes the body of others as body, establishes mindfulness on the body, has knowledge, vision, clarity, and understanding, this is called a bhikkhu observing the body as body. English version: Furthermore, a bhikkhu observes the body as body. A bhikkhu, with the joy and happiness born of concentration, permeates, saturates, and pervades this body, so that there is no part of his body not pervaded by the joy and happiness born of concentration. Just as a mountain spring, clear and unpolluted, is full and overflowing, and water from the four directions cannot enter, but water from the spring itself gushes forth, overflowing and saturating the mountain, so that there is no part of the mountain not pervaded by the water. Similarly, a bhikkhu, with the joy and happiness born of concentration, permeates, saturates, and pervades this body, so that there is no part of his body not pervaded by the joy and happiness born of concentration.

「複次，比丘觀身如身，比丘者，無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。猶青蓮華，紅、赤、白蓮，水生水長，在於水底，彼根莖華葉悉漬潤澤，普遍充滿無處不周。如是比丘無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，於此身中，以清凈心意解遍滿成就游，於此身中，以清凈心無處不遍。猶有一人，被七肘衣或八肘衣，從頭至足，于其身體無處不覆。如是比丘於此身中，以清凈心無處不遍。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，念光明想，善受善持，善憶所念，如前後亦然，如后前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然。如是不顛倒，心無有纏，修光明心，心終不為闇之所覆。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身

「如果一位比丘這樣觀察：觀察自己身體如同身體本身，觀察他人身體也如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。

「更進一步，比丘觀察身體如同身體本身，這位比丘在無喜的狀態下生起快樂，這種快樂浸潤身體，使其充滿，無喜之樂遍佈全身。就像青蓮花、紅蓮花、赤蓮花、白蓮花，它們生長在水中，根莖花葉都被水浸潤，普遍充滿，無處不周。同樣，比丘在無喜的狀態下生起快樂，這種快樂浸潤身體，使其充滿，無喜之樂遍佈全身。這樣，比丘觀察自己身體如同身體本身，觀察他人身體也如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。

「更進一步，比丘觀察身體如同身體本身，這位比丘以清凈的心意，解脫並遍滿於此身體，以清凈的心意，無處不遍。就像一個人，穿著七肘或八肘長的衣服，從頭到腳，身體沒有哪個地方不被覆蓋。同樣，比丘以清凈的心意，遍滿於此身體，無處不遍。這樣，比丘觀察自己身體如同身體本身，觀察他人身體也如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。

「更進一步，比丘觀察身體如同身體本身，這位比丘憶念光明之想，善於接受、善於保持、善於憶念所想，如同前後一樣，如同后前一樣，如同晝夜一樣，如同夜晝一樣，如同上下一樣，如同下上一樣。這樣不顛倒，心中沒有纏縛，修習光明心，心終究不會被黑暗所覆蓋。這樣，比丘觀察自己身體如同身體本身，觀察他人身體也如同身體本身，將正念安立於身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體如同身體本身。」

'If a bhikkhu observes thus: observing the inner body as the body itself, observing the outer body as the body itself, establishing mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a bhikkhu observing the body as the body itself.

'Furthermore, a bhikkhu observing the body as the body itself, this bhikkhu, in the absence of joy, generates happiness, which permeates and fills the body, with no place where this joy is not present. Just like blue lotuses, red lotuses, crimson lotuses, and white lotuses, which grow in water, their roots, stems, flowers, and leaves are all soaked and filled with water, with no place not covered. Similarly, a bhikkhu, in the absence of joy, generates happiness, which permeates and fills the body, with no place where this joy is not present. Thus, a bhikkhu observes the inner body as the body itself, observes the outer body as the body itself, establishes mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a bhikkhu observing the body as the body itself.

'Furthermore, a bhikkhu observing the body as the body itself, this bhikkhu, with a pure mind, is liberated and pervades this body, with a pure mind, there is no place not pervaded. Just like a person wearing a garment of seven or eight cubits, from head to foot, there is no part of the body not covered. Similarly, a bhikkhu, with a pure mind, pervades this body, with no place not pervaded. Thus, a bhikkhu observes the inner body as the body itself, observes the outer body as the body itself, establishes mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a bhikkhu observing the body as the body itself.

'Furthermore, a bhikkhu observing the body as the body itself, this bhikkhu remembers the thought of light, well received, well held, well remembered, as before and after, as after and before, as day and night, as night and day, as below and above, as above and below. Thus, without being inverted, with no entanglements in the mind, cultivating the mind of light, the mind will never be covered by darkness. Thus, a bhikkhu observes the inner body as the body itself, observes the outer body as the body itself, establishes mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a bhikkhu observing the body as the body itself.'

'If a monk observes the body in this way: observing the inner body as the body, observing the outer body as the body, establishing mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a monk observing the body as the body.' 'Furthermore, a monk observing the body as the body, this monk, without joy, generates happiness, which permeates and saturates the body, with no place where this joy does not pervade. Just as blue lotuses, red lotuses, crimson lotuses, and white lotuses, which grow in water, their roots, stems, flowers, and leaves are all soaked and saturated, completely pervading without any place not covered. Similarly, a monk, without joy, generates happiness, which permeates and saturates the body, with no place where this joy does not pervade. Thus, a monk observes the inner body as the body, observes the outer body as the body, establishes mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a monk observing the body as the body.' 'Furthermore, a monk observing the body as the body, this monk, with a pure mind, is liberated and pervades this body, with a pure mind, there is no place not pervaded. Just as a person wearing a garment of seven or eight cubits, from head to foot, there is no part of the body not covered. Similarly, a monk, with a pure mind, pervades this body, with no place not pervaded. Thus, a monk observes the inner body as the body, observes the outer body as the body, establishes mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a monk observing the body as the body.' 'Furthermore, a monk observing the body as the body, this monk remembers the thought of light, well received, well held, well remembered, as before and after, as after and before, as day and night, as night and day, as below and above, as above and below. Thus, without being inverted, with no entanglements in the mind, cultivating the mind of light, the mind will never be covered by darkness. Thus, a monk observes the inner body as the body, observes the outer body as the body, establishes mindfulness on the body, having knowledge, vision, clarity, and understanding, this is what is called a monk observing the body as the body.'

「複次，比丘觀身如身，比丘者，善受觀相，善憶所念，猶如有人，坐觀臥人，臥觀坐人。如是比丘善受觀相，善憶所念。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，此身隨住，隨其好惡，從頭至足，觀見種種不凈充滿，我此身中有發、髦、爪、齒、粗細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。猶如器盛若干種子，有目之士，悉見分明，謂稻、粟種、蔓菁、芥子。如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不凈充滿，我此身中有發、髦、爪、齒、粗細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，觀身諸界，我此身中有地界、水界、火界、風界、空界、識界。猶如屠兒殺牛，剝皮布地于上，分作六段。如是比丘觀身諸界，我此身中，地界、水界、火界、風界、空界、識界

『再者，比丘觀身如身，這裡的比丘是指，善於領會觀察的特徵，善於憶念所想，就像有人坐著觀察躺著的人，躺著觀察坐著的人。如此，比丘善於領會觀察的特徵，善於憶念所想。如此，比丘觀察自身如身，觀察他人之身如身，將念頭安立在身上，有知有見，有明有達，這就是比丘觀身如身。 『再者，比丘觀身如身，這裡的比丘是指，觀察此身所處的狀態，無論好壞，從頭到腳，看到各種不凈之物充滿其中，我這身體里有頭髮、體毛、指甲、牙齒、粗糙和細薄的面板、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、糞便、腦及腦髓、眼淚、汗水、鼻涕、唾液、膿、血、脂肪、骨髓、口水、膽汁、小便。就像容器盛著各種種子，有眼睛的人，都能清楚地看到，比如稻穀、小米、蔓菁、芥菜。如此，比丘觀察此身所處的狀態，無論好壞，從頭到腳，看到各種不凈之物充滿其中，我這身體里有頭髮、體毛、指甲、牙齒、粗糙和細薄的面板、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、糞便、腦及腦髓、眼淚、汗水、鼻涕、唾液、膿、血、脂肪、骨髓、口水、膽汁、小便。如此，比丘觀察自身如身，觀察他人之身如身，將念頭安立在身上，有知有見，有明有達，這就是比丘觀身如身。 『再者，比丘觀身如身，這裡的比丘是指，觀察身體的各種界限，我這身體里有地界、水界、火界、風界、空界、識界。就像屠夫殺牛，剝下牛皮鋪在地上，分成六塊。如此，比丘觀察身體的各種界限，我這身體里有地界、水界、火界、風界、空界、識界。

'Furthermore, a bhikkhu contemplates the body as the body. A bhikkhu is one who is good at perceiving the characteristics of observation, and good at remembering what is thought, just as a person sitting observes a person lying down, or a person lying down observes a person sitting. Thus, a bhikkhu is good at perceiving the characteristics of observation, and good at remembering what is thought. Thus, a bhikkhu contemplates his own body as the body, contemplates the body of others as the body, establishes mindfulness on the body, has knowledge and vision, has clarity and understanding. This is what is meant by a bhikkhu contemplating the body as the body.' 'Furthermore, a bhikkhu contemplates the body as the body. A bhikkhu is one who observes the state of this body, whether good or bad, from head to foot, seeing it filled with various impurities. In this body of mine, there are hair, body hair, nails, teeth, coarse and fine skin, skin, flesh, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain marrow, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine. Just as a container holds various seeds, and a person with eyes can clearly see them, such as rice, millet, turnips, and mustard seeds. Thus, a bhikkhu observes the state of this body, whether good or bad, from head to foot, seeing it filled with various impurities. In this body of mine, there are hair, body hair, nails, teeth, coarse and fine skin, skin, flesh, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain marrow, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, bile, and urine. Thus, a bhikkhu contemplates his own body as the body, contemplates the body of others as the body, establishes mindfulness on the body, has knowledge and vision, has clarity and understanding. This is what is meant by a bhikkhu contemplating the body as the body.' 'Furthermore, a bhikkhu contemplates the body as the body. A bhikkhu is one who observes the various elements of the body. In this body of mine, there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Just as a butcher slaughters a cow, peels off its skin, lays it on the ground, and divides it into six pieces. Thus, a bhikkhu observes the various elements of the body. In this body of mine, there are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.'

「複次，比丘觀身如身，比丘者，觀彼死屍，或一、二日，至六、七日，烏鴟所啄，豺狼所食，火燒埋地，悉腐爛壞，見已自比：『今我此身亦復如是，俱有此法，終不得離。』如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，如本見息道骸骨青色，爛腐食半，骨璅在地，見已自比：『今我此身亦復如是，俱有此法，終不得離。』如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。複次，比丘觀身如身，比丘者，如本見息道離皮肉血，唯筋相連，見已自比：『今我此身亦復如是，俱有此法，終不得離。』如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。

「複次，比丘觀身如身，比丘者，如本見息道骨節解散，散在諸方，足骨、膞骨、髀骨、髖骨、脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比：『今我此身亦復如是，俱有此法，終不得離。』如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身

『如果一位比丘這樣觀察自己的身體，如同觀察他人的身體一樣，將正念安立在身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體的方式。』 『再者，比丘觀察身體如同觀察身體一樣。比丘觀察死屍，可能是一兩天，甚至六七天，被烏鴉啄食，被豺狼吞噬，被火焚燒或埋入土中，完全腐爛毀壞。看到這些后，他會反觀自身：『我現在的身體也是如此，都具有這種規律，最終無法逃脫。』 這樣，比丘觀察自己的身體如同觀察他人的身體一樣，將正念安立在身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體的方式。』 『再者，比丘觀察身體如同觀察身體一樣。比丘看到曾經的遺骸，呈現青色，腐爛過半，骨頭散落在地上。看到這些后，他會反觀自身：『我現在的身體也是如此，都具有這種規律，最終無法逃脫。』 這樣，比丘觀察自己的身體如同觀察他人的身體一樣，將正念安立在身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體的方式。』 再者，比丘觀察身體如同觀察身體一樣。比丘看到曾經的遺骸，皮肉和血液已經分離，只剩下筋脈相連。看到這些后，他會反觀自身：『我現在的身體也是如此，都具有這種規律，最終無法逃脫。』 這樣，比丘觀察自己的身體如同觀察他人的身體一樣，將正念安立在身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體的方式。』 『再者，比丘觀察身體如同觀察身體一樣。比丘看到曾經的遺骸，骨節已經散開，散落在各處，腳骨、脛骨、大腿骨、髖骨、脊骨、肩骨、頸骨、頭蓋骨，各自在不同的地方。看到這些后，他會反觀自身：『我現在的身體也是如此，都具有這種規律，最終無法逃脫。』 這樣，比丘觀察自己的身體如同觀察他人的身體一樣，將正念安立在身體上，具有覺知、洞察、明晰和通達，這就是比丘觀察身體的方式。』

'If a bhikkhu observes his own body as if it were another's body, establishing mindfulness on the body, with knowledge, vision, clarity, and understanding, this is how a bhikkhu observes the body as the body.' 'Furthermore, a bhikkhu observes the body as the body. The bhikkhu observes a corpse, perhaps one or two days old, or even six or seven days old, pecked at by crows, eaten by jackals, burned by fire, or buried in the ground, completely decayed and ruined. Having seen this, he reflects on himself: 'My own body is also like this, subject to this same law, and cannot ultimately escape it.' Thus, a bhikkhu observes his own body as if it were another's body, establishing mindfulness on the body, with knowledge, vision, clarity, and understanding, this is how a bhikkhu observes the body as the body.' 'Furthermore, a bhikkhu observes the body as the body. The bhikkhu sees the remains of a former body, bluish in color, half-decayed, with bones scattered on the ground. Having seen this, he reflects on himself: 'My own body is also like this, subject to this same law, and cannot ultimately escape it.' Thus, a bhikkhu observes his own body as if it were another's body, establishing mindfulness on the body, with knowledge, vision, clarity, and understanding, this is how a bhikkhu observes the body as the body.' Furthermore, a bhikkhu observes the body as the body. The bhikkhu sees the remains of a former body, with the skin, flesh, and blood separated, with only the tendons connecting them. Having seen this, he reflects on himself: 'My own body is also like this, subject to this same law, and cannot ultimately escape it.' Thus, a bhikkhu observes his own body as if it were another's body, establishing mindfulness on the body, with knowledge, vision, clarity, and understanding, this is how a bhikkhu observes the body as the body.' 'Furthermore, a bhikkhu observes the body as the body. The bhikkhu sees the remains of a former body, with the joints dislocated, scattered in various directions, the foot bones, shin bones, thigh bones, hip bones, spine bones, shoulder bones, neck bones, and skull bones, each in different places. Having seen this, he reflects on himself: 'My own body is also like this, subject to this same law, and cannot ultimately escape it.' Thus, a bhikkhu observes his own body as if it were another's body, establishing mindfulness on the body, with knowledge, vision, clarity, and understanding, this is how a bhikkhu observes the body as the body.'

。複次，比丘觀身如身，比丘者，如本見息道骨白如螺，青猶鴿色，赤若血涂，腐壞碎粖，見已自比：『今我此身亦復如是，俱有此法，終不得離。』如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。若比丘、比丘尼，如是少少觀身如身者，是謂觀身如身念處。

「云何觀覺如覺念處？比丘者，覺樂覺時，便知覺樂覺。覺苦覺時，便知覺苦覺。覺不苦不樂覺時，便知覺不苦不樂覺。覺樂身、苦身、不苦不樂身；樂心、苦心、不苦不樂心；樂食、苦食、不苦不樂食；樂無食、苦無食、不苦不樂無食；樂欲、苦欲、不苦不樂欲。樂無慾、苦無慾覺、不苦不樂無慾覺時，便知覺不苦不樂無慾覺。如是比丘觀內覺如覺，觀外覺如覺，立念在覺，有知有見，有明有達，是謂比丘觀覺如覺。若比丘、比丘尼如是少少觀覺如覺者，是謂觀覺如覺念處。

「云何觀心如心念處？比丘者，有欲心知有欲心如真，無慾心知無慾心如真，有恚，無恚，有癡，無癡，有穢污，無穢污。有合，有散，有下，有高，有小，有大，修，不修，定，不定，有不解脫心知不解脫心如真，有解脫心知解脫心如真。如是比丘觀內心如心，觀外心如心，立念在心，有知有見，有明有達，是謂比丘觀心如心

再者，比丘觀察身體如同身體本身。所謂比丘，例如，他看到氣息的通道，骨頭白得像螺殼，青色像鴿子的顏色，紅色像塗抹的血，腐爛破碎成粉末。看到這些后，他會自比：『現在我的身體也是這樣，都具有這種性質，最終無法逃脫。』 像這樣，比丘觀察自己內在的身體如同身體本身，觀察外在的身體如同身體本身，將正念安立在身體上，有知有見，有明有達。這就是比丘觀察身體如同身體本身。如果比丘或比丘尼，像這樣稍微地觀察身體如同身體本身，這就是所謂的觀察身體如同身體的念處。

『如何觀察感受如同感受的念處？』 所謂比丘，當他感受到快樂的感受時，便知道自己正在感受快樂的感受。當他感受到痛苦的感受時，便知道自己正在感受痛苦的感受。當他感受到不苦不樂的感受時，便知道自己正在感受不苦不樂的感受。他感受到身體的快樂、身體的痛苦、身體的不苦不樂；內心的快樂、內心的痛苦、內心的不苦不樂；食物的快樂、食物的痛苦、食物的不苦不樂；無食物的快樂、無食物的痛苦、無食物的不苦不樂；慾望的快樂、慾望的痛苦、慾望的不苦不樂。當他感受到無慾望的快樂、無慾望的痛苦、無慾望的不苦不樂時，便知道自己正在感受無慾望的不苦不樂。像這樣，比丘觀察自己內在的感受如同感受本身，觀察外在的感受如同感受本身，將正念安立在感受上，有知有見，有明有達。這就是比丘觀察感受如同感受本身。如果比丘或比丘尼，像這樣稍微地觀察感受如同感受本身，這就是所謂的觀察感受如同感受的念處。

『如何觀察心如同心的念處？』 所謂比丘，當他有慾望的心時，知道自己有慾望的心如實；當他沒有慾望的心時，知道自己沒有慾望的心如實；有嗔恚，沒有嗔恚；有愚癡，沒有愚癡；有污穢，沒有污穢；有收攝，有散亂；有低下，有高昂；有狹小，有廣大；有修習，沒有修習；有禪定，沒有禪定；有不解脫的心，知道自己有不解脫的心如實；有解脫的心，知道自己有解脫的心如實。像這樣，比丘觀察自己內心的心如同心本身，觀察外在的心如同心本身，將正念安立在心上，有知有見，有明有達。這就是比丘觀察心如同心本身。

Furthermore, a bhikkhu observes the body as the body. What is a bhikkhu? For example, he sees the path of breath, bones as white as conch shells, blue like the color of a dove, red like smeared blood, decayed and broken into powder. Having seen this, he compares it to himself: 『Now, my body is also like this, possessing this nature, and ultimately cannot escape it.』 In this way, a bhikkhu observes his inner body as the body, observes the outer body as the body, establishes mindfulness on the body, has knowledge and vision, has clarity and understanding. This is what is called a bhikkhu observing the body as the body. If a bhikkhu or bhikkhuni observes the body as the body in this way, even a little, this is called the mindfulness of observing the body as the body.

『How does one observe feeling as feeling in the mindfulness of feeling?』 What is a bhikkhu? When he feels a pleasant feeling, he knows he is feeling a pleasant feeling. When he feels a painful feeling, he knows he is feeling a painful feeling. When he feels a neither-pleasant-nor-painful feeling, he knows he is feeling a neither-pleasant-nor-painful feeling. He feels the pleasantness of the body, the pain of the body, the neither-pleasant-nor-painful of the body; the pleasantness of the mind, the pain of the mind, the neither-pleasant-nor-painful of the mind; the pleasantness of food, the pain of food, the neither-pleasant-nor-painful of food; the pleasantness of no food, the pain of no food, the neither-pleasant-nor-painful of no food; the pleasantness of desire, the pain of desire, the neither-pleasant-nor-painful of desire. When he feels the pleasantness of no desire, the pain of no desire, the neither-pleasant-nor-painful of no desire, he knows he is feeling the neither-pleasant-nor-painful of no desire. In this way, a bhikkhu observes his inner feeling as feeling, observes the outer feeling as feeling, establishes mindfulness on feeling, has knowledge and vision, has clarity and understanding. This is what is called a bhikkhu observing feeling as feeling. If a bhikkhu or bhikkhuni observes feeling as feeling in this way, even a little, this is called the mindfulness of observing feeling as feeling.

『How does one observe mind as mind in the mindfulness of mind?』 What is a bhikkhu? When he has a mind with desire, he knows that he has a mind with desire as it truly is; when he has a mind without desire, he knows that he has a mind without desire as it truly is; with anger, without anger; with delusion, without delusion; with defilement, without defilement; with gathering, with scattering; with lowness, with highness; with smallness, with greatness; with cultivation, without cultivation; with concentration, without concentration; with an unliberated mind, he knows that he has an unliberated mind as it truly is; with a liberated mind, he knows that he has a liberated mind as it truly is. In this way, a bhikkhu observes his inner mind as mind, observes the outer mind as mind, establishes mindfulness on the mind, has knowledge and vision, has clarity and understanding. This is what is called a bhikkhu observing mind as mind.

。若有比丘、比丘尼如是少少觀心如心者，是謂觀心如心念處。

「云何觀法如法念處？眼緣色生內結，比丘者，內實有結知內有結如真，內實無結知內無結如真，若未生內結而生者知如真，若已生內結滅不復生者知如真；如是耳、鼻、舌、身，意緣法生內結，比丘者，內實有結知內有結如真，內實無結知內無結如真，若未生內結而生者知如真，若已生內結滅不復生者知如真。如是比丘觀內法如法，觀外法如法，立念在法，有知有見，有明有達，是謂比丘觀法如法，謂內六處。

「複次，比丘觀法如法。比丘者，內實有欲知有欲如真，內實無慾知無慾如真，若未生欲而生者知如真，若已生欲滅不復生者知如真，如是瞋恚、睡眠、調悔。內實有疑知有疑如真，內實無疑知無疑如真，若未生疑而生者知如真，若已生疑滅不復生者知如真。如是比丘觀內法如法，觀外法如法，立念在法，有知有見，有明有達，是謂比丘觀法如法，謂五蓋也。

「複次，比丘觀法如法。比丘者，內實有念覺支知有念覺支如真，內實無念覺支知無念覺支如真，若未生念覺支而生者知如真，若已生念覺支便住不忘而不衰退，轉修增廣者知如真，如是法、精進、喜、息、定

現代漢語譯本：如果比丘或比丘尼能夠這樣稍微地觀察心，如同觀察心本身一樣，這就叫做觀察心如心念處。 現代漢語譯本：『如何觀察法如法念處呢？』眼睛接觸到顏色而產生內心的煩惱，比丘應當知道，如果內心確實有煩惱，就如實知道內心有煩惱；如果內心確實沒有煩惱，就如實知道內心沒有煩惱；如果尚未產生的內心煩惱產生了，就如實知道它產生了；如果已經產生的內心煩惱消滅不再產生，就如實知道它消滅不再產生。耳朵、鼻子、舌頭、身體也是如此。意識接觸到法而產生內心的煩惱，比丘應當知道，如果內心確實有煩惱，就如實知道內心有煩惱；如果內心確實沒有煩惱，就如實知道內心沒有煩惱；如果尚未產生的內心煩惱產生了，就如實知道它產生了；如果已經產生的內心煩惱消滅不再產生，就如實知道它消滅不再產生。這樣，比丘觀察內在的法如法，觀察外在的法如法，將正念安立在法上，有知有見，有明有達，這就叫做比丘觀察法如法，指的是內在的六處。 現代漢語譯本：『再者，比丘觀察法如法。』比丘應當知道，如果內心確實有慾望，就如實知道有慾望；如果內心確實沒有慾望，就如實知道沒有慾望；如果尚未產生的慾望產生了，就如實知道它產生了；如果已經產生的慾望消滅不再產生，就如實知道它消滅不再產生。嗔恚、睡眠、掉悔也是如此。如果內心確實有疑惑，就如實知道有疑惑；如果內心確實沒有疑惑，就如實知道沒有疑惑；如果尚未產生的疑惑產生了，就如實知道它產生了；如果已經產生的疑惑消滅不再產生，就如實知道它消滅不再產生。這樣，比丘觀察內在的法如法，觀察外在的法如法，將正念安立在法上，有知有見，有明有達，這就叫做比丘觀察法如法，指的是五蓋。 現代漢語譯本：『再者，比丘觀察法如法。』比丘應當知道，如果內心確實有念覺支，就如實知道有念覺支；如果內心確實沒有念覺支，就如實知道沒有念覺支；如果尚未產生的念覺支產生了，就如實知道它產生了；如果已經產生的念覺支能夠安住不忘失，不衰退，並且能夠轉修增長廣大，就如實知道它能夠轉修增長廣大。法、精進、喜、息、定也是如此。

English version: If a bhikkhu or bhikkhuni thus observes the mind a little, as the mind itself, this is called observing the mind as the mind, the mindfulness of mind. English version: 'How does one observe the Dhamma as the Dhamma, the mindfulness of Dhamma?' When the eye contacts a form, internal fetters arise. A bhikkhu should know, if there are indeed internal fetters, he knows truly that there are internal fetters; if there are indeed no internal fetters, he knows truly that there are no internal fetters; if internal fetters that have not yet arisen arise, he knows truly that they have arisen; if internal fetters that have already arisen cease and do not arise again, he knows truly that they have ceased and do not arise again. The same applies to the ear, nose, tongue, and body. When the mind contacts a Dhamma, internal fetters arise. A bhikkhu should know, if there are indeed internal fetters, he knows truly that there are internal fetters; if there are indeed no internal fetters, he knows truly that there are no internal fetters; if internal fetters that have not yet arisen arise, he knows truly that they have arisen; if internal fetters that have already arisen cease and do not arise again, he knows truly that they have ceased and do not arise again. Thus, a bhikkhu observes the internal Dhamma as the Dhamma, observes the external Dhamma as the Dhamma, establishes mindfulness in the Dhamma, has knowledge and vision, has clarity and understanding. This is called a bhikkhu observing the Dhamma as the Dhamma, referring to the six internal sense bases. English version: 'Furthermore, a bhikkhu observes the Dhamma as the Dhamma.' A bhikkhu should know, if there is indeed desire, he knows truly that there is desire; if there is indeed no desire, he knows truly that there is no desire; if desire that has not yet arisen arises, he knows truly that it has arisen; if desire that has already arisen ceases and does not arise again, he knows truly that it has ceased and does not arise again. The same applies to anger, sleepiness, and restlessness. If there is indeed doubt, he knows truly that there is doubt; if there is indeed no doubt, he knows truly that there is no doubt; if doubt that has not yet arisen arises, he knows truly that it has arisen; if doubt that has already arisen ceases and does not arise again, he knows truly that it has ceased and does not arise again. Thus, a bhikkhu observes the internal Dhamma as the Dhamma, observes the external Dhamma as the Dhamma, establishes mindfulness in the Dhamma, has knowledge and vision, has clarity and understanding. This is called a bhikkhu observing the Dhamma as the Dhamma, referring to the five hindrances. English version: 'Furthermore, a bhikkhu observes the Dhamma as the Dhamma.' A bhikkhu should know, if there is indeed the mindfulness enlightenment factor, he knows truly that there is the mindfulness enlightenment factor; if there is indeed no mindfulness enlightenment factor, he knows truly that there is no mindfulness enlightenment factor; if the mindfulness enlightenment factor that has not yet arisen arises, he knows truly that it has arisen; if the mindfulness enlightenment factor that has already arisen abides without being forgotten, does not decline, and is developed and expanded, he knows truly that it is developed and expanded. The same applies to Dhamma, effort, joy, tranquility, and concentration.

。比丘者，內實有舍覺支知有舍覺支如真，內實無舍覺支知無舍覺支如真，若未生舍覺支而生者知如真，若已生舍覺支便住不忘而不衰退，轉修增廣者知如真。如是比丘觀內法如法，觀外法如法，立念在法，有知有見，有明有達，是謂比丘觀法如法，謂七覺支。若有比丘、比丘尼如是少少觀法如法者，是謂觀法如法念處。

「若有比丘、比丘尼七年立心正住四念處者，彼必得二果，或現法得究竟智，或有餘得阿那含，置七年，六五四三二一年。若有比丘、比丘尼七月立心正住四念處者，彼必得二果，或現法得究竟智，或有餘得阿那含，置七月，六五四三二一月。若有比丘、比丘尼七日七夜立心正住四念處者，彼必得二果，或現法得究竟智，或有餘得阿那含，置七日七夜，六五四三二，置一日一夜。若有比丘、比丘尼少少須臾頃立心正住四念處者，彼朝行如是，暮必得升進，暮行如是，朝必得升進。」

現代漢語譯本：比丘（修行者）如果內心確實有舍覺支，就如實知道自己有舍覺支；如果內心確實沒有舍覺支，就如實知道自己沒有舍覺支；如果未生起舍覺支而生起，就如實知道；如果已生起的舍覺支能夠保持不忘失、不衰退，並且能夠進一步修習增長，也如實知道。像這樣，比丘觀察自己內心的法，如實地觀察；觀察外在的法，也如實地觀察；將正念安立在法上，有知有見，有明有達。這就是比丘如實觀察法，也就是指七覺支。如果有比丘或比丘尼能夠這樣稍微地如實觀察法，這就是所謂的如實觀察法的念處。 如果比丘或比丘尼能夠七年專心安住於四念處，他們必定會獲得兩種果位之一：要麼在今生獲得究竟的智慧，要麼在來生證得阿那含果。如果不是七年，六年、五年、四年、三年、二年、一年也可以。如果比丘或比丘尼能夠七個月專心安住於四念處，他們必定會獲得兩種果位之一：要麼在今生獲得究竟的智慧，要麼在來生證得阿那含果。如果不是七個月，六個月、五個月、四個月、三個月、兩個月、一個月也可以。如果比丘或比丘尼能夠七天七夜專心安住於四念處，他們必定會獲得兩種果位之一：要麼在今生獲得究竟的智慧，要麼在來生證得阿那含果。如果不是七天七夜，六天、五天、四天、三天、兩天，甚至一天一夜也可以。如果比丘或比丘尼能夠稍微片刻專心安住於四念處，他們早上這樣修行，晚上必定會有進步；晚上這樣修行，早上必定會有進步。 佛陀就是這樣說的。那些比丘聽了佛陀所說，都歡喜地奉行。

English version: A bhikkhu, when there is the mindfulness factor of equanimity within him, knows, 『There is the mindfulness factor of equanimity within me,』 as it really is. When there is not the mindfulness factor of equanimity within him, he knows, 『There is not the mindfulness factor of equanimity within me,』 as it really is. When the mindfulness factor of equanimity that has not arisen arises, he knows it as it really is. When the mindfulness factor of equanimity that has arisen is maintained without forgetting, without decline, and is developed and expanded, he knows it as it really is. Thus, a bhikkhu dwells contemplating the inner phenomena as phenomena, the outer phenomena as phenomena, establishing mindfulness in phenomena, with knowledge and vision, with clarity and understanding. This is how a bhikkhu dwells contemplating phenomena as phenomena, referring to the seven factors of enlightenment. If a bhikkhu or bhikkhuni dwells contemplating phenomena as phenomena even a little, this is called the establishment of mindfulness in phenomena. If a bhikkhu or bhikkhuni establishes their mind rightly in the four foundations of mindfulness for seven years, they will surely attain one of two fruits: either final knowledge in this very life, or, if there is any remainder, the state of a non-returner. Setting aside seven years, it could be six, five, four, three, two, or one year. If a bhikkhu or bhikkhuni establishes their mind rightly in the four foundations of mindfulness for seven months, they will surely attain one of two fruits: either final knowledge in this very life, or, if there is any remainder, the state of a non-returner. Setting aside seven months, it could be six, five, four, three, two, or one month. If a bhikkhu or bhikkhuni establishes their mind rightly in the four foundations of mindfulness for seven days and nights, they will surely attain one of two fruits: either final knowledge in this very life, or, if there is any remainder, the state of a non-returner. Setting aside seven days and nights, it could be six, five, four, three, two, or even one day and night. If a bhikkhu or bhikkhuni establishes their mind rightly in the four foundations of mindfulness for even a short moment, if they practice like this in the morning, they will surely progress by evening; if they practice like this in the evening, they will surely progress by morning. Thus spoke the Buddha. Those bhikkhus, delighted by the Buddha』s words, practiced accordingly.

念處經第二竟(三千一百三十七字)

中阿含經卷第二十四(八千六百九字)(第二小土城誦)

中阿含經卷第二十五

（九九）因品苦陰經第三(第二小土城誦)

爾時，諸比丘于中食后，少有所為，集坐講堂。於是眾多異學，中后仿佯往詣諸比丘所，共相問訊，卻坐一面，語諸比丘：「諸賢！沙門瞿曇施設知斷欲，施設知斷色，施設知斷覺。諸賢！我等亦施設知斷欲，施設知斷色，施設知斷覺。沙門瞿曇及我等此二知二斷，為有何勝？有何差別？」

於是，諸比丘聞彼眾多異學所說，不是亦不非，默然起去，並作是念：「如此所說，我等當從世尊得知。」便詣佛所，稽首作禮，卻坐一面，謂與眾多異學所可共論，盡向佛說。

彼時，世尊告諸比丘：「汝等即時應如是問眾多異學：『諸賢！云何欲味？云何欲患？云何欲出要？云何色味？云何色患？云何色出要？云何覺味？云何覺患？云何覺出要？』諸比丘！若汝等作如是問者，彼等聞已，便更互相難說外餘事，瞋諍轉增，必從座起，默然而退

《念處經》第二部分結束（三千一百三十七字） 《中阿含經》卷第二十四（八千六百九字）（第二小土城誦） 《中阿含經》卷第二十五 （九九）因品《苦陰經》第三（第二小土城誦） 那時，眾比丘在午飯後，稍作休息，聚集在講堂。這時，許多外道學者，在午後徘徊來到眾比丘處，互相問候后，坐在一旁，對眾比丘說：『諸位賢者！沙門瞿曇教導斷除慾望，教導斷除色，教導斷除感受。諸位賢者！我們也教導斷除慾望，教導斷除色，教導斷除感受。沙門瞿曇和我們這兩者所教導的斷除，有什麼優勝之處？有什麼差別？』 於是，眾比丘聽了那些外道學者所說，既不肯定也不否定，默默地起身離開，並想著：『這些話，我們應當從世尊那裡得知。』便前往佛陀處，頂禮后，坐在一旁，將與那些外道學者所討論的內容，全部向佛陀說了。 那時，世尊告訴眾比丘：『你們應當立即這樣問那些外道學者：『諸位賢者！什麼是慾望的滋味？什麼是慾望的過患？什麼是慾望的解脫之道？什麼是色的滋味？什麼是色的過患？什麼是色的解脫之道？什麼是感受的滋味？什麼是感受的過患？什麼是感受的解脫之道？』諸比丘！如果你們這樣問他們，他們聽了之後，就會互相爭論其他無關的事情，嗔恨爭吵會更加激烈，必定會從座位上起身，默默地退去。

The second section of the 'Discourse on the Foundations of Mindfulness' concludes (3137 characters). The twenty-fourth fascicle of the 'Madhyama Agama Sutra' (8609 characters) (Second recitation of the Small Earth City). The twenty-fifth fascicle of the 'Madhyama Agama Sutra'. (99) The third discourse on 'The Aggregate of Suffering' from the 'Causes' section (Second recitation of the Small Earth City). At one time, the Buddha was traveling in the country of Shravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the monks, after their midday meal, having attended to their duties, gathered in the lecture hall. Then, many non-Buddhist scholars, wandering about in the afternoon, approached the monks, exchanged greetings, and sat down to one side. They said to the monks, 'Venerable ones! The Shramana Gautama teaches the abandonment of desire, teaches the abandonment of form, and teaches the abandonment of feeling. Venerable ones! We also teach the abandonment of desire, teach the abandonment of form, and teach the abandonment of feeling. What is the superiority or difference between the abandonment taught by the Shramana Gautama and the abandonment taught by us?' Then, the monks, having heard what those non-Buddhist scholars said, neither affirmed nor denied it, but silently rose and departed, thinking, 'We should learn about this from the Blessed One.' They went to the Buddha, bowed their heads in reverence, sat down to one side, and told the Buddha everything they had discussed with those non-Buddhist scholars. At that time, the Blessed One said to the monks, 'You should immediately ask those non-Buddhist scholars this: 'Venerable ones! What is the gratification of desire? What is the danger of desire? What is the escape from desire? What is the gratification of form? What is the danger of form? What is the escape from form? What is the gratification of feeling? What is the danger of feeling? What is the escape from feeling?' Monks! If you ask them this, upon hearing it, they will argue with each other about other irrelevant matters, their anger and contention will increase, and they will surely rise from their seats and silently depart.'

。所以者何？我不見此世，天及魔、梵、沙門、梵志、一切餘眾，能知此義而發遣者，唯有如來、如來弟子或從此聞。」

佛言：「云何欲味？謂因五欲功德，生樂生喜，極是欲味，無復過是，所患甚多。

「云何欲患？族姓子者，隨其伎術以自存活，或作田業、或行治生、或以學書、或明算術、或知工數、或巧刻印、或作文章、或造手筆、或曉經書、或作勇將、或奉事王。彼寒時則寒，熱時則熱，飢渴、疲勞、蚊虻所蜇，作如是業，求圖錢財。彼族姓子如是方便，作如是行，作如是求，若不得錢財者，便生憂苦、愁戚、懊惱，心則生癡，作如是說：『唐作唐苦，所求無果。』彼族姓子如是方便作如是行，作如是求，若得錢財者，彼便愛惜，守護密藏。所以者何？『我此財物，莫令王奪、賊劫、火燒、腐壞、亡失，出財無利，或作諸業，而不成就。』彼作如是守護密藏，若有王奪、賊劫、火燒、腐壞、亡失，便生憂苦、愁戚、懊惱，心則生癡，作如是說：『若有長夜所可愛念者，彼則亡失。』是謂現法苦陰，因欲緣欲，以欲為本。

「複次，眾生因欲緣欲，以欲為本故，母共子諍，子共母諍，父子、兄弟、姊妹、親族展轉共諍

現代漢語譯本：這是什麼原因呢？我沒有看到這個世間，包括天神、魔、梵天、沙門、婆羅門以及其他一切眾生，能夠理解這個道理並加以闡述的，只有如來、如來的弟子或者從他們那裡聽聞過的人。 佛說：『什麼是慾望的滋味呢？就是因為五種慾望的功德，產生快樂和喜悅，這便是慾望的極致滋味，沒有比這更強烈的了，但它帶來的禍患也很多。』 『什麼是慾望的禍患呢？一個出身良好的人，爲了維持生計，會從事各種技藝，比如耕田、經商、學習書寫、精通算術、瞭解工程技術、擅長雕刻印章、寫作文章、書法繪畫、通曉經典、擔任將領或者侍奉君王。他們寒冷時會感到寒冷，炎熱時會感到炎熱，還會遭受飢餓、乾渴、疲勞以及蚊蟲叮咬。他們從事這些工作，是爲了追求錢財。如果他們這樣努力，這樣行動，這樣追求，卻得不到錢財，就會產生憂愁、痛苦、悲傷、懊惱，內心變得愚癡，會說：『白白地勞作，白白地受苦，所追求的沒有結果。』如果他們這樣努力，這樣行動，這樣追求，得到了錢財，就會愛惜、守護、秘密地藏起來。這是為什麼呢？因為他們會想：『我的這些財物，不要被國王奪走、被盜賊搶走、被火燒燬、腐爛損壞、丟失，或者拿出去投資卻沒有任何收益，或者做其他事情卻不能成功。』他們這樣守護秘密地藏起來，如果被國王奪走、被盜賊搶走、被火燒燬、腐爛損壞、丟失，就會產生憂愁、痛苦、悲傷、懊惱，內心變得愚癡，會說：『那些我長久以來喜愛和珍視的東西，都失去了。』這就是現世的苦惱，因慾望而起，以慾望為根本。 『此外，眾生因為慾望，以慾望為根本，所以母親和兒子爭吵，兒子和母親爭吵，父子、兄弟、姐妹、親戚之間也互相爭吵。

English version: What is the reason for this? I do not see in this world, including gods, demons, Brahma, ascetics, Brahmins, and all other beings, anyone who can understand this meaning and explain it, except for the Tathagata, the Tathagata's disciples, or those who have heard it from them. The Buddha said, 'What is the taste of desire? It is the pleasure and joy that arise from the merits of the five desires. This is the ultimate taste of desire, and there is nothing greater, but it also brings many troubles.' 'What are the troubles of desire? A person of good birth, in order to make a living, will engage in various skills, such as farming, trading, learning to write, mastering arithmetic, understanding engineering, being skilled in carving seals, writing articles, calligraphy and painting, understanding classics, serving as a general, or serving a king. They will feel cold when it is cold, and hot when it is hot. They will also suffer from hunger, thirst, fatigue, and mosquito bites. They engage in these activities in order to pursue wealth. If they work hard, act in this way, and pursue in this way, but do not obtain wealth, they will experience worry, suffering, sadness, and frustration, and their minds will become foolish, saying, 'I have worked in vain, suffered in vain, and what I have sought has come to nothing.' If they work hard, act in this way, and pursue in this way, and obtain wealth, they will cherish it, guard it, and secretly hide it. Why is this? Because they will think, 'May my wealth not be taken by the king, robbed by thieves, burned by fire, decayed and damaged, or lost, or invested without any return, or used for other things without success.' If they guard it secretly and it is taken by the king, robbed by thieves, burned by fire, decayed and damaged, or lost, they will experience worry, suffering, sadness, and frustration, and their minds will become foolish, saying, 'Those things that I have loved and cherished for a long time are lost.' This is the suffering of the present life, arising from desire and rooted in desire.' 'Furthermore, because beings are driven by desire and rooted in desire, mothers quarrel with sons, sons quarrel with mothers, fathers and sons, brothers, sisters, and relatives quarrel with each other.'

。彼既如是共鬥諍已，母說子惡，子說母惡，父子、兄弟、姊妹、親族更相說惡，況復他人？是謂現法苦陰，因欲緣欲，以欲為本。

「複次，眾生因欲緣欲，以欲為本故，王王共諍，梵志梵志共諍，居士居士共諍，民民共諍，國國共諍，彼因斗諍共相憎故，以種種器仗，轉相加害，或以拳叉石擲，或以杖打刀斫，彼當斗時，或死、或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。

「複次，眾生因欲緣欲，以欲為本故，著鎧被袍，持槊弓箭，或執刀楯入在軍陣，或以象鬥，或馬、或車，或以步軍，或以男女鬥。彼當斗時，或死、或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。

「複次，眾生因欲緣欲，以欲為本故，著鎧被袍，持槊弓箭，或執刀楯往奪他國，攻城破塢，共相格戰，打鼓吹角，高聲喚呼，或以槌打，或以鉾戟，或以利輪，或以箭射，或亂下石，或以大弩，或以融銅珠子灑之。彼當斗時，或死、或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。

「複次，眾生因欲緣欲，以欲為本故，著鎧被袍，持槊弓箭，或執刀楯入村、入邑、入國、入城，穿墻發藏，劫奪財物，斷截王路，或至他巷，壞村、害邑、滅國、破城

現代漢語譯本：他們這樣互相爭鬥之後，母親說兒子的壞話，兒子說母親的壞話，父子、兄弟、姐妹、親戚之間互相說壞話，更何況是其他人呢？這就是現世的苦惱，因為慾望而產生，以慾望為根本。 再者，眾生因為慾望而產生，以慾望為根本，所以國王與國王爭鬥，婆羅門與婆羅門爭鬥，居士與居士爭鬥，民眾與民眾爭鬥，國家與國家爭鬥。他們因為爭鬥而互相憎恨，用各種武器互相傷害，或者用拳頭、叉子、石頭投擲，或者用棍棒、刀砍。他們在爭鬥時，或者死亡，或者恐懼，遭受極大的痛苦，這就是現世的苦惱，因為慾望而產生，以慾望為根本。 再者，眾生因為慾望而產生，以慾望為根本，所以穿上鎧甲，披上戰袍，拿著長矛弓箭，或者拿著刀盾進入軍隊陣營，或者用象戰鬥，或者用馬、或者用戰車，或者用步兵，或者用男女戰鬥。他們在戰鬥時，或者死亡，或者恐懼，遭受極大的痛苦，這就是現世的苦惱，因為慾望而產生，以慾望為根本。 再者，眾生因為慾望而產生，以慾望為根本，所以穿上鎧甲，披上戰袍，拿著長矛弓箭，或者拿著刀盾去攻打其他國家，攻城破寨，互相格鬥，敲鼓吹角，高聲呼喊，或者用錘子打，或者用矛戟，或者用利輪，或者用箭射，或者亂扔石頭，或者用大型弩箭，或者用熔化的銅珠子潑灑。他們在戰鬥時，或者死亡，或者恐懼，遭受極大的痛苦，這就是現世的苦惱，因為慾望而產生，以慾望為根本。 再者，眾生因為慾望而產生，以慾望為根本，所以穿上鎧甲，披上戰袍，拿著長矛弓箭，或者拿著刀盾進入村莊、城鎮、國家、城市，穿墻挖洞偷盜財物，攔截王路，或者到其他巷道，破壞村莊，危害城鎮，滅亡國家，攻破城市。

English version: After they have thus contended with each other, the mother speaks ill of the son, the son speaks ill of the mother, father and son, brothers, sisters, and relatives speak ill of each other, let alone others? This is called the present suffering, arising from desire, rooted in desire. Furthermore, because beings arise from desire, are conditioned by desire, and are rooted in desire, kings contend with kings, Brahmins contend with Brahmins, householders contend with householders, people contend with people, and countries contend with countries. Because they hate each other due to contention, they harm each other with various weapons, or with fists, forks, and stones, or with sticks, and swords. When they fight, they either die or are terrified, suffering extreme pain. This is called the present suffering, arising from desire, rooted in desire. Furthermore, because beings arise from desire, are conditioned by desire, and are rooted in desire, they put on armor and robes, hold spears and arrows, or hold swords and shields, and enter the army, or fight with elephants, or with horses, or with chariots, or with infantry, or with men and women. When they fight, they either die or are terrified, suffering extreme pain. This is called the present suffering, arising from desire, rooted in desire. Furthermore, because beings arise from desire, are conditioned by desire, and are rooted in desire, they put on armor and robes, hold spears and arrows, or hold swords and shields, and go to seize other countries, attack cities and fortresses, fight each other, beat drums and blow horns, shout loudly, or strike with hammers, or with spears, or with sharp wheels, or shoot with arrows, or throw stones randomly, or use large crossbows, or sprinkle molten copper beads. When they fight, they either die or are terrified, suffering extreme pain. This is called the present suffering, arising from desire, rooted in desire. Furthermore, because beings arise from desire, are conditioned by desire, and are rooted in desire, they put on armor and robes, hold spears and arrows, or hold swords and shields, and enter villages, towns, countries, and cities, break through walls to steal treasures, block royal roads, or go to other alleys, destroy villages, harm towns, destroy countries, and break cities.

。于中或為王人所捉，種種考治，截手、截足或截手足，截耳、截鼻或截耳鼻，或臠臠割，拔鬚、拔髮或拔鬚發，或著檻中衣裹火燒，或以沙壅草纏火𤋲，或內鐵驢腹中，或著鐵豬口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或鐵鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵搗，或龍蛇蜇，或以鞭鞭，或以杖撾，或以棒打，或生貫高標上，或梟其首。彼在其中，或死或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。

「複次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行，彼於後時，疾病著床，或坐、臥地，以苦逼身，受極重，苦不可愛樂。彼若有身惡行，口、意惡行，彼臨終時在前覆障，猶日將沒大山崗側，影障覆地。如是，彼若有身惡行，口、意惡行，在前覆障，彼作是念：『我本惡行，在前覆我，我本不作福業，多作惡業。若使有人作惡兇暴唯為罪，不作福、不行善，無所畏、無所依、無所歸，隨生處者，我必生彼。』從是有悔，悔者不善死，無福命終，是謂現法苦陰，因欲緣欲，以欲為本

現代漢語譯本：如果他們被國王的人抓住，會遭受各種審訊和懲罰，例如被砍手、砍腳或手腳都被砍掉，被割耳朵、割鼻子或耳鼻都被割掉，或者被一塊塊地割肉，拔鬍鬚、拔頭髮或鬍鬚頭髮都被拔掉，或者被關在籠子里用裹著衣服的火燒，或者用沙子覆蓋、草纏繞後用火燒，或者被塞進鐵驢的肚子里，或者被塞進鐵豬的嘴裡，或者被放在鐵老虎的嘴裡燒，或者被放在銅鍋里，或者被放在鐵鍋里煮，或者被一段段地砍斷，或者被鋒利的叉子刺，或者被鐵鉤鉤住，或者躺在鐵床上被沸騰的油澆，或者坐在鐵臼里被鐵杵搗，或者被龍蛇咬，或者被鞭子抽打，或者被棍子敲打，或者被棒子打，或者被活生生地穿在高高的標桿上，或者被砍下頭顱。他們身處其中，或死或恐懼，遭受極大的痛苦，這就是所謂的現世苦陰，因慾望而起，以慾望為根本。 現代漢語譯本：再者，眾生因為慾望，以慾望為根本，所以做出身體的惡行，做出口和意念的惡行。他們在後來，生病臥床，或者坐著、躺在地上，被痛苦折磨身體，遭受極大的、不可喜愛的痛苦。如果他們有身體的惡行，口和意念的惡行，那麼在他們臨終時，這些惡行會在他們面前遮蔽，就像太陽快要落山時，大山崗側的陰影遮蔽大地一樣。這樣，如果他們有身體的惡行，口和意念的惡行，就會在他們面前遮蔽，他們會這樣想：『我本來的惡行，現在遮蔽著我，我本來沒有做過善事，做了很多惡事。如果有人作惡兇暴，只為犯罪，不做善事，不行善，無所畏懼，無所依靠，無所歸宿，隨其所生之處，我必定會生在那裡。』因此而產生後悔，後悔的人不能善終，沒有福報而死去，這就是所謂的現世苦陰，因慾望而起，以慾望為根本。

English version: If they are caught by the king's men, they will be subjected to various interrogations and punishments, such as having their hands cut off, their feet cut off, or both hands and feet cut off, having their ears cut off, their noses cut off, or both ears and noses cut off, or having their flesh cut into pieces, having their beards pulled out, their hair pulled out, or both beards and hair pulled out, or being locked in a cage and burned with fire wrapped in clothes, or being covered with sand, wrapped in grass and then burned with fire, or being stuffed into the belly of an iron donkey, or being stuffed into the mouth of an iron pig, or being placed in the mouth of an iron tiger to be burned, or being placed in a copper pot, or being boiled in an iron pot, or being cut into sections, or being pierced with sharp forks, or being hooked with iron hooks, or lying on an iron bed and being poured with boiling oil, or sitting in an iron mortar and being pounded with an iron pestle, or being stung by dragons and snakes, or being whipped, or being struck with sticks, or being beaten with clubs, or being impaled alive on high poles, or having their heads cut off. They are in this situation, either dying or terrified, suffering extreme pain. This is called the present suffering of the aggregates, arising from desire, with desire as its root. English version: Furthermore, sentient beings, because of desire, with desire as their root, commit evil deeds with their bodies, commit evil deeds with their mouths and minds. Later, they become ill and bedridden, or sit or lie on the ground, their bodies tormented by suffering, experiencing extreme and unpleasant pain. If they have committed evil deeds with their bodies, mouths, and minds, then at the time of their death, these evil deeds will obscure them, just as when the sun is about to set, the shadow on the side of a large mountain obscures the earth. Thus, if they have committed evil deeds with their bodies, mouths, and minds, these will obscure them, and they will think: 'My original evil deeds are now obscuring me. I have not done good deeds, but have done many evil deeds. If there are those who commit evil and violence, only for the sake of sin, not doing good deeds, not practicing virtue, without fear, without reliance, without refuge, wherever they are born, I will surely be born there.' From this arises remorse, and those who are remorseful do not die well, and die without merit. This is called the present suffering of the aggregates, arising from desire, with desire as its root.

「複次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行，彼因身、口、意惡行故，因此、緣此，身壞命終，必至惡處，生地獄中，是謂後世苦陰，因欲緣欲，以欲為本，是謂欲患。

「云何欲出要？若斷除欲，舍離於欲，滅欲欲盡，度欲出要，是謂欲出要。若有沙門、梵志，欲味、欲患、欲出要不知如真者，彼終不能自斷其欲，況復能斷於他欲耶？若有沙門、梵志，欲味、欲患、欲出要知如真者，彼既自能除，亦能斷他欲。

「云何色味？若剎利女、梵志、居士、工師女，年十四五，彼于爾時，美色最妙。若因彼美色、緣彼美色故，生樂生喜，極是色味無復過是，所患甚多。

「云何色患？若見彼姝而於后時極大衰老，頭白齒落，背僂腳戾，拄杖而行，盛壯日衰，壽命垂盡，身體震動，諸根毀熟，于汝等意云何？若本有美色，彼滅生患耶？」

「複次，若見彼姝疾病著床，或坐、臥地，以苦逼身，受極重苦，于汝等意云何？若本有美色，彼滅生患耶？」答曰：「如是。」

「複次，若見彼姝死，或一二日至六七日，烏鴟所啄，豺狼所食，火燒埋地，悉爛腐壞，于汝等意云何？若本有美色，彼滅生患耶？」

『再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以做出身體的惡行，做出言語和意念的惡行。他們因為身體、言語和意念的惡行，因此，因為這些緣由，身體敗壞，生命終結，必定會墮入惡道，生於地獄之中。這就是所謂的後世苦陰，因為慾望，以慾望為緣由，以慾望為根本，這就是所謂的慾望的禍患。 『什麼是脫離慾望的關鍵？如果斷除慾望，捨棄慾望，滅盡慾望，超越慾望，脫離慾望的關鍵就在於此。如果有沙門或婆羅門，對於慾望的滋味、慾望的禍患、脫離慾望的關鍵不能如實知曉，他們最終不能自己斷除慾望，更何況能斷除他人的慾望呢？如果有沙門或婆羅門，對於慾望的滋味、慾望的禍患、脫離慾望的關鍵能夠如實知曉，他們既能自己斷除慾望，也能斷除他人的慾望。 『什麼是色慾的滋味？如果剎帝利女子、婆羅門女子、居士女子、工匠女子，年齡十四五歲，她們在那時，容貌最為美好。如果因為她們的美貌，以她們的美貌為緣由，產生快樂和喜悅，這就是色慾的極致滋味，沒有比這更過的了，但禍患也很多。 『什麼是色慾的禍患？如果看到她們的美麗，但之後她們變得極其衰老，頭髮變白，牙齒脫落，駝背彎腰，拄著枴杖行走，盛年壯麗的日子衰退，壽命將盡，身體顫抖，各種器官衰敗成熟，你們覺得如何？如果原本有美貌，它消失後會產生禍患嗎？』 『再者，如果看到她們生病臥床，或坐或臥在地上，被痛苦折磨身體，承受極大的痛苦，你們覺得如何？如果原本有美貌，它消失後會產生禍患嗎？』回答說：『是的。』 『再者，如果看到她們死去，或一兩天到六七天，被烏鴉和老鷹啄食，被豺狼吞食，被火燒或埋入地下，全部腐爛敗壞，你們覺得如何？如果原本有美貌，它消失後會產生禍患嗎？』

'Furthermore, beings, because of desire, with desire as the cause, and with desire as the root, therefore perform evil deeds with their bodies, perform evil deeds with their speech and minds. Because of these evil deeds of body, speech, and mind, therefore, because of these causes and conditions, their bodies break down, their lives end, and they are bound to fall into evil realms, being born in hell. This is what is called the suffering of the future, because of desire, with desire as the cause, and with desire as the root, this is what is called the affliction of desire.' 'What is the way to escape desire? If one cuts off desire, abandons desire, extinguishes desire, transcends desire, this is the way to escape desire. If there are ascetics or Brahmins who do not truly know the taste of desire, the affliction of desire, and the way to escape desire, they will ultimately not be able to cut off their own desires, let alone cut off the desires of others. If there are ascetics or Brahmins who truly know the taste of desire, the affliction of desire, and the way to escape desire, they can both cut off their own desires and cut off the desires of others.' 'What is the taste of form? If a Kshatriya woman, a Brahmin woman, a householder woman, or a craftswoman is fourteen or fifteen years old, at that time, their beauty is most exquisite. If because of their beauty, with their beauty as the cause, joy and happiness arise, this is the ultimate taste of form, there is nothing beyond this, but the afflictions are many.' 'What is the affliction of form? If one sees their beauty, but later they become extremely old, their hair turns white, their teeth fall out, their backs are hunched, their legs are crooked, they walk with a cane, the days of their prime decline, their lifespan is nearing its end, their bodies tremble, and their faculties decay and mature, what do you think? If there was originally beauty, does its disappearance cause affliction?' They answered, 'Yes.' 'Furthermore, if one sees them sick in bed, or sitting or lying on the ground, with suffering tormenting their bodies, enduring extreme pain, what do you think? If there was originally beauty, does its disappearance cause affliction?' They answered, 'Yes.' 'Furthermore, if one sees them dead, or one or two days to six or seven days later, being pecked by crows and eagles, eaten by jackals and wolves, burned by fire or buried in the ground, completely rotten and decayed, what do you think? If there was originally beauty, does its disappearance cause affliction?'

「複次，若見彼姝息道，骸骨青色爛腐，食半骨璅在地，于汝等意云何？若本有美色，彼滅生患耶？」

「複次，若見彼姝息道，離皮肉血，唯筋相連，于汝等意云何？若本有美色，彼滅生患耶？」

「複次，若見彼姝息道，骨節解散，散在諸方，足骨、𨄔骨、髀骨、髖骨、脊骨、肩骨、頸骨、髑髏骨各在異處，于汝等意云何？若本有美色，彼滅生患耶？」

「複次，若見彼姝息道，骨白如螺，青猶鴿色，赤若血涂，腐壞碎末，于汝等意云何？若本有美色，彼滅生患耶？」

「是謂色患。」

「云何色出要？若斷除色，舍離於色，滅色色盡，度色出要，是謂色出要。若有沙門、梵志，色味、色患、色出要不知如真者，彼終不能自斷其色，況復能斷於他色耶？若有沙門、梵志，色味、色患、色出要知如真者，彼既自能除，亦能斷他色。

「云何覺味？比丘者，離欲、離惡不善之法，至得第四禪成就游，彼于爾時不念自害，亦不念害他，若不念害者，是謂覺樂味。所以者何？不念害者，成就是樂，是謂覺味

『再者，如果看到那位美人的氣息通道，骸骨呈現青色腐爛，一半的骨頭散落在地上，你們認為如何？如果她原本有美色，那美色消失後會產生痛苦嗎？』 『再者，如果看到那位美人的氣息通道，皮肉血都已分離，只剩下筋脈相連，你們認為如何？如果她原本有美色，那美色消失後會產生痛苦嗎？』 『再者，如果看到那位美人的氣息通道，骨節解散，散落在各處，腳骨、踝骨、大腿骨、髖骨、脊骨、肩骨、頸骨、頭蓋骨各自在不同的地方，你們認為如何？如果她原本有美色，那美色消失後會產生痛苦嗎？』 『再者，如果看到那位美人的氣息通道，骨頭白如螺殼，青色像鴿子的顏色，紅色像血塗抹，腐爛破碎成末，你們認為如何？如果她原本有美色，那美色消失後會產生痛苦嗎？』 『這就是所謂的色患。』 『如何從色中解脫？如果斷除色，捨棄色，滅盡色，超越色，這就是從色中解脫。如果有沙門、婆羅門，不能如實知曉色的滋味、色的禍患、色的解脫，他們終究不能自己斷除色，更何況能斷除他人的色呢？如果有沙門、婆羅門，如實知曉色的滋味、色的禍患、色的解脫，他們既能自己斷除，也能斷除他人的色。 『什麼是感受的滋味？比丘，遠離慾望、遠離邪惡不善之法，直至成就第四禪，那時他不會想著傷害自己，也不會想著傷害他人，如果不想著傷害，這就是感受的快樂滋味。為什麼呢？不想著傷害，成就的就是快樂，這就是感受的滋味。』

'Furthermore, if you see that beautiful woman's breathing passage, with her bones decayed and blue, half of the bones scattered on the ground, what do you think? If she originally had beauty, does its disappearance cause suffering?' 'Furthermore, if you see that beautiful woman's breathing passage, with the skin, flesh, and blood separated, only the tendons remaining connected, what do you think? If she originally had beauty, does its disappearance cause suffering?' 'Furthermore, if you see that beautiful woman's breathing passage, with the joints scattered, dispersed in various directions, the foot bones, ankle bones, thigh bones, hip bones, spine, shoulder bones, neck bones, and skull each in different places, what do you think? If she originally had beauty, does its disappearance cause suffering?' 'Furthermore, if you see that beautiful woman's breathing passage, with the bones white like shells, blue like the color of a dove, red like smeared blood, decayed and broken into fragments, what do you think? If she originally had beauty, does its disappearance cause suffering?' 'This is what is called the suffering of form.' 'How does one escape from form? If one cuts off form, abandons form, extinguishes form, transcends form, this is escape from form. If there are ascetics or Brahmins who do not truly know the taste of form, the suffering of form, and the escape from form, they will ultimately not be able to cut off their own form, let alone cut off the form of others. If there are ascetics or Brahmins who truly know the taste of form, the suffering of form, and the escape from form, they can both cut off their own form and cut off the form of others.' 'What is the taste of feeling? A monk, having abandoned desire, having abandoned evil and unwholesome states, attains and abides in the fourth jhana. At that time, he does not think of harming himself, nor does he think of harming others. If he does not think of harming, this is the pleasurable taste of feeling. Why is that? Not thinking of harming is the attainment of pleasure; this is the taste of feeling.'

「云何覺患？覺者是無常法、苦法、滅法，是謂覺患。

「云何覺出要？若斷除覺，舍離於覺，滅覺覺盡，度覺出要，是謂覺出要。若有沙門、梵志，覺味、覺患、覺出要不知如真者，彼終不能自斷其覺，況復能斷於他覺耶？若有沙門、梵志，覺味、覺患、覺出要知如真者，彼既自能除，亦能斷他覺。」

苦陰經第三竟(二千一百六十五字)

（一〇〇）中阿含因品苦陰經第四(第二小土城誦)

一時，佛游釋羈瘦，在加維羅衛尼拘類園。

爾時，釋摩訶男中后仿佯往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！我如是知世尊法，令我心中得滅三穢：染心穢、恚心穢、癡心穢。世尊！我如是知此法，然我心中復生染法、恚法、癡法。世尊！我作是念：『我有何法不滅？令我心中復生染法、恚法、癡法耶？』」

世尊告曰：「摩訶男！汝有一法不滅，謂汝住在家，不至信、舍家、無家、學道。摩訶男！若汝滅此一法者，汝必不住在家，必至信、舍家、無家，學道。汝因一法不滅故，住在家，不至信、舍家、無家、學道

『什麼是覺的過患？』覺是無常的法、是苦的法、是滅的法，這就是覺的過患。 『什麼是覺的解脫之道？』如果斷除覺，捨棄覺，滅盡覺，超越覺，這就是覺的解脫之道。如果有沙門、婆羅門，對於覺的滋味、覺的過患、覺的解脫之道不能如實知曉，他們最終不能自己斷除覺，更何況能斷除他人的覺呢？如果有沙門、婆羅門，對於覺的滋味、覺的過患、覺的解脫之道如實知曉，他們既能自己斷除，也能斷除他人的覺。 《苦陰經》第三完（二千一百六十五字） （一〇〇）《中阿含經·因品·苦陰經》第四（第二小土城誦） 一時，佛陀在釋迦族的羈瘦地方，住在迦毗羅衛的尼拘類園。 當時，釋迦族的摩訶男在午後徘徊前往佛陀所在之處，向佛陀的足部頂禮，然後坐在一旁，說道：『世尊！我如此理解世尊的教法，使我心中能夠滅除三種污穢：貪染的污穢、嗔恚的污穢、愚癡的污穢。世尊！我如此理解此法，然而我心中又生起貪染之法、嗔恚之法、愚癡之法。世尊！我這樣想：『我有什麼法沒有滅除？使我心中又生起貪染之法、嗔恚之法、愚癡之法呢？』 世尊告訴他說：『摩訶男！你有一種法沒有滅除，就是你安住在家，沒有生起信心、捨棄家庭、過著無家生活、修習佛道。摩訶男！如果你滅除這一法，你必定不會安住在家，必定會生起信心、捨棄家庭、過著無家生活、修習佛道。你因為一種法沒有滅除，所以安住在家，沒有生起信心、捨棄家庭、過著無家生活、修習佛道。

'What is the fault of feeling?' Feeling is impermanent, suffering, and subject to cessation. This is the fault of feeling. 'What is the way out of feeling?' If one cuts off feeling, abandons feeling, extinguishes feeling, and transcends feeling, this is the way out of feeling. If there are ascetics or Brahmins who do not truly know the taste of feeling, the fault of feeling, and the way out of feeling, they will ultimately not be able to cut off their own feeling, let alone cut off the feeling of others. If there are ascetics or Brahmins who truly know the taste of feeling, the fault of feeling, and the way out of feeling, they can both cut off their own feeling and cut off the feeling of others. The third discourse of the 'Discourse on the Aggregates of Suffering' is complete (2165 words). (100) The fourth discourse of the 'Discourse on the Aggregates of Suffering' in the 'Cause' section of the 'Middle Length Discourses' (Second Small Earth City Recitation) At one time, the Buddha was dwelling in the land of the Sakyans, at Kapilavatthu in the Banyan Grove. Then, the Sakyan Mahanama, after his midday walk, went to where the Buddha was, bowed down at the Buddha's feet, sat down to one side, and said: 'Venerable Sir, I understand the Dharma of the Venerable One in this way, that it enables me to extinguish three defilements in my mind: the defilement of lust, the defilement of hatred, and the defilement of delusion. Venerable Sir, I understand this Dharma in this way, yet lustful states, hateful states, and deluded states arise again in my mind. Venerable Sir, I think to myself: 「What is it that I have not extinguished? That lustful states, hateful states, and deluded states arise again in my mind?」' The Venerable One said: 'Mahanama, there is one thing that you have not extinguished, namely, that you remain in the household life, not having gone forth in faith from home to homelessness to practice the path. Mahanama, if you were to extinguish this one thing, you would certainly not remain in the household life, but would go forth in faith from home to homelessness to practice the path. Because you have not extinguished this one thing, you remain in the household life, not having gone forth in faith from home to homelessness to practice the path.'

於是，釋摩訶男即從坐起，偏袒著衣，叉手向佛，白世尊曰：「唯愿世尊為我說法，令我心凈，除疑得道。」

世尊告曰：「摩訶男！有五欲功德可愛、可念、歡喜、欲相應而使人樂。云何為五？謂眼知色、耳知聲、鼻知香、舌知味、身知觸，由此令王及王眷屬得安樂歡喜。摩訶男！極是欲味無復過是，所患甚多。

「摩訶男！云何欲患？摩訶男！族姓子者，隨其技術，以自存活，或作田業、或行治生、或以學書、或明算術、或知工數、或巧刻印、或作文章、或造手筆、或曉經書、或作勇將、或奉事王。彼寒時則寒，熱時則熱，飢渴、疲勞、蚊虻所蜇，作如是業，求圖錢財。摩訶男！此族姓子如是方便作如是行，作如是求，若不得錢財者，便生憂苦、愁戚、懊惱，心則生癡，作如是說：『唐作唐苦，所求無果。』摩訶男！彼族姓子如是方便作如是行，作如是求，若得錢財者，彼便愛惜守護密藏。所以者何？『我此財物莫令王奪、賊劫、火燒、腐壞、亡失，出財無利，或作諸業，而不成就。』彼作如是守護密藏，若使王奪、賊劫、火燒、腐壞、亡失，彼便生憂苦、愁戚、懊惱，心則生癡，作如是說：『若有長夜所可愛念者，彼則亡失。』摩訶男！如是現法苦陰，因欲緣欲，以欲為本

於是，釋摩訶男立刻從座位上站起來，袒露右肩，雙手合十向佛陀行禮，對世尊說：『我懇請世尊為我講法，使我內心清凈，消除疑惑，證得真理。』 世尊告訴他：『摩訶男，有五種感官慾望帶來的快樂，它們可愛、令人嚮往、使人歡喜，與慾望相應而使人快樂。這五種是什麼呢？就是眼睛看到美好的顏色，耳朵聽到動聽的聲音，鼻子聞到芬芳的氣味，舌頭嚐到美味的食物，身體感受到舒適的觸感。這些使國王和他的眷屬感到安樂和歡喜。摩訶男，這些感官慾望帶來的快樂是極致的，沒有比這更強烈的了，但它們帶來的禍患也很多。』 『摩訶男，什麼是慾望帶來的禍患呢？摩訶男，那些出身良好的人，爲了維持生計，會從事各種各樣的技藝，比如耕田種地，或者做生意，或者學習書寫，或者精通算術，或者懂得工匠的技藝，或者擅長雕刻印章，或者寫作文章，或者從事書法，或者通曉經書，或者成為勇猛的將領，或者侍奉君王。他們在寒冷的時候會感到寒冷，在炎熱的時候會感到炎熱，還會遭受飢餓、口渴、疲勞以及蚊蟲叮咬。他們做這些工作，是爲了追求錢財。摩訶男，這些人通過這樣的方式，做這樣的事情，進行這樣的追求，如果得不到錢財，就會產生憂愁、痛苦、悲傷、懊惱，內心就會變得愚癡，會這樣說：『白白地勞作，白白地受苦，所追求的沒有結果。』摩訶男，這些人通過這樣的方式，做這樣的事情，進行這樣的追求，如果得到了錢財，就會愛惜、守護、秘密地藏起來。為什麼要這樣做呢？因為他們擔心『我的這些財物會被國王奪走，會被盜賊搶劫，會被火燒燬，會腐爛損壞，會丟失，或者拿出去投資卻沒有任何收益，或者做其他事情卻不能成功。』他們這樣守護秘密藏起來的財物，如果被國王奪走，被盜賊搶劫，被火燒燬，腐爛損壞，或者丟失，他們就會產生憂愁、痛苦、悲傷、懊惱，內心就會變得愚癡，會這樣說：『那些我長久以來喜愛和珍視的東西，都失去了。』摩訶男，這就是現世的苦惱，它因慾望而起，以慾望為緣，以慾望為根本。

Then, the Shakyas' Mahanama immediately rose from his seat, bared his right shoulder, and with his hands folded in reverence, addressed the World Honored One, saying: 'I beseech the World Honored One to preach the Dharma for me, so that my mind may be purified, my doubts dispelled, and I may attain enlightenment.' The World Honored One told him: 'Mahanama, there are five kinds of sensual pleasures that are lovely, desirable, delightful, and in accordance with desire, causing people to be happy. What are these five? They are the eye's perception of beautiful colors, the ear's perception of pleasant sounds, the nose's perception of fragrant smells, the tongue's perception of delicious tastes, and the body's perception of comfortable sensations. These bring peace and joy to kings and their retinues. Mahanama, these sensual pleasures are the ultimate in taste, there is nothing more intense, but they also bring many troubles.' 'Mahanama, what are the troubles that come from desire? Mahanama, those who come from good families, in order to make a living, engage in various skills, such as farming, or doing business, or learning to write, or mastering arithmetic, or understanding the skills of craftsmen, or being skilled in carving seals, or writing articles, or engaging in calligraphy, or being knowledgeable in scriptures, or becoming brave generals, or serving the king. They feel cold when it is cold, and hot when it is hot, and they suffer from hunger, thirst, fatigue, and mosquito bites. They do these things in order to seek wealth. Mahanama, these people, through such means, doing such things, and pursuing such goals, if they do not obtain wealth, they will experience worry, pain, sorrow, and vexation, and their minds will become foolish, and they will say: 'I have labored in vain, suffered in vain, and what I have sought has come to nothing.' Mahanama, these people, through such means, doing such things, and pursuing such goals, if they obtain wealth, they will cherish, guard, and secretly hide it. Why do they do this? Because they fear that 'my wealth will be taken by the king, robbed by thieves, burned by fire, decayed and damaged, lost, or invested without any return, or that other things will not succeed.' They guard their secretly hidden wealth in this way, and if it is taken by the king, robbed by thieves, burned by fire, decayed and damaged, or lost, they will experience worry, pain, sorrow, and vexation, and their minds will become foolish, and they will say: 'Those things that I have long loved and cherished are now lost.' Mahanama, this is the suffering of the present life, which arises from desire, is conditioned by desire, and has desire as its root.'

「摩訶男！複次，眾生因欲緣欲，以欲為本故，母共子諍，子共母諍，父子、兄弟、姊妹、親族展轉共諍。彼既如是共鬥諍已，母說子惡，子說母惡，父子、兄弟、姊妹、親族更相說惡，況復他人？摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。

「摩訶男！複次，眾生因欲緣欲，以欲為本故，王王共諍，梵志梵志共諍，居士居士共諍，民民共諍，國國共諍，彼因斗諍共相憎故，以種種器仗，轉相加害，或以拳叉石擲，或以杖打刀斫，彼當斗時，或死、或怖，受極重苦。摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。

「摩訶男！複次，眾生因欲緣欲，以欲為本故，著鎧被袍，持槊弓箭，或執刀楯入在軍陣，或以象鬥，或馬、或車，或以步軍，或以男女鬥，彼當斗時，或死、或怖，受極重苦。摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。

「摩訶男！複次，眾生因欲緣欲，以欲為本故，著鎧被袍，持槊弓箭，或執刀楯往奪他國，攻城破塢，共相格戰，打鼓吹角，高聲喚呼，或以槌打，或以鉾戟，或以利輪，或以箭射，或亂下石，或以大弩，或以融銅珠子灑之，彼當斗時，或死、或怖，受極重苦。摩訶男！是謂現法苦陰，因欲緣欲，以欲為本

『摩訶男！再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以母親和兒子爭吵，兒子和母親爭吵，父子、兄弟、姐妹、親族之間互相爭吵。他們這樣互相爭鬥之後，母親說兒子的壞話，兒子說母親的壞話，父子、兄弟、姐妹、親族之間互相說壞話，更何況是其他人呢？摩訶男！這就是所謂的現世苦惱，因為慾望，以慾望為緣由，以慾望為根本。 『摩訶男！再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以國王和國王爭吵，婆羅門和婆羅門爭吵，居士和居士爭吵，民眾和民眾爭吵，國家和國家爭吵。他們因為爭鬥互相憎恨，用各種各樣的武器互相傷害，或者用拳頭、石頭投擲，或者用棍棒、刀砍，他們爭鬥的時候，或者死亡，或者恐懼，遭受極大的痛苦。摩訶男！這就是所謂的現世苦惱，因為慾望，以慾望為緣由，以慾望為根本。 『摩訶男！再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以穿上鎧甲，披上戰袍，拿著長矛弓箭，或者拿著刀盾進入軍隊陣營，或者用象戰鬥，或者用馬、或者用戰車，或者用步兵，或者用男女戰鬥，他們戰鬥的時候，或者死亡，或者恐懼，遭受極大的痛苦。摩訶男！這就是所謂的現世苦惱，因為慾望，以慾望為緣由，以慾望為根本。 『摩訶男！再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以穿上鎧甲，披上戰袍，拿著長矛弓箭，或者拿著刀盾去攻打其他國家，攻城破寨，互相格鬥，敲鼓吹角，高聲呼喊，或者用錘子打擊，或者用矛戟，或者用利輪，或者用箭射，或者亂扔石頭，或者用大型弩箭，或者用熔化的銅珠子潑灑，他們戰鬥的時候，或者死亡，或者恐懼，遭受極大的痛苦。摩訶男！這就是所謂的現世苦惱，因為慾望，以慾望為緣由，以慾望為根本。

'Mahānāma! Furthermore, beings, because of desire, conditioned by desire, with desire as their root, mothers quarrel with sons, sons quarrel with mothers, fathers with sons, brothers with sisters, and relatives quarrel with one another. Having thus quarreled and fought, mothers speak ill of their sons, sons speak ill of their mothers, fathers, sons, brothers, sisters, and relatives speak ill of one another, let alone others? Mahānāma! This is called the present suffering, caused by desire, conditioned by desire, with desire as its root. 'Mahānāma! Furthermore, beings, because of desire, conditioned by desire, with desire as their root, kings quarrel with kings, Brahmins quarrel with Brahmins, householders quarrel with householders, common people quarrel with common people, and countries quarrel with countries. Because of these quarrels and hatred, they harm one another with various weapons, or with fists, stones, or by throwing, or with sticks, or by cutting with swords. When they fight, they either die or are terrified, suffering extreme pain. Mahānāma! This is called the present suffering, caused by desire, conditioned by desire, with desire as its root. 'Mahānāma! Furthermore, beings, because of desire, conditioned by desire, with desire as their root, put on armor and robes, hold spears and bows, or hold swords and shields, and enter into battle formations, or fight with elephants, or with horses, or with chariots, or with infantry, or with men and women. When they fight, they either die or are terrified, suffering extreme pain. Mahānāma! This is called the present suffering, caused by desire, conditioned by desire, with desire as its root. 'Mahānāma! Furthermore, beings, because of desire, conditioned by desire, with desire as their root, put on armor and robes, hold spears and bows, or hold swords and shields, and go to seize other countries, attack cities and fortresses, fight with one another, beat drums and blow horns, shout loudly, or strike with hammers, or with spears and javelins, or with sharp wheels, or shoot with arrows, or throw stones, or use large crossbows, or sprinkle molten copper beads. When they fight, they either die or are terrified, suffering extreme pain. Mahānāma! This is called the present suffering, caused by desire, conditioned by desire, with desire as its root.

「摩訶男！複次，眾生因欲緣欲，以欲為本故，著鎧被袍，持槊弓箭，或執刀楯入村、入邑、入國、入城，穿墻發藏，劫奪財物，斷截王路，或至他巷，壞村、害邑、滅國、破城。于中或為王人所捉，種種拷治，截手、截足或截手足，截耳、截鼻或截耳鼻，或臠臠割，拔鬚、拔髮或拔鬚發，或著檻中衣裹火燒，或以沙壅草纏火𤋲，或內鐵驢腹中，或著鐵豬口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或鐵鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵搗，或龍蛇蜇，或以鞭鞭，或以杖撾，或以棒打，或生貫高標上，或梟其首。彼在其中，或死、或怖，受極重苦。摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。

「摩訶男！複次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行，彼於後時疾病著床，或坐、臥地，以苦逼身，受極重苦，不可愛樂。彼若有身惡行，口、意惡行，彼臨終時在前覆障，猶日將沒大山崗側，影障覆地。如是，彼若有身惡行，口、意惡行，在前覆障，彼作是念：『我本惡行在前覆我，我本不作福業，多作惡業，若使有人作惡兇暴唯為罪，不作福、不行善，無所畏、無所依、無所歸，隨生處者，我必生彼。』從是有悔，悔者不善死，無福命終

『摩訶男！再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以穿上鎧甲，披上戰袍，拿著長矛弓箭，或者拿著刀盾，進入村莊、城鎮、國家、城市，穿墻挖洞，劫掠財物，阻斷王道，或者到其他巷道，破壞村莊，危害城鎮，滅亡國家，攻破城市。在這些行為中，他們或者被官府抓獲，遭受各種拷打，被砍手、砍腳或者手腳都被砍斷，被割耳朵、割鼻子或者耳鼻都被割掉，或者被一塊塊割肉，拔鬍鬚、拔頭髮或者鬍鬚頭髮都被拔掉，或者被關在籠子里用衣服裹著火燒，或者用沙土覆蓋草纏著火燒，或者被放入鐵驢的腹中，或者被放入鐵豬的口中，或者被放入鐵虎的口中燒，或者被放在銅鍋中，或者被放在鐵鍋中煮，或者被一段段截斷，或者用利叉刺，或者用鐵鉤鉤，或者躺在鐵床上用沸油澆，或者坐在鐵臼中用鐵杵搗，或者被龍蛇咬，或者用鞭子抽打，或者用棍子敲打，或者用棒子打，或者被活生生地穿在高高的標桿上，或者被砍下頭顱。他們在其中，或者死亡，或者恐懼，遭受極大的痛苦。摩訶男！這就是所謂的現世苦陰，因為慾望，以慾望為緣由，以慾望為根本。 『摩訶男！再者，眾生因為慾望，以慾望為緣由，以慾望為根本，所以做出身體的惡行，做出口和意念的惡行，他們在後來生病臥床，或者坐著、躺在地上，被痛苦折磨身體，遭受極大的痛苦，無法喜愛。如果他們有身體的惡行，口和意念的惡行，那麼他們在臨終時，這些惡行會在他們面前遮蔽，就像太陽快要落山時，被大山崗遮蔽，影子覆蓋大地一樣。這樣，如果他們有身體的惡行，口和意念的惡行，在他們面前遮蔽，他們就會這樣想：『我本來的惡行遮蔽著我，我本來沒有做過善事，做了很多惡事，如果有人作惡兇暴，只為罪惡，不做善事，不行善，無所畏懼，無所依靠，無所歸宿，隨著所生之處，我必定會生在那裡。』因此而產生後悔，後悔的人不能善終，沒有福報而死去。

『Mahānāma! Furthermore, beings, because of desire, conditioned by desire, rooted in desire, put on armor and robes, hold spears, bows, and arrows, or grasp swords and shields, and enter villages, towns, countries, and cities. They break through walls, plunder treasures, block royal roads, or go to other alleys, destroying villages, harming towns, destroying countries, and breaking cities. In these actions, they are either captured by the authorities, subjected to various tortures, having their hands cut off, their feet cut off, or both hands and feet cut off, their ears cut off, their noses cut off, or both ears and noses cut off, or being cut into pieces, having their beards pulled out, their hair pulled out, or both beards and hair pulled out, or being confined in cages and burned with fire wrapped in clothes, or being covered with sand and wrapped in grass and burned, or being placed inside the belly of an iron donkey, or being placed in the mouth of an iron pig, or being placed in the mouth of an iron tiger and burned, or being placed in a copper cauldron, or being boiled in an iron cauldron, or being cut into pieces, or being pierced with sharp forks, or being hooked with iron hooks, or lying on an iron bed and being poured with boiling oil, or sitting in an iron mortar and being pounded with an iron pestle, or being stung by dragons and snakes, or being whipped with whips, or being struck with sticks, or being beaten with clubs, or being impaled alive on high poles, or having their heads cut off. In these situations, they either die or are terrified, suffering extreme pain. Mahānāma! This is what is called the present suffering aggregate, because of desire, conditioned by desire, rooted in desire.』 『Mahānāma! Furthermore, beings, because of desire, conditioned by desire, rooted in desire, engage in evil bodily actions, evil verbal actions, and evil mental actions. Later, they become ill and bedridden, or sit or lie on the ground, with suffering afflicting their bodies, experiencing extreme pain, and being unable to find pleasure. If they have evil bodily actions, evil verbal actions, and evil mental actions, then at the time of their death, these evil actions will obstruct them, just as when the sun is about to set, it is obstructed by a large mountain ridge, and the shadow covers the ground. Thus, if they have evil bodily actions, evil verbal actions, and evil mental actions, obstructing them, they will think: 『My original evil actions are obstructing me. I have not done good deeds, but have done many evil deeds. If there are those who do evil and are violent, only for sin, not doing good, not practicing virtue, without fear, without reliance, without refuge, according to where they are born, I will surely be born there.』 From this arises remorse, and those who are remorseful do not die well, and die without merit.』

。摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。

「摩訶男！複次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行。彼因身、口、意惡行故，因此、緣此，身壞命終，必至惡處，生地獄中。摩訶男！是謂後世苦陰，因欲緣欲，以欲為本。

「摩訶男！是故當知欲一向無樂，無量苦患。多聞聖弟子不見如真者，彼為欲所覆，不得舍樂及無上息。摩訶男！如是彼多聞聖弟子因欲退轉。摩訶男！我知欲無樂，無量苦患。我知如真已，摩訶男！不為欲所覆，亦不為惡所纏，便得舍樂及無上息。摩訶男！是故我不因欲退轉。

「摩訶男！一時，我游王舍城，住鞞哆邏山仙人七葉屋。摩訶男！我于晡時，從宴坐起，往至廣山，則于彼中見眾多尼揵，行不坐行，常立不坐，受極重苦。我往問曰：『諸尼揵！汝等何故行此不坐行，常立不坐，受如是苦？』彼如是說：『瞿曇！我有尊師尼揵，名曰親子，彼則教我，作如是說：「諸尼揵等！汝若宿命有不善業，因此苦行故，必當得盡；若今身妙行護，口、意妙行護，因緣此故，不復作惡不善之業。」』

「摩訶男！我復問曰：『諸尼揵！汝等信尊師無有疑耶？』彼復答我：『如是。瞿曇！我等信尊師無有疑惑

現代漢語譯本：摩訶男！這就是所謂的現世苦陰，它以慾望為因，以慾望為緣，以慾望為根本。 摩訶男！再者，眾生因為慾望，以慾望為緣，以慾望為根本，所以會做出身體的惡行，以及口和意念的惡行。他們因為身、口、意念的惡行，因此，以此為緣，身壞命終后，必定會墮入惡道，生於地獄之中。摩訶男！這就是所謂的來世苦陰，它以慾望為因，以慾望為緣，以慾望為根本。 摩訶男！因此應當知道，慾望完全沒有快樂，只有無量的苦患。沒有如實見到真理的多聞聖弟子，他們被慾望所矇蔽，不能捨棄享樂，也得不到無上的寂靜。摩訶男！像這樣，那些多聞聖弟子因為慾望而退轉。摩訶男！我知道慾望沒有快樂，只有無量的苦患。我如實地知道這些之後，摩訶男！就不會被慾望所矇蔽，也不會被惡所纏縛，便能捨棄享樂，得到無上的寂靜。摩訶男！因此我不會因為慾望而退轉。 摩訶男！曾經有一次，我遊歷王舍城，住在鞞哆邏山仙人七葉屋。摩訶男！我在傍晚時分，從禪定中起身，前往廣山，在那裡我看到許多尼犍，他們行走時不坐下，總是站立不坐，承受著極大的痛苦。我走上前去問他們：『諸位尼犍！你們為什麼要做這種行走不坐，總是站立不坐，承受如此痛苦的行為呢？』他們這樣回答說：『瞿曇！我們有一位尊師尼犍，名叫親子，他教導我們，這樣說：「諸位尼犍！如果你們宿世有不善的業，通過這種苦行，必定能夠消除；如果今生能夠好好守護身、口、意，那麼就不會再造作惡業。」』 摩訶男！我又問他們：『諸位尼犍！你們相信你們的尊師，沒有疑惑嗎？』他們回答我說：『是的，瞿曇！我們相信我們的尊師，沒有疑惑。』

English version: 'Mahānāma, this is called the present suffering aggregate, which has desire as its cause, desire as its condition, and desire as its root.' 'Furthermore, Mahānāma, beings, because of desire, conditioned by desire, and rooted in desire, engage in evil bodily actions, evil verbal actions, and evil mental actions. Because of these evil bodily, verbal, and mental actions, they, due to this cause and condition, upon the breaking up of the body after death, are bound to go to a bad destination, to be born in hell. Mahānāma, this is called the future suffering aggregate, which has desire as its cause, desire as its condition, and desire as its root.' 'Therefore, Mahānāma, it should be known that desire is entirely without pleasure, and has immeasurable suffering and pain. Those learned noble disciples who do not see this as it truly is, are overcome by desire, and cannot abandon pleasure and attain the supreme peace. Mahānāma, in this way, those learned noble disciples regress because of desire. Mahānāma, I know that desire is without pleasure, and has immeasurable suffering and pain. Having known this as it truly is, Mahānāma, I am not overcome by desire, nor am I entangled by evil, and I have attained the abandonment of pleasure and the supreme peace. Therefore, Mahānāma, I do not regress because of desire.' 'Mahānāma, once, I was wandering in Rājagaha, staying at the Seven-Leaf Hut of the Ascetics on Mount Vebhāra. Mahānāma, in the late afternoon, having risen from seclusion, I went to Mount Gijjhakūṭa, and there I saw many Niganthas walking without sitting, always standing and not sitting, enduring extreme suffering. I approached them and asked: 『Friends Niganthas, why do you engage in this practice of walking without sitting, always standing and not sitting, enduring such suffering?』 They replied: 『Gautama, we have a revered teacher, a Nigantha named Saccaka, who teaches us, saying: 「Friends Niganthas, if you have unwholesome karma from past lives, through this practice of austerity, it will surely be exhausted; and if in this life you guard your bodily, verbal, and mental actions well, you will no longer create evil and unwholesome karma.」』 'Mahānāma, I further asked them: 『Friends Niganthas, do you believe in your teacher without any doubt?』 They replied: 『Yes, Gautama, we believe in our teacher without any doubt.』

。』摩訶男！我復問曰：『尼揵！若爾者，汝等尊師尼揵本重作惡不善之業，彼本作尼揵死，今生人間出家作尼揵，行不坐行，常立不坐，受如是苦，如汝等輩及弟子也。』彼復語我曰：『瞿曇！樂不因樂要因苦得，如頻鞞娑羅王樂，沙門瞿曇不如也。』

「我復語曰：『汝等癡狂，所說無義。所以者何？汝等不善，無所曉了，而不知時，謂汝作是說，如頻鞞娑羅王樂，沙門瞿曇不如也。尼揵！汝等本應如是問：誰樂勝？為頻鞞娑羅王？為沙門瞿曇耶？尼揵！若我如是說我樂勝，頻鞞娑羅王不如者。尼揵！汝等可得作是語，如頻鞞娑羅王樂，沙門瞿曇不如也？』彼諸尼揵即如是說：『瞿曇！我等今問沙門瞿曇：誰樂勝？為頻鞞娑羅王？為沙門瞿曇耶？』我復語曰：『尼揵！我今問汝，隨所解答。諸尼揵等，于意云何？頻鞞娑羅王可得如意靜默無言，因是七日七夜得歡喜快樂耶？』尼揵答曰：『不也。瞿曇！』『六五四三二，一日一夜得歡喜快樂耶？』尼揵答曰：『不也。瞿曇！』復問曰：『尼揵！我可得如意靜默無言，因是一日一夜得歡喜快樂耶？』尼揵答曰：『如是。瞿曇！』『二三四五六，七日七夜得歡喜快樂耶？』尼揵答曰：『如是

現代漢語譯本：『摩訶男！我再次問道：『尼犍子！如果這樣，你們的尊師尼犍本曾造作惡業，他原本作為尼犍死去，現在轉生人間出家成為尼犍，奉行不行坐，常站不坐，承受這樣的苦行，就像你們和你們的弟子一樣。』他們又對我說：『喬達摩！快樂不是通過快樂獲得，而是通過苦行獲得，就像頻婆娑羅王的快樂，沙門喬達摩比不上。』 我又說：『你們真是癡狂，所說毫無意義。為什麼呢？你們不善，不明事理，不知時機，竟然說出這樣的話，說頻婆娑羅王的快樂，沙門喬達摩比不上。尼犍子！你們本應該這樣問：誰的快樂更勝一籌？是頻婆娑羅王？還是沙門喬達摩？尼犍子！如果我說我的快樂更勝一籌，頻婆娑羅王比不上。尼犍子！你們才能說出這樣的話，說頻婆娑羅王的快樂，沙門喬達摩比不上？』那些尼犍子就說：『喬達摩！我們現在問沙門喬達摩：誰的快樂更勝一籌？是頻婆娑羅王？還是沙門喬達摩？』我又說：『尼犍子！我現在問你們，你們如實回答。各位尼犍子，你們認為如何？頻婆娑羅王能夠如意地保持靜默無言，因此七天七夜獲得歡喜快樂嗎？』尼犍子回答說：『不能，喬達摩！』『六天、五天、四天、三天、兩天，一天一夜能夠獲得歡喜快樂嗎？』尼犍子回答說：『不能，喬達摩！』我又問：『尼犍子！我能夠如意地保持靜默無言，因此一天一夜獲得歡喜快樂嗎？』尼犍子回答說：『是的，喬達摩！』『兩天、三天、四天、五天、六天，七天七夜能夠獲得歡喜快樂嗎？』尼犍子回答說：『是的，喬達摩！』

English version: 『Mahānāma! I further asked: 『Niganthas! If that is so, your revered teacher Nigantha originally committed evil and unwholesome deeds. He originally died as a Nigantha, and now, having been reborn in the human realm, he has become a Nigantha ascetic, practicing not walking while sitting, always standing and not sitting, enduring such hardships, just like you and your disciples.』 They replied to me: 『Gautama! Pleasure is not obtained through pleasure, but through suffering, like the pleasure of King Bimbisāra, which the ascetic Gautama does not match.』 I further said: 『You are foolish and what you say is meaningless. Why? You are not wise, you do not understand, and you do not know the right time, yet you say such things, that the pleasure of King Bimbisāra is not matched by the ascetic Gautama. Niganthas! You should have asked: Whose pleasure is superior? That of King Bimbisāra? Or that of the ascetic Gautama? Niganthas! If I were to say that my pleasure is superior, and that of King Bimbisāra is not, Niganthas! Then you could say that the pleasure of King Bimbisāra is not matched by the ascetic Gautama?』 Those Niganthas then said: 『Gautama! We now ask the ascetic Gautama: Whose pleasure is superior? That of King Bimbisāra? Or that of the ascetic Gautama?』 I further said: 『Niganthas! I now ask you, answer as it is. Niganthas, what do you think? Can King Bimbisāra, by remaining silent and still, obtain joy and happiness for seven days and seven nights?』 The Niganthas replied: 『No, Gautama!』 『For six, five, four, three, two, or one day and one night, can he obtain joy and happiness?』 The Niganthas replied: 『No, Gautama!』 I further asked: 『Niganthas! Can I, by remaining silent and still, obtain joy and happiness for one day and one night?』 The Niganthas replied: 『Yes, Gautama!』 『For two, three, four, five, six, or seven days and seven nights, can I obtain joy and happiness?』 The Niganthas replied: 『Yes, Gautama!』

。瞿曇！』我復問曰：『諸尼揵等！于意云何？誰樂勝？為頻鞞娑羅王？為是我耶？』尼揵答曰：『瞿曇！如我等受解沙門瞿曇所說，瞿曇樂勝，頻鞞娑羅王不如也。』

「摩訶男！因此故知，欲無樂，有無量苦患。若多聞聖弟子不見如真者，彼為欲所覆，惡、不善所纏，不得舍樂及無上息。摩訶男！如是彼多聞聖弟子為欲退轉。摩訶男！我知欲無樂，有無量苦患。我知如真已，不為欲所覆，亦不為惡不善法所纏，便得舍樂及無上息。摩訶男！是故我不為欲退轉。」

佛說如是。釋摩訶男及諸比丘，聞佛所說，歡喜奉行。

苦陰經第四竟(二千二百五十四字)

（一〇一）中阿含因品增上心經第五(第二小土城誦)

爾時，世尊告諸比丘：「若比丘欲得增上心者，當以數數念於五相。數念五相已，生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。

「云何為五？比丘者，念相善相應，若生不善念者，彼因此相復更念異相善相應，令不生惡不善之念。彼因此相更念異相善相應，已生不善念，即便得滅，惡念滅已，心便常住，在內、止息、一意、得定

『瞿曇！』我再次問道：『各位尼犍子！你們認為如何？誰更快樂？是頻毗娑羅王還是我？』尼犍子回答說：『瞿曇！按照我們理解的沙門瞿曇所說，瞿曇更快樂，頻毗娑羅王不如你。』 『摩訶男！因此可知，慾望沒有快樂，有無量的痛苦和禍患。如果多聞的聖弟子不能如實地看到這一點，他們就會被慾望所矇蔽，被邪惡和不善所纏繞，無法捨棄快樂和達到無上的寂靜。摩訶男！這樣的多聞聖弟子就會因為慾望而退轉。摩訶男！我知道慾望沒有快樂，有無量的痛苦和禍患。我如實地知道這一點后，就不會被慾望所矇蔽，也不會被邪惡和不善法所纏繞，便能捨棄快樂並達到無上的寂靜。摩訶男！因此，我不會因為慾望而退轉。』 佛陀如是說。釋摩訶男和眾比丘聽聞佛陀所說，歡喜奉行。 《苦陰經》第四完（二千二百五十四字） （一〇一）《中阿含經·因品·增上心經》第五（第二小土城誦） 那時，世尊告訴眾比丘：『如果比丘想要獲得增上心，應當常常憶念五種相。常常憶念這五種相后，如果生起不善的念頭，就能立即滅除。惡念滅除后，心就能常住，在內心止息，一心安定。』 『哪五種呢？比丘應當憶念與善相應的相。如果生起不善的念頭，就應當因此相而憶念其他與善相應的相，使不善的念頭不生起。因此相而憶念其他與善相應的相后，已經生起的不善念頭，就能立即滅除。惡念滅除后，心就能常住，在內心止息，一心安定。』

'Gotama!' I asked again: 'Venerable Niganthas, what do you think? Who is happier? King Bimbisara or I?' The Niganthas replied: 'Gotama, according to what we understand of what the ascetic Gotama says, Gotama is happier, King Bimbisara is not as happy as you.' 'Mahānāma, therefore it is known that desires have no pleasure, but have immeasurable suffering and trouble. If a well-learned noble disciple does not see this as it truly is, they will be blinded by desires, entangled by evil and unwholesome things, and unable to abandon pleasure and attain supreme peace. Mahānāma, such a well-learned noble disciple will regress because of desires. Mahānāma, I know that desires have no pleasure, but have immeasurable suffering and trouble. Having truly known this, I am not blinded by desires, nor am I entangled by evil and unwholesome things, and I am able to abandon pleasure and attain supreme peace. Mahānāma, therefore, I do not regress because of desires.' Thus spoke the Buddha. The Sakyan Mahānāma and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The fourth discourse, 'The Discourse on the Aggregates of Suffering,' is concluded (2,254 words). (101) The fifth discourse, 'The Discourse on the Superior Mind,' from the 'Cause' section of the 'Middle Length Discourses' (Second Small City Recitation) Then, the Blessed One addressed the monks: 'Monks, if a monk wishes to attain a superior mind, he should frequently contemplate five aspects. Having frequently contemplated these five aspects, if an unwholesome thought arises, it will be immediately extinguished. When the evil thought is extinguished, the mind will abide, be at rest within, and become one-pointed and concentrated.' 'What are the five? A monk should contemplate aspects that are in accordance with the wholesome. If an unwholesome thought arises, he should, because of this aspect, contemplate another aspect that is in accordance with the wholesome, so that the unwholesome thought does not arise. Because of this aspect, having contemplated another aspect that is in accordance with the wholesome, the unwholesome thought that has already arisen will be immediately extinguished. When the evil thought is extinguished, the mind will abide, be at rest within, and become one-pointed and concentrated.'

。猶木工師、木工弟子，彼持墨繩，用拼于木，則以利斧，斫治令直。如是，比丘！因此相復更念異相善相應，令不生惡不善之念。彼因此相更念異相善相應，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。若比丘欲得增上心者，當以數數念此第一相，念此相已，生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。

「複次，比丘！念相善相應，若生不善念者，彼觀此念惡有災患，此念不善，此念是惡，此念智者所惡，此念若滿具者，則不得通、不得覺道、不得涅槃，令生惡不善念故。彼如是觀惡，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。猶人年少，端政可愛，沐浴澡洗，著明凈衣，以香涂身，修治鬚髮，極令凈潔，或以死蛇、死狗、死人食半青色，膀脹臭爛，不凈流出，繫著彼頸，彼便惡穢，不喜不樂。如是，比丘！彼觀此念，惡有災患，此念不善，此念是惡，此念智者所惡，此念若滿具者，則不得通、不得覺道、不得涅槃，令生惡不善念故。彼如是觀惡，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定

現代漢語譯本：就像木匠師傅或木匠學徒，他們拿著墨線，在木頭上彈線，然後用鋒利的斧頭，砍削木頭使之筆直。同樣，比丘！你應當如此，通過一個念頭反覆思量，使其與善法相應，從而不生起邪惡不善的念頭。通過這個念頭反覆思量，使其與善法相應，如果已經生起了不善的念頭，就能立即滅除。不善的念頭滅除后，心就能安住，在內心止息，達到一心專注的禪定。如果比丘想要獲得更高的禪定，應當反覆思量這第一種方法。思量這種方法后，如果生起了不善的念頭，就能立即滅除。不善的念頭滅除后，心就能安住，在內心止息，達到一心專注的禪定。 現代漢語譯本：再者，比丘！思量一個念頭，使其與善法相應，如果生起了不善的念頭，就應當觀察這個念頭的過患，這個念頭是不善的，這個念頭是邪惡的，這個念頭是智者所厭惡的，這個念頭如果充滿內心，就不能通達真理，不能覺悟正道，不能證得涅槃，因為它會使人產生邪惡不善的念頭。像這樣觀察念頭的過患，如果已經生起了不善的念頭，就能立即滅除。不善的念頭滅除后，心就能安住，在內心止息，達到一心專注的禪定。就像一個年輕俊美、惹人喜愛的人，沐浴洗漱，穿上乾淨的衣服，用香塗抹身體，修剪鬚髮，使自己非常潔凈。如果把一條死蛇、死狗或半腐爛的死人，身體腫脹、發出惡臭、流出污穢的屍體，掛在他的脖子上，他就會感到厭惡、不喜悅。同樣，比丘！你應當觀察這個念頭的過患，這個念頭是不善的，這個念頭是邪惡的，這個念頭是智者所厭惡的，這個念頭如果充滿內心，就不能通達真理，不能覺悟正道，不能證得涅槃，因為它會使人產生邪惡不善的念頭。像這樣觀察念頭的過患，如果已經生起了不善的念頭，就能立即滅除。不善的念頭滅除后，心就能安住，在內心止息，達到一心專注的禪定。

English version: Just like a carpenter or a carpenter's apprentice, they hold an ink line, snap it on the wood, and then use a sharp axe to hew the wood straight. Similarly, monks! You should do the same. By repeatedly contemplating a thought, making it correspond with wholesome principles, you will not give rise to evil and unwholesome thoughts. By repeatedly contemplating this thought, making it correspond with wholesome principles, if an unwholesome thought has already arisen, it can be immediately extinguished. Once the unwholesome thought is extinguished, the mind can abide, rest within, and attain one-pointed concentration. If a monk wishes to attain higher concentration, he should repeatedly contemplate this first method. After contemplating this method, if an unwholesome thought arises, it can be immediately extinguished. Once the unwholesome thought is extinguished, the mind can abide, rest within, and attain one-pointed concentration. English version: Furthermore, monks! Contemplate a thought, making it correspond with wholesome principles. If an unwholesome thought arises, you should observe the faults of this thought: this thought is unwholesome, this thought is evil, this thought is despised by the wise, this thought, if it fills the mind, will not lead to understanding, will not lead to enlightenment, will not lead to Nirvana, because it causes evil and unwholesome thoughts to arise. By observing the faults of the thought in this way, if an unwholesome thought has already arisen, it can be immediately extinguished. Once the unwholesome thought is extinguished, the mind can abide, rest within, and attain one-pointed concentration. It is like a young, handsome, and lovable person, who has bathed and washed, put on clean clothes, applied perfume to their body, trimmed their hair and beard, making themselves very clean. If a dead snake, a dead dog, or a half-rotten corpse of a dead person, swollen, stinking, and oozing filth, were hung around their neck, they would feel disgusted and unhappy. Similarly, monks! You should observe the faults of this thought: this thought is unwholesome, this thought is evil, this thought is despised by the wise, this thought, if it fills the mind, will not lead to understanding, will not lead to enlightenment, will not lead to Nirvana, because it causes evil and unwholesome thoughts to arise. By observing the faults of the thought in this way, if an unwholesome thought has already arisen, it can be immediately extinguished. Once the unwholesome thought is extinguished, the mind can abide, rest within, and attain one-pointed concentration.

。若比丘欲得增上心者，當以數數念此第二相，念此相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。

「複次，比丘！念相善相應時，生不善念，觀念惡患時，復生不善念者，彼比丘不應念此念，令生惡不善念故。彼不念此念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。猶有目人，色在光明，而不用見，彼或閉目，或身避去。于汝等意云何？色在光明，彼人可得受色相耶？」

「如是，比丘不應念此念，令生惡不善念故，彼不念此念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。若比丘欲得增上心者，當以數數念此第三相，念此相已，生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。

「複次，比丘！念相善相應時生不善念，觀念惡患時亦生不善念，不念念時復生不善念者，彼比丘為此念，當以思行漸減其念，令不生惡不善之念。彼為此念，當以思行漸減念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。猶人行道，進路急速，彼作是念：『我何為速？我今寧可徐徐行耶。』彼即徐行。復作是念：『我何為徐行？寧可住耶。』彼即便住

現代漢語譯本：如果比丘想要獲得更高的禪定，應當反覆思念這第二種禪定之相。思念此相，已經產生的惡念就會立即消滅。惡念消滅后，心便能安住，在內心止息，達到一心專注的禪定。 其次，比丘！當思念的禪定之相與善法相應時，如果產生不善的念頭，當觀察惡念的過患時，又產生不善的念頭，那麼這位比丘不應該思念這種念頭，因為它會產生惡的不善念頭。他不思念這種念頭，已經產生的不善念頭就會立即消滅。惡念消滅后，心便能安住，在內心止息，達到一心專注的禪定。就像有眼睛的人，顏色在光明中，卻不去看它，他或者閉上眼睛，或者轉身避開。你們認為如何？顏色在光明中，這個人還能感受到顏色嗎？ 『同樣，比丘不應該思念這種念頭，因為它會產生惡的不善念頭。他不思念這種念頭，已經產生的不善念頭就會立即消滅。惡念消滅后，心便能安住，在內心止息，達到一心專注的禪定。如果比丘想要獲得更高的禪定，應當反覆思念這第三種禪定之相。思念此相，已經產生的惡念就會立即消滅。惡念消滅后，心便能安住，在內心止息，達到一心專注的禪定。 其次，比丘！當思念的禪定之相與善法相應時，如果產生不善的念頭，當觀察惡念的過患時也產生不善的念頭，不思念時又產生不善的念頭，那麼這位比丘對於這種念頭，應當通過思考和行為逐漸減少這種念頭，使它不再產生惡的不善念頭。他對於這種念頭，應當通過思考和行為逐漸減少念頭，已經產生的不善念頭就會立即消滅。惡念消滅后，心便能安住，在內心止息，達到一心專注的禪定。就像一個人走路，快速前進，他會這樣想：『我為什麼要走這麼快？我現在寧可慢慢走。』他便開始慢走。又想：『我為什麼要慢走？寧可停下來。』他便停了下來。

English version: If a bhikkhu wishes to attain a higher state of mind, he should repeatedly contemplate this second aspect. By contemplating this aspect, any unwholesome thoughts that have arisen will immediately cease. When unwholesome thoughts have ceased, the mind will abide, find rest within, and attain one-pointed concentration. Furthermore, bhikkhus! When the aspect of contemplation is well-aligned with wholesome qualities, if unwholesome thoughts arise, and when contemplating the faults of unwholesome thoughts, unwholesome thoughts arise again, then that bhikkhu should not contemplate this thought, because it will give rise to evil unwholesome thoughts. By not contemplating this thought, any unwholesome thoughts that have arisen will immediately cease. When unwholesome thoughts have ceased, the mind will abide, find rest within, and attain one-pointed concentration. It is like a person with eyes, with colors in the light, but not seeing them; he either closes his eyes or turns away. What do you think? With colors in the light, can that person perceive the colors? They would answer: 'No.' 'Likewise, a bhikkhu should not contemplate this thought, because it will give rise to evil unwholesome thoughts. By not contemplating this thought, any unwholesome thoughts that have arisen will immediately cease. When unwholesome thoughts have ceased, the mind will abide, find rest within, and attain one-pointed concentration. If a bhikkhu wishes to attain a higher state of mind, he should repeatedly contemplate this third aspect. By contemplating this aspect, any unwholesome thoughts that have arisen will immediately cease. When unwholesome thoughts have ceased, the mind will abide, find rest within, and attain one-pointed concentration. Furthermore, bhikkhus! When the aspect of contemplation is well-aligned with wholesome qualities, if unwholesome thoughts arise, and when contemplating the faults of unwholesome thoughts, unwholesome thoughts also arise, and when not contemplating, unwholesome thoughts arise again, then that bhikkhu, for this thought, should gradually reduce the thought through reflection and action, so that it no longer gives rise to evil unwholesome thoughts. For this thought, he should gradually reduce the thought through reflection and action, and any unwholesome thoughts that have arisen will immediately cease. When unwholesome thoughts have ceased, the mind will abide, find rest within, and attain one-pointed concentration. It is like a person walking, advancing quickly, and he thinks: 'Why am I walking so fast? I would rather walk slowly now.' Then he walks slowly. Then he thinks: 'Why am I walking slowly? I would rather stop.' Then he stops.

。復作是念：『我何為住？寧可坐耶。』彼即便坐。復作是念：『我何為坐？寧可臥耶。』彼即便臥。如是，彼人漸漸息身粗行。當知比丘亦復如是，彼為此念，當以思行漸減其念，令不生惡不善之念。彼為此念，當以思行漸減念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。若比丘欲得增上心者，當以數數念此第四相，念此相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。

「複次，比丘！念相善相應時生不善念，觀念惡患時亦生不善念，不念念時亦生不善念，當以思行漸減念時復生不善念者，彼比丘應如是觀。比丘者，因此念故，生不善念，彼比丘便齒齒相著，舌逼上腭，以心修心，受持降伏，令不生惡不善之念。彼以心修心，受持降伏，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。猶二力士捉一羸人，受持降伏。如是，比丘！齒齒相著，舌逼上腭，以心修心，受持降伏，令不生惡不善之念。彼以心修心，受持降伏，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。若比丘欲得增上心者，當以數數念此第五相，念此相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定

現代漢語譯本：他又這樣想：『我為什麼要站著？不如坐下吧。』他便坐下。他又這樣想：『我為什麼要坐著？不如躺下吧。』他便躺下。像這樣，這個人逐漸停止了粗重的身體活動。應當知道，比丘也是這樣，他這樣想，應當用思考來逐漸減少念頭，使不產生邪惡不善的念頭。他這樣想，應當用思考來逐漸減少念頭，已經產生的邪惡不善的念頭，便能立即消滅，邪惡的念頭消滅后，心便能常住，在內心止息，一心得到安定。如果比丘想要獲得更高的心境，應當常常思念這第四種方法，思念這種方法，已經產生的邪惡不善的念頭，便能立即消滅，邪惡的念頭消滅后，心便能常住，在內心止息，一心得到安定。 現代漢語譯本：『再者，比丘！當念頭與善法相應時，會產生不善的念頭；當觀察惡的過患時，也會產生不善的念頭；當不思念時，也會產生不善的念頭；當用思考來逐漸減少念頭時，又會產生不善的念頭，』這位比丘應當這樣觀察。比丘，因為這個念頭，產生了不善的念頭，這位比丘便牙齒緊咬，舌頭抵住上顎，用心來調伏心，受持降伏，使不產生邪惡不善的念頭。他用心來調伏心，受持降伏，已經產生的邪惡不善的念頭，便能立即消滅，邪惡的念頭消滅后，心便能常住，在內心止息，一心得到安定。就像兩個力士抓住一個虛弱的人，受持降伏。像這樣，比丘！牙齒緊咬，舌頭抵住上顎，用心來調伏心，受持降伏，使不產生邪惡不善的念頭。他用心來調伏心，受持降伏，已經產生的邪惡不善的念頭，便能立即消滅，邪惡的念頭消滅后，心便能常住，在內心止息，一心得到安定。如果比丘想要獲得更高的心境，應當常常思念這第五種方法，思念這種方法，已經產生的邪惡不善的念頭，便能立即消滅，邪惡的念頭消滅后，心便能常住，在內心止息，一心得到安定。

English version: He then thinks, 『Why am I standing? I should sit down.』 And he sits down. He then thinks, 『Why am I sitting? I should lie down.』 And he lies down. In this way, that person gradually ceases coarse bodily actions. It should be known that a bhikkhu is also like this. He thinks, 『I should gradually reduce thoughts through reflection, so that evil and unwholesome thoughts do not arise.』 He thinks, 『I should gradually reduce thoughts through reflection, and when unwholesome thoughts have arisen, they will immediately cease. When evil thoughts have ceased, the mind will abide, be at rest within, and attain one-pointedness.』 If a bhikkhu wishes to attain a higher state of mind, he should frequently contemplate this fourth method. By contemplating this method, unwholesome thoughts that have arisen will immediately cease. When evil thoughts have ceased, the mind will abide, be at rest within, and attain one-pointedness. English version: 『Furthermore, bhikkhus! When thoughts are well-associated with wholesome things, unwholesome thoughts arise; when contemplating the faults of evil, unwholesome thoughts also arise; when not thinking, unwholesome thoughts also arise; when gradually reducing thoughts through reflection, unwholesome thoughts arise again.』 That bhikkhu should observe in this way. Because of this thought, unwholesome thoughts arise. That bhikkhu should then clench his teeth, press his tongue against the roof of his mouth, and with his mind, subdue his mind, restrain and conquer it, so that evil and unwholesome thoughts do not arise. By subduing his mind with his mind, restraining and conquering it, unwholesome thoughts that have arisen will immediately cease. When evil thoughts have ceased, the mind will abide, be at rest within, and attain one-pointedness. Just as two strong men seize a weak man, restrain and conquer him. In the same way, bhikkhus! Clench your teeth, press your tongue against the roof of your mouth, and with your mind, subdue your mind, restrain and conquer it, so that evil and unwholesome thoughts do not arise. By subduing his mind with his mind, restraining and conquering it, unwholesome thoughts that have arisen will immediately cease. When evil thoughts have ceased, the mind will abide, be at rest within, and attain one-pointedness. If a bhikkhu wishes to attain a higher state of mind, he should frequently contemplate this fifth method. By contemplating this method, unwholesome thoughts that have arisen will immediately cease. When evil thoughts have ceased, the mind will abide, be at rest within, and attain one-pointedness.

「若比丘欲得增上心者，當以數數念此五相。數念五相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。若比丘念相善相應時不生惡念，觀念惡患時亦不生惡念，不念念時亦不生惡念，若以思行漸減念時亦不生惡念，以心修心、受持降伏時亦不生惡念者，便得自在，慾念則念，不念則不念。若比丘慾念則念，不欲念則不念者，是謂比丘隨意諸念，自在諸念跡。」

增上心經第五竟(千四百五十六字)

（一〇二）中阿含因品唸經第六(第二小土城誦)

爾時，世尊告諸比丘：「我本未覺無上正盡覺時，作如是念：『我寧可別諸唸作二分，慾念、恚念、害唸作一分，無慾念、無恚念、無害念復作一分。』我於後時，便別諸唸作二分，慾念、恚念、害唸作一分，無慾念、無恚念、無害念復作一分。我如是行，在遠離獨住，心無放逸，修行精勤。生慾念，我即覺生慾念，自害、害他、二俱害，滅慧、多煩勞、不得涅槃。覺自害、害他、二俱害，滅慧、多煩勞、不得涅槃，便速滅

『如果比丘想要獲得更高的心境，應當經常思念這五種狀態。經常思念這五種狀態，已經產生的邪惡念頭，就會立即消滅；邪惡念頭消滅后，心就常常安住，在內心止息，一心得到禪定。如果比丘在思念狀態與善法相應時，不產生邪惡念頭；在觀察邪惡的禍患時，也不產生邪惡念頭；在不思念時，也不產生邪惡念頭；如果通過思考逐漸減少念頭時，也不產生邪惡念頭；用自己的心來修持自己的心，接受並降伏時，也不產生邪惡念頭，那麼就能夠獲得自在，想要念就念，不想念就不念。如果比丘想要念就念，不想要念就不念，這就是所謂的比丘能夠隨意控制各種念頭，自在地駕馭各種念頭的軌跡。』 《增上心經》第五完（一千四百五十六字） （一〇二）《中阿含經·因品·唸經》第六（第二小土城誦） 當時，世尊告訴眾比丘：『我最初還沒有覺悟無上正等正覺時，曾經這樣想：『我寧可把各種念頭分成兩部分，把慾念、恚念、害唸作為一部分，把無慾念、無恚念、無害唸作為另一部分。』我後來，就把各種念頭分成兩部分，把慾念、恚念、害唸作為一部分，把無慾念、無恚念、無害唸作為另一部分。我這樣修行，在遠離喧囂的地方獨自居住，內心沒有放逸，修行精進。如果產生慾念，我立即覺察到產生了慾念，它會傷害自己、傷害他人、傷害雙方，會滅失智慧、帶來許多煩惱、無法得到涅槃。覺察到它會傷害自己、傷害他人、傷害雙方，會滅失智慧、帶來許多煩惱、無法得到涅槃，就立即消滅它。

'If a bhikkhu wishes to attain a higher state of mind, he should frequently contemplate these five aspects. By frequently contemplating these five aspects, any unwholesome thoughts that have arisen will immediately cease; once unwholesome thoughts have ceased, the mind will remain stable, at rest within, and attain one-pointed concentration. If a bhikkhu, while contemplating a state that is in accordance with wholesome qualities, does not generate unwholesome thoughts; while observing the dangers of unwholesome qualities, does not generate unwholesome thoughts; while not contemplating, does not generate unwholesome thoughts; if, by gradually reducing thoughts through reflection, he does not generate unwholesome thoughts; and if, by cultivating his own mind with his own mind, accepting and subduing it, he does not generate unwholesome thoughts, then he will attain freedom, thinking when he wishes to think, and not thinking when he does not wish to think. If a bhikkhu thinks when he wishes to think, and does not think when he does not wish to think, this is what is called a bhikkhu who has control over all thoughts, and is free to direct the course of all thoughts.' The fifth discourse on the Higher Mind is complete (one thousand four hundred and fifty-six words). (102) The Sixth Discourse on Mindfulness from the 'Causes' Section of the Middle Length Discourses (Second Small Earth City Recitation) Then, the Blessed One addressed the bhikkhus: 'When I was not yet awakened to the unsurpassed, perfect enlightenment, I thought thus: 「I should divide my thoughts into two parts, with thoughts of desire, ill-will, and harm as one part, and thoughts of non-desire, non-ill-will, and non-harm as another part.」 Later, I divided my thoughts into two parts, with thoughts of desire, ill-will, and harm as one part, and thoughts of non-desire, non-ill-will, and non-harm as another part. As I practiced in this way, dwelling in seclusion, without negligence, and with diligent effort, if a thought of desire arose, I immediately recognized that a thought of desire had arisen, which would harm myself, harm others, harm both, destroy wisdom, cause much trouble, and prevent the attainment of Nirvana. Recognizing that it would harm myself, harm others, harm both, destroy wisdom, cause much trouble, and prevent the attainment of Nirvana, I immediately eliminated it.'

。復生恚念、害念，我即覺生恚念、害念，自害、害他、二俱害，滅慧、多煩勞、不得涅槃。覺自害、害他、二俱害，滅慧、多煩勞、不得涅槃，便速滅。

「我生慾念，不受、斷、除、吐，生恚念、害念，不受、斷、除、吐。所以者何？我見因此故，必生無量惡不善之法。猶如春后月，以種田故，放牧地，則不廣，牧牛兒放牛野澤，牛入他田，牧牛兒即執杖往遮。所以者何？牧牛兒知因此故，必當有罵、有打、有縛、有過失也。是故牧牛兒執杖往遮。我亦如是，生慾念，不受、斷、除、吐，生恚念、害念，不受、斷、除、吐。所以者何？我見因此故，必生無量惡不善之法。

「比丘者，隨所思、隨所念，心便樂中。若比丘多念慾念者，則舍無慾念，以多念慾念故，心便樂中。若比丘多念恚念、害念者，則舍無恚念、無害念，以多念恚念、害念故，心便樂中。如是，比丘不離慾念，不離恚念，不離害念者，則不能脫生、老、病、死、愁憂、啼哭，亦復不能離一切苦。我如是行，在遠離獨住，心無放逸，修行精勤。生無慾念，我即覺生無慾念，不自害、不害他，亦不俱害，修慧、不煩勞而得涅槃。覺不自害、不害他、亦不俱害，修慧、不煩勞而得涅槃，便速修習廣佈

現代漢語譯本：如果生起嗔恨的念頭、傷害的念頭，我立即覺察到生起了嗔恨的念頭、傷害的念頭，這會自我傷害、傷害他人、兩者都傷害，導致智慧泯滅、徒增煩惱、無法達到涅槃。覺察到自我傷害、傷害他人、兩者都傷害，導致智慧泯滅、徒增煩惱、無法達到涅槃，就應該迅速滅除這些念頭。 『我生起慾望的念頭，不接受、斷除、捨棄、吐出；生起嗔恨的念頭、傷害的念頭，不接受、斷除、捨棄、吐出。為什麼呢？因為我看到這些念頭會因此產生無量的不善之法。就像春耕后的月亮，因為要耕種田地，放牧的場地就不寬廣，牧童在野外放牛，牛進入別人的田地，牧童就會拿著棍子去阻攔。為什麼呢？因為牧童知道這樣會因此招致責罵、毆打、捆綁、過失。所以牧童會拿著棍子去阻攔。我也是這樣，生起慾望的念頭，不接受、斷除、捨棄、吐出；生起嗔恨的念頭、傷害的念頭，不接受、斷除、捨棄、吐出。為什麼呢？因為我看到這些念頭會因此產生無量的不善之法。』 『比丘，隨著所思所念，心就樂於其中。如果比丘多念慾望的念頭，就會捨棄無慾望的念頭，因為多念慾望的念頭，心就樂於其中。如果比丘多念嗔恨的念頭、傷害的念頭，就會捨棄無嗔恨的念頭、無傷害的念頭，因為多念嗔恨的念頭、傷害的念頭，心就樂於其中。這樣，比丘如果不離開慾望的念頭，不離開嗔恨的念頭，不離開傷害的念頭，就不能脫離生、老、病、死、憂愁、啼哭，也不能脫離一切痛苦。我這樣修行，在遠離獨處時，心不放逸，精勤修行。生起無慾望的念頭，我立即覺察到生起了無慾望的念頭，這不會自我傷害、不會傷害他人、也不會兩者都傷害，修習智慧、不徒增煩惱而能達到涅槃。覺察到不自我傷害、不傷害他人、也不兩者都傷害，修習智慧、不徒增煩惱而能達到涅槃，就應該迅速修習並廣為傳播。』

English version: If thoughts of anger and harm arise, I immediately recognize that thoughts of anger and harm have arisen. This will harm oneself, harm others, and harm both, leading to the destruction of wisdom, increased troubles, and the inability to attain Nirvana. Recognizing that it harms oneself, harms others, and harms both, leading to the destruction of wisdom, increased troubles, and the inability to attain Nirvana, one should quickly extinguish these thoughts. 'If I generate thoughts of desire, I do not accept, cut off, discard, or expel them; if I generate thoughts of anger and harm, I do not accept, cut off, discard, or expel them. Why? Because I see that these thoughts will inevitably give rise to countless unwholesome states. It is like the moon after spring plowing, because of the need to cultivate the fields, the grazing land is not wide. When a cowherd grazes cattle in the wilderness, and the cattle enter another's field, the cowherd will take a stick to stop them. Why? Because the cowherd knows that this will inevitably lead to scolding, beating, binding, and mistakes. Therefore, the cowherd will take a stick to stop them. I am the same; if I generate thoughts of desire, I do not accept, cut off, discard, or expel them; if I generate thoughts of anger and harm, I do not accept, cut off, discard, or expel them. Why? Because I see that these thoughts will inevitably give rise to countless unwholesome states.' 'Monks, whatever one thinks or contemplates, the mind finds pleasure in it. If a monk frequently thinks of thoughts of desire, he will abandon thoughts without desire, because by frequently thinking of thoughts of desire, the mind finds pleasure in it. If a monk frequently thinks of thoughts of anger and harm, he will abandon thoughts without anger and without harm, because by frequently thinking of thoughts of anger and harm, the mind finds pleasure in it. Thus, if a monk does not depart from thoughts of desire, does not depart from thoughts of anger, and does not depart from thoughts of harm, he cannot escape birth, old age, sickness, death, sorrow, and weeping, nor can he escape all suffering. I practice in this way, in solitary seclusion, with a mind free from negligence, and with diligent practice. When thoughts without desire arise, I immediately recognize that thoughts without desire have arisen. This will not harm oneself, will not harm others, and will not harm both. By cultivating wisdom, without increasing troubles, one can attain Nirvana. Recognizing that it does not harm oneself, does not harm others, and does not harm both, by cultivating wisdom, without increasing troubles, one can attain Nirvana, one should quickly cultivate and widely propagate it.'

。復生無恚念、無害念，我即覺生無恚念、無害念，不自害、不害他、亦不俱害，修慧、不煩勞而得涅槃。覺不自害、不害他、亦不俱害，修慧、不煩勞而得涅槃，便速修習廣佈。」

「我生無慾念、多思念，生無恚念、無害念、多思念。我復作是念：『多思念者，身定喜忘，則便損心，我寧可治內心，常住在內止息，一意得定，令不損心。』我於後時便治內心，常住在內止息，一意得定，而不損心。我生無慾念已，復生念向法次法；生無恚念、無害念已，復生念向法次法。所以者何？我不見因此生無量惡不善之法。猶如秋後月收一切谷訖，牧牛兒放牛野田時作是念：『我牛在群中。』所以者何？牧牛兒不見因此故當得罵詈，得打、得縛，有過失也，是故彼作是念：『我牛在群中。』我亦如是，生無慾念已，復生念向法次法；生無恚念、無害念已，復生念向法次法。所以者何？我不見因此生無量惡不善之法。

「比丘者，隨所思、隨所念，心便樂中。若比丘多念無慾念者，則舍慾念，以多念無慾念故，心便樂中。若比丘多念無恚念、無害念者，則舍恚念、害念，以多念無恚念、無害念故，心便樂中。彼覺、觀已息，內靜、一心、無覺、無觀，定生喜、樂，得第二禪成就游

現代漢語譯本：『當復生沒有嗔恨的念頭、沒有傷害的念頭時，我便覺知自己生起了沒有嗔恨的念頭、沒有傷害的念頭，既不傷害自己、也不傷害他人、也不兩者都傷害，通過修習智慧，不費力就能獲得涅槃。覺知到不傷害自己、不傷害他人、也不兩者都傷害，通過修習智慧，不費力就能獲得涅槃，便能迅速修習並廣泛傳播。』 『我生起沒有慾望的念頭、但有很多思慮的念頭，生起沒有嗔恨的念頭、沒有傷害的念頭、也有很多思慮的念頭。我再次這樣想：『思慮過多，身體必定會喜好忘事，這樣就會損害內心，我寧可治理內心，常常安住在內心止息，一心專注而得禪定，使內心不受損害。』我之後便治理內心，常常安住在內心止息，一心專注而得禪定，而不損害內心。我生起沒有慾望的念頭后，又生起念頭趨向于正法和次法；生起沒有嗔恨的念頭、沒有傷害的念頭后，又生起念頭趨向于正法和次法。為什麼呢？我沒有看到因此會產生無量邪惡不善的法。就像秋收之後，一切穀物都收割完畢，牧童在野外放牛時會這樣想：『我的牛在牛群中。』為什麼呢？牧童沒有看到因此會遭受責罵、毆打、捆綁，或者有過失，所以他會這樣想：『我的牛在牛群中。』我也是這樣，生起沒有慾望的念頭后，又生起念頭趨向于正法和次法；生起沒有嗔恨的念頭、沒有傷害的念頭后，又生起念頭趨向于正法和次法。為什麼呢？我沒有看到因此會產生無量邪惡不善的法。 『比丘們，隨著所思所念，心便樂於其中。如果比丘多念沒有慾望的念頭，就會捨棄慾望的念頭，因為多念沒有慾望的念頭，心便樂於其中。如果比丘多念沒有嗔恨的念頭、沒有傷害的念頭，就會捨棄嗔恨的念頭、傷害的念頭，因為多念沒有嗔恨的念頭、沒有傷害的念頭，心便樂於其中。他覺知和觀想都已止息，內心平靜、一心專注、沒有覺知和觀想，禪定生起喜悅和快樂，成就並安住于第二禪。』

English version: 'When there arises no thought of anger, no thought of harm, I am aware that there arises no thought of anger, no thought of harm. I neither harm myself, nor harm others, nor harm both. By cultivating wisdom, I attain Nirvana without effort. Aware of not harming myself, not harming others, nor harming both, by cultivating wisdom, I attain Nirvana without effort, and then I quickly cultivate and widely spread it.' 'I have thoughts without desire, but many thoughts of reflection. I have thoughts without anger, without harm, and also many thoughts of reflection. I then think: 『With many thoughts of reflection, the body will surely be prone to forgetfulness, which will harm the mind. I would rather govern the mind, constantly abide in inner stillness, and with one-pointed concentration attain samadhi, so that the mind is not harmed.』 Later, I governed the mind, constantly abiding in inner stillness, and with one-pointed concentration attained samadhi, without harming the mind. After thoughts without desire arose, I then had thoughts directed towards the Dharma and the next Dharma. After thoughts without anger and without harm arose, I then had thoughts directed towards the Dharma and the next Dharma. Why is that? I do not see that countless evil and unwholesome dharmas arise from this. Just as after the autumn harvest, when all the grains have been gathered, a cowherd, when letting his cows graze in the fields, thinks: 『My cows are in the herd.』 Why is that? The cowherd does not see that he will be scolded, beaten, or bound, or that there will be any fault. Therefore, he thinks: 『My cows are in the herd.』 It is the same with me. After thoughts without desire arose, I then had thoughts directed towards the Dharma and the next Dharma. After thoughts without anger and without harm arose, I then had thoughts directed towards the Dharma and the next Dharma. Why is that? I do not see that countless evil and unwholesome dharmas arise from this.' 'Monks, whatever is thought and whatever is reflected upon, the mind finds joy in it. If a monk often reflects on thoughts without desire, he will abandon thoughts of desire. Because he often reflects on thoughts without desire, the mind finds joy in it. If a monk often reflects on thoughts without anger and without harm, he will abandon thoughts of anger and harm. Because he often reflects on thoughts without anger and without harm, the mind finds joy in it. When his awareness and reflection have ceased, with inner stillness, one-pointed concentration, without awareness and reflection, joy and happiness arise from samadhi, and he attains and abides in the second jhana.'

。彼離喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游。彼樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。

「彼如是定心清凈，無穢、無煩，柔軟善住，得不動心，趣向漏盡通智作證，便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真；亦知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知，如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。此比丘離慾念、離恚念、離害念，則得解脫生、老、病、死、愁憂、啼哭，離一切苦。猶如一無事處有大泉水，彼有群鹿游住其中。有一人來，不為彼群鹿求義及饒益、求安隱快樂，塞平正路，開一惡道，作大坑塹，使人守視。如是群鹿一切死盡。復有一人來，為彼群鹿求義及饒益，求安隱快樂，開平正路，閉塞惡道，卻守視人，如是群鹿普得安濟。

「比丘！當知我說此喻，欲令知義，慧者聞喻，則解其趣。此說有義，大泉水者，謂是五欲愛念歡樂。云何為五？眼知色、耳知聲、鼻知香、舌知味、身知觸，大泉水者，當知是五欲也。大群鹿者，當知是沙門、梵志也

現代漢語譯本：他遠離了喜悅的慾望，捨棄了所有追求，以正念和正智感受身體的快樂，這就是聖人所說的，聖人所捨棄的，念、樂的安住、空，從而成就並進入第三禪。他滅除了快樂和痛苦，喜悅和憂愁也早已滅除，達到不苦不樂、舍、念、清凈的狀態，從而成就並進入第四禪。 他如此使心安定清凈，沒有污穢、沒有煩惱，柔軟而安住，獲得不動的心，趨向于漏盡的智慧和證悟，便如實知曉苦的真相，知曉苦的生起、苦的滅除、以及滅苦之道；也如實知曉煩惱的真相，知曉煩惱的生起、煩惱的滅除、以及滅煩惱之道。他如此知曉，如此看見之後，就從慾望的煩惱中解脫，從存在的煩惱和無明的煩惱中解脫，解脫后便知道自己已經解脫，生死已盡，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，如實知曉。這位比丘遠離了慾望的念頭、嗔恨的念頭、傷害的念頭，從而解脫了生、老、病、死、憂愁、悲傷、哭泣，遠離了一切痛苦。就像一個無人的地方有一處大泉水，那裡有一群鹿在那裡生活。有一個人來了，不為這群鹿尋求利益和安樂，反而堵塞了正路，開闢了一條邪路，挖了一個大坑，還派人看守。這樣，這群鹿就全部死光了。又有一個人來了，為這群鹿尋求利益和安樂，開闢了正路，堵塞了邪路，趕走了看守的人，這樣，這群鹿就都得到了安全。 比丘們，你們應當知道我講這個比喻，是爲了讓你們明白其中的道理，有智慧的人聽了這個比喻，就能理解它的含義。這個比喻是有意義的，大泉水指的是五欲的愛念和快樂。什麼是五欲呢？眼睛所見的顏色、耳朵所聽的聲音、鼻子所聞的香氣、舌頭所嘗的味道、身體所感受的觸覺，大泉水指的就是這五欲。大群鹿指的是沙門和婆羅門。

English version: He, having detached from the desire for joy, abandoning all seeking, experiences bodily pleasure with mindfulness and clear comprehension. This is what the noble ones speak of, what the noble ones have abandoned: the dwelling in mindfulness, pleasure, and emptiness, thus achieving and abiding in the third jhana. With the cessation of pleasure and pain, and the prior cessation of joy and sorrow, he attains a state of neither-pain-nor-pleasure, purity of equanimity and mindfulness, thus achieving and abiding in the fourth jhana. Having thus purified his mind, free from defilement and agitation, pliable and well-established, he attains an unshakeable mind, directed towards the knowledge and realization of the destruction of the outflows. He then truly knows suffering, truly knows the arising of suffering, truly knows the cessation of suffering, and truly knows the path leading to the cessation of suffering. He also truly knows the outflows, truly knows the arising of the outflows, truly knows the cessation of the outflows, and truly knows the path leading to the cessation of the outflows. Having thus known and seen, his mind is liberated from the outflow of desire, from the outflow of existence, and from the outflow of ignorance. Upon liberation, he knows that he is liberated, that birth is exhausted, the holy life is fulfilled, what had to be done is done, and there is no more return to any state of being. This bhikkhu, having abandoned thoughts of desire, thoughts of hatred, and thoughts of harm, is liberated from birth, aging, sickness, death, sorrow, lamentation, and weeping, and is free from all suffering. It is like a large spring of water in a deserted place, where a herd of deer lives. A person comes, not seeking the benefit and happiness of the deer, but blocking the straight path, opening a wicked path, digging a large pit, and placing guards. Thus, all the deer die. Then another person comes, seeking the benefit and happiness of the deer, opening the straight path, blocking the wicked path, and driving away the guards. Thus, all the deer are safe. Bhikkhus, you should know that I tell this parable to make you understand the meaning. The wise, upon hearing the parable, will understand its significance. This parable has meaning. The large spring of water refers to the love and joy of the five senses. What are the five senses? The colors seen by the eye, the sounds heard by the ear, the smells smelled by the nose, the tastes tasted by the tongue, and the touches felt by the body. The large spring of water refers to these five senses. The large herd of deer refers to the samanas and brahmins.

。有一人來，不為彼求義及饒益、求安隱快樂者，當知是魔波旬也。塞平正路，開一惡道者，是三惡不善念：慾念、恚念、害念也。惡道者，當知是三惡不善念。復更有惡道，謂八邪道，邪見乃至邪定是為八。作大坑塹者，當知是無明也。使人守者，當知是魔波旬眷屬也。復有一人來，為彼求義及饒益、求安隱快樂者，當知是如來、無所著、等正覺也。閉塞惡道，開平正路者，是三善念：無慾念、無恚念、無害念也。道者，當知是三善念。復更有道，謂八正道，正見乃至正定是為八。

「比丘！我為汝等開平正路，閉塞惡道，填平坑塹，除卻守人。如尊師所為弟子起大慈，哀憐念愍傷，求義及饒益，求安隱快樂者，我今已作。汝等亦當復自作，至無事處山林樹下空安靜處，宴坐思惟，勿得放逸，勤加精進，無令後悔。此是我之教敕，是我訓誨。」

佛說如是，彼諸比丘聞佛所說，歡喜奉行

現代漢語譯本：如果有人來，不是爲了尋求他人的利益和饒益，也不是爲了尋求安穩快樂，應當知道這是魔波旬。阻塞平坦正路，開闢一條惡道的，是三種惡的不善念頭：慾念、恚念、害念。惡道，應當知道就是這三種惡的不善念頭。還有其他的惡道，就是八邪道，邪見乃至邪定這八種。製造大坑陷的，應當知道是無明。使人守衛的，應當知道是魔波旬的眷屬。如果另有人來，是爲了尋求他人的利益和饒益，爲了尋求安穩快樂，應當知道這是如來、無所著、等正覺。閉塞惡道，開闢平坦正路的，是三種善念：無慾念、無恚念、無害念。道，應當知道就是這三種善念。還有其他的道，就是八正道，正見乃至正定這八種。 『比丘們！我為你們開闢了平坦正路，閉塞了惡道，填平了坑陷，除去了守衛的人。就像尊師為弟子所做的那樣，以大慈悲心，哀憐、念愍、傷痛，尋求利益和饒益，尋求安穩快樂，我現在已經做了。你們也應當自己去做，到無事的地方，山林樹下空曠安靜之處，靜坐思惟，不要放逸，勤加精進，不要留下後悔。這是我的教誨，是我的訓誡。』 佛陀這樣說完，那些比丘聽了佛陀所說，歡喜地奉行。

English version: If someone comes, not seeking the benefit and welfare of others, nor seeking peace and happiness, know that this is Mara Papiyas. Blocking the straight and level path, and opening a path of evil, are the three evil unwholesome thoughts: desire, hatred, and harm. The path of evil, know that it is these three evil unwholesome thoughts. There is another path of evil, which is the eightfold wrong path, wrong view to wrong concentration, these are the eight. The one who makes great pits and trenches, know that it is ignorance. The one who makes people guard, know that they are the retinue of Mara Papiyas. If another person comes, seeking the benefit and welfare of others, seeking peace and happiness, know that this is the Tathagata, the unattached, the fully enlightened one. Blocking the path of evil, and opening the straight and level path, are the three wholesome thoughts: non-desire, non-hatred, and non-harm. The path, know that it is these three wholesome thoughts. There is another path, which is the eightfold noble path, right view to right concentration, these are the eight. 'Monks! I have opened the straight and level path for you, blocked the path of evil, filled the pits and trenches, and removed the guards. Just as a respected teacher does for his disciples, with great compassion, pity, and concern, seeking benefit and welfare, seeking peace and happiness, I have now done. You should also do it yourselves, go to a place of solitude, to the foot of a tree in the forest, to a quiet place, sit in meditation, do not be negligent, strive diligently, do not leave any regrets. This is my teaching, this is my instruction.' The Buddha spoke thus, and those monks, having heard what the Buddha said, joyfully followed his teachings.

唸經第六竟(千五百九十三字)

中阿含經卷第二十五(七千四百六十八字)

中阿含經卷第二十六

（一〇三）因品師子吼經第七(第二小土城誦)

爾時，世尊告諸比丘：「此中有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志。汝等隨在眾中，作如是正師子吼。比丘！或有異學來問汝等：『諸賢！汝有何行，有何力，有何智，令汝等作如是說：「此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志。汝等隨在眾中，作如是正師子吼。」』

「比丘！汝等應如是答異學：『諸賢！我世尊有知有見，如來、無所著、等正覺說四法，因此四法故，令我等作如是說：「此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志，我等隨在眾中，作如是正師子吼。」云何為四？諸賢！我等信尊師、信法、信戒德具足，愛敬同道，恭恪奉事

《唸經》第六部分結束（一千五百九十三字） 《中阿含經》卷第二十五（七千四百六十八字） 《中阿含經》卷第二十六 （一〇三）因品《師子吼經》第七（第二小土城誦） 那時，世尊告訴眾比丘：『這裡有第一沙門，第二、第三、第四沙門，除此之外再沒有沙門、婆羅門，其他外道都是空無沙門、婆羅門。你們應當在眾人中，作如此正確的獅子吼。比丘們！或許有其他學派的人來問你們：『諸位賢者！你們有什麼修行，有什麼力量，有什麼智慧，讓你們這樣說：「這裡有第一沙門，第二、第三、第四沙門，除此之外再沒有沙門、婆羅門，其他外道都是空無沙門、婆羅門。你們應當在眾人中，作如此正確的獅子吼。」』 『比丘們！你們應當這樣回答其他學派的人：『諸位賢者！我們的世尊有知有見，如來、無所著、等正覺說了四法，因為這四法，讓我們這樣說：「這裡有第一沙門，第二、第三、第四沙門，除此之外再沒有沙門、婆羅門，其他外道都是空無沙門、婆羅門，我們應當在眾人中，作如此正確的獅子吼。」』哪四種呢？諸位賢者！我們信奉尊師、信奉佛法、信奉戒律德行圓滿，愛敬同道，恭敬奉事。』

The sixth section of 'Nian Jing' concludes (1593 characters) The twenty-fifth scroll of the 'Madhyama Agama Sutra' (7468 characters) 'Taisho Tripitaka' Volume 01 No. 0026 'Madhyama Agama Sutra' The twenty-sixth scroll of the 'Madhyama Agama Sutra' Translated by the Tripitaka master Gautama Sanghadeva of Kipin during the Eastern Jin Dynasty (103) The seventh 'Lion's Roar Sutra' of the 'Hetu' section (Second Small Earth City Recitation) At that time, the World Honored One told the monks: 'Here there is the first Shramana, the second, third, and fourth Shramana. Besides these, there are no other Shramanas or Brahmins. All other heterodox paths are devoid of Shramanas and Brahmins. You should, in the midst of the assembly, make such a correct lion's roar. Monks! Perhaps those of other schools will come and ask you: 'Venerable ones! What practice do you have, what power do you have, what wisdom do you have, that you say: "Here there is the first Shramana, the second, third, and fourth Shramana. Besides these, there are no other Shramanas or Brahmins. All other heterodox paths are devoid of Shramanas and Brahmins. You should, in the midst of the assembly, make such a correct lion's roar."' 'Monks! You should answer those of other schools thus: 'Venerable ones! Our World Honored One has knowledge and vision. The Tathagata, the Unattached One, the Perfectly Enlightened One, has spoken of four dharmas. Because of these four dharmas, we say: "Here there is the first Shramana, the second, third, and fourth Shramana. Besides these, there are no other Shramanas or Brahmins. All other heterodox paths are devoid of Shramanas and Brahmins. We should, in the midst of the assembly, make such a correct lion's roar." What are the four? Venerable ones! We believe in the Venerable Teacher, believe in the Dharma, believe in the complete virtue of precepts, love and respect our fellow practitioners, and respectfully serve them.'

。諸賢！我世尊有知有見，如來、無所著、等正覺說此四法，因此四法故，令我等作如是說：「此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志，我等隨在眾中，作如是正師子吼。」』

「比丘！異學或復作是說：『諸賢！我等亦信尊師，謂我尊師也。信法，謂我法也。戒德具足，謂我戒也。愛敬同道，恭恪奉事，謂我同道出家及在家者也。諸賢！沙門瞿曇及我等此二種說，有何勝，有何意，有何差別耶？』比丘！汝等應如是問異學：『諸賢！為一究竟，為眾多究竟耶？』比丘！若異學如是答：『諸賢！有一究竟，無眾多究竟。』比丘！汝等復問異學：『諸賢！為有欲者得究竟是耶？為無慾者得究竟是耶？』比丘！若異學如是答：『無慾者得究竟是，非有欲者得究竟是。』比丘！汝等復問異學：『諸賢！為有恚者得究竟是耶？為無恚者得究竟是耶？』比丘！若異學如是答：『無恚者得究竟是，非有恚者得究竟是。』比丘！汝等復問異學：『諸賢！為有癡者得究竟是耶？為無癡者得究竟是耶？』比丘，若異學如是答：『諸賢！無癡者得究竟是，非有癡者得究竟是

現代漢語譯本：諸位賢者！我們的世尊，具有真知灼見，如來、無所執著、正等覺者宣說了這四種法。因為這四種法，使得我們能夠這樣宣說：『這裡有第一沙門，第二、第三、第四沙門，除此之外再沒有其他的沙門、婆羅門。其他外道都是空無沙門、婆羅門。我們無論身處何處，都能像雄獅一樣發出這樣的正聲吼叫。』 比丘們！其他學派或許會這樣說：『諸位賢者！我們也相信我們的導師，認為我們的導師才是真正的導師。我們相信我們的法，認為我們的法才是真正的法。我們戒律圓滿，認為我們的戒律才是真正的戒律。我們愛敬同道，恭敬奉事，認為我們的同道出家和在家者才是真正的同道。諸位賢者！沙門瞿曇和我們這兩種說法，有什麼優勝之處，有什麼意義，有什麼差別呢？』比丘們！你們應該這樣問其他學派：『諸位賢者！究竟是一還是多呢？』比丘們！如果其他學派這樣回答：『諸位賢者！只有一個究竟，沒有多個究竟。』比丘們！你們再問其他學派：『諸位賢者！是有慾望的人得到究竟呢？還是沒有慾望的人得到究竟呢？』比丘們！如果其他學派這樣回答：『沒有慾望的人得到究竟，不是有慾望的人得到究竟。』比丘們！你們再問其他學派：『諸位賢者！是有嗔恨的人得到究竟呢？還是沒有嗔恨的人得到究竟呢？』比丘們！如果其他學派這樣回答：『沒有嗔恨的人得到究竟，不是有嗔恨的人得到究竟。』比丘們！你們再問其他學派：『諸位賢者！是有愚癡的人得到究竟呢？還是沒有愚癡的人得到究竟呢？』比丘們！如果其他學派這樣回答：『諸位賢者！沒有愚癡的人得到究竟，不是有愚癡的人得到究竟。』

English version: 'Venerable ones! Our World-Honored One, with knowledge and vision, the Tathagata, the Unattached One, the Perfectly Enlightened One, has declared these four principles. Because of these four principles, we are able to proclaim: 「Here is the first ascetic, the second, the third, and the fourth ascetic. Beyond this, there are no other ascetics or Brahmins. All other paths are empty of ascetics and Brahmins. Wherever we are, we can make this true lion's roar.」' 'Monks! Other schools might say: 「Venerable ones! We also believe in our teacher, considering our teacher to be the true teacher. We believe in our Dharma, considering our Dharma to be the true Dharma. We are complete in our precepts, considering our precepts to be the true precepts. We love and respect our fellow practitioners, reverently serving, considering our fellow practitioners, both ordained and lay, to be the true fellow practitioners. Venerable ones! What is the superiority, what is the meaning, what is the difference between the teachings of the ascetic Gotama and our teachings?」 Monks! You should ask other schools thus: 「Venerable ones! Is the ultimate one or many?」 Monks! If other schools answer thus: 「Venerable ones! There is only one ultimate, not many ultimates.」 Monks! You should then ask other schools: 「Venerable ones! Is it those with desire who attain the ultimate, or those without desire who attain the ultimate?」 Monks! If other schools answer thus: 「Those without desire attain the ultimate, not those with desire.」 Monks! You should then ask other schools: 「Venerable ones! Is it those with hatred who attain the ultimate, or those without hatred who attain the ultimate?」 Monks! If other schools answer thus: 「Those without hatred attain the ultimate, not those with hatred.」 Monks! You should then ask other schools: 「Venerable ones! Is it those with delusion who attain the ultimate, or those without delusion who attain the ultimate?」 Monks! If other schools answer thus: 「Venerable ones! Those without delusion attain the ultimate, not those with delusion.」'

「比丘！汝等復問異學：『諸賢！為有愛、有受者得究竟是耶？為無愛、無受者得究竟是耶？』比丘！若異學如是答：『諸賢！無愛、無受者得究竟是，非有愛、有受者得究竟是。』比丘！汝等復問異學：『諸賢！為無慧、不說慧者得究竟是耶？為有慧、說慧者得究竟是耶？』比丘！若異學如是答：『諸賢！有慧、說慧者得究竟是，非無慧、不說慧者得究竟是。』比丘！汝等復問異學：『諸賢！為有憎、有諍者得究竟是耶？為無憎、無諍者得究竟是耶？』比丘！若異學如是答：『諸賢！無憎、無諍者得究竟是，非有憎、有諍者得究竟是。』

「比丘！汝等為異學應如是說：『諸賢！是為如汝等說有一究竟是，非眾多究竟是；無慾者得究竟是，非有欲者得究竟是；無恚者得究竟是，非有恚者得究竟是；無癡者得究竟是，非有癡者得究竟是；無愛、無受者得究竟是，非有愛、有受者得究竟是；有慧、說慧者得究竟是，非無慧、不說慧者得究竟是；無憎、無諍者得究竟是，非有憎、有諍者得究竟是。若有沙門、梵志依無量見，彼一切依猗二見，有見及無見也。若依有見者，彼便著有見，依猗有見，猗住有見，憎諍無見。若依無見者，彼便著無見，依猗無見，猗住無見，憎諍有見

『比丘們！你們可以反問其他學派：『諸位賢者！是有愛、有感受的人才能達到究竟的境界呢？還是無愛、無感受的人才能達到究竟的境界呢？』比丘們！如果其他學派這樣回答：『諸位賢者！是無愛、無感受的人才能達到究竟的境界，而不是有愛、有感受的人。』比丘們！你們可以再反問其他學派：『諸位賢者！是無智慧、不說智慧的人才能達到究竟的境界呢？還是有智慧、說智慧的人才能達到究竟的境界呢？』比丘們！如果其他學派這樣回答：『諸位賢者！是有智慧、說智慧的人才能達到究竟的境界，而不是無智慧、不說智慧的人。』比丘們！你們可以再反問其他學派：『諸位賢者！是有憎恨、有爭論的人才能達到究竟的境界呢？還是無憎恨、無爭論的人才能達到究竟的境界呢？』比丘們！如果其他學派這樣回答：『諸位賢者！是無憎恨、無爭論的人才能達到究竟的境界，而不是有憎恨、有爭論的人。』 『比丘們！你們應該這樣對其他學派說：『諸位賢者！這就像你們所說，只有一個究竟的境界，而不是多個究竟的境界；是無慾的人才能達到究竟的境界，而不是有慾望的人；是無嗔恨的人才能達到究竟的境界，而不是有嗔恨的人；是無愚癡的人才能達到究竟的境界，而不是有愚癡的人；是無愛、無感受的人才能達到究竟的境界，而不是有愛、有感受的人；是有智慧、說智慧的人才能達到究竟的境界，而不是無智慧、不說智慧的人；是無憎恨、無爭論的人才能達到究竟的境界，而不是有憎恨、有爭論的人。』如果任何沙門或婆羅門依賴於無量的見解，他們都依賴於這兩種見解，即有見和無見。如果依賴於有見，他們就會執著于有見，依賴於有見，安住于有見，憎恨和爭論無見。如果依賴於無見，他們就會執著于無見，依賴於無見，安住于無見，憎恨和爭論有見。

'Monks! You should then question other schools of thought: 『Venerable sirs, is it one who has craving and feeling who attains the ultimate, or one who is without craving and feeling who attains the ultimate?』 Monks, if other schools of thought answer thus: 『Venerable sirs, it is one who is without craving and feeling who attains the ultimate, not one who has craving and feeling.』 Monks, you should then question other schools of thought: 『Venerable sirs, is it one who is without wisdom and does not speak of wisdom who attains the ultimate, or one who has wisdom and speaks of wisdom who attains the ultimate?』 Monks, if other schools of thought answer thus: 『Venerable sirs, it is one who has wisdom and speaks of wisdom who attains the ultimate, not one who is without wisdom and does not speak of wisdom.』 Monks, you should then question other schools of thought: 『Venerable sirs, is it one who has hatred and contention who attains the ultimate, or one who is without hatred and contention who attains the ultimate?』 Monks, if other schools of thought answer thus: 『Venerable sirs, it is one who is without hatred and contention who attains the ultimate, not one who has hatred and contention.』 'Monks, you should say to other schools of thought: 『Venerable sirs, it is as you say, there is only one ultimate, not many ultimates; it is one without desire who attains the ultimate, not one with desire; it is one without ill-will who attains the ultimate, not one with ill-will; it is one without delusion who attains the ultimate, not one with delusion; it is one without craving and feeling who attains the ultimate, not one with craving and feeling; it is one with wisdom and who speaks of wisdom who attains the ultimate, not one without wisdom and who does not speak of wisdom; it is one without hatred and contention who attains the ultimate, not one with hatred and contention.』 If any ascetics or brahmins rely on limitless views, they all rely on these two views, the view of existence and the view of non-existence. If they rely on the view of existence, they become attached to the view of existence, rely on the view of existence, abide in the view of existence, and hate and contend with the view of non-existence. If they rely on the view of non-existence, they become attached to the view of non-existence, rely on the view of non-existence, abide in the view of non-existence, and hate and contend with the view of existence.

「『若有沙門、梵志不知因、不知習、不知滅、不知盡、不知味、不知患、不知出要如真者，彼一切有欲、有恚、有癡、有愛、有受、無慧、非說慧、有憎、有諍，彼則不離生老病死，亦不能脫愁戚啼哭、憂苦懊惱，不得苦邊。若有沙門、梵志於此二見知因、知習、知滅、知盡、知味、知患、知出要如真者，彼一切無慾、無恚、無癡、無愛、無受、有慧、說慧、無憎、無諍，彼則得離生老病死，亦能得脫愁戚啼哭、憂苦懊惱，則得苦邊。

「『或有沙門、梵志施設斷受，然不施設斷一切受，施設斷欲受，不施設斷戒受、見受、我受。所以者何？彼沙門、梵志不知三處如真。是故彼雖施設斷受，然不施設斷一切受。復有沙門、梵志施設斷受，然不施設斷一切受，施設斷欲受、戒受，不施設斷見受、我受。所以者何？彼沙門、梵志不知二處如真，是故彼雖施設斷受，然不施設斷一切受。復有沙門、梵志施設斷受，然不施設斷一切受，施設斷欲受、戒受、見受，不施設斷我受，所以者何？彼沙門、梵志不知一處如真，是故彼雖施設斷受，然不施設斷一切受

『如果有些沙門或婆羅門不瞭解因，不瞭解習，不瞭解滅，不瞭解盡，不瞭解味，不瞭解患，不瞭解出離的真實，他們就會有慾望、有嗔恨、有愚癡、有愛戀、有感受，沒有智慧，不能說是擁有智慧，有憎恨、有爭執，他們就不能脫離生老病死，也不能擺脫憂愁悲傷、哭泣、憂慮痛苦和懊惱，無法到達苦的盡頭。如果有些沙門或婆羅門對這兩種見解了解因，瞭解習，瞭解滅，瞭解盡，瞭解味，瞭解患，瞭解出離的真實，他們就會沒有慾望、沒有嗔恨、沒有愚癡、沒有愛戀、沒有感受，有智慧，可以說擁有智慧，沒有憎恨、沒有爭執，他們就能脫離生老病死，也能擺脫憂愁悲傷、哭泣、憂慮痛苦和懊惱，就能到達苦的盡頭。 『或者有些沙門或婆羅門主張斷除感受，但不主張斷除一切感受，他們主張斷除欲的感受，不主張斷除戒的感受、見的感受、我的感受。這是為什麼呢？因為這些沙門或婆羅門不瞭解這三種真實之處。所以他們雖然主張斷除感受，但不主張斷除一切感受。還有些沙門或婆羅門主張斷除感受，但不主張斷除一切感受，他們主張斷除欲的感受、戒的感受，不主張斷除見的感受、我的感受。這是為什麼呢？因為這些沙門或婆羅門不瞭解兩種真實之處，所以他們雖然主張斷除感受，但不主張斷除一切感受。還有些沙門或婆羅門主張斷除感受，但不主張斷除一切感受，他們主張斷除欲的感受、戒的感受、見的感受，不主張斷除我的感受。這是為什麼呢？因為這些沙門或婆羅門不瞭解一種真實之處，所以他們雖然主張斷除感受，但不主張斷除一切感受。

'If there are some ascetics or Brahmins who do not know the cause, do not know the arising, do not know the cessation, do not know the ending, do not know the taste, do not know the danger, do not know the true escape, they will have desire, have hatred, have delusion, have attachment, have feeling, have no wisdom, cannot be said to have wisdom, have aversion, have conflict. They will not be free from birth, old age, sickness, and death, nor can they escape sorrow, grief, weeping, worry, pain, and distress, and cannot reach the end of suffering. If there are some ascetics or Brahmins who understand the cause, understand the arising, understand the cessation, understand the ending, understand the taste, understand the danger, understand the true escape in these two views, they will have no desire, no hatred, no delusion, no attachment, no feeling, have wisdom, can be said to have wisdom, have no aversion, have no conflict. They will be free from birth, old age, sickness, and death, and can escape sorrow, grief, weeping, worry, pain, and distress, and will reach the end of suffering.' 'Or there are some ascetics or Brahmins who advocate the cessation of feeling, but do not advocate the cessation of all feeling. They advocate the cessation of the feeling of desire, but do not advocate the cessation of the feeling of precepts, the feeling of views, and the feeling of self. Why is that? Because these ascetics or Brahmins do not know these three truths. Therefore, although they advocate the cessation of feeling, they do not advocate the cessation of all feeling. There are also some ascetics or Brahmins who advocate the cessation of feeling, but do not advocate the cessation of all feeling. They advocate the cessation of the feeling of desire and the feeling of precepts, but do not advocate the cessation of the feeling of views and the feeling of self. Why is that? Because these ascetics or Brahmins do not know two truths, so although they advocate the cessation of feeling, they do not advocate the cessation of all feeling. There are also some ascetics or Brahmins who advocate the cessation of feeling, but do not advocate the cessation of all feeling. They advocate the cessation of the feeling of desire, the feeling of precepts, and the feeling of views, but do not advocate the cessation of the feeling of self. Why is that? Because these ascetics or Brahmins do not know one truth, so although they advocate the cessation of feeling, they do not advocate the cessation of all feeling.'

。如是法、律，若信尊師者，彼非正、非第一，若信法者，亦非正、非第一，若具足戒德者，亦非正、非第一，若愛敬同道、恭恪奉事者，亦非正、非第一。

「『若有如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼施設斷受，于現法中施設斷一切受，施設斷欲受、戒受、見受、我受。此四受何因、何習，從何而生，以何為本？此四受因無明，習無明，從無明生，以無明為本。若有比丘無明已盡，明已生者，彼便從是不復更受欲受、戒受、見受、我受，彼不受已，則不恐怖，不恐怖已，便斷因緣，必般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。如是正法、律，若信尊師者，是正、是第一，若信法者，是正、是第一，若戒德具足者，是正、是第一，若愛敬同道、恭恪奉事者，是正、是第一。』

「諸賢！我等有是行，有是力，有是智，因此故令我等作如是說，此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志。以是故，我等隨在眾中，作如是正師子吼。」

現代漢語譯本：如果（有人說）是依據法和律，如果信奉導師的人，他們不是正確的，也不是第一的；如果信奉法的人，他們也不是正確的，也不是第一的；如果具備戒行和德行的人，他們也不是正確的，也不是第一的；如果愛戴尊敬同道、恭敬奉事的人，他們也不是正確的，也不是第一的。 『如果有如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊，他教導斷除感受，在現世中教導斷除一切感受，教導斷除欲受、戒受、見受、我受。這四種感受的起因是什麼？它們的習性是什麼？它們從哪裡產生？它們以什麼為根本？這四種感受的起因是無明，習性是無明，從無明產生，以無明為根本。如果有一位比丘無明已經斷盡，光明已經生起，那麼他從此不再感受欲受、戒受、見受、我受。他不再感受這些，就不會恐懼，沒有恐懼，就斷絕了因緣，必定進入涅槃，生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道真理。像這樣的正法和律，如果信奉導師的人，才是正確的，才是第一的；如果信奉法的人，才是正確的，才是第一的；如果戒行和德行都具備的人，才是正確的，才是第一的；如果愛戴尊敬同道、恭敬奉事的人，才是正確的，才是第一的。』 『諸位賢者！我們有這樣的修行，有這樣的力量，有這樣的智慧，因此我們才這樣說，這裡有第一沙門，第二、第三、第四沙門，除此之外再沒有其他的沙門和婆羅門，其他外道都是空無沙門和婆羅門。因此，我們無論在什麼場合，都發出這樣的正師子吼。』

English version: 'If it is according to the Dharma and the Vinaya, those who believe in the teacher are not right, nor are they the first; those who believe in the Dharma are not right, nor are they the first; those who are complete in precepts and virtue are not right, nor are they the first; those who love and respect their fellow practitioners and serve them respectfully are not right, nor are they the first.' 'If a Tathagata appears in the world, an Arhat, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, known as the Buddha, the Blessed One, he teaches the cessation of feeling, in this very life he teaches the cessation of all feeling, he teaches the cessation of sensual feeling, feeling associated with precepts, feeling associated with views, and feeling associated with self. What is the cause of these four feelings? What is their origin? From where do they arise? What is their basis? The cause of these four feelings is ignorance, their origin is ignorance, they arise from ignorance, and their basis is ignorance. If a bhikkhu has eradicated ignorance and arisen in wisdom, then he no longer experiences sensual feeling, feeling associated with precepts, feeling associated with views, or feeling associated with self. Having no more feeling, he is not afraid, and having no fear, he has cut off the causes, and will surely attain Nirvana, birth is ended, the holy life is fulfilled, what had to be done has been done, there is no more future existence, he knows the truth. Such is the true Dharma and Vinaya, if those who believe in the teacher are right and are the first; if those who believe in the Dharma are right and are the first; if those who are complete in precepts and virtue are right and are the first; if those who love and respect their fellow practitioners and serve them respectfully are right and are the first.' 'Friends! We have this practice, this power, and this wisdom, and therefore we say that there is the first samana, the second, third, and fourth samana, and beyond that there are no other samanas or brahmins, and all other paths are empty of samanas and brahmins. Therefore, wherever we are in the assembly, we make this true lion's roar.'

師子吼經第七竟(一千六百九十字)

（一〇四）中阿含因品優曇婆邏經第八(第二小土城誦)

一時，佛游王舍城，在竹林伽蘭哆園。

爾時，有一居士名曰實意，彼于平旦從王舍城出，欲往詣佛供養禮事。於是，實意居士作如是念：「且置詣佛，世尊或能宴坐及諸尊比丘，我寧可往優曇婆邏林詣異學園。」於是，實意居士即往優曇婆邏林詣異學園。

彼時，優曇婆邏林異學園中，有一異學名曰無恚，在彼中尊為異學師，眾人所敬，多所降伏，為五百異學之所推宗，在眾調亂，音聲高大，說種種鳥論、語論、王論、賊論、斗諍論、飲食論、衣被論、婦女論、童女論、淫女論、世俗論、非道論、海論、國論，如是比說種種鳥論，皆集在彼坐。於是，異學無恚遙見實意居士來，即敕己眾，皆令嘿然：「諸賢！汝等莫語嘿然，樂嘿然，各自斂攝。所以者何？實意居士來，是沙門瞿曇弟子。若有沙門瞿曇弟子名德高遠，所可宗重，在家住止，居王舍城者，彼為第一，彼不語，樂嘿然，自收斂。若彼知此眾嘿然住者，彼或能來。」於是，異學無恚令眾嘿然，自亦嘿然

《師子吼經》第七完（一千六百九十字） （一〇四）《中阿含經·因品·優曇婆邏經》第八（第二小土城誦） 當時，有一位名叫實意的居士，他在清晨從王舍城出來，想要去拜見佛陀，供養禮敬。於是，實意居士這樣想：『先不去見佛陀，世尊或許正在禪坐，或者其他尊者比丘也在禪坐，我不如先去優曇婆邏林，拜訪其他學派的園林。』於是，實意居士就前往優曇婆邏林，拜訪其他學派的園林。 那時，在優曇婆邏林的其他學派園林中，有一位名叫無恚的異學，他在那裡被尊為異學之師，受到眾人尊敬，降伏了許多人，被五百位異學所推崇。他在眾人中喧鬧，聲音高亢，談論各種鳥類、語言、國王、盜賊、爭鬥、飲食、衣物、婦女、少女、**、世俗、非道、海洋、國家等話題，像這樣談論各種鳥類的話題，都聚集在那裡坐著。這時，異學無恚遠遠看見實意居士走來，就命令自己的部眾都安靜下來：『各位賢者！你們都不要說話，保持安靜，喜歡安靜，各自收斂。這是為什麼呢？因為實意居士來了，他是沙門瞿曇的弟子。如果有沙門瞿曇的弟子，名聲高遠，受到尊敬，在家居住在王舍城，他就是第一。他不說話，喜歡安靜，自我收斂。如果他知道這個團體安靜地坐著，他或許會來。』於是，異學無恚命令眾人安靜，自己也安靜下來。

The seventh chapter of the 'Lion's Roar Sutra' is complete (1690 words). (104) The eighth 'Udumbara Sutra' of the 'Middle Length Discourses', 'Causal Section' (Second Small Earth City Recitation) At one time, the Buddha was traveling in Rajagriha, residing in the Bamboo Grove, Kalandaka Garden. At that time, there was a householder named Sati, who, in the early morning, left Rajagriha, intending to visit the Buddha to offer worship and respect. Then, the householder Sati thought to himself: 'Instead of going to see the Buddha, the Blessed One might be in meditation, or the venerable monks might be in meditation as well. I might as well go to the Udumbara Grove and visit the gardens of other schools.' So, the householder Sati went to the Udumbara Grove and visited the gardens of other schools. At that time, in the Udumbara Grove, in the gardens of other schools, there was a non-Buddhist named Avihimsa, who was revered there as a teacher of other schools, respected by many, having subdued many, and was revered by five hundred non-Buddhists. He was in the midst of the crowd, noisy, with a loud voice, discussing various topics such as birds, language, kings, thieves, disputes, food, clothing, women, girls, **, worldly matters, non-path matters, oceans, and countries. Like this, they discussed various bird-related topics, all gathered there sitting. Then, the non-Buddhist Avihimsa, seeing the householder Sati coming from afar, immediately ordered his followers to be silent: 'Good sirs! You should all be silent, enjoy silence, and restrain yourselves. Why is that? Because the householder Sati is coming, he is a disciple of the ascetic Gautama. If there is a disciple of the ascetic Gautama, who is of high reputation, respected, living as a householder in Rajagriha, he is the foremost. He does not speak, enjoys silence, and is self-restrained. If he knows that this group is sitting in silence, he might come.' Then, the non-Buddhist Avihimsa ordered the crowd to be silent, and he himself also became silent.

於是，實意居士往詣異學無恚所，共相問訊，卻坐一面，實意居士語曰：「無恚！我佛世尊若在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。是佛世尊如斯之比，在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。彼在遠離處常樂宴坐，安隱快樂，彼佛世尊初不一日一夜共聚集會，如汝今日及眷屬也。」

於是，異學無恚語曰：「居士！止！止！汝何由得知，沙門瞿曇空慧解脫？此不足說，或相應或不相應，或順或不順，彼沙門瞿曇行邊至邊，樂邊至邊，住邊至邊。猶如瞎牛在邊地食，行邊至邊，樂邊至邊，住邊至邊，彼沙門瞿曇亦復如是。居士！若彼沙門瞿曇來此眾者，我以一論滅彼，如弄空瓶，亦當為彼說瞎牛喻。」

於是，異學無恚告己眾曰：「諸賢！沙門瞿曇儻至此眾，若必來者，汝等莫敬，從坐而起，叉手向彼，莫請令坐，豫留一座，彼到此已，作如是語：『瞿曇！有座，欲坐隨意。』」

爾時，世尊在於宴坐，以凈天耳出過於人，聞實意居士與異學無恚共論如是，則于晡時從宴坐起，往詣優曇婆邏林異學園中。異學無恚遙見世尊來，即從坐起偏袒著衣，叉手向佛，贊曰：「善來，沙門瞿曇！久不來此，愿坐此座

於是，實意居士前往異學無恚的住所，互相問候之後，各自坐在一旁。實意居士說道：『無恚！我的佛陀世尊如果身處寧靜的山林樹下，或者住在高聳的巖石上，那裡寂靜無聲，遠離喧囂，沒有邪惡，也沒有人群，他會順應自然地靜坐。我的佛陀世尊就是這樣，在寧靜的山林樹下，或者住在高聳的巖石上，那裡寂靜無聲，遠離喧囂，沒有邪惡，也沒有人群，他會順應自然地靜坐。他在遠離塵囂的地方總是喜歡靜坐，安穩快樂，我的佛陀世尊從來不會像你今天這樣，和你的眷屬們聚在一起，哪怕是一天一夜。』 於是，異學無恚說道：『居士！住口！住口！你憑什麼知道沙門瞿曇擁有空慧解脫？這不值得一提，無論是否相應，無論是否順應，那個沙門瞿曇的行為都是從一個極端走向另一個極端，從享樂走向另一個極端，從安住走向另一個極端。就像瞎牛在邊地吃草一樣，從一個邊走到另一個邊，從享樂走到另一個邊，從安住走到另一個邊，那個沙門瞿曇也是如此。居士！如果那個沙門瞿曇來到這裡，我可以用一個論點就駁倒他，就像玩弄空瓶一樣，我還要用瞎牛的比喻來嘲諷他。』 於是，異學無恚告訴他的追隨者們說：『各位！如果沙門瞿曇來到這裡，如果他一定會來，你們不要尊敬他，不要從座位上站起來，不要向他合掌，不要請他坐下，預留一個座位，等他到了這裡，就對他說：『瞿曇！有座位，想坐就隨便坐吧。』 當時，世尊正在靜坐，他用清凈的天耳，聽到了實意居士和異學無恚的談話，於是，在傍晚時分，他從靜坐中起身，前往優曇婆邏林的異學園中。異學無恚遠遠地看見世尊來了，立刻從座位上站起來，袒露右肩，向佛合掌，讚歎道：『善來，沙門瞿曇！你很久沒來了，請坐這裡。』

Then, the householder Sati went to the place of the non-Buddhist ascetic, Avihimsaka, and after exchanging greetings, they sat down to one side. Sati said, 'Avihimsaka! My Buddha, the Blessed One, if he is in a secluded place, in the forest under a tree, or dwelling on a high rock, where there is no sound, far away, without evil, without people, he sits in accordance with tranquility. My Buddha, the Blessed One, is like this, in a secluded place, in the forest under a tree, or dwelling on a high rock, where there is no sound, far away, without evil, without people, he sits in accordance with tranquility. He always enjoys sitting in seclusion, peaceful and happy. My Buddha, the Blessed One, never gathers together like you and your retinue do today, not even for a single day or night.' Then, the non-Buddhist ascetic, Avihimsaka, said, 'Householder! Stop! Stop! How do you know that the ascetic Gotama has empty wisdom and liberation? This is not worth mentioning, whether it is appropriate or not, whether it is in accordance or not. That ascetic Gotama's actions go from one extreme to another, from pleasure to another extreme, from dwelling to another extreme. Just like a blind ox eating grass on the edge of the field, going from one edge to another, from pleasure to another edge, from dwelling to another edge, that ascetic Gotama is also like that. Householder! If that ascetic Gotama comes to this assembly, I will refute him with one argument, like playing with an empty bottle, and I will also use the parable of the blind ox to mock him.' Then, the non-Buddhist ascetic, Avihimsaka, told his followers, 'Gentlemen! If the ascetic Gotama comes to this assembly, if he is sure to come, you must not respect him, do not rise from your seats, do not fold your hands towards him, do not invite him to sit down, reserve a seat, and when he arrives, say to him: 'Gotama! There is a seat, sit wherever you like.' At that time, the Blessed One was in meditation, and with his pure heavenly ear, which surpasses that of humans, he heard the conversation between the householder Sati and the non-Buddhist ascetic, Avihimsaka. Then, in the evening, he arose from meditation and went to the non-Buddhist garden in the Udumbara forest. The non-Buddhist ascetic, Avihimsaka, saw the Blessed One coming from afar, and immediately rose from his seat, bared his right shoulder, folded his hands towards the Buddha, and praised him, saying, 'Welcome, ascetic Gotama! You have not come here for a long time, please sit here.'

彼時，世尊作如是念：「此愚癡人，自違其要。」世尊知已，即坐其床，異學無恚便與世尊共相問訊，卻坐一面。世尊問曰：「無恚！向與實意居士共論何事？以何等故集在此坐？」

異學無恚答曰：「瞿曇！我等作是念：『沙門瞿曇有何等法，謂教訓弟子？弟子受教訓已，令得安隱，盡其形壽，凈修梵行，及為他說。』瞿曇！向與實意居士共論如是，以是之故，集在此坐。」

實意居士聞彼語已，便作是念：「此異學無恚異哉妄語。所以者何？在佛面前欺誑世尊。」

世尊知已，語曰：「無恚！我法甚深！甚奇！甚特！難覺難知，難見難得，謂我教訓弟子。弟子受教訓已，盡其形壽，凈修梵行，亦為他說。無恚！若汝師宗所可不了憎惡行者，汝以問我，我必能答，令可汝意。」

於是，調亂異學眾等同音共唱，高大聲曰：「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？乃能自捨己宗，而以他宗隨人所問。」於是異學無恚自敕己眾，令嘿然已，問曰：「瞿曇！不了可憎行

那時，世尊心中這樣想：『這個愚癡的人，自己違背了要點。』世尊知道后，就坐在他的床上。異學無恚沒有生氣，便與世尊互相問候，然後坐在一旁。世尊問道：『無恚！剛才你和實意居士討論什麼事情？因為什麼原因聚集在這裡？』 異學無恚回答說：『瞿曇！我們這樣想：『沙門瞿曇有什麼樣的教法，用來教導弟子？弟子接受教導后，能夠得到安穩，終其一生，清凈地修行梵行，並且為他人宣說。』瞿曇！剛才我和實意居士討論的就是這些，因此聚集在這裡。』 實意居士聽到他的話后，心中想：『這個異學無恚真是奇怪，竟然說謊。為什麼呢？在佛陀面前欺騙世尊。』 世尊知道后，說道：『無恚！我的教法非常深奧！非常奇特！非常殊勝！難以覺察，難以理解，難以見到，難以獲得，就是我教導弟子。弟子接受教導后，終其一生，清凈地修行梵行，也為他人宣說。無恚！如果你的師門宗派所不能理解、憎惡的行為，你可以問我，我一定能夠回答，讓你滿意。』 於是，調亂異學的眾人一起大聲喊道：『沙門瞿曇真是奇特！真是殊勝！有大如意足，有大威德，有大福佑，有大威神。為什麼呢？竟然能夠捨棄自己的宗派，而用其他宗派來回答別人的問題。』於是異學無恚自己命令眾人安靜下來，然後問道：『瞿曇！不能理解、令人憎惡的行為』

At that time, the World-Honored One thought to himself: 『This foolish person is going against the essential point.』 Knowing this, the World-Honored One sat on his bed. The heretic Wuwei, without anger, greeted the World-Honored One and sat to one side. The World-Honored One asked: 『Wuwei! What were you discussing with the layperson Shiyi just now? And why have you gathered here?』 The heretic Wuwei replied: 『Gautama! We were thinking: 『What kind of teachings does the Shramana Gautama have to instruct his disciples? After receiving his teachings, the disciples can attain peace, live their entire lives, purely practice the Brahma-faring, and also preach to others.』 Gautama! That is what I was discussing with the layperson Shiyi, and that is why we have gathered here.』 Upon hearing his words, the layperson Shiyi thought: 『This heretic Wuwei is strange, actually lying. Why? He is deceiving the World-Honored One in front of the Buddha.』 Knowing this, the World-Honored One said: 『Wuwei! My teachings are very profound! Very wondrous! Very special! Difficult to perceive, difficult to understand, difficult to see, difficult to attain, which is that I teach my disciples. After receiving my teachings, the disciples live their entire lives, purely practice the Brahma-faring, and also preach to others. Wuwei! If there are practices that your sect cannot understand and detest, you can ask me, and I will surely be able to answer, to your satisfaction.』 Then, the group of heretics who were causing trouble all shouted in unison, loudly: 『The Shramana Gautama is truly wondrous! Truly special! He has great magical powers, great virtue, great blessings, and great divine power. Why? He is able to abandon his own sect and use other sects to answer people』s questions.』 Then the heretic Wuwei ordered his group to be quiet, and then asked: 『Gautama! Practices that are incomprehensible and detestable』

。云何得具足？云何不得具足？」

於是，世尊答曰：「無恚！或有沙門、梵志裸形無衣，或以手為衣，或以葉為衣，或以珠為衣，或不以瓶取水，或不以櫆取水，不食刀杖劫抄之食，不食欺妄食，不自往、不遣信，不求來尊，不善尊，不住尊。若有二人食，不在中食，不懷妊家食，不畜狗家食，設使家有糞蠅飛來而不食，不啖魚，不食肉，不飲酒，不飲惡水，或都無所飲，學無飲行，或啖一口，以一口為足，或二、三、四，乃至七口，以七口為足，或食一得，以一得為足，或二、三、四乃至七得，以七得為足，或日一食，以一食為足，或二、三、四、五、六、七日、半月、一月一食，以一食為足。

「或食菜茹，或食稗子，或食𣘤米，或食雜䵃，或食頭頭邏食，或食粗食，或至無事處，依于無事，或食根，或食果，或食自落果，或持連合衣，或持毛衣，或持頭舍衣，或持毛頭舍衣，或持全皮，或持穿皮，或持全穿皮，或持散發，或持編髮，或持散編髮，或有剃髮，或有剃鬚，或剃鬚發，或有拔髮，或有拔鬚，或拔鬚發，或住立斷坐，或修蹲行，或有臥刺，以刺為床，或有臥果，以果為床，或有事水，晝夜手抒，或有事火，竟昔然之，或事日月尊祐大德，叉手向彼。如此之比，受無量苦，學煩熱行

『如何才能圓滿？如何不能圓滿？』 於是，世尊回答說：『沒有嗔恚！或者有沙門、婆羅門裸身無衣，或者用手當衣服，或者用樹葉當衣服，或者用珠子當衣服，或者不用瓶子取水，或者不用瓢取水，不吃刀杖搶奪來的食物，不吃欺騙得來的食物，不親自去、不派人去，不求來尊敬，不善待尊敬，不住在尊敬的地方。如果有兩個人吃飯，不在他們中間吃，不在懷孕的婦女家吃，不在養狗的人家吃，即使家裡有糞蠅飛來也不吃，不吃魚，不吃肉，不喝酒，不喝髒水，或者完全不喝，學習不飲的修行，或者吃一口，以一口為滿足，或者兩口、三口、四口，乃至七口，以七口為滿足，或者吃一份，以一份為滿足，或者兩份、三份、四份乃至七份，以七份為滿足，或者一天吃一頓，以一頓為滿足，或者兩天、三天、四天、五天、六天、七天、半個月、一個月吃一頓，以一頓為滿足。 『或者吃蔬菜，或者吃稗子，或者吃糙米，或者吃雜糧，或者吃頭頭邏食物，或者吃粗糙的食物，或者到無事的地方，依靠無事，或者吃根，或者吃果，或者吃自然落下的果實，或者穿連在一起的衣服，或者穿毛衣，或者穿頭舍衣，或者穿毛頭舍衣，或者穿整張皮，或者穿破皮，或者穿破了的整張皮，或者散著頭髮，或者編著頭髮，或者散著又編著頭髮，或者有剃頭髮的，或者有剃鬍須的，或者剃鬍須和頭髮的，或者有拔頭髮的，或者有拔鬍鬚的，或者拔鬍鬚和頭髮的，或者站立不坐，或者修習蹲行，或者睡在刺上，以刺為床，或者睡在果子上，以果子為床，或者有事奉水的，晝夜用手舀水，或者有事奉火的，整夜點燃火，或者事奉日月，尊敬他們的大德，合掌向他們。像這樣，承受無量的痛苦，學習煩熱的修行。』

'How does one attain completeness? How does one not attain completeness?' Then, the World-Honored One replied: 'Without anger! There are some ascetics and Brahmins who are naked and without clothes, or use their hands as clothes, or use leaves as clothes, or use beads as clothes, or do not use a pot to fetch water, or do not use a ladle to fetch water, do not eat food obtained by robbery with swords and staffs, do not eat food obtained by deception, do not go themselves, do not send messengers, do not seek respect that comes, do not treat respect well, do not dwell in a place of respect. If there are two people eating, they do not eat in between them, do not eat in the house of a pregnant woman, do not eat in the house of someone who keeps dogs, even if there are dung flies flying around in the house, they do not eat, do not eat fish, do not eat meat, do not drink alcohol, do not drink dirty water, or do not drink at all, learning the practice of not drinking, or eat one mouthful, being satisfied with one mouthful, or two, three, four, up to seven mouthfuls, being satisfied with seven mouthfuls, or eat one portion, being satisfied with one portion, or two, three, four, up to seven portions, being satisfied with seven portions, or eat one meal a day, being satisfied with one meal, or one meal every two, three, four, five, six, seven days, half a month, or a month, being satisfied with one meal. 'Or eat vegetables, or eat barnyard millet, or eat coarse rice, or eat mixed grains, or eat 'head-head-la' food, or eat coarse food, or go to a place of no activity, relying on no activity, or eat roots, or eat fruits, or eat naturally fallen fruits, or wear clothes that are joined together, or wear woolen clothes, or wear 'head-shed' clothes, or wear 'woolen-head-shed' clothes, or wear a whole skin, or wear a torn skin, or wear a torn whole skin, or have loose hair, or have braided hair, or have loose and braided hair, or some shave their hair, or some shave their beards, or shave their beards and hair, or some pluck their hair, or some pluck their beards, or pluck their beards and hair, or stand without sitting, or practice squatting, or sleep on thorns, using thorns as a bed, or sleep on fruits, using fruits as a bed, or some serve water, scooping water with their hands day and night, or some serve fire, lighting it throughout the night, or serve the sun and moon, respecting their great virtue, placing their palms together towards them. Like this, they endure immeasurable suffering, learning the practice of tormenting heat.'

。無恚！于意云何？不了可憎行如是，為具足？為不具足？」

異學無恚答曰：「瞿曇！如是不了可憎行為具足，非不具足。」

世尊復語曰：「無恚！我為汝說此不了可憎具足行為無量穢所污。」

異學無恚問曰：「瞿曇云何為我說此不了可憎具足行為無量穢所污耶？」

世尊答曰：「無恚！或有一清苦行苦行，因此清苦行苦行，惡欲、念欲。無恚！若有一清苦行苦行，因此清苦行苦行，惡欲、念欲者，是謂，無恚！行苦行者穢。複次，無恚！或有一清苦行苦行，因此清苦行苦行，仰視日光，吸服日氣。無恚！若有一清苦行苦行，因此清苦行苦行，仰視日光，吸服日氣者，是謂，無恚！行苦行者穢。複次，無恚！或有一清苦行苦行，因此清苦行苦行而自貢高，得清苦行苦行已，心便繫著。無恚！若有一清苦行苦行，因此清苦行苦行而自貢高，得清苦行苦行已，心便系著者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，自貴賤他。無恚！若有一清苦行苦行，因此清苦行苦行，自貴賤他者，是謂，無恚！行苦行者穢。複次，無恚！或有一清苦行苦行，因此清苦行苦行，往至家家而自稱說：『我行清苦，我行甚難

現代漢語譯本：『無恚！你認為如何？像這樣不瞭解可憎的行為，是具足還是不具足？』 異學無恚回答說：『瞿曇！像這樣不瞭解可憎的行為是具足的，不是不具足的。』 世尊又說：『無恚！我告訴你，這種不瞭解可憎的具足行為被無量的污穢所污染。』 異學無恚問道：『瞿曇，你如何說這種不瞭解可憎的具足行為被無量的污穢所污染呢？』 世尊回答說：『無恚！有些人進行清苦的修行，因為這種清苦的修行，產生惡欲和念欲。無恚！如果有人進行清苦的修行，因為這種清苦的修行，產生惡欲和念欲，那麼，無恚！這就是修行苦行者的污穢。其次，無恚！有些人進行清苦的修行，因為這種清苦的修行，仰視日光，吸服日氣。無恚！如果有人進行清苦的修行，因為這種清苦的修行，仰視日光，吸服日氣，那麼，無恚！這就是修行苦行者的污穢。其次，無恚！有些人進行清苦的修行，因為這種清苦的修行而自高自大，得到清苦的修行后，內心就執著於此。無恚！如果有人進行清苦的修行，因為這種清苦的修行而自高自大，得到清苦的修行后，內心就執著於此，那麼，無恚！這就是修行苦行者的污穢。 『其次，無恚！有些人進行清苦的修行，因為這種清苦的修行而自視高貴，輕賤他人。無恚！如果有人進行清苦的修行，因為這種清苦的修行而自視高貴，輕賤他人，那麼，無恚！這就是修行苦行者的污穢。其次，無恚！有些人進行清苦的修行，因為這種清苦的修行，到各家各戶去宣稱：『我修行清苦，我修行非常艱難。』

English version: 'Nihilist! What do you think? Is such an incomprehensible and detestable practice complete or incomplete?' The nihilist replied, 'Gautama! Such an incomprehensible and detestable practice is complete, not incomplete.' The World-Honored One further said, 'Nihilist! I tell you, this incomprehensible and detestable complete practice is defiled by immeasurable impurities.' The nihilist asked, 'Gautama, how do you say that this incomprehensible and detestable complete practice is defiled by immeasurable impurities?' The World-Honored One replied, 'Nihilist! Some engage in austere practices, and because of these austere practices, they develop evil desires and thoughts of desire. Nihilist! If someone engages in austere practices and, because of these austere practices, develops evil desires and thoughts of desire, then, Nihilist! this is the defilement of those who practice austerity. Furthermore, Nihilist! Some engage in austere practices, and because of these austere practices, they gaze at the sunlight and inhale the sun's energy. Nihilist! If someone engages in austere practices and, because of these austere practices, gazes at the sunlight and inhales the sun's energy, then, Nihilist! this is the defilement of those who practice austerity. Furthermore, Nihilist! Some engage in austere practices, and because of these austere practices, they become arrogant, and having attained austere practices, their hearts become attached to them. Nihilist! If someone engages in austere practices and, because of these austere practices, becomes arrogant, and having attained austere practices, their hearts become attached to them, then, Nihilist! this is the defilement of those who practice austerity.' 'Furthermore, Nihilist! Some engage in austere practices, and because of these austere practices, they consider themselves superior and look down on others. Nihilist! If someone engages in austere practices and, because of these austere practices, considers themselves superior and looks down on others, then, Nihilist! this is the defilement of those who practice austerity. Furthermore, Nihilist! Some engage in austere practices, and because of these austere practices, they go from house to house proclaiming, 'I practice austerity, my practice is very difficult.'

。』無恚！若有一清苦行苦行，因此清苦行苦行，往至家家而自稱說：『我行清苦，我行甚難。』者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便起嫉妒言：『何為敬重、供養、禮事彼沙門、梵志？應敬重、供養、禮事於我。所以者何？我行苦行。』無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便起嫉妒言：『何為敬重、供養、禮事彼沙門、梵志？應敬重、供養、禮事於我。所以者何？我行苦行。』者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便面訶此沙門、梵志言：『何為敬重、供養、禮事？汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五。猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』如是，彼沙門、梵志數入他家亦復如是。無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便面訶此沙門、梵志言：『何為敬重、供養、禮事？汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五

現代漢語譯本：『無恚！如果有人進行清苦的修行，並因此清苦的修行，挨家挨戶地自稱說：』我修行清苦，我修行非常艱難。』這樣的人，無恚！被稱為修行清苦的污穢之人。 『再者，無恚！如果有人進行清苦的修行，並因此清苦的修行，如果看到有沙門、婆羅門受到他人的尊敬、供養、禮拜，就心生嫉妒地說：』為什麼尊敬、供養、禮拜那些沙門、婆羅門？應該尊敬、供養、禮拜我。為什麼呢？因為我修行清苦。』這樣的人，無恚！被稱為修行清苦的污穢之人。 『再者，無恚！如果有人進行清苦的修行，並因此清苦的修行，如果看到有沙門、婆羅門受到他人的尊敬、供養、禮拜，就當面呵斥這些沙門、婆羅門說：』為什麼尊敬、供養、禮拜他們？你們貪慾多、需求多、經常吃東西，吃根種子、樹種子、果種子、節種子、種子這五種東西。就像暴雨一樣，大量損害五穀種子，擾亂畜生和人民。』像這樣，那些沙門、婆羅門頻繁出入別人家也是如此。無恚！如果有人進行清苦的修行，並因此清苦的修行，如果看到有沙門、婆羅門受到他人的尊敬、供養、禮拜，就當面呵斥這些沙門、婆羅門說：』為什麼尊敬、供養、禮拜他們？你們貪慾多、需求多、經常吃東西，吃根種子、樹種子、果種子、節種子、種子這五種東西。

English version: 'No anger! If someone practices austere asceticism, and because of this austere asceticism, goes from house to house proclaiming: 'I practice austerity, my practice is very difficult,' that person, no anger! is called a defiled practitioner of austerity.' 'Furthermore, no anger! If someone practices austere asceticism, and because of this austere asceticism, if they see a Shramana or Brahmin being respected, honored, and revered by others, they become jealous and say: 'Why are those Shramanas and Brahmins respected, honored, and revered? I should be respected, honored, and revered. Why? Because I practice austerity.' That person, no anger! is called a defiled practitioner of austerity.' 'Furthermore, no anger! If someone practices austere asceticism, and because of this austere asceticism, if they see a Shramana or Brahmin being respected, honored, and revered by others, they directly rebuke these Shramanas and Brahmins, saying: 'Why are they respected, honored, and revered? You are greedy, have many desires, and eat constantly, consuming root seeds, tree seeds, fruit seeds, joint seeds, and seeds as the five types. Like a torrential rain, you greatly harm the five grain seeds, disturbing livestock and people.' Similarly, those Shramanas and Brahmins frequently enter other people's homes. No anger! If someone practices austere asceticism, and because of this austere asceticism, if they see a Shramana or Brahmin being respected, honored, and revered by others, they directly rebuke these Shramanas and Brahmins, saying: 'Why are they respected, honored, and revered? You are greedy, have many desires, and eat constantly, consuming root seeds, tree seeds, fruit seeds, joint seeds, and seeds as the five types.'

。猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』如是，彼沙門、梵志數入他家亦復如是者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，有愁癡恐怖、恐懼密行、疑恐失名、增伺放逸。無恚！若有一清苦行苦行，因此清苦行苦行，有愁癡恐怖、恐懼密行、疑恐失名、增伺放逸者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，生身見、邊見、邪見、見取、難為，意無節限，為諸沙門、梵志可通法而不通。無恚！若有一清苦行苦行，因此清苦行苦行，生身見、邊見、邪見、見取、難為，意無節限，為沙門、梵志可通法而不通者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，瞋、纏、不語結、慳、嫉、諛諂、欺誑、無慚、無愧。無恚！若有一清苦行苦行，因此清苦行苦行，瞋纏、不語結、慳、嫉、諛諂、欺誑、無慚、無愧者，是謂，無恚！行苦行者穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，妄言、兩舌、粗言、綺語，具惡戒。無恚！若有一清苦行苦行，因此清苦行苦行，妄言、兩舌、粗言、綺語，具惡戒者，是謂，無恚！行苦行者穢

現代漢語譯本：『就像暴雨一樣，會嚴重損害五穀的種子，擾亂牲畜，並殃及人民。』如果那些沙門、婆羅門頻繁出入別人家也像這樣，這就是所謂的『無恚！苦行者是污穢的』。 『再者，無恚！有些人進行清苦的苦行，因為這種清苦的苦行，產生了憂愁、愚癡、恐怖、恐懼的秘密行為、懷疑會失去名聲、增加伺察和放逸。無恚！如果有人進行清苦的苦行，因為這種清苦的苦行，產生了憂愁、愚癡、恐怖、恐懼的秘密行為、懷疑會失去名聲、增加伺察和放逸，這就是所謂的『無恚！苦行者是污穢的』。 『再者，無恚！有些人進行清苦的苦行，因為這種清苦的苦行，產生了身見、邊見、邪見、見取、難以調伏，心意沒有節制，對於沙門、婆羅門可以通達的法卻不能通達。無恚！如果有人進行清苦的苦行，因為這種清苦的苦行，產生了身見、邊見、邪見、見取、難以調伏，心意沒有節制，對於沙門、婆羅門可以通達的法卻不能通達，這就是所謂的『無恚！苦行者是污穢的』。 『再者，無恚！有些人進行清苦的苦行，因為這種清苦的苦行，產生了嗔恚、纏縛、不語的結、慳吝、嫉妒、諂媚、欺誑、無慚、無愧。無恚！如果有人進行清苦的苦行，因為這種清苦的苦行，產生了嗔恚、纏縛、不語的結、慳吝、嫉妒、諂媚、欺誑、無慚、無愧，這就是所謂的『無恚！苦行者是污穢的』。 『再者，無恚！有些人進行清苦的苦行，因為這種清苦的苦行，產生了妄語、兩舌、粗語、綺語，具備惡戒。無恚！如果有人進行清苦的苦行，因為這種清苦的苦行，產生了妄語、兩舌、粗語、綺語，具備惡戒，這就是所謂的『無恚！苦行者是污穢的』。

English version: 'Just like a heavy rain, it severely damages the seeds of the five grains, disturbs livestock, and affects the people.' If those ascetics and Brahmins frequently enter other people's homes in this way, this is what is called, 'Without anger! Ascetics are defiled.' 'Furthermore, without anger! Some people practice austere asceticism, and because of this austere asceticism, they develop sorrow, ignorance, terror, secret acts of fear, doubt about losing fame, increased scrutiny, and negligence. Without anger! If someone practices austere asceticism, and because of this austere asceticism, they develop sorrow, ignorance, terror, secret acts of fear, doubt about losing fame, increased scrutiny, and negligence, this is what is called, 'Without anger! Ascetics are defiled.' 'Furthermore, without anger! Some people practice austere asceticism, and because of this austere asceticism, they develop the view of self, the view of extremes, wrong views, clinging to views, difficulty in being tamed, their minds are without restraint, and they cannot understand the Dharma that ascetics and Brahmins can understand. Without anger! If someone practices austere asceticism, and because of this austere asceticism, they develop the view of self, the view of extremes, wrong views, clinging to views, difficulty in being tamed, their minds are without restraint, and they cannot understand the Dharma that ascetics and Brahmins can understand, this is what is called, 'Without anger! Ascetics are defiled.' 'Furthermore, without anger! Some people practice austere asceticism, and because of this austere asceticism, they develop anger, entanglement, the knot of not speaking, stinginess, jealousy, flattery, deception, shamelessness, and lack of conscience. Without anger! If someone practices austere asceticism, and because of this austere asceticism, they develop anger, entanglement, the knot of not speaking, stinginess, jealousy, flattery, deception, shamelessness, and lack of conscience, this is what is called, 'Without anger! Ascetics are defiled.' 'Furthermore, without anger! Some people practice austere asceticism, and because of this austere asceticism, they develop false speech, divisive speech, harsh speech, frivolous speech, and possess evil precepts. Without anger! If someone practices austere asceticism, and because of this austere asceticism, they develop false speech, divisive speech, harsh speech, frivolous speech, and possess evil precepts, this is what is called, 'Without anger! Ascetics are defiled.'

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，不信、懈怠，無正念正智，有惡慧。無恚！若有一清苦行苦行，因此清苦行苦行，不信、懈怠，無正念正智，有惡慧者，是謂，無恚！行苦行者穢。無恚，我不為汝說此不了可憎具足行，無量穢所污耶？」

異學無恚答曰：「如是，瞿曇為我說此不了可憎具足行，無量穢所污。」

「無恚！我復為汝說此不了可憎具足行，不為無量穢所污。」

異學無恚復問曰：「云何瞿曇為我說此不了可憎具足行，不為無量穢所污耶？」

世尊答曰：「無恚！或有一清苦行苦行，因此清苦行苦行，不惡欲、不念欲。無恚！若有一清苦行苦行，因此清苦行苦行，不惡欲、不念欲者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，不視日光，不服日氣。無恚！若有一清苦行苦行，因此清苦行苦行，不視日光，不服日氣者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行而不貢高，得清苦行苦行已，心不繫著。無恚！若有一清苦行苦行，因此清苦行苦行而不貢高，得清苦行苦行已，心不繫著者，是謂，無恚！行苦行者無穢

『再者，無恚！有些人進行清苦的修行，因為這種清苦的修行，他們不信、懈怠，沒有正念正智，有邪惡的智慧。無恚！如果有人進行清苦的修行，因為這種清苦的修行，他們不信、懈怠，沒有正念正智，有邪惡的智慧，那麼，無恚！這就是說，進行苦行的人是污穢的。無恚，我不是對你說這種不完全、令人厭惡、充滿污穢的修行嗎？』 異學無恚回答說：『是的，瞿曇，你說的這種不完全、令人厭惡、充滿污穢的修行。』 『無恚！我再對你說這種不完全、令人厭惡、不被無量污穢所污染的修行。』 異學無恚又問：『瞿曇，你說的這種不完全、令人厭惡、不被無量污穢所污染的修行是什麼樣的呢？』 世尊回答說：『無恚！有些人進行清苦的修行，因為這種清苦的修行，他們不厭惡慾望，也不執著于慾望。無恚！如果有人進行清苦的修行，因為這種清苦的修行，他們不厭惡慾望，也不執著于慾望，那麼，無恚！這就是說，進行苦行的人是無污穢的。 『再者，無恚！有些人進行清苦的修行，因為這種清苦的修行，他們不看日光，也不吸收日氣。無恚！如果有人進行清苦的修行，因為這種清苦的修行，他們不看日光，也不吸收日氣，那麼，無恚！這就是說，進行苦行的人是無污穢的。 『再者，無恚！有些人進行清苦的修行，因為這種清苦的修行而不驕傲自大，得到清苦的修行后，心不執著。無恚！如果有人進行清苦的修行，因為這種清苦的修行而不驕傲自大，得到清苦的修行后，心不執著，那麼，無恚！這就是說，進行苦行的人是無污穢的。

『Furthermore, Nondispleasure! There are some who practice austere asceticism, and because of this austere asceticism, they are unbelieving, lazy, without right mindfulness and right wisdom, and possess evil wisdom. Nondispleasure! If there is one who practices austere asceticism, and because of this austere asceticism, they are unbelieving, lazy, without right mindfulness and right wisdom, and possess evil wisdom, then, Nondispleasure! it is said that the one who practices asceticism is defiled. Nondispleasure, did I not tell you that this incomplete, detestable practice is full of immeasurable defilement?』 The non-Buddhist Nondispleasure replied: 『Yes, Gotama, you spoke of this incomplete, detestable practice, full of immeasurable defilement.』 『Nondispleasure! I will again tell you about this incomplete, detestable practice, which is not defiled by immeasurable defilement.』 The non-Buddhist Nondispleasure asked again: 『How is it, Gotama, that you speak of this incomplete, detestable practice, which is not defiled by immeasurable defilement?』 The Blessed One replied: 『Nondispleasure! There are some who practice austere asceticism, and because of this austere asceticism, they do not dislike desire, nor are they attached to desire. Nondispleasure! If there is one who practices austere asceticism, and because of this austere asceticism, they do not dislike desire, nor are they attached to desire, then, Nondispleasure! it is said that the one who practices asceticism is undefiled.』 『Furthermore, Nondispleasure! There are some who practice austere asceticism, and because of this austere asceticism, they do not look at the sunlight, nor do they absorb the sun's energy. Nondispleasure! If there is one who practices austere asceticism, and because of this austere asceticism, they do not look at the sunlight, nor do they absorb the sun's energy, then, Nondispleasure! it is said that the one who practices asceticism is undefiled.』 『Furthermore, Nondispleasure! There are some who practice austere asceticism, and because of this austere asceticism, they are not arrogant, and having attained austere asceticism, their minds are not attached. Nondispleasure! If there is one who practices austere asceticism, and because of this austere asceticism, they are not arrogant, and having attained austere asceticism, their minds are not attached, then, Nondispleasure! it is said that the one who practices asceticism is undefiled.』

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，不自貴、不賤他。無恚！若一清苦行苦行，因此清苦行苦行，不自貴、不賤他者，是謂，無恚！行苦行者無穢。

「複次，無恚！若有一清苦行苦行，因此清苦行苦行，不至家家而自稱說：『我行清苦行，我行甚難。』無恚！若有一清苦行苦行，因此清苦行苦行，不至家家而自稱說：『我行清苦行，我行甚難。』者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不起嫉妒言：『何為敬重、供養、禮事彼沙門、梵志？應敬重、供養、禮事於我。所以者何？我行苦行。』無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不起嫉妒言：『何為敬重、供養、禮事彼沙門、梵志？應敬重、供養、禮事於我。所以者何？我行苦行。』者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不面訶此沙門、梵志言：『何為敬重、供養、禮事？汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五

『再者，無恚！如果有一個人修持清苦的苦行，因為這種清苦的苦行，他不自視高貴，也不輕賤他人。無恚！如果一個人修持清苦的苦行，因為這種清苦的苦行，他不自視高貴，也不輕賤他人，這就是所謂的，無恚！修持苦行的人沒有污穢。 『再者，無恚！如果有一個人修持清苦的苦行，因為這種清苦的苦行，他不挨家挨戶地自誇說：『我修持清苦的苦行，我修持的非常艱難。』無恚！如果一個人修持清苦的苦行，因為這種清苦的苦行，他不挨家挨戶地自誇說：『我修持清苦的苦行，我修持的非常艱難。』，這就是所謂的，無恚！修持苦行的人沒有污穢。 『再者，無恚！如果有一個人修持清苦的苦行，因為這種清苦的苦行，如果他看到沙門、婆羅門受到他人的尊敬、供養、禮拜，他不會嫉妒地說：『為什麼尊敬、供養、禮拜那些沙門、婆羅門？應該尊敬、供養、禮拜我。為什麼呢？因為我修持苦行。』無恚！如果一個人修持清苦的苦行，因為這種清苦的苦行，如果他看到沙門、婆羅門受到他人的尊敬、供養、禮拜，他不會嫉妒地說：『為什麼尊敬、供養、禮拜那些沙門、婆羅門？應該尊敬、供養、禮拜我。為什麼呢？因為我修持苦行。』，這就是所謂的，無恚！修持苦行的人沒有污穢。 『再者，無恚！如果有一個人修持清苦的苦行，因為這種清苦的苦行，如果他看到沙門、婆羅門受到他人的尊敬、供養、禮拜，他不會當面呵斥這些沙門、婆羅門說：『為什麼受人尊敬、供養、禮拜？你們貪慾多、需求多、經常吃，吃根種子、樹種子、果種子、節種子、種子這五種種子』

'Furthermore, without anger! If there is a person who practices austere asceticism, and because of this austere asceticism, he does not consider himself superior nor belittle others. Without anger! If a person practices austere asceticism, and because of this austere asceticism, he does not consider himself superior nor belittle others, this is what is called, without anger! An ascetic practitioner is without defilement.' 'Furthermore, without anger! If there is a person who practices austere asceticism, and because of this austere asceticism, he does not go from house to house boasting: 『I practice austere asceticism, I practice with great difficulty.』 Without anger! If a person practices austere asceticism, and because of this austere asceticism, he does not go from house to house boasting: 『I practice austere asceticism, I practice with great difficulty,』 this is what is called, without anger! An ascetic practitioner is without defilement.' 'Furthermore, without anger! If there is a person who practices austere asceticism, and because of this austere asceticism, if he sees ascetics or Brahmins being respected, offered to, and venerated by others, he does not become jealous and say: 『Why are those ascetics and Brahmins respected, offered to, and venerated? I should be respected, offered to, and venerated. Why? Because I practice asceticism.』 Without anger! If a person practices austere asceticism, and because of this austere asceticism, if he sees ascetics or Brahmins being respected, offered to, and venerated by others, he does not become jealous and say: 『Why are those ascetics and Brahmins respected, offered to, and venerated? I should be respected, offered to, and venerated. Why? Because I practice asceticism,』 this is what is called, without anger! An ascetic practitioner is without defilement.' 'Furthermore, without anger! If there is a person who practices austere asceticism, and because of this austere asceticism, if he sees ascetics or Brahmins being respected, offered to, and venerated by others, he does not openly rebuke these ascetics or Brahmins saying: 『Why are you being respected, offered to, and venerated? You are greedy, have many desires, and eat frequently, eating root seeds, tree seeds, fruit seeds, joint seeds, and seeds as the five kinds of seeds』

。猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』如是，彼沙門、梵志數入他家亦復如是。無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不面訶此沙門、梵志言：『何為敬重、供養、禮事？汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五。猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』如是，彼沙門、梵志數入他家亦復如是者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，不愁癡恐怖、不恐懼密行、不疑恐失名、不增伺放逸。無恚！若有一清苦行苦行，因此清苦行苦行，不愁癡恐怖、不恐懼密行、不疑恐失名、不增伺放逸者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，不生身見、邊見、邪見、見取、不難為，意無節限，為諸沙門、梵志可通法而通。無恚！若有一清苦行苦行，因此清苦行苦行，不生身見、邊見、邪見、見取、不難為，意無節限，為諸沙門、梵志可通法而通者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，無瞋纏、不語結、慳、嫉、諛諂、欺誑、無慚、無愧

現代漢語譯本：『就像暴雨一樣，會傷害許多五穀的種子，擾亂牲畜和人民。』如果這樣，那些沙門、婆羅門頻繁出入別人家也是如此。不要嗔怒！如果有一個清苦的修行者，因為這種清苦的修行，看到沙門、婆羅門被他人尊敬、供養、禮拜，不會當面呵斥這些沙門、婆羅門說：『為什麼要尊敬、供養、禮拜他們？你們貪慾多、索求多、經常吃東西，吃根的種子、樹的種子、果的種子、節的種子、種子這五種。就像暴雨一樣，會傷害許多五穀的種子，擾亂牲畜和人民。』如果這樣，那些沙門、婆羅門頻繁出入別人家也是如此，這就是所謂的，不要嗔怒！修行苦行的人沒有污穢。 『其次，不要嗔怒！或許有一個清苦的修行者，因為這種清苦的修行，不憂愁愚癡的恐怖、不恐懼秘密的行為、不懷疑害怕失去名聲、不增加伺機放縱。不要嗔怒！如果有一個清苦的修行者，因為這種清苦的修行，不憂愁愚癡的恐怖、不恐懼秘密的行為、不懷疑害怕失去名聲、不增加伺機放縱，這就是所謂的，不要嗔怒！修行苦行的人沒有污穢。 『其次，不要嗔怒！或許有一個清苦的修行者，因為這種清苦的修行，不產生身見、邊見、邪見、見取，不固執己見，心胸沒有限制，對於沙門、婆羅門可以溝通的法就溝通。不要嗔怒！如果有一個清苦的修行者，因為這種清苦的修行，不產生身見、邊見、邪見、見取，不固執己見，心胸沒有限制，對於沙門、婆羅門可以溝通的法就溝通，這就是所謂的，不要嗔怒！修行苦行的人沒有污穢。 『其次，不要嗔怒！或許有一個清苦的修行者，因為這種清苦的修行，沒有嗔恚的纏縛、不說話的結縛、吝嗇、嫉妒、諂媚、欺騙、無慚、無愧。

English version: 'Just like a heavy rain, it damages many seeds of the five grains, disturbs livestock and people.' If so, those ascetics and Brahmins frequently entering other people's homes are also like that. Do not be angry! If there is a pure ascetic practitioner, because of this pure ascetic practice, if they see ascetics and Brahmins being respected, offered to, and worshipped by others, they will not rebuke these ascetics and Brahmins to their faces, saying: 'Why are they respected, offered to, and worshipped? You are greedy, demanding, and always eating, eating the seeds of roots, the seeds of trees, the seeds of fruits, the seeds of nodes, and seeds as five kinds. Just like a heavy rain, it damages many seeds of the five grains, disturbs livestock and people.' If so, those ascetics and Brahmins frequently entering other people's homes are also like that, this is what is called, do not be angry! Those who practice asceticism have no defilement. 'Furthermore, do not be angry! Perhaps there is a pure ascetic practitioner, because of this pure ascetic practice, they do not worry about the terror of ignorance, do not fear secret actions, do not doubt and fear losing fame, and do not increase the opportunity for indulgence. Do not be angry! If there is a pure ascetic practitioner, because of this pure ascetic practice, they do not worry about the terror of ignorance, do not fear secret actions, do not doubt and fear losing fame, and do not increase the opportunity for indulgence, this is what is called, do not be angry! Those who practice asceticism have no defilement. 'Furthermore, do not be angry! Perhaps there is a pure ascetic practitioner, because of this pure ascetic practice, they do not give rise to self-view, extreme view, wrong view, clinging to views, are not stubborn, and their minds have no limitations. They communicate with ascetics and Brahmins on matters of the Dharma that can be communicated. Do not be angry! If there is a pure ascetic practitioner, because of this pure ascetic practice, they do not give rise to self-view, extreme view, wrong view, clinging to views, are not stubborn, and their minds have no limitations. They communicate with ascetics and Brahmins on matters of the Dharma that can be communicated, this is what is called, do not be angry! Those who practice asceticism have no defilement. 'Furthermore, do not be angry! Perhaps there is a pure ascetic practitioner, because of this pure ascetic practice, they have no entanglement of anger, no binding of speech, no stinginess, no jealousy, no flattery, no deception, no shame, and no embarrassment.'

。無恚！若有一清苦行苦行，因此清苦行苦行，無瞋、纏、不語結、慳、嫉、諛諂、欺誑、無慚、無愧者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，不妄言、兩舌、粗言、綺語，不具惡戒。無恚！若有一清苦行苦行，因此清苦行苦行，不妄言、兩舌、粗言、綺語，不具惡戒者，是謂，無恚！行苦行者無穢。

「複次，無恚！或有一清苦行苦行，因此清苦行苦行，無不信、懈怠，有正念正智，無有惡慧。無恚！若有一清苦行苦行，因此清苦行苦行，無不信、懈怠，有正念正智，無惡慧者，是謂，無恚！行苦行者無穢。無恚！我不為汝說此不了可憎具足行，不為無量穢所污耶？」

異學無恚答曰：「如是。瞿曇為我說此不了可憎具足行，不為無量穢所污。」

異學無恚問曰：「瞿曇！此不了可憎行，是得第一、得真實耶？」

世尊答曰：「無恚！此不了可憎行，不得第一、不得真實；然有二種，得皮、得節

現代漢語譯本：『無恚！如果有人進行清苦的修行，因為這種清苦的修行，他沒有嗔恨、纏縛、不語的結、慳吝、嫉妒、諂媚、欺騙、無慚、無愧，這就是所謂的『無恚！』修行清苦行的人沒有污穢。 『再者，無恚！或者有人進行清苦的修行，因為這種清苦的修行，他不妄語、不兩舌、不說粗惡語、不說綺語，不持惡戒。無恚！如果有人進行清苦的修行，因為這種清苦的修行，他不妄語、不兩舌、不說粗惡語、不說綺語，不持惡戒，這就是所謂的『無恚！』修行清苦行的人沒有污穢。 『再者，無恚！或者有人進行清苦的修行，因為這種清苦的修行，他沒有不信、沒有懈怠，有正念正智，沒有惡慧。無恚！如果有人進行清苦的修行，因為這種清苦的修行，他沒有不信、沒有懈怠，有正念正智，沒有惡慧，這就是所謂的『無恚！』修行清苦行的人沒有污穢。無恚！我不是在對你說這種不究竟、令人厭惡、充滿污穢的修行嗎？』 異學無恚回答說：『是的，瞿曇，你說的這種不究竟、令人厭惡、充滿污穢的修行。』 異學無恚問道：『瞿曇！這種不究竟、令人厭惡的修行，是能獲得第一、獲得真實的嗎？』 世尊回答說：『無恚！這種不究竟、令人厭惡的修行，不能獲得第一、不能獲得真實；然而有兩種，能獲得表面的、能獲得區域性的。』

English version: 『No-anger! If someone practices pure asceticism, because of this pure asceticism, he has no anger, entanglement, the knot of not speaking, stinginess, jealousy, flattery, deception, shamelessness, or lack of conscience, this is what is called 『no-anger!』 One who practices asceticism has no defilement.』 『Furthermore, no-anger! Or someone practices pure asceticism, because of this pure asceticism, he does not lie, does not engage in divisive speech, does not speak harsh words, does not engage in idle chatter, and does not adhere to evil precepts. No-anger! If someone practices pure asceticism, because of this pure asceticism, he does not lie, does not engage in divisive speech, does not speak harsh words, does not engage in idle chatter, and does not adhere to evil precepts, this is what is called 『no-anger!』 One who practices asceticism has no defilement.』 『Furthermore, no-anger! Or someone practices pure asceticism, because of this pure asceticism, he has no disbelief, no laziness, has right mindfulness and right wisdom, and has no evil wisdom. No-anger! If someone practices pure asceticism, because of this pure asceticism, he has no disbelief, no laziness, has right mindfulness and right wisdom, and has no evil wisdom, this is what is called 『no-anger!』 One who practices asceticism has no defilement. No-anger! Am I not telling you about this incomplete, detestable, and defiled practice?』 The non-Buddhist No-anger replied: 『Yes, Gautama, you are talking about this incomplete, detestable, and defiled practice.』 The non-Buddhist No-anger asked: 『Gautama! Is this incomplete and detestable practice the attainment of the highest, the attainment of truth?』 The World-Honored One replied: 『No-anger! This incomplete and detestable practice does not attain the highest, does not attain truth; however, there are two kinds, one that attains the surface, and one that attains the partial.』

異學無恚復問曰：「瞿曇！云何此不了可憎行得表皮耶？」

世尊答曰：「無恚！此或有一沙門梵志行四行，不殺生、不教殺、不同殺，不偷、不教偷、不同偷，不取他女、不教取他女、不同取他女，不妄言、不教妄言、不同妄言。彼行此四行，樂而不進，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲喜心與舍俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游。無恚！于意云何？如是此不了可憎行得表皮耶？」

無恚答曰：「瞿曇！如是此不了可憎行得表皮也。瞿曇！云何此不了可憎行得節耶？」

世尊答曰：「無恚！或有一沙門梵志行四行，不殺生、不教殺、不同殺，不偷、不教偷、不同偷，不取他女、不教取他女、不同取他女，不妄言、不教妄言、不同妄言。彼行此四行，樂而不進，彼有行有相貌，憶本無量昔所經歷，或一生、二生、百生、千生、成劫、敗劫、無量成敗劫

異學無恚再次問道：『瞿曇！為什麼這種不徹底、令人厭惡的行為會獲得表皮呢？』 世尊回答說：『無恚！這裡或許有沙門或婆羅門修行四種行為：不殺生、不教唆殺生、不同意殺生；不偷盜、不教唆偷盜、不同意偷盜；不侵犯他人婦女、不教唆侵犯他人婦女、不同意侵犯他人婦女；不妄語、不教唆妄語、不同意妄語。他們修行這四種行為，樂於此而不求進步，心中充滿慈愛，遍佈一方，成就遊行。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心中充滿慈愛，沒有束縛、沒有怨恨、沒有憤怒、沒有爭鬥，極其廣大，無量善修，遍佈一切世間，成就遊行。像這樣，悲心、喜心和舍心，沒有束縛、沒有怨恨、沒有憤怒、沒有爭鬥，極其廣大，無量善修，遍佈一切世間，成就遊行。無恚！你認為如何？像這樣不徹底、令人厭惡的行為會獲得表皮嗎？』 無恚回答說：『瞿曇！像這樣不徹底、令人厭惡的行為會獲得表皮。瞿曇！為什麼這種不徹底、令人厭惡的行為會獲得節呢？』 世尊回答說：『無恚！或許有沙門或婆羅門修行四種行為：不殺生、不教唆殺生、不同意殺生；不偷盜、不教唆偷盜、不同意偷盜；不侵犯他人婦女、不教唆侵犯他人婦女、不同意侵犯他人婦女；不妄語、不教唆妄語、不同意妄語。他們修行這四種行為，樂於此而不求進步，他們有行為和相貌，回憶起過去無量次的經歷，或者一生、二生、百生、千生、成劫、敗劫、無量成敗劫』

The heretic Avihimsaka further asked: 'Gautama! How does this incomplete and detestable practice obtain a skin?' The World-Honored One replied: 'Avihimsaka! Here, there might be a Shramana or Brahmin who practices four kinds of conduct: not killing living beings, not instructing others to kill, and not agreeing with killing; not stealing, not instructing others to steal, and not agreeing with stealing; not taking another's woman, not instructing others to take another's woman, and not agreeing with taking another's woman; not lying, not instructing others to lie, and not agreeing with lying. They practice these four kinds of conduct, delighting in them without progressing further, their minds filled with loving-kindness, pervading one direction, accomplishing their practice. Likewise, in two, three, four directions, above and below, universally pervading all, their minds filled with loving-kindness, without fetters, without hatred, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, accomplishing their practice. Likewise, with compassion, joy, and equanimity, without fetters, without hatred, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, accomplishing their practice. Avihimsaka! What do you think? Does such an incomplete and detestable practice obtain a skin?' Avihimsaka replied: 'Gautama! Such an incomplete and detestable practice does obtain a skin. Gautama! How does this incomplete and detestable practice obtain a node?' The World-Honored One replied: 'Avihimsaka! There might be a Shramana or Brahmin who practices four kinds of conduct: not killing living beings, not instructing others to kill, and not agreeing with killing; not stealing, not instructing others to steal, and not agreeing with stealing; not taking another's woman, not instructing others to take another's woman, and not agreeing with taking another's woman; not lying, not instructing others to lie, and not agreeing with lying. They practice these four kinds of conduct, delighting in them without progressing further, they have conduct and appearance, recalling their past immeasurable experiences, perhaps one life, two lives, a hundred lives, a thousand lives, a kalpa of formation, a kalpa of destruction, immeasurable kalpas of formation and destruction.'

。彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖，此死生彼，彼死生此，我生在此如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖。無恚！于意云何？如是此不了可憎行得節耶？」

無恚答曰：「瞿曇！如是此不了可憎行得節也。瞿曇！云何此不了可憎行得第一、得真實耶？」

世尊答曰：「無恚！或有一沙門梵志行四行，不殺生、不教殺、不同殺，不偷、不教偷、不同偷，不取他女，不教取他女、不同取他女，不妄言、不教妄言、不同妄言。彼行此四行，樂而不進。彼以清凈天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，乃生天上。無恚！于意云何？如是此不了可憎行得第一、得真實耶？」

無恚答曰：「瞿曇！如是此不了可憎行得第一、得真實也

現代漢語譯本：那些眾生名叫某某，他們過去經歷過什麼，我曾經生在那裡，像這樣姓氏、像這樣名字、像這樣出生、像這樣飲食、像這樣承受苦樂、像這樣長壽、像這樣久住、像這樣壽命終結，此死後生到彼處，彼死後生到此處，我生在這裡，像這樣姓氏、像這樣名字、像這樣出生、像這樣飲食、像這樣承受苦樂、像這樣長壽、像這樣久住、像這樣壽命終結。無恚！你認為如何？像這樣不令人厭惡的行為能算是節制嗎？' 無恚回答說：'瞿曇！像這樣不令人厭惡的行為可以算是節制。瞿曇！那麼，怎樣才能使這種不令人厭惡的行為達到第一、達到真實呢？' 世尊回答說：'無恚！或者有沙門或婆羅門修行四種行為，不殺生、不教唆殺生、不同意殺生，不偷盜、不教唆偷盜、不同意偷盜，不侵犯他人妻女，不教唆侵犯他人妻女、不同意侵犯他人妻女，不妄語、不教唆妄語、不同意妄語。他們修行這四種行為，樂於此而不求進步。他們以清凈的天眼，超越常人，看到這些眾生死時和生時，好色和惡色，美妙和不美妙，往來於善處和不善處，隨著這些眾生所造的業，如實地看到。如果這些眾產生就了身惡行、口惡行、意惡行，誹謗聖人，持有邪見並造作邪見之業，他們因此身壞命終，必定墮入惡道，生於地獄之中。如果這些眾產生就了身妙行、口妙行、意妙行，不誹謗聖人，持有正見並造作正見之業，他們因此身壞命終，必定升入善道，乃至於生於天上。無恚！你認為如何？像這樣不令人厭惡的行為能達到第一、達到真實嗎？' 無恚回答說：'瞿曇！像這樣不令人厭惡的行為能達到第一、達到真實。'

English version: Those beings were named so-and-so, they had such past experiences, I was once born there, with such a surname, such a given name, such a birth, such food, such experiences of suffering and pleasure, such a lifespan, such a duration of stay, such an end of life. After death there, they were born here, and after death here, they were born there. I am born here with such a surname, such a given name, such a birth, such food, such experiences of suffering and pleasure, such a lifespan, such a duration of stay, such an end of life. O Avihimsā, what do you think? Is such a non-repugnant practice considered restraint?' Avihimsā replied, 'O Gautama, such a non-repugnant practice is considered restraint. O Gautama, how does this non-repugnant practice attain the highest, attain the truth?' The Blessed One replied, 'O Avihimsā, there are some ascetics and brahmins who practice four things: they do not kill, do not encourage killing, do not agree with killing; they do not steal, do not encourage stealing, do not agree with stealing; they do not take another's wife, do not encourage taking another's wife, do not agree with taking another's wife; they do not lie, do not encourage lying, do not agree with lying. They practice these four things, delighting in them without progressing further. With their pure divine eye, surpassing that of ordinary people, they see these beings passing away and being born, with good and bad appearances, beautiful and not beautiful, going to good and bad destinations, according to the deeds of these beings, seeing it as it truly is. If these beings have committed evil deeds in body, speech, and mind, slandered the noble ones, held wrong views and committed wrong actions, they, due to this, after the breaking up of the body, will certainly go to a bad destination, being born in hell. If these beings have committed good deeds in body, speech, and mind, not slandered the noble ones, held right views and committed right actions, they, due to this, after the breaking up of the body, will certainly go to a good destination, even being born in heaven. O Avihimsā, what do you think? Does such a non-repugnant practice attain the highest, attain the truth?' Avihimsā replied, 'O Gautama, such a non-repugnant practice attains the highest, attains the truth.'

。瞿曇！云何此不了可憎行作證故，沙門瞿曇弟子依沙門行梵行耶？」

世尊答曰：「無恚！非因此不了可憎行作證故，我弟子依我行梵行也。無恚！更有異，最上、最妙、最勝，為彼證故，我弟子依我行梵行。」

於是，調亂異學眾等發高大聲：「如是，如是，為彼證故，沙門瞿曇弟子依沙門瞿曇行梵行。」

於是，異學無恚自敕己眾，令默然已，白曰：「瞿曇！何者更有異，最上、最妙、最勝，為彼證故，沙門瞿曇弟子依沙門瞿曇行梵行耶？」

於是，世尊答曰：「無恚！若如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出於世間，彼舍五蓋心穢慧羸，離欲、離惡不善之法，至得第四禪成就游。彼已如是定心清凈，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證。彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，亦知此漏、知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。無恚！是謂更有異，最上、最妙、最勝，為彼證故，我弟子依我行梵行

現代漢語譯本：『瞿曇啊！難道是因為這種不能令人喜愛的行為被證實，沙門瞿曇的弟子才依照沙門的行為修行梵行嗎？』 世尊回答說：『無恚！不是因為這種不能令人喜愛的行為被證實，我的弟子才依照我修行梵行。無恚！還有其他更殊勝、更微妙、更卓越的，爲了那個證悟，我的弟子才依照我修行梵行。』 於是，那些調亂的異學們發出高聲：『是這樣，是這樣，爲了那個證悟，沙門瞿曇的弟子才依照沙門瞿曇修行梵行。』 於是，異學無恚自己告誡他的同伴，讓他們安靜下來，然後說道：『瞿曇啊！還有什麼其他更殊勝、更微妙、更卓越的，爲了那個證悟，沙門瞿曇的弟子才依照沙門瞿曇修行梵行呢？』 於是，世尊回答說：『無恚！如果如來、阿羅漢、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現在世間，他捨棄五蓋，心清凈，智慧增長，遠離慾望、遠離邪惡不善之法，達到併成就第四禪。他如此使心安定清凈，沒有污穢，沒有煩惱，柔軟安住，獲得不動之心，趨向于漏盡智的證悟。他如實知曉此是苦，知曉此是苦的生起，知曉此是苦的滅盡，知曉此是滅苦之道，也如實知曉此是煩惱，知曉此是煩惱的生起，知曉此是煩惱的滅盡，知曉此是滅煩惱之道。他如此知曉、如此看見，欲漏心解脫，有漏、無明漏心解脫，解脫后，便知解脫，生已盡，梵行已立，所作已辦，不再受後有，如實知曉。無恚！這就是其他更殊勝、更微妙、更卓越的，爲了那個證悟，我的弟子才依照我修行梵行。』

English version: 'Gotama! Is it because of the verification of this unlikable practice that the disciples of the ascetic Gotama follow the ascetic's practice of the holy life?' The Blessed One replied, 'No, Aggivessana! It is not because of the verification of this unlikable practice that my disciples follow me in the practice of the holy life. Aggivessana! There is something else, the highest, the most subtle, the most excellent, for the sake of which my disciples follow me in the practice of the holy life.' Then those confused and heterodox groups raised a loud cry, 'So it is, so it is, for the sake of that verification that the disciples of the ascetic Gotama follow the ascetic Gotama in the practice of the holy life.' Then the heterodox Aggivessana, having instructed his own group to be silent, said, 'Gotama! What is that other, the highest, the most subtle, the most excellent, for the sake of which the disciples of the ascetic Gotama follow the ascetic Gotama in the practice of the holy life?' Then the Blessed One replied, 'Aggivessana! If a Tathagata, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those to be tamed, a teacher of gods and humans, a Buddha, a Blessed One, appears in the world, he abandons the five hindrances, purifies his mind, increases his wisdom, and, having abandoned desire and evil unwholesome states, attains and abides in the fourth jhana. Having thus established his mind in purity, without defilement, without agitation, pliable, well-established, he attains an unshakeable mind, and directs it towards the realization of the knowledge of the destruction of the taints. He knows as it really is, 'This is suffering,' he knows as it really is, 'This is the origin of suffering,' he knows as it really is, 'This is the cessation of suffering,' he knows as it really is, 'This is the path leading to the cessation of suffering,' he also knows as it really is, 'These are the taints,' he knows as it really is, 'This is the origin of the taints,' he knows as it really is, 'This is the cessation of the taints,' he knows as it really is, 'This is the path leading to the cessation of the taints.' Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, he knows that he is liberated, 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being,' he knows as it really is. Aggivessana! This is that other, the highest, the most subtle, the most excellent, for the sake of which my disciples follow me in the practice of the holy life.'

於是，實意居士語曰：「無恚！世尊在此，汝今可以一論滅，如弄空瓶，說如瞎牛在邊地食。」

世尊聞已，語異學無恚曰：「汝實如是說耶？」

異學無恚答曰：「實如是，瞿曇！」

世尊復問曰：「無恚！汝頗曾從長老舊學所聞如是，過去如來、無所著、等正覺，若有無事處山林樹下，或有高巖，寂無音聲，遠離、無惡，無有人民，隨順宴坐。諸佛世尊在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。彼在遠離處常樂宴坐，安隱快樂，彼初不一日一夜共聚集會，如汝今日及眷屬耶？」

異學無恚答曰：「瞿曇！我曾從長老舊學所聞如是，過去如來、無所著、等正覺，若有無事處山林樹下，或有高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。諸佛世尊在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。彼在遠離處常樂宴坐，安隱快樂，初不一日一夜共聚集會，如我今日及眷屬也。」

「無恚！汝不作是念，如彼世尊在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐

於是，實意居士說道：『不要生氣！世尊在這裡，你現在可以像弄空瓶一樣，用一番辯論來擊敗他，就像瞎牛在邊遠地區吃草一樣。』 世尊聽了這話，問異學無恚說：『你真的這樣說過嗎？』 異學無恚回答說：『確實如此，瞿曇！』 世尊又問：『無恚！你是否曾從年長的舊學那裡聽說過，過去的如來、無所著、等正覺，如果他們在無事處山林樹下，或者在高巖上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，順應禪坐。諸佛世尊在無事處山林樹下，或者住在高巖上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，順應禪坐。他們在遠離之處常常喜歡禪坐，安穩快樂，他們從來沒有像你今天和你的眷屬一樣，一日一夜聚在一起嗎？』 異學無恚回答說：『瞿曇！我曾從年長的舊學那裡聽說過，過去的如來、無所著、等正覺，如果他們在無事處山林樹下，或者在高巖上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，順應禪坐。諸佛世尊在無事處山林樹下，或者住在高巖上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，順應禪坐。他們在遠離之處常常喜歡禪坐，安穩快樂，他們從來沒有像我今天和我的眷屬一樣，一日一夜聚在一起。』 『無恚！你難道沒有想過，像那些世尊在無事處山林樹下，或者住在高巖上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，順應禪坐』

Then, the householder Sati said: 'Do not be angry! The World-Honored One is here, you can now defeat him with a debate, like playing with an empty bottle, like a blind ox eating in a remote area.' Having heard this, the World-Honored One asked the heretic Avihimsaka: 'Did you really say that?' The heretic Avihimsaka replied: 'Indeed, O Gautama!' The World-Honored One further asked: 'Avihimsaka! Have you ever heard from the elder scholars that the past Tathagatas, the Arhats, the Fully Enlightened Ones, if they were in a secluded place under a forest tree, or on a high cliff, silent and without noise, far from evil, without people, in accordance with meditation. The World-Honored Buddhas were in a secluded place under a forest tree, or lived on a high cliff, silent and without noise, far from evil, without people, in accordance with meditation. They often enjoyed meditation in secluded places, peaceful and happy, they never gathered together for a day and a night like you and your retinue today?' The heretic Avihimsaka replied: 'O Gautama! I have heard from the elder scholars that the past Tathagatas, the Arhats, the Fully Enlightened Ones, if they were in a secluded place under a forest tree, or on a high cliff, silent and without noise, far from evil, without people, in accordance with meditation. The World-Honored Buddhas were in a secluded place under a forest tree, or lived on a high cliff, silent and without noise, far from evil, without people, in accordance with meditation. They often enjoyed meditation in secluded places, peaceful and happy, they never gathered together for a day and a night like me and my retinue today.' 'Avihimsaka! Did you not think that, like those World-Honored Ones in a secluded place under a forest tree, or lived on a high cliff, silent and without noise, far from evil, without people, in accordance with meditation'

。彼在遠離處常樂宴坐，安隱快樂，彼沙門瞿曇學正覺道耶？」

異學無恚答曰：「瞿曇！我若知者，何由當復作如是說，一論便滅，如弄空瓶，說瞎牛在邊地食耶？」

世尊語曰：「無恚！我今有法善善相應，彼彼解脫句能以作證，如來以此自稱無畏。諸比丘我弟子來，無諛諂，不欺誑，質直無虛，我訓隨教已，必得究竟智。無恚！若汝作是念：『沙門瞿曇貪師故說法。』汝莫作是念，以師還汝，我其為汝說法。無恚！若汝作是念：『沙門瞿曇貪弟子故說法。』汝莫作是念，弟子還汝，我其為汝說法。無恚！若汝作是念：『沙門瞿曇貪供養故說法。』汝莫作是念，供養還汝，我其為汝說法。無恚！若汝作是念：『沙門瞿曇貪稱譽故說法。』汝莫作是念，稱譽還汝，我其為汝說法。無恚！若汝作是念：『我若有法善善相應，彼彼解脫句能以作證，彼沙門瞿曇，奪我滅我者。』汝莫作是念，以法還汝，我其為汝說法。」

於是，大眾默然而住。所以者何？彼為魔王所制持故。彼時，世尊告實意居士曰：「汝看此大眾默然而住。所以者何？彼為魔王所制持故。彼令異學眾無有一異學作是念：『我試于沙門瞿曇所修行梵行

現代漢語譯本：『他經常在偏遠的地方獨自靜坐，安穩快樂，那位沙門瞿曇是在修習正覺之道嗎？』 異教學者無怒回答說：『瞿曇！如果我知道的話，又怎麼會再說這樣的話呢，一辯論就失敗了，就像玩弄空瓶子一樣，說瞎牛在邊遠的地方吃草一樣？』 世尊說：『無怒！我現在有法，與善法相應，每一句解脫之語都能作為證明，如來因此自稱無畏。諸位比丘，我的弟子們來這裡，沒有諂媚，不欺騙，正直不虛偽，我教導他們，他們必定能獲得究竟的智慧。無怒！如果你這樣想：『沙門瞿曇因為貪圖老師的身份才說法。』你不要這樣想，把老師的身份還給你，我還是會為你說法。無怒！如果你這樣想：『沙門瞿曇因為貪圖弟子才說法。』你不要這樣想，把弟子還給你，我還是會為你說法。無怒！如果你這樣想：『沙門瞿曇因為貪圖供養才說法。』你不要這樣想，把供養還給你，我還是會為你說法。無怒！如果你這樣想：『沙門瞿曇因為貪圖名譽才說法。』你不要這樣想，把名譽還給你，我還是會為你說法。無怒！如果你這樣想：『如果我有什麼法與善法相應，每一句解脫之語都能作為證明，那位沙門瞿曇，會奪走我，消滅我。』你不要這樣想，把法還給你，我還是會為你說法。』 於是，大眾沉默不語。這是為什麼呢？因為他們被魔王控制住了。那時，世尊告訴實意居士說：『你看看這大眾沉默不語。這是為什麼呢？因為他們被魔王控制住了。魔王讓異教學者們沒有一個異教學者會這樣想：『我試著在沙門瞿曇那裡修行梵行。』

English version: 'He often enjoys solitary meditation in remote places, peaceful and happy. Is that ascetic Gautama practicing the path to enlightenment?' The non-Buddhist ascetic, without anger, replied: 'Gautama! If I knew, how could I say such things? One argument would be defeated, like playing with an empty bottle, like saying a blind cow is grazing in a remote place?' The World-Honored One said: 'Without anger! I now have a Dharma that is well-aligned with goodness, and each phrase of liberation can serve as proof. The Tathagata therefore calls himself fearless. Monks, my disciples come here without flattery, without deception, honest and without falsehood. I instruct them, and they will surely attain ultimate wisdom. Without anger! If you think: 'The ascetic Gautama teaches because he is greedy for the status of a teacher,' do not think that way. Return the status of teacher to you, and I will still teach you the Dharma. Without anger! If you think: 'The ascetic Gautama teaches because he is greedy for disciples,' do not think that way. Return the disciples to you, and I will still teach you the Dharma. Without anger! If you think: 'The ascetic Gautama teaches because he is greedy for offerings,' do not think that way. Return the offerings to you, and I will still teach you the Dharma. Without anger! If you think: 'The ascetic Gautama teaches because he is greedy for fame,' do not think that way. Return the fame to you, and I will still teach you the Dharma. Without anger! If you think: 'If I have any Dharma that is well-aligned with goodness, and each phrase of liberation can serve as proof, that ascetic Gautama will take it from me and destroy me,' do not think that way. Return the Dharma to you, and I will still teach you the Dharma.' Then, the assembly remained silent. Why was this? Because they were controlled by the demon king. At that time, the World-Honored One said to the householder of true intention: 'Look at this assembly, they are silent. Why is this? Because they are controlled by the demon king. The demon king prevents any of the non-Buddhist ascetics from thinking: 'I will try to practice the holy life under the ascetic Gautama.'

世尊知已，為實意居士說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起，便接實意居士臂，以神足飛，乘虛而去。

佛說如是。實意居士聞佛所說，歡喜奉行。

優曇婆邏經第八竟(五千八百九十八字)

（一〇五）中阿含因品愿經第九(第二小土城誦)

爾時，有一比丘在遠離獨任，閑居靜處，宴坐思惟，心作是念：「世尊慰勞共我語言，為我說法，得具足戒而不廢禪，成就觀行於空靜處。」於是，比丘作是念已，則于晡時從宴坐起，往詣佛所。

世尊遙見彼比丘來，因彼比丘故，告諸比丘：「汝等當愿世尊慰勞共我語言，為我說法，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我有親族，令彼因我身壞命終，必升善處，乃生天上，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿諸施我衣被、飲食、床榻、湯藥、諸生活具，令彼此施有大功德，有大光明，獲大果報，得具足戒而不廢禪，成就觀行於空靜處

世尊知道后，為實意居士說法，勸導他生起渴望，成就歡喜。用無量方便為他說法，勸導他生起渴望，成就歡喜后，就從座位起身，拉著實意居士的胳膊，用神足飛騰，乘空而去。 佛陀這樣說。實意居士聽了佛陀所說，歡喜地奉行。 《優曇婆邏經》第八完（五千八百九十八字） （一〇五）《中阿含經·因品·愿經》第九（第二小土城誦） 當時，有一位比丘在遠離喧囂的地方獨自修行，在安靜的地方禪坐思惟，心中這樣想：『如果世尊能慰問我，和我說話，為我說法，使我能具足戒律而不廢棄禪定，在空寂之處成就觀行就好了。』於是，這位比丘這樣想后，就在傍晚時分從禪坐中起身，前往佛陀所在的地方。 世尊遠遠地看見那位比丘走來，就因為那位比丘的緣故，告訴眾比丘：『你們應當希望世尊能慰問你們，和你們說話，為你們說法，使你們能具足戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！應當希望我有親族，讓他們因為我身壞命終，必定升入善處，乃至生到天上，能具足戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！應當希望那些施捨我衣服、飲食、床榻、湯藥、各種生活用品的人，讓他們這些佈施有大功德，有大光明，獲得大果報，能具足戒律而不廢棄禪定，在空寂之處成就觀行。』

The World Honored One, knowing this, spoke Dharma for the householder Real Intent, encouraging him to generate longing and achieve joy. After using countless skillful means to speak Dharma for him, encouraging him to generate longing and achieve joy, he rose from his seat, took the arm of the householder Real Intent, and flew away through the air with his supernatural powers. The Buddha spoke thus. The householder Real Intent, having heard what the Buddha said, joyfully practiced it. The end of the eighth chapter of the 'Udumbara Sutra' (5,898 words) (105) The ninth 'Wish Sutra' of the 'Cause Chapter' of the 'Middle Length Discourses' (Second Small Earth City Recitation) At that time, there was a bhikkhu who was practicing alone in a secluded place, dwelling in quietude, sitting in meditation and contemplating, his mind thinking: 'If the World Honored One would comfort me, speak with me, and teach me the Dharma, so that I could fulfill the precepts without abandoning meditation, and achieve insight in a quiet place.' Having thought this, the bhikkhu arose from his meditation in the late afternoon and went to where the Buddha was. The World Honored One saw the bhikkhu coming from afar, and because of that bhikkhu, he said to the bhikkhus: 'You should wish that the World Honored One would comfort you, speak with you, and teach you the Dharma, so that you could fulfill the precepts without abandoning meditation, and achieve insight in a quiet place. Bhikkhus! You should wish that I have relatives, so that because of me, when their bodies break and they die, they will surely ascend to a good place, even to heaven, and be able to fulfill the precepts without abandoning meditation, and achieve insight in a quiet place. Bhikkhus! You should wish that those who give me robes, food, bedding, medicine, and various necessities of life, that their giving may have great merit, great radiance, and great reward, and that they may be able to fulfill the precepts without abandoning meditation, and achieve insight in a quiet place.'

「比丘！當愿我能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我堪耐不樂，若生不樂，心終不著，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我堪耐恐怖，若生恐怖，心終不著，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我若生三惡不善之念，慾念、恚念、害念，為此三惡不善之念，心終不著，得具足戒而不廢禪，成就觀行於空靜處。

「比丘！當愿我離欲、離惡不善之法，至得第四禪成就游，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已，便得苦邊，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我三結已盡，淫、怒、癡薄，得一往來天上人間，一往來已，便得苦邊，得具足戒而不廢禪，成就觀行於空靜處。比丘！當愿我五下分結盡，生於彼間，便般涅槃，得不退法，不還此世，得具足戒而不廢禪，成就觀行於空靜處。

「比丘！當愿我息、解脫，離色得無色，如其像定，身作證成就游，以慧而觀斷漏、知漏，得具足戒而不廢禪，成就觀行於空靜處

『比丘們！愿我能忍受飢渴、寒冷、炎熱、蚊蟲、蒼蠅、跳蚤、風吹日曬的侵擾，以及惡語、鞭打，也能忍受身體的各種疾病，即使是極度痛苦，甚至生命垂危，所有不適都能忍耐，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！愿我能忍受不悅，如果產生不悅，內心終不執著，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！愿我能忍受恐懼，如果產生恐懼，內心終不執著，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！愿我如果產生三種惡念，即慾念、嗔念、害念，對於這三種惡念，內心終不執著，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。 『比丘們！愿我能遠離慾望、遠離邪惡不善之法，直至成就第四禪，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！愿我三結已斷盡，證得須陀洹果，不墮惡道，必定趨向正覺，最多經歷七次生死輪迴，在天上人間往返七次後，便能解脫痛苦，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！愿我三結已斷盡，貪慾、嗔恚、愚癡薄弱，只需一次往返天上人間，便能解脫痛苦，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。比丘們！愿我五下分結已斷盡，往生彼處，便入涅槃，獲得不退轉之法，不再返回此世，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。 『比丘們！愿我止息、解脫，離開色界而證得無色界，如其所證之禪定，以身作證而成就，以智慧觀察斷除煩惱、了知煩惱，從而圓滿戒律而不廢棄禪定，在空寂之處成就觀行。

'Monks! May I be able to endure hunger, thirst, cold, heat, mosquitoes, flies, fleas, the oppression of wind and sun, harsh words, and beatings. May I also endure all bodily illnesses, even extreme pain, even to the point of death, and all unpleasantness. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place. Monks! May I be able to endure displeasure, and if displeasure arises, may my mind not cling to it. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place. Monks! May I be able to endure fear, and if fear arises, may my mind not cling to it. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place. Monks! May I, if three evil and unwholesome thoughts arise—thoughts of desire, thoughts of anger, thoughts of harm—may my mind not cling to these three evil and unwholesome thoughts. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place.' 'Monks! May I be able to abandon desire, abandon evil and unwholesome states, and attain and abide in the fourth jhana. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place. Monks! May I, with the three fetters destroyed, become a stream-enterer, not subject to falling into evil states, assured of enlightenment, at most experiencing seven more lives, having transmigrated seven times between the heavens and the human realm, and then attain the end of suffering. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place. Monks! May I, with the three fetters destroyed, and with lust, hatred, and delusion weakened, return only once between the heavens and the human realm, and then attain the end of suffering. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place. Monks! May I, with the five lower fetters destroyed, be reborn there, and then attain final Nirvana, obtaining the state of non-regression, not returning to this world. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place.' 'Monks! May I be able to cease, to be liberated, to leave the realm of form and attain the formless realm, as in the corresponding samadhi, having realized it with my own body, and with wisdom, observe the destruction of the taints, and know the taints. Thus, may I fulfill the precepts without abandoning meditation, and achieve contemplation in a quiet, empty place.'

。比丘！當愿我如意足、天耳智、他心智、宿命智、生死智，諸漏已盡而得無漏，心解脫，慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真，得具足戒而不廢禪，成就觀行於空靜處。」

於是，彼比丘聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。彼比丘受佛此教，閑居靜處，宴坐思惟，修行精勤，心無放逸。因閑居靜處，宴坐思惟，修行精勤，心無放逸故，若族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼尊者知法已，至得阿羅訶。

愿經第九竟(八百六十五字)

（一〇六）中阿含因品想經第十(第二小土城誦)

爾時，世尊告諸比丘：「若有沙門、梵志於地有地想，地即是神，地是神所，神是地所，彼計地即是神已，便不知地。如是水、火、風、神、天、生主、梵天、無煩、無熱

現代漢語譯本：比丘們！愿我能成就如意足、天耳智、他心智、宿命智、生死智，諸漏已盡而得無漏，心解脫，慧解脫，在現世中親自證悟，親身實踐併成就，生死已盡，梵行已立，該做的已做完，不再受輪迴，如實知曉真諦，具足戒律而不廢禪定，在空寂之處成就觀行。 於是，那位比丘聽聞佛陀所說，善加領受並牢記在心，隨即從座位起身，向佛陀頂禮，繞佛三圈后離去。那位比丘接受佛陀的教誨后，便獨自在安靜的地方，靜坐思惟，精勤修行，內心沒有懈怠。因為獨自在安靜的地方，靜坐思惟，精勤修行，內心沒有懈怠的緣故，凡是那些爲了追求無上梵行，剃除鬚髮，身披袈裟，以堅定的信念，捨棄家庭，出家修道的人，都能在現世中親自證悟，親身實踐併成就，生死已盡，梵行已立，該做的已做完，不再受輪迴，如實知曉真諦。那位尊者通達佛法后，最終證得阿羅漢果。 佛陀如是說。眾比丘聽聞佛陀所說，歡喜奉行。 《愿經》第九完（八百六十五字） （一〇六）《中阿含經·因品·想經》第十（第二小土城誦） 當時，世尊告訴眾比丘：『如果有沙門、婆羅門認為地有地想，認為地就是神，地是神所擁有的，神是地所擁有的，他們認為地就是神，便不瞭解地。同樣，對於水、火、風、神、天、生主、梵天、無煩、無熱也是如此。』

English version: 'Monks! May I attain the psychic power of the path of accomplishment, the divine ear, the knowledge of others' minds, the knowledge of past lives, the knowledge of the cycle of death and rebirth, the ending of all defilements and the attainment of undefiled liberation, liberation of mind, liberation through wisdom, realizing it for myself in this very life, having personally experienced and attained it, with birth ended, the holy life fulfilled, what needed to be done is done, there is no more rebirth, knowing the truth as it is, being fully endowed with precepts without abandoning meditation, achieving insight in a quiet and secluded place.' Then, that monk, having heard what the Buddha said, received it well and kept it in mind. He rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and departed. That monk, having received the Buddha's teaching, dwelt in a secluded and quiet place, sat in meditation, contemplated, practiced diligently, and was without negligence in his mind. Because of dwelling in a secluded and quiet place, sitting in meditation, contemplating, practicing diligently, and being without negligence in his mind, those sons of good families who shaved their hair and beards, donned the robes, with faith, left their homes, went forth from home to homelessness, and practiced the path, for the sake of the unsurpassed holy life, realized it for themselves in this very life, having personally experienced and attained it, with birth ended, the holy life fulfilled, what needed to be done is done, there is no more rebirth, knowing the truth as it is. That venerable one, having understood the Dharma, attained Arhatship. The Ninth Sutra on Wishes is complete (865 words) (106) The Tenth Sutra on Perception from the Middle Length Discourses, Section on Causes (Second Small Earth City Recitation) Then, the Blessed One addressed the monks: 'If there are ascetics or brahmins who perceive earth as earth, and think that earth is a god, that earth belongs to a god, that a god belongs to earth, they think that earth is a god, and thus they do not understand earth. Likewise, with water, fire, wind, gods, devas, the Lord of Creation, Brahma, the Imperturbable, the Unheated.'

。彼于凈有凈想，凈即是神，凈是神所，神是凈所，彼計凈即是神已，便不知凈，無量空處、無量識處、無所有處、非有想非無想處、一、別、若干、見、聞、識、知，得觀意所念、意所思。從此世至彼世，從彼世至此世，彼於一切有一切想，一切即是神，一切是神所，神是一切所，彼計一切即是神已，便不知一切。」

「若有沙門、梵志於地則知地，地非是神，地非神所，神非地所，彼不計地即是神已，彼便知地。如是水、火、風、神、天、生主、梵天、無煩、無熱。彼于凈則知凈，凈非是神，凈非神所，神非凈所。彼不計凈即是神已，彼便知凈，無量空處、無量識處、無所有處、非有想非無想處、一、別、若干、見、聞、識、知，得觀意所念、意所思。從此世至彼世，從彼世至此世，彼於一切則知一切，一切非是神，一切非神所，神非一切所，彼不計一切即是神已，彼便知一切。

「我于地則知地，地非是神，地非神所，神非地所，我不計地即是神已，我便知地。如是水、火、風、神、天、生主、梵天、無煩、無熱。我于凈則知凈，凈非是神，凈非神所，神非凈所

現代漢語譯本：'他對於清凈抱有清凈的觀念，認為清凈就是神，清凈是神所擁有的，神是清凈所擁有的。他一旦認為清凈就是神，便不再瞭解清凈，以及無量空處、無量識處、無所有處、非想非非想處、一、異、若干、見、聞、識、知，能夠觀察到心中所想、心中所思。從這個世界到那個世界，從那個世界到這個世界，他對於一切都抱有一切的觀念，認為一切就是神，一切是神所擁有的，神是一切所擁有的。他一旦認為一切就是神，便不再瞭解一切。' '如果有的沙門、婆羅門對於地，知道地，認為地不是神，地不是神所擁有的，神不是地所擁有的。他不認為地就是神，他便了解地。像這樣，對於水、火、風、神、天、生主、梵天、無煩、無熱也是如此。他對於清凈，知道清凈，認為清凈不是神，清凈不是神所擁有的，神不是清凈所擁有的。他不認為清凈就是神，他便了解清凈，以及無量空處、無量識處、無所有處、非想非非想處、一、異、若干、見、聞、識、知，能夠觀察到心中所想、心中所思。從這個世界到那個世界，從那個世界到這個世界，他對於一切，知道一切，認為一切不是神，一切不是神所擁有的，神不是一切所擁有的。他不認為一切就是神，他便了解一切。' '我對於地，知道地，認為地不是神，地不是神所擁有的，神不是地所擁有的。我不認為地就是神，我便了解地。像這樣，對於水、火、風、神、天、生主、梵天、無煩、無熱也是如此。我對於清凈，知道清凈，認為清凈不是神，清凈不是神所擁有的，神不是清凈所擁有的。'

English version: 'He has a perception of purity as pure, thinking purity is god, purity is possessed by god, and god is possessed by purity. Once he believes purity is god, he no longer understands purity, nor the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, oneness, difference, multiplicity, seeing, hearing, knowing, and being aware, being able to observe what is thought and what is conceived in the mind. From this world to that world, from that world to this world, he has a perception of all as all, thinking all is god, all is possessed by god, and god is possessed by all. Once he believes all is god, he no longer understands all.' 'If there are ascetics or brahmins who, regarding earth, know earth, and think earth is not god, earth is not possessed by god, and god is not possessed by earth. They do not believe earth is god, and they understand earth. Likewise with water, fire, wind, gods, deities, the creator, Brahma, the Imperturbable, the Unafflicted. Regarding purity, they know purity, and think purity is not god, purity is not possessed by god, and god is not possessed by purity. They do not believe purity is god, and they understand purity, as well as the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, oneness, difference, multiplicity, seeing, hearing, knowing, and being aware, being able to observe what is thought and what is conceived in the mind. From this world to that world, from that world to this world, regarding all, they know all, and think all is not god, all is not possessed by god, and god is not possessed by all. They do not believe all is god, and they understand all.' 'Regarding earth, I know earth, and think earth is not god, earth is not possessed by god, and god is not possessed by earth. I do not believe earth is god, and I understand earth. Likewise with water, fire, wind, gods, deities, the creator, Brahma, the Imperturbable, the Unafflicted. Regarding purity, I know purity, and think purity is not god, purity is not possessed by god, and god is not possessed by purity.'

。我不計凈即是神已，我便知凈，無量空處、無量識處、無所有處、非有想非無想處、一、別、若干、見、聞、識、知，得觀意所念、意所思。從此世至彼世，從彼世至此世，我於一切則知一切，一切非是神，一切非神所，神非一切所，我不計一切即是神已，我便知一切。」

想經第十竟(五百二十六字)

中阿含經卷第二十六(八千九百七十九字)

中阿含因品第四竟(二萬五千五十六字)

中阿含經卷第二十七

林品第五(有十經)(第二小土城誦)

二林、觀心二　　達、奴波、法本 優陀羅、蜜丸　　瞿曇彌在後

（一〇七）中阿含林品林經第一

爾時，世尊告諸比丘：「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得

現代漢語譯本：'我不認為凈就是神，我便知道凈。對於無量空處、無量識處、無所有處、非有想非無想處，以及一、別、若干、見、聞、識、知，我能觀察到心中所想、心中所思。從這個世界到那個世界，從那個世界到這個世界，我對於一切都瞭如指掌。一切不是神，一切不是神所創造的，神也不是一切所創造的。我不認為一切就是神，我便知道一切。' 現代漢語譯本：'佛陀這樣說。那些比丘聽了佛陀所說，歡喜地奉行。' 現代漢語譯本：'《想經》第十結束（五百二十六字）' 現代漢語譯本：'《中阿含經》卷第二十六（八千九百七十九字）' 現代漢語譯本：'《中阿含經》因品第四結束（二萬五千零五十六字）' 現代漢語譯本：'《大正藏》第01冊 No. 0026 《中阿含經》' 現代漢語譯本：'《中阿含經》卷第二十七' 現代漢語譯本：'東晉罽賓三藏瞿曇僧伽提婆譯' 現代漢語譯本：'林品第五（有十經）（第二小土城誦）' 現代漢語譯本：'二林、觀心二，達、奴波、法本，優陀羅、蜜丸，瞿曇彌在後。' 現代漢語譯本：'（一〇七）《中阿含經》林品《林經》第一' 現代漢語譯本：'我聽聞是這樣的：' 現代漢語譯本：'一時，佛陀在舍衛國游化，住在勝林給孤獨園。' 現代漢語譯本：'那時，世尊告訴眾比丘：『比丘們，如果依止一處林地而住，我依止此林地而住，或者沒有正念便能生起正念，心不定便能得定，如果未解脫便能得解脫，諸漏未盡便能得漏盡，如果未得無上安穩涅槃便能得涅槃；修道者所需要的衣服、飲食、床榻、湯藥、各種生活用具，他們一切的求索，容易得到，並不困難。』

English version: 'I do not consider purity to be God, and thus I know purity. Regarding the immeasurable space, the immeasurable consciousness, the nothingness, the neither perception nor non-perception, as well as one, separate, several, seeing, hearing, knowing, and perceiving, I can observe what is thought and what is contemplated in the mind. From this world to that world, and from that world to this world, I am fully aware of everything. Everything is not God, everything is not created by God, and God is not created by everything. I do not consider everything to be God, and thus I know everything.' English version: 'Thus spoke the Buddha. Those monks, having heard what the Buddha said, joyfully practiced it.' English version: 'The tenth Sutta, the Sutta on Thought, ends (526 words).' English version: 'The twenty-sixth fascicle of the Madhyama Agama Sutra (8,979 words).' English version: 'The fourth chapter of the Madhyama Agama Sutra, the chapter on Causes, ends (25,056 words).' English version: 'The Taisho Tripitaka, Volume 01, No. 0026, Madhyama Agama Sutra.' English version: 'The twenty-seventh fascicle of the Madhyama Agama Sutra.' English version: 'Translated by the Tripitaka master Gautama Sanghadeva of Kipin in the Eastern Jin Dynasty.' English version: 'The fifth chapter, the chapter on Forests (containing ten sutras) (The second recitation at Small Earth City).' English version: 'Two Forests, Two on Mind Contemplation, Dala, Nupa, the Basis of Dharma, Udara, Honey Ball, Gautami follows.' English version: '(107) The first Sutta of the Forest Chapter, the Forest Sutta, of the Madhyama Agama Sutra.' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was traveling in the country of Shravasti, residing in the Jeta Grove, Anathapindika's Park.' English version: 'Then, the World-Honored One addressed the monks, saying: 『Monks, if one dwells relying on a forest, and I dwell relying on this forest, either right mindfulness arises when it was not present, the mind becomes concentrated when it was not concentrated, if not liberated, one becomes liberated, if the outflows are not exhausted, one exhausts the outflows, if one has not attained the unsurpassed secure Nirvana, one attains Nirvana; the clothing, food, bedding, medicine, and various necessities of life that the practitioners of the path require, all their requests are easily obtained, and not difficult.』'

。彼比丘依此林住，依此林住已，若無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃，然不得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘應作是觀：『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故。然我依此林住，或無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃，然不得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』彼比丘如是觀已，可舍此林去。

「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，或無正念便得正念，其心不定而得定心，若不得解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。彼比丘應作是觀：『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故

現代漢語譯本：這位比丘依止這座森林居住，依止這座森林居住后，如果不能生起正念，就不能生起正念；如果心不能安定，就不能安定；如果不能解脫，就不能解脫；如果煩惱不能斷盡，就不能斷盡；如果不能證得無上安穩的涅槃，就不能證得涅槃。然而，修道者所需要的衣服、食物、床鋪、醫藥、各種生活用品，他一切的求索，容易得到並不困難。這位比丘應當這樣觀察：『我出家修道，不是爲了衣服，不是爲了食物、床鋪、醫藥，也不是爲了各種生活用品。然而我依止這座森林居住，或者不能生起正念，就不能生起正念；如果心不能安定，就不能安定；如果不能解脫，就不能解脫；如果煩惱不能斷盡，就不能斷盡；如果不能證得無上安穩的涅槃，就不能證得涅槃。修道者所需要的衣服、食物、床鋪、醫藥、各種生活用品，他一切的求索，容易得到並不困難。』這位比丘這樣觀察后，可以捨棄這座森林離去。 比丘，依止一座森林居住，我依止這座森林居住，或者不能生起正念卻能生起正念；如果心不能安定卻能安定；如果不能解脫卻能解脫；如果煩惱不能斷盡卻能斷盡；如果不能證得無上安穩的涅槃卻能證得涅槃。修道者所需要的衣服、食物、床鋪、醫藥、各種生活用品，他一切的求索，容易得到並不困難。這位比丘依止這座森林居住，依止這座森林居住后，或者不能生起正念卻能生起正念；如果心不能安定卻能安定；如果不能解脫卻能解脫；如果煩惱不能斷盡卻能斷盡；如果不能證得無上安穩的涅槃卻能證得涅槃。修道者所需要的衣服、食物、床鋪、醫藥、各種生活用品，他一切的求索，非常難以得到。這位比丘應當這樣觀察：『我出家修道，不是爲了衣服，不是爲了食物、床鋪、醫藥，也不是爲了各種生活用品。

English version: That monk, dwelling in this forest, having dwelt in this forest, if he does not attain right mindfulness, he does not attain right mindfulness; if his mind is not settled, he does not settle his mind; if he does not attain liberation, he does not attain liberation; if his defilements are not exhausted, they are not exhausted; if he does not attain the unsurpassed secure Nirvana, he does not attain Nirvana. However, the robes, food, bedding, medicine, and various necessities of life that a practitioner needs, all of which he seeks, are easily obtained and not difficult. That monk should observe thus: 『I have gone forth to practice the path, not for the sake of robes, not for the sake of food, bedding, or medicine, nor for the sake of various necessities of life. However, I dwell in this forest, and either I do not attain right mindfulness, I do not attain right mindfulness; if my mind is not settled, I do not settle my mind; if I do not attain liberation, I do not attain liberation; if my defilements are not exhausted, they are not exhausted; if I do not attain the unsurpassed secure Nirvana, I do not attain Nirvana. The robes, food, bedding, medicine, and various necessities of life that a practitioner needs, all of which he seeks, are easily obtained and not difficult.』 Having observed thus, that monk may leave this forest. A monk, dwelling in a certain forest, I dwell in this forest, and either I do not attain right mindfulness, yet I attain right mindfulness; if my mind is not settled, yet it is settled; if I do not attain liberation, yet I attain liberation; if my defilements are not exhausted, yet they are exhausted; if I do not attain the unsurpassed secure Nirvana, yet I attain Nirvana. The robes, food, bedding, medicine, and various necessities of life that a practitioner needs, all of which he seeks, are easily obtained and not difficult. That monk, dwelling in this forest, having dwelt in this forest, either I do not attain right mindfulness, yet I attain right mindfulness; if my mind is not settled, yet it is settled; if I do not attain liberation, yet I attain liberation; if my defilements are not exhausted, yet they are exhausted; if I do not attain the unsurpassed secure Nirvana, yet I attain Nirvana. The robes, food, bedding, medicine, and various necessities of life that a practitioner needs, all of which he seeks, are very difficult to obtain. That monk should observe thus: 『I have gone forth to practice the path, not for the sake of robes, not for the sake of food, bedding, or medicine, nor for the sake of various necessities of life.』

。然依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』彼比丘如是觀已，可住此林。

「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，或無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃。然不得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。彼比丘應作是觀：『我依此林住，或無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃；然不得涅槃，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』彼比丘如是觀已，即舍此林，夜半而去，莫與彼別

現代漢語譯本：『然而，如果住在這片樹林里，或許沒有正念的能獲得正念，心不定的能獲得定心，如果不能解脫的能獲得解脫，各種煩惱沒有斷盡的能斷盡煩惱，不能獲得無上安穩的涅槃的能獲得涅槃；修道者所需要的衣服、食物、床鋪、湯藥、各種生活用具，他們一切的求取，都很難得到。』那位比丘這樣觀察后，可以住在這片樹林里。 『比丘，如果住在一片樹林里，我住在這片樹林里，或許沒有正念的能獲得正念，心不定的能獲得定心，如果不能解脫的能獲得解脫，各種煩惱沒有斷盡的能斷盡煩惱，不能獲得無上安穩的涅槃的能獲得涅槃；修道者所需要的衣服、食物、床鋪、湯藥、各種生活用具，他們一切的求取，容易得到並不困難。』那位比丘住在這片樹林里，住在這片樹林里后，或許沒有正念的不能獲得正念，心不定的不能獲得定心，如果不能解脫的不能獲得解脫，各種煩惱沒有斷盡的不能斷盡煩惱，不能獲得無上安穩的涅槃。然而不能獲得涅槃；修道者所需要的衣服、食物、床鋪、湯藥、各種生活用具，他們一切的求取，都很難得到。那位比丘應該這樣觀察：『我住在這片樹林里，或許沒有正念的不能獲得正念，心不定的不能獲得定心，如果不能解脫的不能獲得解脫，各種煩惱沒有斷盡的不能斷盡煩惱，不能獲得無上安穩的涅槃；然而不能獲得涅槃，修道者所需要的衣服、食物、床鋪、湯藥、各種生活用具，他們一切的求取，都很難得到。』那位比丘這樣觀察后，就應該離開這片樹林，在半夜離開，不要與那裡告別。

English version: 'However, if dwelling in this forest, one might attain right mindfulness even without it, one might attain a settled mind even with an unsettled mind, one might attain liberation even without it, one might exhaust all defilements even without having done so, and one might attain Nirvana even without attaining the supreme peace of Nirvana; the clothing, food, bedding, medicine, and all the necessities of life that a practitioner needs, all these are very difficult to obtain.' Having observed thus, that bhikkhu may dwell in this forest. 'Bhikkhu, if dwelling in a forest, I dwell in this forest, one might attain right mindfulness even without it, one might attain a settled mind even with an unsettled mind, one might attain liberation even without it, one might exhaust all defilements even without having done so, and one might attain Nirvana even without attaining the supreme peace of Nirvana; the clothing, food, bedding, medicine, and all the necessities of life that a practitioner needs, all these are easy to obtain and not difficult.' That bhikkhu dwells in this forest, and having dwelt in this forest, one might not attain right mindfulness even without it, one might not attain a settled mind even with an unsettled mind, one might not attain liberation even without it, one might not exhaust all defilements even without having done so, and one might not attain the supreme peace of Nirvana. However, one does not attain Nirvana; the clothing, food, bedding, medicine, and all the necessities of life that a practitioner needs, all these are very difficult to obtain. That bhikkhu should observe thus: 'I dwell in this forest, one might not attain right mindfulness even without it, one might not attain a settled mind even with an unsettled mind, one might not attain liberation even without it, one might not exhaust all defilements even without having done so, and one might not attain the supreme peace of Nirvana; however, one does not attain Nirvana, the clothing, food, bedding, medicine, and all the necessities of life that a practitioner needs, all these are very difficult to obtain.' Having observed thus, that bhikkhu should leave this forest, depart in the middle of the night, and not bid farewell to that place.

「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘應作是觀：『我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃；學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』彼比丘如是觀已，依此林住，乃可終身至其命盡，如依林住，塳間、村邑、依於人住亦復如是。」

林經第一竟(千一百六十五字)

（一〇八）中阿含林品林經第二(第二小土城誦)

『比丘們，如果依止一處林地居住，我依止這片林地居住，或者沒有正念就能獲得正念，心不定就能獲得定心，如果不能解脫就能獲得解脫，各種煩惱不能斷盡就能斷盡，如果不能獲得無上安穩的涅槃就能獲得涅槃；修道者所需要的衣服、飲食、床鋪、湯藥、各種生活用品，他都能輕易獲得，不難得到。這位比丘依止這片林地居住，依止這片林地居住后，或者沒有正念就能獲得正念，心不定就能獲得定心，如果不能解脫就能獲得解脫，各種煩惱不能斷盡就能斷盡，如果不能獲得無上安穩的涅槃就能獲得涅槃；修道者所需要的衣服、飲食、床鋪、湯藥、各種生活用品，他都能輕易獲得，不難得到。這位比丘應當這樣觀察：『我依止這片林地居住，或者沒有正念就能獲得正念，心不定就能獲得定心，如果不能解脫就能獲得解脫，各種煩惱不能斷盡就能斷盡，如果不能獲得無上安穩的涅槃就能獲得涅槃；修道者所需要的衣服、飲食、床鋪、湯藥、各種生活用品，他都能輕易獲得，不難得到。』這位比丘這樣觀察后，依止這片林地居住，可以終身直到生命結束，如同依止林地居住一樣，在墳地、村莊、依止人居住也是如此。』 《林經》第一篇結束（一千一百六十五字） （一〇八）《中阿含經·林品·林經》第二（第二小土城誦）

'Monks, if one dwells relying on a forest, I dwell relying on this forest, either without right mindfulness one obtains right mindfulness, one's mind being unsettled obtains a settled mind, if not liberated one obtains liberation, if the outflows are not exhausted one obtains the exhaustion of outflows, if one does not obtain the unsurpassed secure Nirvana one obtains Nirvana; the requisites for a disciple, clothing, food, bedding, medicine, various necessities of life, all these he seeks, easily and not difficult to obtain. That monk dwells relying on this forest, having dwelt relying on this forest, either without right mindfulness one obtains right mindfulness, one's mind being unsettled obtains a settled mind, if not liberated one obtains liberation, if the outflows are not exhausted one obtains the exhaustion of outflows, if one does not obtain the unsurpassed secure Nirvana one obtains Nirvana; the requisites for a disciple, clothing, food, bedding, medicine, various necessities of life, all these he seeks, easily and not difficult to obtain. That monk should observe thus: 『I dwell relying on this forest, either without right mindfulness one obtains right mindfulness, one's mind being unsettled obtains a settled mind, if not liberated one obtains liberation, if the outflows are not exhausted one obtains the exhaustion of outflows, if one does not obtain the unsurpassed secure Nirvana one obtains Nirvana; the requisites for a disciple, clothing, food, bedding, medicine, various necessities of life, all these he seeks, easily and not difficult to obtain.』 That monk, having observed thus, dwells relying on this forest, and may do so for the rest of his life until his death, just as dwelling relying on a forest, so also in a charnel ground, a village, dwelling relying on people.' The first Forest Discourse ends (1165 words) (108) The Middle Length Discourses, Forest Section, The Second Forest Discourse (Second Small Earth City Recitation) At one time, the Buddha was traveling in Savatthi, staying in the Jeta Grove, Anathapindika's Park.

爾時，世尊告諸比丘：「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘應作是觀：『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故。然我依此林住，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』彼比丘如是觀已，可舍此林去。

「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。彼比丘應作是觀：『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故

當時，世尊告訴眾比丘：『比丘們，如果一位比丘住在一片林子里，我住在這片林子里，或者他爲了出家學道，想要獲得沙門的真諦，這個真諦他已經得到了，學道者所需要的衣服、食物、床鋪、湯藥以及各種生活用具，他都能輕易獲得。這位比丘住在這片林子里，住下之後，他爲了出家學道，想要獲得沙門的真諦，這個真諦他沒有得到，學道者所需要的衣服、食物、床鋪、湯藥以及各種生活用具，他都能輕易獲得。這位比丘應該這樣觀察：『我出家學道，不是爲了衣服，不是爲了食物、床鋪、湯藥，也不是爲了各種生活用具。然而我住在這片林子里，爲了出家學道，想要獲得沙門的真諦，這個真諦我沒有得到，學道者所需要的衣服、食物、床鋪、湯藥以及各種生活用具，我都能輕易獲得。』這位比丘這樣觀察之後，就可以離開這片林子了。 『比丘們，如果一位比丘住在一片林子里，我住在這片林子里，或者他爲了出家學道，想要獲得沙門的真諦，這個真諦他已經得到了，學道者所需要的衣服、食物、床鋪、湯藥以及各種生活用具，他都能輕易獲得。這位比丘住在這片林子里，住下之後，他爲了出家學道，想要獲得沙門的真諦，這個真諦他已經得到了，學道者所需要的衣服、食物、床鋪、湯藥以及各種生活用具，他都很難獲得。這位比丘應該這樣觀察：『我出家學道，不是爲了衣服，不是爲了食物、床鋪、湯藥，也不是爲了各種生活用具。』

At that time, the World Honored One told the monks: 'Monks, if a monk dwells in a forest, and I dwell in this forest, or if he has left home to study the Way, desiring to attain the meaning of a Shramana, and this meaning he has attained, and the clothing, food, bedding, medicine, and various necessities of life that a student of the Way requires, he can easily obtain all of these. This monk dwells in this forest, and having dwelt in this forest, he has left home to study the Way, desiring to attain the meaning of a Shramana, and this meaning he has not attained, and the clothing, food, bedding, medicine, and various necessities of life that a student of the Way requires, he can easily obtain all of these. This monk should observe thus: 「I have left home to study the Way, not for the sake of clothing, not for the sake of food, bedding, or medicine, nor for the sake of various necessities of life. However, I dwell in this forest, and having left home to study the Way, desiring to attain the meaning of a Shramana, this meaning I have not attained, and the clothing, food, bedding, medicine, and various necessities of life that a student of the Way requires, I can easily obtain all of these.」 Having observed thus, this monk may leave this forest.' 'Monks, if a monk dwells in a forest, and I dwell in this forest, or if he has left home to study the Way, desiring to attain the meaning of a Shramana, and this meaning he has attained, and the clothing, food, bedding, medicine, and various necessities of life that a student of the Way requires, he can easily obtain all of these. This monk dwells in this forest, and having dwelt in this forest, he has left home to study the Way, desiring to attain the meaning of a Shramana, and this meaning he has attained, and the clothing, food, bedding, medicine, and various necessities of life that a student of the Way requires, he finds it very difficult to obtain. This monk should observe thus: 「I have left home to study the Way, not for the sake of clothing, not for the sake of food, bedding, or medicine, nor for the sake of various necessities of life.」'

。然我依此林住，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』彼比丘如是觀已，可住此林。

「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。彼比丘應作是觀：『我依此林住，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』彼比丘如是觀已，即舍此林，夜半而去，莫與彼別。

「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得

現代漢語譯本：『然而我住在這片樹林里，我出家學道是爲了獲得沙門的真諦。如果我能在這裡獲得這個真諦，那麼學道之人所需要的衣物、食物、床鋪、藥物以及各種生活用品，都很難獲得。』這位比丘這樣觀察后，就可以住在這片樹林里。 『比丘，如果住在一片樹林里，我住在這片樹林里，或者我出家學道是爲了獲得沙門的真諦。如果我能在這裡獲得這個真諦，那麼學道之人所需要的衣物、食物、床鋪、藥物以及各種生活用品，都容易獲得。』這位比丘住在這片樹林里，住在這片樹林里之後，他出家學道是爲了獲得沙門的真諦，但這個真諦他沒有獲得。學道之人所需要的衣物、食物、床鋪、藥物以及各種生活用品，都很難獲得。這位比丘應該這樣觀察：『我住在這片樹林里，我出家學道是爲了獲得沙門的真諦，但這個真諦我沒有獲得。學道之人所需要的衣物、食物、床鋪、藥物以及各種生活用品，都很難獲得。』這位比丘這樣觀察后，就應該離開這片樹林，在半夜悄悄地離開，不要與任何人告別。 『比丘，如果住在一片樹林里，我住在這片樹林里，或者我出家學道是爲了獲得沙門的真諦。如果我能在這裡獲得這個真諦，那麼學道之人所需要的衣物、食物、床鋪、藥物以及各種生活用品，都容易獲得。』這位比丘住在這片樹林里，住在這片樹林里之後，他出家學道是爲了獲得沙門的真諦，並且他獲得了這個真諦。學道之人所需要的衣物、食物、床鋪、藥物以及各種生活用品，都容易獲得。

English version: 'However, I dwell in this forest, and my purpose in leaving home to study the Way is to attain the meaning of a 'Shramana'. If I can attain this meaning here, then the clothing, food, bedding, medicine, and all the necessities of life required by a student of the Way are very difficult to obtain.' Having observed thus, that monk may dwell in this forest. 'A monk, dwelling in a forest, I dwell in this forest, or my purpose in leaving home to study the Way is to attain the meaning of a 'Shramana'. If I can attain this meaning here, then the clothing, food, bedding, medicine, and all the necessities of life required by a student of the Way are easily obtained.' That monk dwells in this forest, and having dwelt in this forest, his purpose in leaving home to study the Way is to attain the meaning of a 'Shramana', but he does not attain this meaning. The clothing, food, bedding, medicine, and all the necessities of life required by a student of the Way are very difficult to obtain. That monk should observe thus: 'I dwell in this forest, and my purpose in leaving home to study the Way is to attain the meaning of a 'Shramana', but I have not attained this meaning. The clothing, food, bedding, medicine, and all the necessities of life required by a student of the Way are very difficult to obtain.' Having observed thus, that monk should leave this forest, departing quietly in the middle of the night, without bidding farewell to anyone. 'A monk, dwelling in a forest, I dwell in this forest, or my purpose in leaving home to study the Way is to attain the meaning of a 'Shramana'. If I can attain this meaning here, then the clothing, food, bedding, medicine, and all the necessities of life required by a student of the Way are easily obtained.' That monk dwells in this forest, and having dwelt in this forest, his purpose in leaving home to study the Way is to attain the meaning of a 'Shramana', and he has attained this meaning. The clothing, food, bedding, medicine, and all the necessities of life required by a student of the Way are easily obtained.

。彼比丘應作是觀：『我依此林住，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』彼比丘作是觀已，依此林住，乃可終身至其命盡，如依林住，冢間、村邑、依於人住亦復如是。」

林經第二竟(八百三十一字)

（一〇九）中阿含林品自觀心經第三(第二小土城誦)

爾時，世尊告諸比丘：「若有比丘不能善觀於他心者，當自善觀察於己心，應學如是。云何比丘善自觀心？比丘者，若有此觀，必多所饒益：我為得內止，不得最上慧觀法耶？我為得最上慧觀法，不得內止耶？我為不得內止，亦不得最上慧觀法耶？我為得內止，亦得最上慧觀法耶？

「若比丘觀已，則知我得內止，不得最上慧觀法者，彼比丘得內止已，當求最上慧觀法，彼於後時得內止，亦得最上慧觀法。若比丘觀已，則知我得最上慧觀法，不得內止者，彼比丘住最上慧觀法已，當求內止，彼於後時得最上慧觀法，亦得內止

現代漢語譯本：這位比丘應當這樣觀察：『我依靠這片森林居住，是爲了出家修道，想要獲得沙門的意義。這個意義我已經得到了，修道者所需要的衣服、飲食、床鋪、湯藥以及各種生活用具，這些我都能輕易獲得。』這位比丘這樣觀察之後，就可以依靠這片森林居住，直到生命終結。如同依靠森林居住一樣，依靠墳地、村莊、依靠人居住也是如此。」 《林經》第二結束（八百三十一字） （一〇九）《中阿含林品自觀心經》第三（第二小土城誦） 當時，世尊告訴眾比丘：『如果比丘不能很好地觀察他人的心，就應當好好地觀察自己的心，應當這樣學習。比丘如何才能好好地觀察自己的心呢？比丘如果這樣觀察，必定會獲得很多益處：我是獲得了內心的平靜，卻沒有獲得最上智慧的觀察方法嗎？我是獲得了最上智慧的觀察方法，卻沒有獲得內心的平靜嗎？我是既沒有獲得內心的平靜，也沒有獲得最上智慧的觀察方法嗎？我是既獲得了內心的平靜，也獲得了最上智慧的觀察方法嗎？』 『如果比丘觀察之後，知道自己獲得了內心的平靜，卻沒有獲得最上智慧的觀察方法，那麼這位比丘在獲得內心的平靜之後，應當尋求最上智慧的觀察方法，他之後會獲得內心的平靜，也會獲得最上智慧的觀察方法。如果比丘觀察之後，知道自己獲得了最上智慧的觀察方法，卻沒有獲得內心的平靜，那麼這位比丘在擁有最上智慧的觀察方法之後，應當尋求內心的平靜，他之後會獲得最上智慧的觀察方法，也會獲得內心的平靜。

English version: This bhikkhu should contemplate thus: 『I dwell relying on this forest, having gone forth to practice the path, desiring to attain the meaning of a samana. This meaning I have attained. The requisites for a practitioner—robes, food, bedding, medicine, and various necessities—all these I can easily obtain.』 Having contemplated thus, this bhikkhu may dwell relying on this forest until the end of his life. Just as dwelling relying on a forest, so too is dwelling relying on a charnel ground, a village, or relying on people.」 The second Forest Discourse ends (831 words) (109) The Middle Length Discourses, Forest Section, The Discourse on Observing One's Own Mind, the Third (Second Small Earth City Recitation) At one time, the Buddha was wandering in Savatthi, residing in Jeta's Grove, Anathapindika's Park. Then, the Blessed One addressed the bhikkhus: 『If a bhikkhu is not able to observe the minds of others well, he should observe his own mind well, and should learn thus. How does a bhikkhu observe his own mind well? If a bhikkhu observes thus, he will surely gain much benefit: Have I attained inner stillness, but not attained the highest wisdom of contemplation? Have I attained the highest wisdom of contemplation, but not attained inner stillness? Have I attained neither inner stillness nor the highest wisdom of contemplation? Have I attained both inner stillness and the highest wisdom of contemplation?』 『If a bhikkhu, having observed, knows that he has attained inner stillness, but has not attained the highest wisdom of contemplation, then that bhikkhu, having attained inner stillness, should seek the highest wisdom of contemplation. Later, he will attain inner stillness and also attain the highest wisdom of contemplation. If a bhikkhu, having observed, knows that he has attained the highest wisdom of contemplation, but has not attained inner stillness, then that bhikkhu, having attained the highest wisdom of contemplation, should seek inner stillness. Later, he will attain the highest wisdom of contemplation and also attain inner stillness.』

。若比丘觀已，則知我不得內止，亦不得最上慧觀法者，如是比丘不得此善法，為欲得故，便以速求方便，學極精勤，正念正智，忍不令退。猶人為火燒頭、燒衣，急求方便救頭、救衣。如是，比丘不得此善法，為欲得故，便以速求方便，學極精勤，正念正智，忍不令退，彼於後時即得內止，亦得最上慧觀法。若比丘觀已，則知我得內止，亦得最上慧觀法。彼比丘住此善法已，當求漏盡智通作證。所以者何？我說不得畜一切衣，亦說得畜一切衣。云何衣我說不得畜？若畜衣便增長惡不善法、衰退善法者，如是衣我說不得畜。云何衣我說得畜？若畜衣便增長善法、衰退惡不善法者，如是衣我說得畜。如衣、飲食、床榻村邑亦復如是，我說不得狎習一切人，亦說得狎習一切人。云何人我說不得狎習？若狎習人便增長惡不善法、衰退善法者，如是人我說不得狎習。云何人我說得與狎習？若狎習人便增長善法、衰退惡不善法者，如是人我說得與狎習。

「彼可習法知如真、不可習法亦知如真。彼可習法、不可習法知如真已，不可習法便不習，可習法便習，彼不可習不習，可習法習已，便增長善法，衰退惡不善法。是謂比丘善自觀心，善自知心，善取善舍。」

現代漢語譯本：如果比丘觀察后，知道自己沒有達到內心的平靜，也沒有獲得最上等的智慧觀照方法，這樣的比丘就無法獲得這種善法。爲了獲得它，他會迅速尋求方法，極其精勤地學習，保持正念和正智，忍耐而不退縮。就像有人頭被火燒、衣服被火燒一樣，會急切地尋求方法來救頭、救衣服。同樣，如果比丘沒有獲得這種善法，爲了獲得它，他會迅速尋求方法，極其精勤地學習，保持正念和正智，忍耐而不退縮。之後，他就能獲得內心的平靜，也能獲得最上等的智慧觀照方法。如果比丘觀察后，知道自己已經獲得了內心的平靜，也獲得了最上等的智慧觀照方法，那麼這位比丘在安住于這種善法之後，應當尋求漏盡的智慧和神通來作證。為什麼呢？我說過不能擁有一切衣服，也說過可以擁有一切衣服。什麼樣的衣服我說不能擁有呢？如果擁有衣服會增長惡不善法、衰退善法，這樣的衣服我說不能擁有。什麼樣的衣服我說可以擁有呢？如果擁有衣服會增長善法、衰退惡不善法，這樣的衣服我說可以擁有。衣服、飲食、床榻、村莊也是如此。我說過不能親近一切人，也說過可以親近一切人。什麼樣的人我說不能親近呢？如果親近人會增長惡不善法、衰退善法，這樣的人我說不能親近。什麼樣的人我說可以親近呢？如果親近人會增長善法、衰退惡不善法，這樣的人我說可以親近。 『他應該知道什麼是真實的可習法，也應該知道什麼是真實的不可習法。當他知道什麼是真實的可習法和不可習法后，就會不習不可習法，而習可習法。當他不習不可習法，而習可習法后，就會增長善法，衰退惡不善法。這就是比丘善於觀察自己的心，善於瞭解自己的心，善於取捨。』 佛陀是這樣說的。那些比丘聽了佛陀所說的話，都歡喜地奉行。

English version: If a bhikkhu, having observed, knows that he has not attained inner stillness, nor has he obtained the supreme wisdom of contemplation, such a bhikkhu does not attain this good dharma. In order to attain it, he will quickly seek methods, study with extreme diligence, maintain right mindfulness and right wisdom, and endure without retreating. Just as a person whose head is burned by fire or whose clothes are burned by fire would urgently seek methods to save his head and clothes, similarly, if a bhikkhu has not attained this good dharma, in order to attain it, he will quickly seek methods, study with extreme diligence, maintain right mindfulness and right wisdom, and endure without retreating. Afterward, he will attain inner stillness and also obtain the supreme wisdom of contemplation. If a bhikkhu, having observed, knows that he has attained inner stillness and also obtained the supreme wisdom of contemplation, then this bhikkhu, having abided in this good dharma, should seek the wisdom of the extinction of outflows and supernormal powers to realize it. Why is that? I have said that one should not possess all clothing, and I have also said that one may possess all clothing. What kind of clothing do I say one should not possess? If possessing clothing increases evil unwholesome dharmas and decreases wholesome dharmas, such clothing I say one should not possess. What kind of clothing do I say one may possess? If possessing clothing increases wholesome dharmas and decreases evil unwholesome dharmas, such clothing I say one may possess. The same is true for clothing, food, bedding, and villages. I have said that one should not associate with all people, and I have also said that one may associate with all people. What kind of people do I say one should not associate with? If associating with people increases evil unwholesome dharmas and decreases wholesome dharmas, such people I say one should not associate with. What kind of people do I say one may associate with? If associating with people increases wholesome dharmas and decreases evil unwholesome dharmas, such people I say one may associate with. 'He should know what is truly suitable to practice, and he should also know what is truly unsuitable to practice. When he knows what is truly suitable to practice and what is unsuitable to practice, he will not practice what is unsuitable, but will practice what is suitable. When he does not practice what is unsuitable and practices what is suitable, he will increase wholesome dharmas and decrease evil unwholesome dharmas. This is what it means for a bhikkhu to be good at observing his own mind, good at understanding his own mind, and good at taking and discarding.'

自觀心經第三竟(六百三十五字)

（一一〇）中阿含林品自觀心經第四(第二小土城誦)

爾時，世尊告諸比丘：「若有比丘不能善觀於他心者，當自善觀察於己心，應學如是。云何比丘善自觀心？比丘者，若有此觀，必多所饒益：我為多行增伺，為多行無增伺？我為多行瞋恚心，為多行無瞋恚心？我為多行睡眠纏，為多行無睡眠纏？我為多行調貢高，為多行無調貢高？我為多行疑惑，為多行無疑惑？我為多行身諍，為多行無身諍？我為多行穢污心，為多行無穢污心？我為多行信，為多行不信？我為多行精進，為多行懈怠？我為多行念，為多行無念？我為多行定，為多行無定？我為多行惡慧，為多行無惡慧？

「若比丘觀時，則知我多行增伺、瞋恚心、睡眠纏、調貢高、疑惑、身諍、穢污心、不信、懈怠、無念、無定、多行惡慧者，彼比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。猶人為火燒頭、燒衣、急求方便救頭、救衣。如是，比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退

《自觀心經》第三（共六百三十五字）結束 （一一〇）《中阿含經·林品·自觀心經》第四（第二小土城誦） 當時，世尊告訴眾比丘：『如果比丘不能善於觀察他人的心，就應當善於觀察自己的心，應該這樣學習。比丘如何善於觀察自己的心呢？比丘如果這樣觀察，必定會獲得很多利益：我是多行增伺，還是多行無增伺？我是多行瞋恚心，還是多行無瞋恚心？我是多行睡眠纏，還是多行無睡眠纏？我是多行調貢高，還是多行無調貢高？我是多行疑惑，還是多行無疑惑？我是多行身諍，還是多行無身諍？我是多行穢污心，還是多行無穢污心？我是多行信，還是多行不信？我是多行精進，還是多行懈怠？我是多行念，還是多行無念？我是多行定，還是多行無定？我是多行惡慧，還是多行無惡慧？』 『如果比丘觀察時，知道自己多行增伺、瞋恚心、睡眠纏、調貢高、疑惑、身諍、穢污心、不信、懈怠、無念、無定、多行惡慧，那麼這位比丘爲了滅除這些惡不善法，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不退。就像有人被火燒頭、燒衣服，會急切地尋求方法來救頭、救衣服一樣。同樣，比丘爲了滅除這些惡不善法，就應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不退。』

The third Self-Observation of the Mind Sutra ends (635 characters). (110) The fourth Self-Observation of the Mind Sutra in the Forest Section of the Middle Agama (Second Small Earth City Recitation) At that time, the World Honored One addressed the monks: 'If a monk is not skilled in observing the minds of others, he should be skilled in observing his own mind, and should learn in this way. How does a monk skillfully observe his own mind? If a monk observes in this way, he will surely gain much benefit: Do I frequently engage in increased speculation, or do I frequently engage in non-increased speculation? Do I frequently engage in a mind of anger, or do I frequently engage in a mind without anger? Do I frequently engage in the hindrance of sleep, or do I frequently engage in the absence of the hindrance of sleep? Do I frequently engage in arrogance and conceit, or do I frequently engage in the absence of arrogance and conceit? Do I frequently engage in doubt, or do I frequently engage in the absence of doubt? Do I frequently engage in bodily disputes, or do I frequently engage in the absence of bodily disputes? Do I frequently engage in a defiled mind, or do I frequently engage in an undefiled mind? Do I frequently engage in faith, or do I frequently engage in lack of faith? Do I frequently engage in diligence, or do I frequently engage in laziness? Do I frequently engage in mindfulness, or do I frequently engage in the absence of mindfulness? Do I frequently engage in concentration, or do I frequently engage in the absence of concentration? Do I frequently engage in evil wisdom, or do I frequently engage in the absence of evil wisdom?' 'If a monk, upon observing, knows that he frequently engages in increased speculation, a mind of anger, the hindrance of sleep, arrogance and conceit, doubt, bodily disputes, a defiled mind, lack of faith, laziness, absence of mindfulness, absence of concentration, and evil wisdom, then that monk, in order to extinguish these evil and unwholesome states, should quickly seek a means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. Just as a person whose head or clothes are being burned by fire would urgently seek a means to save his head or clothes, so too, a monk, in order to extinguish these evil and unwholesome states, should quickly seek a means, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating.'

。若比丘觀時，則知我多行無增伺、無瞋恚心、無睡眠纏、無調貢高、無疑惑、無身諍、無穢污心、有信、有進、有念、有定、多行無惡慧者。彼比丘住此善法已，當求漏盡智通作證。所以者何？我說不得畜一切衣，亦說得畜一切衣。云何衣我說不得畜？若畜衣便增長惡不善法、衰退善法者，如是衣我說不得畜。云何衣我說得畜？若畜衣便增長善法、衰退惡不善法者，如是衣我說得畜。如衣，飲食、床榻村邑亦復如是，我說不得狎習一切人，亦說得狎習一切人。云何人我說不得狎習？若狎習人便增長惡不善法、衰退善法者，如是人我說不得狎習。云何人我說得與狎習？若狎習人便增長善法、衰退惡不善法者，如是人我說得與狎習。

「彼可習法知如真，不可習法亦知如真。彼可習法、不可習法知如真已，不可習法便不習，可習法便習，彼不可習法不習，可習法習已，便增長善法，衰退惡不善法。是謂比丘善自觀心，善自知心，善取善舍。」

自觀心經第四竟(六百六十字)

（一一一）中阿含林品達梵行經第五(第二小土城誦)

現代漢語譯本：如果比丘觀察自己，就會知道自己多行無增伺、無瞋恚心、無睡眠纏、無調舉貢高、無疑惑、無身諍、無穢污心，有信、有精進、有正念、有禪定，多行無惡慧。這位比丘安住于這些善法之後，應當尋求漏盡智通的證悟。為什麼呢？我說過不得蓄積一切衣服，也說過可以蓄積一切衣服。什麼樣的衣服我說不得蓄積呢？如果蓄積衣服會增長惡不善法，衰退善法，這樣的衣服我說不得蓄積。什麼樣的衣服我說可以蓄積呢？如果蓄積衣服會增長善法，衰退惡不善法，這樣的衣服我說可以蓄積。如同衣服，飲食、床榻、村邑也是如此。我說過不得親近一切人，也說過可以親近一切人。什麼樣的人我說不得親近呢？如果親近這個人會增長惡不善法，衰退善法，這樣的人我說不得親近。什麼樣的人我說可以親近呢？如果親近這個人會增長善法，衰退惡不善法，這樣的人我說可以親近。 對於可以修習的法，他如實知曉；對於不可以修習的法，他也如實知曉。當他如實知曉可以修習的法和不可以修習的法后，便不修習不可以修習的法，而修習可以修習的法。當他不修習不可以修習的法，而修習可以修習的法后，便會增長善法，衰退惡不善法。這就是比丘善於觀察自己的心，善於瞭解自己的心，善於取捨善法。 《自觀心經》第四完（六百六十字） （一一一）《中阿含林品達梵行經》第五（第二小土城誦）

English version: If a bhikkhu observes himself, he knows that he often practices without increased thoughts, without anger, without the hindrance of sleep, without restlessness and conceit, without doubt, without bodily strife, without a defiled mind, with faith, with diligence, with mindfulness, with concentration, and often practices without evil wisdom. Having dwelt in these good qualities, that bhikkhu should seek the realization of the extinction of outflows through wisdom. Why is that? I have said that one should not accumulate all robes, and I have also said that one may accumulate all robes. What kind of robes do I say one should not accumulate? If accumulating robes increases evil unwholesome qualities and decreases wholesome qualities, such robes I say one should not accumulate. What kind of robes do I say one may accumulate? If accumulating robes increases wholesome qualities and decreases evil unwholesome qualities, such robes I say one may accumulate. Just like robes, so too with food, beds, and villages. I have said that one should not associate with all people, and I have also said that one may associate with all people. What kind of people do I say one should not associate with? If associating with a person increases evil unwholesome qualities and decreases wholesome qualities, such a person I say one should not associate with. What kind of people do I say one may associate with? If associating with a person increases wholesome qualities and decreases evil unwholesome qualities, such a person I say one may associate with. He knows as it truly is what is to be practiced, and he also knows as it truly is what is not to be practiced. Having known as it truly is what is to be practiced and what is not to be practiced, he does not practice what is not to be practiced, and he practices what is to be practiced. When he does not practice what is not to be practiced, and practices what is to be practiced, he increases wholesome qualities and decreases evil unwholesome qualities. This is what it means for a bhikkhu to observe his own mind well, to know his own mind well, and to take up and abandon good qualities well. The fourth discourse, 'Self-Observation of the Mind,' is concluded (660 words). (111) The fifth discourse, 'The Attainment of the Holy Life,' from the 'Middle Length Discourses,' 'The Forest Section' (Second Small Earth City Recitation).

爾時，世尊告諸比丘：「我當爲汝說法，初妙、中妙、竟亦妙，有文有義，具足清凈，顯現梵行，謂名達梵行，能盡諸漏。汝等諦聽，善思念之。」時，諸比丘受教而聽。

世尊告曰：「汝等當知漏，知漏所因生，知漏有報，知漏勝如，知漏滅盡，知漏滅道。汝等當知覺，知覺所因生，知覺有報，知覺勝如，知覺滅盡，知覺滅道。汝等當知想，知想所因生，知想有報，知想勝如，知想滅盡，知想滅道。汝等當知欲，知欲所因生，知欲有報，知欲勝如，知欲滅盡，知欲滅道。汝等當知業，知業所因生，知業有報，知業勝如，知業滅盡，知業滅道。汝等當知苦，知苦所因生，知苦有報，知苦勝如，知苦滅盡，知苦滅道。

「云何知漏？謂有三漏：欲漏、有漏、無明漏，是謂知漏。云何知漏所因生？謂無明也。因無明則便有漏，是謂知漏所因生。云何知漏有報？謂無明纏者，為諸漏所漬，彼因此受報，或得善處，或得惡處，是謂知漏有報。云何知漏勝如？謂或有漏生地獄中，或有漏生畜生中，或有漏生餓鬼中，或有漏生天上，或有漏生人間，是謂知漏勝如。云何知漏滅盡？謂無明滅，漏便滅，是謂知漏滅盡。云何知漏滅道？謂八支聖道，正見乃至正定為八，是謂知漏滅道

那時，世尊告訴眾比丘：『我將為你們說法，開初是美好的，中間是美好的，結尾也是美好的，有文辭有義理，完整清凈，彰顯梵行，稱為達梵行，能使諸煩惱漏盡。你們仔細聽，好好思考。』當時，眾比丘接受教誨，認真聽講。 世尊說：『你們應當知道煩惱漏，知道煩惱漏產生的原因，知道煩惱漏的果報，知道煩惱漏的殊勝之處，知道煩惱漏的滅盡，知道煩惱漏的滅盡之道。你們應當知道感受，知道感受產生的原因，知道感受的果報，知道感受的殊勝之處，知道感受的滅盡，知道感受的滅盡之道。你們應當知道想，知道想產生的原因，知道想的果報，知道想的殊勝之處，知道想的滅盡，知道想的滅盡之道。你們應當知道慾望，知道慾望產生的原因，知道慾望的果報，知道慾望的殊勝之處，知道慾望的滅盡，知道慾望的滅盡之道。你們應當知道業，知道業產生的原因，知道業的果報，知道業的殊勝之處，知道業的滅盡，知道業的滅盡之道。你們應當知道苦，知道苦產生的原因，知道苦的果報，知道苦的殊勝之處，知道苦的滅盡，知道苦的滅盡之道。』 『如何知道煩惱漏？有三種煩惱漏：欲漏、有漏、無明漏，這就是知道煩惱漏。如何知道煩惱漏產生的原因？是無明。因為無明，所以有煩惱漏，這就是知道煩惱漏產生的原因。如何知道煩惱漏的果報？被無明纏縛的人，被各種煩惱漏所浸染，因此承受果報，或者得到善處，或者得到惡處，這就是知道煩惱漏的果報。如何知道煩惱漏的殊勝之處？有的煩惱漏使人墮入地獄，有的煩惱漏使人墮入畜生道，有的煩惱漏使人墮入餓鬼道，有的煩惱漏使人升入天界，有的煩惱漏使人轉生人間，這就是知道煩惱漏的殊勝之處。如何知道煩惱漏的滅盡？無明滅盡，煩惱漏就滅盡，這就是知道煩惱漏的滅盡。如何知道煩惱漏的滅盡之道？就是八支聖道，正見乃至正定這八項，這就是知道煩惱漏的滅盡之道。』

At that time, the World Honored One told the bhikkhus: 'I will teach you the Dharma, which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with both the letter and the spirit, complete and pure, revealing the holy life, called the attainment of the holy life, which can exhaust all outflows. You should listen carefully and contemplate it well.' At that time, the bhikkhus received the teaching and listened attentively. The World Honored One said: 'You should know the outflows, know the cause of the arising of outflows, know the retribution of outflows, know the excellence of outflows, know the extinction of outflows, and know the path to the extinction of outflows. You should know feeling, know the cause of the arising of feeling, know the retribution of feeling, know the excellence of feeling, know the extinction of feeling, and know the path to the extinction of feeling. You should know perception, know the cause of the arising of perception, know the retribution of perception, know the excellence of perception, know the extinction of perception, and know the path to the extinction of perception. You should know desire, know the cause of the arising of desire, know the retribution of desire, know the excellence of desire, know the extinction of desire, and know the path to the extinction of desire. You should know karma, know the cause of the arising of karma, know the retribution of karma, know the excellence of karma, know the extinction of karma, and know the path to the extinction of karma. You should know suffering, know the cause of the arising of suffering, know the retribution of suffering, know the excellence of suffering, know the extinction of suffering, and know the path to the extinction of suffering.' 'How to know the outflows? There are three outflows: the outflow of desire, the outflow of becoming, and the outflow of ignorance. This is knowing the outflows. How to know the cause of the arising of outflows? It is ignorance. Because of ignorance, there are outflows. This is knowing the cause of the arising of outflows. How to know the retribution of outflows? Those who are bound by ignorance are stained by various outflows, and therefore receive retribution, either in a good place or in a bad place. This is knowing the retribution of outflows. How to know the excellence of outflows? Some outflows cause one to fall into hell, some outflows cause one to fall into the animal realm, some outflows cause one to fall into the realm of hungry ghosts, some outflows cause one to ascend to the heavens, and some outflows cause one to be reborn in the human realm. This is knowing the excellence of outflows. How to know the extinction of outflows? When ignorance is extinguished, the outflows are extinguished. This is knowing the extinction of outflows. How to know the path to the extinction of outflows? It is the Noble Eightfold Path, namely right view to right concentration. This is knowing the path to the extinction of outflows.'

。若比丘如是知漏，知漏所因生，知漏受報，知漏勝如，知漏滅盡，知漏滅道者，是謂達梵行，能盡一切漏。

「云何知覺？謂有三覺：樂覺、苦覺、不苦不樂覺，是謂知覺。云何知覺所因生？謂更樂也。因更樂則便有覺，是謂知覺所因生。云何知覺有報？謂愛也。愛為覺報，是謂知覺有報。云何知覺勝如？謂比丘者，覺樂覺時便知覺樂覺，覺苦覺時便知覺苦覺，覺不苦不樂覺時便知覺不苦不樂覺，樂身、苦身、不苦不樂身，樂心、苦心、不苦不樂心，樂食、苦食、不苦不樂食，樂無食、苦無食、不苦不樂無食，樂欲、苦欲、不苦不樂欲，樂無慾、苦無慾覺、不苦不樂無慾覺時，便知覺不苦不樂無慾覺，是謂知覺勝如。云何知覺滅盡？謂更樂滅，覺便滅，是謂知覺滅盡。云何知覺滅道？謂八支聖道，正見乃至正定為八，是謂知覺滅道。若比丘如是知覺，知覺所因生，知覺有報，知覺勝如，知覺滅盡，知覺滅道者，是謂達梵行，能盡一切覺。

「云何知想？謂有四想。比丘者，小想亦知，大想亦知，無量想亦知，無所有處想亦知，是謂知想。云何知想所因生？謂更樂也。因更樂則便有想，是謂知想所因生。云何知想有報？謂說也。隨其想便說，是謂知想有報

現代漢語譯本：如果比丘這樣瞭解煩惱，瞭解煩惱產生的原因，瞭解煩惱的果報，瞭解煩惱的殊勝之處，瞭解煩惱的滅盡，瞭解滅盡煩惱的道路，這就稱為通達梵行，能夠滅盡一切煩惱。 什麼是知覺？有三種知覺：樂的知覺、苦的知覺、不苦不樂的知覺，這稱為知覺。什麼是知覺產生的原因？是由於感受快樂。因為感受快樂，所以產生知覺，這稱為知覺產生的原因。什麼是知覺的果報？是愛。愛是知覺的果報，這稱為知覺的果報。什麼是知覺的殊勝之處？比丘在感受快樂的知覺時，知道自己正在感受快樂的知覺；在感受痛苦的知覺時，知道自己正在感受痛苦的知覺；在感受不苦不樂的知覺時，知道自己正在感受不苦不樂的知覺。感受身體的快樂、痛苦、不苦不樂，感受內心的快樂、痛苦、不苦不樂，感受食物的快樂、痛苦、不苦不樂，感受無食物的快樂、痛苦、不苦不樂，感受慾望的快樂、痛苦、不苦不樂，感受無慾望的快樂、痛苦、不苦不樂時，知道自己正在感受不苦不樂的無慾望的知覺，這稱為知覺的殊勝之處。什麼是知覺的滅盡？是當感受快樂滅盡時，知覺也隨之滅盡，這稱為知覺的滅盡。什麼是滅盡知覺的道路？是八正道，即正見乃至正定這八項，這稱為滅盡知覺的道路。如果比丘這樣瞭解知覺，瞭解知覺產生的原因，瞭解知覺的果報，瞭解知覺的殊勝之處，瞭解知覺的滅盡，瞭解滅盡知覺的道路，這就稱為通達梵行，能夠滅盡一切知覺。 什麼是知想？有四種知想。比丘知道小的知想，也知道大的知想，也知道無量的知想，也知道無所有處的知想，這稱為知想。什麼是知想產生的原因？是由於感受快樂。因為感受快樂，所以產生知想，這稱為知想產生的原因。什麼是知想的果報？是言說。隨著所想的就說出來，這稱為知想的果報。

English version: If a bhikkhu thus knows the outflows, knows the cause of the arising of the outflows, knows the gratification of the outflows, knows the danger of the outflows, knows the cessation of the outflows, and knows the path leading to the cessation of the outflows, this is called the attainment of the holy life, capable of ending all outflows. What is feeling? There are three feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called feeling. What is the cause of the arising of feeling? It is due to experiencing pleasure. Because of experiencing pleasure, feeling arises. This is called the cause of the arising of feeling. What is the gratification of feeling? It is craving. Craving is the gratification of feeling. This is called the gratification of feeling. What is the danger of feeling? When a bhikkhu experiences a pleasant feeling, he knows that he is experiencing a pleasant feeling; when he experiences a painful feeling, he knows that he is experiencing a painful feeling; when he experiences a neither-pleasant-nor-painful feeling, he knows that he is experiencing a neither-pleasant-nor-painful feeling. Experiencing bodily pleasure, pain, or neither-pleasure-nor-pain; experiencing mental pleasure, pain, or neither-pleasure-nor-pain; experiencing pleasure, pain, or neither-pleasure-nor-pain from food; experiencing pleasure, pain, or neither-pleasure-nor-pain from no food; experiencing pleasure, pain, or neither-pleasure-nor-pain from desire; experiencing pleasure, pain, or neither-pleasure-nor-pain from no desire, he knows that he is experiencing neither-pleasant-nor-painful feeling from no desire. This is called the danger of feeling. What is the cessation of feeling? It is when the experience of pleasure ceases, feeling also ceases. This is called the cessation of feeling. What is the path leading to the cessation of feeling? It is the Noble Eightfold Path, namely right view to right concentration, these eight. This is called the path leading to the cessation of feeling. If a bhikkhu thus knows feeling, knows the cause of the arising of feeling, knows the gratification of feeling, knows the danger of feeling, knows the cessation of feeling, and knows the path leading to the cessation of feeling, this is called the attainment of the holy life, capable of ending all feeling. What is perception? There are four perceptions. A bhikkhu knows the small perception, also knows the large perception, also knows the immeasurable perception, also knows the perception of the sphere of nothingness. This is called perception. What is the cause of the arising of perception? It is due to experiencing pleasure. Because of experiencing pleasure, perception arises. This is called the cause of the arising of perception. What is the gratification of perception? It is speech. According to what is perceived, one speaks. This is called the gratification of perception.

。云何知想勝如？謂或有想想色，或有想想聲，或有想想香，或有想想味，或有想想觸，是謂知想勝如。云何知想滅盡？謂更樂滅想便滅，是謂知想滅盡。云何知想滅道？謂八支聖道，正見乃至正定為八，是謂知想滅道。若比丘如是知想，知想所因生，知想有報，知想勝如，知想滅盡，知想滅道者，是謂達梵行，能盡一切想。

「云何知欲？謂有五欲功德，可愛、可喜、美色、欲想應、甚可樂。云何為五？眼知色，耳知聲，鼻知香，舌知味，身知觸，是謂知欲。云何知欲所因生？謂更樂也。因更樂則便有欲，是謂知欲所因生。云何知欲有報？謂隨欲種愛樂著而住彼，因此受報有福處、無福處、不動處，是謂知欲有報。云何知欲勝如？謂或有欲欲色，或有欲欲聲，或有欲欲香，或有欲欲味，或有欲欲觸，是謂知欲勝如。云何知欲滅盡？謂更樂滅欲便滅，是謂知欲滅盡。云何知欲滅道？謂八支聖道，正見乃至正定為八，是謂知欲滅道。若比丘如是知欲，知欲所因生，知欲受報，知欲勝如，知欲滅盡，知欲滅道者，是謂達梵行，能盡一切欲。

「云何知業？謂有二業：思、已思業，是謂知業。云何知業所因生？謂更樂也。因更樂則便有業，是謂知業所因生

現代漢語譯本：如何理解想的殊勝之處？意思是，有時會有對色（視覺）的想，有時會有對聲（聽覺）的想，有時會有對香（嗅覺）的想，有時會有對味（味覺）的想，有時會有對觸（觸覺）的想，這就是理解想的殊勝之處。如何理解想的滅盡？意思是，當不再執著于想時，想就會滅盡，這就是理解想的滅盡。如何理解想的滅盡之道？意思是，通過八正道，即正見乃至正定這八個方面，這就是理解想的滅盡之道。如果比丘能夠這樣理解想，理解想的生起原因，理解想的果報，理解想的殊勝之處，理解想的滅盡，理解想的滅盡之道，那麼他就是達到了梵行，能夠徹底滅盡一切想。 現代漢語譯本：如何理解欲？意思是，有五種慾望的功德，它們是可愛、可喜、美好、令人嚮往、非常令人快樂。這五種是什麼呢？眼睛感知顏色，耳朵感知聲音，鼻子感知氣味，舌頭感知味道，身體感知觸感，這就是理解欲。如何理解欲的生起原因？意思是，因為執著于快樂。因為執著于快樂，所以才會有慾望，這就是理解欲的生起原因。如何理解欲的果報？意思是，隨著慾望而產生愛戀和執著，並因此而承受福報、無福報和不動報，這就是理解欲的果報。如何理解欲的殊勝之處？意思是，有時會有對色的慾望，有時會有對聲音的慾望，有時會有對氣味的慾望，有時會有對味道的慾望，有時會有對觸感的慾望，這就是理解欲的殊勝之處。如何理解欲的滅盡？意思是，當不再執著于快樂時，慾望就會滅盡，這就是理解欲的滅盡。如何理解欲的滅盡之道？意思是，通過八正道，即正見乃至正定這八個方面，這就是理解欲的滅盡之道。如果比丘能夠這樣理解欲，理解欲的生起原因，理解欲的果報，理解欲的殊勝之處，理解欲的滅盡，理解欲的滅盡之道，那麼他就是達到了梵行，能夠徹底滅盡一切慾望。 現代漢語譯本：如何理解業？意思是，有兩種業：思業和已思業，這就是理解業。如何理解業的生起原因？意思是，因為執著于快樂。因為執著于快樂，所以才會有業，這就是理解業的生起原因。

English version: How does one understand the superiority of perception? It means that sometimes there is perception of form (sight), sometimes there is perception of sound (hearing), sometimes there is perception of smell (olfaction), sometimes there is perception of taste (gustation), and sometimes there is perception of touch (tactile). This is understanding the superiority of perception. How does one understand the cessation of perception? It means that when one no longer clings to perception, perception ceases. This is understanding the cessation of perception. How does one understand the path to the cessation of perception? It means through the Noble Eightfold Path, namely right view to right concentration, these eight aspects. This is understanding the path to the cessation of perception. If a bhikkhu understands perception in this way, understands the cause of perception, understands the consequences of perception, understands the superiority of perception, understands the cessation of perception, and understands the path to the cessation of perception, then he has attained the holy life and can completely extinguish all perceptions. English version: How does one understand desire? It means that there are five desirable qualities, which are lovely, pleasing, beautiful, desirable, and very enjoyable. What are these five? The eye perceives form, the ear perceives sound, the nose perceives smell, the tongue perceives taste, and the body perceives touch. This is understanding desire. How does one understand the cause of desire? It means because of clinging to pleasure. Because of clinging to pleasure, there is desire. This is understanding the cause of desire. How does one understand the consequences of desire? It means that one dwells with love and attachment according to desire, and therefore receives the consequences of blessings, non-blessings, and immobility. This is understanding the consequences of desire. How does one understand the superiority of desire? It means that sometimes there is desire for form, sometimes there is desire for sound, sometimes there is desire for smell, sometimes there is desire for taste, and sometimes there is desire for touch. This is understanding the superiority of desire. How does one understand the cessation of desire? It means that when one no longer clings to pleasure, desire ceases. This is understanding the cessation of desire. How does one understand the path to the cessation of desire? It means through the Noble Eightfold Path, namely right view to right concentration, these eight aspects. This is understanding the path to the cessation of desire. If a bhikkhu understands desire in this way, understands the cause of desire, understands the consequences of desire, understands the superiority of desire, understands the cessation of desire, and understands the path to the cessation of desire, then he has attained the holy life and can completely extinguish all desires. English version: How does one understand action (karma)? It means that there are two kinds of action: intentional action and completed action. This is understanding action. How does one understand the cause of action? It means because of clinging to pleasure. Because of clinging to pleasure, there is action. This is understanding the cause of action.

。云何知業有報？謂或有業黑、有黑報，或有業白、有白報，或有業黑白、黑白報，或有業不黑不白、無報，業業盡，是謂知業有報。云何知業勝如？謂或有業生地獄中，或有業生畜生中，或有業生餓鬼中，或有業生天上，或有業生人間，是謂知業勝如。云何知業滅盡？謂更樂滅業便滅，是謂知業滅盡。云何知業滅道？謂八支聖道，正見乃至正定為八，是謂知業滅道。若比丘如是知業，知業所因生，知業有報，知業勝如，知業滅盡，知業滅道者，是謂達梵行，能盡一切業。

「云何知苦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦。云何知苦所因生？謂愛也。因愛生苦，是謂知苦所因生。云何知苦有報？謂或有苦微遲滅，或有苦微疾滅，或有苦盛遲滅，或有苦盛疾滅，苦苦盡，是謂知苦有報。云何知苦勝如？謂不多聞愚癡凡夫，不遇善知識，不御聖法法，身生覺極苦甚重苦，命將欲絕，出此從外，更求于彼。或有沙門、梵志，持一句咒，或二、三、四、多句咒，或持百句咒，彼治我苦，如是因求生苦，因習生苦，苦滅，是謂知苦勝如。云何知苦滅盡？謂愛滅苦便滅，是謂知苦滅盡。云何知苦滅道？謂八支聖道，正見乃至正定為八，是謂知苦滅道

現代漢語譯本：如何知道業有報應？意思是，有的業是黑色的，有黑色的報應；有的業是白色的，有白色的報應；有的業是黑白相間的，有黑白相間的報應；有的業既非黑色也非白色，沒有報應。當所有業都結束時，就叫做知道業有報應。如何知道業的殊勝之處？意思是，有的業使人墮入地獄，有的業使人轉生為畜生，有的業使人轉生為餓鬼，有的業使人轉生到天上，有的業使人轉生為人間。這就叫做知道業的殊勝之處。如何知道業的滅盡？意思是，當更樂於滅除業時，業就滅盡了，這就叫做知道業的滅盡。如何知道滅業之道？意思是，八支聖道，即正見乃至正定這八項，這就叫做知道滅業之道。如果比丘這樣知道業，知道業的產生原因，知道業有報應，知道業的殊勝之處，知道業的滅盡，知道滅業之道，這就叫做通達梵行，能夠滅盡一切業。 現代漢語譯本：如何知道苦？意思是，生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，以及簡而言之的五蘊熾盛之苦，這就叫做知道苦。如何知道苦的產生原因？意思是，愛。因為愛而產生苦，這就叫做知道苦的產生原因。如何知道苦有報應？意思是，有的苦微弱而緩慢地消滅，有的苦微弱而迅速地消滅，有的苦強烈而緩慢地消滅，有的苦強烈而迅速地消滅。當所有苦都結束時，就叫做知道苦有報應。如何知道苦的殊勝之處？意思是，那些沒有聽聞佛法、愚癡的凡夫，沒有遇到善知識，沒有遵循聖法，身體感受到極其痛苦的劇烈折磨，生命即將終結，他們從自身向外尋求幫助。或者有的沙門、婆羅門，持誦一句咒語，或者兩句、三句、四句、多句咒語，或者持誦百句咒語，他們用這些來治療我的痛苦。像這樣，因為尋求而產生苦，因為習慣而產生苦，苦滅盡，這就叫做知道苦的殊勝之處。如何知道苦的滅盡？意思是，當愛滅盡時，苦就滅盡了，這就叫做知道苦的滅盡。如何知道滅苦之道？意思是，八支聖道，即正見乃至正定這八項，這就叫做知道滅苦之道。

English version: How does one know that actions have consequences? It means that some actions are dark and have dark consequences; some actions are bright and have bright consequences; some actions are both dark and bright and have both dark and bright consequences; and some actions are neither dark nor bright and have no consequences. When all actions are exhausted, this is called knowing that actions have consequences. How does one know the superiority of actions? It means that some actions cause one to be born in hell, some actions cause one to be born as an animal, some actions cause one to be born as a hungry ghost, some actions cause one to be born in heaven, and some actions cause one to be born as a human. This is called knowing the superiority of actions. How does one know the cessation of actions? It means that when one desires the cessation of actions, actions cease. This is called knowing the cessation of actions. How does one know the path to the cessation of actions? It means the Noble Eightfold Path, namely right view to right concentration, these eight. This is called knowing the path to the cessation of actions. If a bhikkhu knows actions in this way, knows the cause of actions, knows that actions have consequences, knows the superiority of actions, knows the cessation of actions, and knows the path to the cessation of actions, this is called attaining the holy life and being able to exhaust all actions. English version: How does one know suffering? It means the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of encountering what is disliked, the suffering of separation from what is loved, the suffering of not getting what one wants, and, in brief, the suffering of the five aggregates of clinging. This is called knowing suffering. How does one know the cause of suffering? It means craving. Suffering arises from craving. This is called knowing the cause of suffering. How does one know that suffering has consequences? It means that some suffering is weak and slowly ceases, some suffering is weak and quickly ceases, some suffering is strong and slowly ceases, and some suffering is strong and quickly ceases. When all suffering is exhausted, this is called knowing that suffering has consequences. How does one know the superiority of suffering? It means that those who are ignorant and have not heard the Dharma, who have not encountered good teachers, and who have not followed the holy Dharma, experience extremely severe suffering in their bodies, and as their lives are about to end, they seek help from external sources. Or some ascetics or Brahmins, who recite a single mantra, or two, three, four, or many mantras, or recite a hundred mantras, use these to treat my suffering. In this way, suffering arises from seeking, suffering arises from habit, and suffering ceases. This is called knowing the superiority of suffering. How does one know the cessation of suffering? It means that when craving ceases, suffering ceases. This is called knowing the cessation of suffering. How does one know the path to the cessation of suffering? It means the Noble Eightfold Path, namely right view to right concentration, these eight. This is called knowing the path to the cessation of suffering.

。若比丘如是知苦，知苦所因生，知苦有報，知苦勝如，知苦滅盡。知苦滅道者，是謂達梵行，能盡一切苦。」

達梵行經第五竟(一千六百四十二字)

（一一二）中阿含林品阿奴波經第六(第二小土城誦)

一時，佛游跋耆瘦，在阿奴波䟦耆都邑。

爾時，世尊則于晡時從宴坐起，堂上來下，告曰：「阿難！共汝往至阿夷羅和帝河浴。」

尊者阿難白曰：「唯然。」

於是，世尊將尊者阿難往至阿夷羅和帝河，脫衣岸上，便入水浴，浴已還出，拭體著衣。爾時，尊者阿難執扇扇佛。於是，世尊回顧告曰：「阿難！提和達哆以放逸故，墮極苦難，必至惡處，生地獄中，住至一劫不可救濟。阿難！汝不曾從諸比丘聞，謂我一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟耶？」

爾時，有一比丘語尊者阿難：「世尊以他心智知提和達哆心故，一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟耶？」

世尊告曰：「阿難！彼比丘或有小，或有中，或有大，或年少不自知。所以者何？如來已一向記彼故有疑惑

現代漢語譯本：如果比丘這樣瞭解苦，瞭解苦的生起原因，瞭解苦的果報，瞭解苦的殊勝之處，瞭解苦的滅盡，瞭解滅苦之道，這就稱為通達梵行，能夠徹底滅盡一切痛苦。 《達梵行經》第五篇結束（一千六百四十二字） （一一二）《中阿含林品阿奴波經》第六（第二小土城誦） 一時，佛陀在跋耆國的瘦地游化，住在阿奴波跋耆城。 那時，世尊在傍晚時分從禪定中起身，從講堂下來，告訴阿難說：『阿難！我們一起去阿夷羅和帝河洗澡吧。』 尊者阿難回答說：『好的。』 於是，世尊帶著尊者阿難來到阿夷羅和帝河，在岸邊脫下衣服，就下水洗澡。洗完澡后，上岸擦乾身體，穿上衣服。這時，尊者阿難拿著扇子為佛陀扇風。於是，世尊回頭告訴阿難說：『阿難！提婆達多因為放縱的緣故，墮入極大的苦難，必定會墮入惡道，生在地獄中，住滿一劫都無法救贖。阿難！你難道沒有從其他比丘那裡聽說過，我說過提婆達多必定會墮入惡道，生在地獄中，住滿一劫都無法救贖嗎？』 尊者阿難回答說：『是的。』 這時，有一位比丘問尊者阿難：『世尊是因為用他心智知道提婆達多的心，所以才說提婆達多必定會墮入惡道，生在地獄中，住滿一劫都無法救贖嗎？』 世尊說：『阿難！那位比丘或許年幼，或許中年，或許年長，或許年少不自知。為什麼呢？因為如來已經說過他會這樣，所以他們才會有疑惑。』

English version: 'If a bhikkhu thus knows suffering, knows the cause of the arising of suffering, knows the result of suffering, knows the superiority of suffering, knows the cessation of suffering, and knows the path leading to the cessation of suffering, this is called the attainment of the holy life, and one is able to completely extinguish all suffering.' The fifth discourse, 'Attainment of the Holy Life,' is concluded (1642 words). (112) The sixth discourse, 'Anupama Sutta' from the 'Forest Chapter' of the Middle Length Discourses (Second Small Earth City Recitation) At one time, the Buddha was wandering in the land of the Vajji, staying in the city of Anupama Vajji. Then, the Blessed One, in the late afternoon, arose from his meditation, came down from the hall, and said to Ananda, 'Ananda! Let us go to the Ahiravati River to bathe.' Venerable Ananda replied, 'Yes, venerable sir.' Then, the Blessed One, with Venerable Ananda, went to the Ahiravati River, took off his clothes on the bank, and entered the water to bathe. Having bathed, he came out, dried himself, and put on his clothes. At that time, Venerable Ananda was fanning the Buddha with a fan. Then, the Blessed One turned and said to Ananda, 'Ananda! Devadatta, due to his negligence, has fallen into extreme suffering, and will certainly fall into a bad destination, be born in hell, and remain there for an eon, beyond redemption. Ananda! Have you not heard from the other bhikkhus that I have declared that Devadatta will certainly fall into a bad destination, be born in hell, and remain there for an eon, beyond redemption?' Then, a certain bhikkhu said to Venerable Ananda, 'Is it because the Blessed One knows Devadatta's mind with his mind-knowing power that he has declared that Devadatta will certainly fall into a bad destination, be born in hell, and remain there for an eon, beyond redemption?' The Blessed One said, 'Ananda! That bhikkhu may be young, middle-aged, or old, or young and not self-aware. Why is that? Because the Tathagata has already declared it, therefore they have doubts.'

。阿難！我不見此世，天及魔、梵、沙門、梵志，從人至天，謂我一向記如提和達哆。所以者何？阿難！我一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。阿難！若我見提和達哆有白凈法如一毛許，我便不一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。阿難！我以不見提和達哆有白凈法如一毛許，是故我一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。

「阿難！猶去村不遠有大深廁，或人墮中，沒在其底。若人來，為起大慈哀，憐念愍傷，求義及饒益，求安隱快樂，彼人來已，旋轉視之而作是說：『此人可得一處如毛髮許，糞所不污，令我得捉挽出之耶？』彼遍觀視，不見此人有一凈處如毛髮許，糞所不污，可得手捉挽出之也。如是，阿難！若我見提和達哆有白凈法如一毛者，我不一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。阿難！以我不見提和達哆有白凈法如一毛許，是故我一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。」

於是，尊者阿難啼泣，以手抆淚，白曰：「世尊！甚奇！甚特！謂世尊一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。」

世尊告曰：「如是。阿難！如是

現代漢語譯本：阿難！我觀察這世間，包括天神、魔、梵天、沙門、婆羅門，從人到天，沒有誰會說我一直都預言提婆達多會如此。為什麼呢？阿難！我一直都預言提婆達多必定會墮入惡道，生於地獄之中，住滿一劫都無法救拔。阿難！如果我看到提婆達多有像一根毛髮那樣微小的清凈善法，我就不會一直預言提婆達多必定會墮入惡道，生於地獄之中，住滿一劫都無法救拔。阿難！正因為我沒有看到提婆達多有像一根毛髮那樣微小的清凈善法，所以我才一直預言提婆達多必定會墮入惡道，生於地獄之中，住滿一劫都無法救拔。 阿難！就像離村子不遠的地方有一個很深的廁所，如果有人掉進去，就會沉到最底部。如果有人來，對這個人產生大慈悲心，憐憫傷感，想要為他求得利益和安穩快樂，這個人來了之後，環顧四周，然後說：『這個人身上有沒有一處像毛髮那樣微小的地方，沒有被糞便污染，讓我可以抓住把他拉出來呢？』他四處觀察，沒有看到這個人身上有一處像毛髮那樣微小的地方，沒有被糞便污染，可以讓他抓住拉出來。同樣，阿難！如果我看到提婆達多有像一根毛髮那樣微小的清凈善法，我就不會一直預言提婆達多必定會墮入惡道，生於地獄之中，住滿一劫都無法救拔。阿難！正因為我沒有看到提婆達多有像一根毛髮那樣微小的清凈善法，所以我才一直預言提婆達多必定會墮入惡道，生於地獄之中，住滿一劫都無法救拔。」 於是，尊者阿難哭泣，用手擦拭眼淚，說道：『世尊！真是太奇怪了！太特別了！竟然世尊一直都預言提婆達多必定會墮入惡道，生於地獄之中，住滿一劫都無法救拔。』 世尊說道：『是的，阿難！確實如此。』

English version: Ananda! I do not see in this world, including gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, anyone who would say that I have always predicted such a fate for Devadatta. Why is that? Ananda! I have always predicted that Devadatta will surely fall into evil realms, be born in hell, and remain there for a kalpa, beyond salvation. Ananda! If I saw in Devadatta even a tiny bit of pure and virtuous quality, as small as a single hair, I would not always predict that Devadatta will surely fall into evil realms, be born in hell, and remain there for a kalpa, beyond salvation. Ananda! Because I do not see in Devadatta even a tiny bit of pure and virtuous quality, as small as a single hair, that is why I always predict that Devadatta will surely fall into evil realms, be born in hell, and remain there for a kalpa, beyond salvation. Ananda! It is like there is a deep latrine not far from a village, and if someone falls into it, they will sink to the bottom. If someone comes, with great compassion, pity, and sorrow, seeking benefit and peace and happiness for that person, after looking around, they would say: 『Is there any place on this person, as small as a single hair, that is not soiled by filth, so that I can grab it and pull them out?』 They would look everywhere and not see any place on this person, as small as a single hair, that is not soiled by filth, that they could grab to pull them out. Similarly, Ananda! If I saw in Devadatta even a tiny bit of pure and virtuous quality, as small as a single hair, I would not always predict that Devadatta will surely fall into evil realms, be born in hell, and remain there for a kalpa, beyond salvation. Ananda! Because I do not see in Devadatta even a tiny bit of pure and virtuous quality, as small as a single hair, that is why I always predict that Devadatta will surely fall into evil realms, be born in hell, and remain there for a kalpa, beyond salvation.』 Then, the venerable Ananda wept, wiping away his tears with his hand, and said: 『Venerable Sir! How strange! How extraordinary! That the Venerable One always predicts that Devadatta will surely fall into evil realms, be born in hell, and remain there for a kalpa, beyond salvation.』 The World Honored One said: 『Yes, Ananda! It is so.』

。阿難！我一向記提和達哆必至惡處，生地獄中，住至一劫不可救濟。阿難！若汝從如來聞大人根智分別者，必得上信如來而懷歡喜。」

於是，尊者阿難叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說大人根智分別者，諸比丘從世尊聞，當善受持。」

世尊告曰：「阿難！諦聽，善思念之，我今為汝說大人根智分別。」尊者阿難受教而聽。

世尊告曰：「阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。如來后時以他心智復觀此人心，知此人滅善法，生不善法。此人善法已滅，不善法已生，余有善根而不斷絕，從此善根當復更生善，如是此人得清凈法。阿難！猶如平旦日初出時，闇滅明生。阿難！于意云何？日轉升上，至於食時，闇已滅，明已生耶？」

尊者阿難白曰：「爾也。世尊！」

「如是。阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。如來后時以他心智復觀此人心，知此人滅善法，生不善法。此人善法已滅，不善法已生，余有善根而不斷絕，從是善根當復更生善，如是此人得清凈法。阿難！猶如谷種，不壞不破，不腐不剖，不為風熱所傷，秋時密藏，若彼居士善治良田，以種灑中，隨時雨溉

現代漢語譯本：阿難！我一直記得提婆達多必定會墮入惡道，生於地獄之中，要住上一個劫的時間，無法救拔。阿難！如果你能從如來這裡聽到關於大人根性的智慧分別，必定會更加信受如來，心懷歡喜。 於是，尊者阿難合掌向佛，說道：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘宣說大人根性的智慧分別，眾比丘從世尊那裡聽聞，應當好好地受持。』 世尊告訴阿難：『阿難！仔細聽，好好思考，我現在為你說大人根性的智慧分別。』尊者阿難接受教誨，專心聽講。 世尊說道：『阿難！如來以他心智觀察他人之心，知道這個人成就了善法，也成就了不善法。如來之後又以他心智觀察此人的心，知道這個人滅除了善法，生起了不善法。這個人雖然善法已經滅除，不善法已經生起，但還殘留有善根沒有斷絕，從這善根中會再次生出善法，這樣這個人就能得到清凈之法。阿難！就像早晨太陽剛出來的時候，黑暗消滅，光明產生。阿難！你認為如何？太陽逐漸升起，到了吃飯的時候，黑暗已經消滅，光明已經產生了嗎？』 尊者阿難回答說：『是的，世尊！』 『正是這樣。阿難！如來以他心智觀察他人之心，知道這個人成就了善法，也成就了不善法。如來之後又以他心智觀察此人的心，知道這個人滅除了善法，生起了不善法。這個人雖然善法已經滅除，不善法已經生起，但還殘留有善根沒有斷絕，從這善根中會再次生出善法，這樣這個人就能得到清凈之法。阿難！就像穀子的種子，沒有損壞，沒有破裂，沒有腐爛，沒有被剖開，沒有被風熱所傷，秋天時被妥善收藏，如果那位居士好好耕種良田，把種子撒在田中，適時地澆灌雨水，

English version: 'Ananda! I have always remembered that Devadatta is bound to fall into evil realms, be born in hell, and dwell there for a kalpa, beyond salvation. Ananda! If you hear from the Tathagata the discernment of the wisdom of the faculties of a great person, you will surely have greater faith in the Tathagata and be filled with joy.' Then, the Venerable Ananda, with his palms together, addressed the Buddha, saying: 'World Honored One! Now is the right time. Well-gone One! Now is the right time. If the World Honored One were to explain the discernment of the wisdom of the faculties of a great person to the bhikkhus, the bhikkhus, having heard it from the World Honored One, should receive and uphold it well.' The World Honored One said to Ananda: 'Ananda! Listen carefully, and contemplate well, I will now explain to you the discernment of the wisdom of the faculties of a great person.' The Venerable Ananda received the teaching and listened attentively. The World Honored One said: 'Ananda! The Tathagata, with his mind-reading wisdom, observes the minds of others, knowing that this person has accomplished good deeds, and also accomplished unwholesome deeds. Later, the Tathagata, with his mind-reading wisdom, again observes this person's mind, knowing that this person has extinguished good deeds and generated unwholesome deeds. Although this person's good deeds have been extinguished and unwholesome deeds have been generated, there remains a root of goodness that has not been severed. From this root of goodness, good deeds will arise again, and thus this person will attain the pure Dharma. Ananda! It is like when the sun first rises at dawn, darkness is extinguished and light is generated. Ananda! What do you think? As the sun gradually rises, until mealtime, has the darkness been extinguished and the light been generated?' The Venerable Ananda replied: 'Yes, World Honored One!' 'It is so. Ananda! The Tathagata, with his mind-reading wisdom, observes the minds of others, knowing that this person has accomplished good deeds, and also accomplished unwholesome deeds. Later, the Tathagata, with his mind-reading wisdom, again observes this person's mind, knowing that this person has extinguished good deeds and generated unwholesome deeds. Although this person's good deeds have been extinguished and unwholesome deeds have been generated, there remains a root of goodness that has not been severed. From this root of goodness, good deeds will arise again, and thus this person will attain the pure Dharma. Ananda! It is like a grain seed, not damaged, not broken, not rotten, not split, not harmed by wind or heat, carefully stored in autumn. If that householder cultivates the field well, sows the seeds in the field, and waters them with rain at the right time,'

。阿難！于意云何？此種寧得轉增長不？」

「如是。阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。如來后時以他心智復觀此人心，知此人滅善法，生不善法。此人善法已滅，不善法已生，余有善根而不斷絕，從是善根當復更生善，如是此人得清凈法。阿難！是謂如來大人根智，如是如來正知諸法本。

「複次，阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。如來后時以他心智復觀此人心，知此人滅善法，生不善法。此人善法已滅，不善法已生，余有善根而未斷絕，必當斷絕，如是此人得衰退法。阿難！猶如下晡日垂沒時，明滅闇生。阿難！于意云何？彼日已沒，明已滅，闇已生耶？」

「如是。阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。如來后時以他心智復觀此人心，知此人滅善法，生不善法。此人善法已滅，不善法已生，余有善根而未斷絕，必當斷絕，如是此人得衰退法。阿難！猶如谷種，不壞不破，不腐不剖，不為風熱所傷，秋時密藏。若彼居士善治良田，以種灑中，雨不隨時

現代漢語譯本：阿難，你的想法如何？這種（善法）難道不會增長嗎？' 尊者阿難回答說：'是的，世尊！' '是的，阿難，如來以他心智觀察他人之心，知道此人成就善法，也成就不善法。如來之後再以他心智觀察此人心，知道此人滅了善法，生出了不善法。此人善法已經滅了，不善法已經生了，但還殘留有善根沒有斷絕，從這善根應當會再次生出善法，這樣此人就能得到清凈之法。阿難，這就是如來大人根智，如來如此正確地瞭解諸法的根本。' '再者，阿難，如來以他心智觀察他人之心，知道此人成就善法，也成就不善法。如來之後再以他心智觀察此人心，知道此人滅了善法，生出了不善法。此人善法已經滅了，不善法已經生了，但還殘留有善根沒有斷絕，必定會斷絕，這樣此人就會得到衰退之法。阿難，就像傍晚太陽西下時，光明消滅，黑暗產生。阿難，你的想法如何？太陽已經落下，光明已經消滅，黑暗已經產生了嗎？' '是的，阿難，如來以他心智觀察他人之心，知道此人成就善法，也成就不善法。如來之後再以他心智觀察此人心，知道此人滅了善法，生出了不善法。此人善法已經滅了，不善法已經生了，但還殘留有善根沒有斷絕，必定會斷絕，這樣此人就會得到衰退之法。阿難，就像穀子的種子，沒有損壞，沒有破裂，沒有腐爛，沒有剖開，沒有被風熱所傷，秋天時被妥善收藏。如果那位居士好好耕種良田，把種子撒在田中，但雨水不及時'

English version: 'Ananda, what do you think? Would this kind (of good dharma) not increase?' Venerable Ananda replied, 'Yes, Lord!' 'Yes, Ananda, the Tathagata, with his mind-reading wisdom, observes the minds of others, knowing that this person has achieved good dharma and also achieved unwholesome dharma. Later, the Tathagata, with his mind-reading wisdom, observes this person's mind again, knowing that this person has extinguished good dharma and generated unwholesome dharma. This person's good dharma has been extinguished, and unwholesome dharma has been generated, but there remains a root of good that has not been severed. From this root of good, good dharma will arise again, and thus this person will attain pure dharma. Ananda, this is what is called the Tathagata's great root wisdom; thus, the Tathagata correctly understands the root of all dharmas.' 'Furthermore, Ananda, the Tathagata, with his mind-reading wisdom, observes the minds of others, knowing that this person has achieved good dharma and also achieved unwholesome dharma. Later, the Tathagata, with his mind-reading wisdom, observes this person's mind again, knowing that this person has extinguished good dharma and generated unwholesome dharma. This person's good dharma has been extinguished, and unwholesome dharma has been generated, but there remains a root of good that has not been severed, and it will surely be severed. Thus, this person will attain the dharma of decline. Ananda, it is like when the sun sets in the late afternoon, light disappears, and darkness arises. Ananda, what do you think? Has the sun set, has the light disappeared, and has darkness arisen?' 'Yes, Ananda, the Tathagata, with his mind-reading wisdom, observes the minds of others, knowing that this person has achieved good dharma and also achieved unwholesome dharma. Later, the Tathagata, with his mind-reading wisdom, observes this person's mind again, knowing that this person has extinguished good dharma and generated unwholesome dharma. This person's good dharma has been extinguished, and unwholesome dharma has been generated, but there remains a root of good that has not been severed, and it will surely be severed. Thus, this person will attain the dharma of decline. Ananda, it is like a grain seed, not damaged, not broken, not rotten, not split, not harmed by wind or heat, carefully stored in the autumn. If that householder cultivates the good field well and sows the seeds in the field, but the rain does not come in time.'

。阿難！于意云何？此種寧得轉增長耶？」

尊者阿難白曰：「不也。世尊！」

「如是。阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。如來后時以他心智復觀此人心，知此人滅善法，生不善法。此人善法已滅，不善法已生，余有善根而未斷絕，必當斷絕，如是此人得衰退法。阿難！是謂如來大人根智，如是如來正知諸法本。

「複次，阿難！如來以他心智觀他人心，我不見此人有白凈法如一毛許，此人惡不善法一向充滿穢污，為當來有本煩熱苦報、生老病死因，如是此人身壞命終，必至惡處，生地獄中。阿難！猶如種子，腐壞破剖，為風熱所傷，秋時不密藏，若彼居士，非是良田，又不善治，便下種子，雨不隨時。阿難！于意云何？此種寧得轉增長耶？」

「如是。阿難！如來以他心智觀他人心，我不見此人有白凈法如一毛許，此人惡不善法一向充滿穢污，為當來有本煩熱苦報、生老病死因，如是此人身壞命終，必至惡處，生地獄中。阿難！是謂如來大人根智，如是如來正知諸法本。」

於是，尊者阿難叉手向佛，白曰：「世尊已說如此三種之人，寧可更說異三種人耶？」

世尊告曰：「可說也

現代漢語譯本：阿難，你的意思如何？這種（善法）還能增長嗎？' 尊者阿難回答說：'不能，世尊！' '是的，阿難。如來以他心智觀察他人之心，知道此人成就善法，也成就了不善法。如來之後再以他心智觀察此人的心，知道此人滅了善法，生出了不善法。此人的善法已經滅了，不善法已經生出，還殘留著善根但沒有斷絕，必定會斷絕，這樣此人就得到了衰退之法。阿難，這就是如來大人的根智，如來就是這樣正確地知道諸法的根本。' '再者，阿難，如來以他心智觀察他人之心，我沒有看到此人有像一根毛髮那樣微小的清凈之法，此人的惡不善法完全充滿污穢，是未來產生煩熱苦報、生老病死的原因，這樣此人身壞命終，必定會到惡處，生在地獄中。阿難，就像種子，腐爛破損，被風熱所傷，秋天時沒有好好收藏，如果那塊地不是良田，又沒有好好耕作，就播下種子，雨水又不及時。阿難，你的意思如何？這種（種子）還能增長嗎？' '是的，阿難。如來以他心智觀察他人之心，我沒有看到此人有像一根毛髮那樣微小的清凈之法，此人的惡不善法完全充滿污穢，是未來產生煩熱苦報、生老病死的原因，這樣此人身壞命終，必定會到惡處，生在地獄中。阿難，這就是如來大人的根智，如來就是這樣正確地知道諸法的根本。' 於是，尊者阿難合掌向佛，說道：'世尊已經說了這三種人，還可以再說另外三種人嗎？' 世尊回答說：'可以說的。'

English version: 'Ananda, what do you think? Can this kind (of good dharma) still grow?' Venerable Ananda replied: 'No, Blessed One!' 'So it is, Ananda. The Tathagata, with his mind-reading wisdom, observes the minds of others, knowing that this person has achieved good dharma and also achieved unwholesome dharma. Later, the Tathagata, with his mind-reading wisdom, observes this person's mind again, knowing that this person has extinguished good dharma and generated unwholesome dharma. This person's good dharma has been extinguished, and unwholesome dharma has been generated. There are still remaining good roots that have not been severed, but they will surely be severed. Thus, this person obtains the dharma of decline. Ananda, this is the Tathagata's great root wisdom. Thus, the Tathagata correctly knows the root of all dharmas.' 'Furthermore, Ananda, the Tathagata, with his mind-reading wisdom, observes the minds of others. I do not see in this person even a hair's breadth of pure dharma. This person's evil and unwholesome dharma is completely filled with defilement, which is the cause of future torments of heat, suffering, birth, old age, sickness, and death. Thus, when this person's body breaks and life ends, they will surely go to an evil place and be born in hell. Ananda, it is like a seed that is rotten and broken, damaged by wind and heat, and not properly stored in autumn. If that field is not good soil and is not well cultivated, and the seeds are sown, and the rain does not come in time. Ananda, what do you think? Can this kind (of seed) still grow?' 'So it is, Ananda. The Tathagata, with his mind-reading wisdom, observes the minds of others. I do not see in this person even a hair's breadth of pure dharma. This person's evil and unwholesome dharma is completely filled with defilement, which is the cause of future torments of heat, suffering, birth, old age, sickness, and death. Thus, when this person's body breaks and life ends, they will surely go to an evil place and be born in hell. Ananda, this is the Tathagata's great root wisdom. Thus, the Tathagata correctly knows the root of all dharmas.' Then, Venerable Ananda, with his palms together, faced the Buddha and said: 'Blessed One, you have already spoken of these three kinds of people. Can you speak of another three kinds of people?' The Blessed One replied: 'It can be spoken of.'

。阿難！如來以他心智觀他人心，知此人成就不善法，亦成就善法。如來后時以他心智復觀此人心，知此人滅不善法而生善法。此人不善法已滅，善法已生，余有不善根而不斷絕，從是不善根當復更生不善，如是此人得衰退法。阿難！猶如燃火，始然之時，盡然一㷿，彼或有人益以燥草，足以槁木。阿難！于意云何？彼火寧轉增熾盛耶？」

「如是。阿難！如來以他心智觀他人心，知此人成就不善法，亦成就善法。如來后時以他心智復觀此人心，知此人滅不善法而生善法，此人不善法已滅，善法已生，余有不善根而不斷絕，從是不善根當復更生不善，如是此人得衰退法。阿難！是謂如來大人根智，如是如來正知諸法本。

「複次，阿難！如來以他心智觀他人心，成就不善法，亦成就善法。如來后時以他心智復觀此人心，知此人滅不善法而生善法，此人不善法已滅，善法已生，余有不善根而未斷絕，必當斷絕，如是此人得清凈法。阿難！猶如然火熾然之時，盡然一㷿，彼或有人從此盛火，置平凈地，或著石上。阿難！于意云何？彼火寧轉增熾盛耶？」

現代漢語譯本：阿難！如來以他心智觀察他人內心，知道這個人既成就了不善之法，也成就了善法。如來之後再以他心智觀察此人的內心，知道這個人滅除了不善之法而生起了善法。這個人不善之法已經滅除，善法已經生起，但還殘留有不善的根源而沒有斷絕，從此不善的根源將會再次生起不善，像這樣，這個人會得到衰退之法。阿難！就像燃燒的火焰，剛開始燃燒的時候，只燃燒一點點，這時如果有人新增乾燥的草，或者乾枯的木頭。阿難！你認為怎麼樣？那火焰難道不會轉而更加熾盛嗎？』 『正是這樣。阿難！如來以他心智觀察他人內心，知道這個人既成就了不善之法，也成就了善法。如來之後再以他心智觀察此人的內心，知道這個人滅除了不善之法而生起了善法，這個人不善之法已經滅除，善法已經生起，但還殘留有不善的根源而沒有斷絕，從此不善的根源將會再次生起不善，像這樣，這個人會得到衰退之法。阿難！這就是如來大人根智，如來正是這樣如實地知曉諸法的根本。』 『再者，阿難！如來以他心智觀察他人內心，知道這個人成就了不善之法，也成就了善法。如來之後再以他心智觀察此人的內心，知道這個人滅除了不善之法而生起了善法，這個人不善之法已經滅除，善法已經生起，但還殘留有不善的根源而沒有斷絕，但必定會斷絕，像這樣，這個人會得到清凈之法。阿難！就像燃燒的火焰，熾盛燃燒的時候，只燃燒一點點，這時如果有人把這旺盛的火焰，放在平坦乾淨的地上，或者放在石頭上。阿難！你認為怎麼樣？那火焰難道不會轉而更加熾盛嗎？』 尊者阿難回答說：『不會的，世尊！』 『正是這樣。』

English version: 'Ananda! The Tathagata, with his mind knowing the minds of others, knows that this person has achieved unwholesome dharmas and also achieved wholesome dharmas. Later, the Tathagata, with his mind knowing the minds of others, again observes this person's mind and knows that this person has extinguished unwholesome dharmas and generated wholesome dharmas. This person's unwholesome dharmas have been extinguished, and wholesome dharmas have been generated, but there remains an unwholesome root that has not been severed. From this unwholesome root, unwholesomeness will arise again. Thus, this person obtains the dharma of decline. Ananda! It is like a fire that, when it first starts to burn, only burns a little. If someone adds dry grass or withered wood to it. Ananda! What do you think? Will that fire not become more intense?' Venerable Ananda replied: 'Yes, Lord!' 'So it is, Ananda! The Tathagata, with his mind knowing the minds of others, knows that this person has achieved unwholesome dharmas and also achieved wholesome dharmas. Later, the Tathagata, with his mind knowing the minds of others, again observes this person's mind and knows that this person has extinguished unwholesome dharmas and generated wholesome dharmas. This person's unwholesome dharmas have been extinguished, and wholesome dharmas have been generated, but there remains an unwholesome root that has not been severed. From this unwholesome root, unwholesomeness will arise again. Thus, this person obtains the dharma of decline. Ananda! This is the Tathagata's great root wisdom. Thus, the Tathagata truly knows the root of all dharmas.' 'Furthermore, Ananda! The Tathagata, with his mind knowing the minds of others, observes this person's mind and knows that this person has achieved unwholesome dharmas and also achieved wholesome dharmas. Later, the Tathagata, with his mind knowing the minds of others, again observes this person's mind and knows that this person has extinguished unwholesome dharmas and generated wholesome dharmas. This person's unwholesome dharmas have been extinguished, and wholesome dharmas have been generated, but there remains an unwholesome root that has not been severed, but it will surely be severed. Thus, this person obtains the pure dharma. Ananda! It is like a fire that, when it is burning intensely, only burns a little. If someone takes this intense fire and places it on flat, clean ground or on a stone. Ananda! What do you think? Will that fire not become more intense?' Venerable Ananda replied: 'No, Lord!' 'So it is.'

。阿難！如來以他心智觀他人心，知此人成就不善法，亦成就善法。如來后時以他心智復觀此人心，知此人滅不善法而生善法，此人不善法已滅，善法已生，余有不善根而未斷絕，必當斷絕，如是此人得清凈法。阿難！是謂如來大人根智，如是如來正知諸法本。

「複次，阿難！如來以他心智觀他人心，我不見此人有黑業如一毛許，此人善法一向充滿與樂樂報，必生樂處而得長壽，如是此人即于現世必得般涅槃。阿難！猶如火炭，久滅已冷，彼或有人雖益以燥草，足以槁木。阿難！于意云何？彼死火炭寧可復得熾然之耶？」

「如是。阿難！如來以他心智觀他人心，我不見此人有黑業如一毛許，此人善法一向充滿與樂樂報，必生樂處而得長壽，如是此人即于現世必得般涅槃。阿難！是謂如來大人根智，如是如來正知諸法本。

「阿難！前說三人者，第一人得清凈法，第二人得衰退法，第三人身壞命終，必至惡處，生地獄中。后說三人者，第一人得衰退法，第二人得清凈法，第三人即于現世得般涅槃。阿難！我已為汝說大人根智，如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂，我今已作

現代漢語譯本：阿難！如來以他心智觀察他人內心，知道這個人既成就了不善之法，也成就了善法。如來之後再以他心智觀察此人的內心，知道這個人滅除了不善之法而生起了善法，此人的不善之法已經滅除，善法已經生起，還殘留著不善的根源但尚未斷絕，必定會斷絕，這樣這個人就獲得了清凈之法。阿難！這就是如來大人根智，如來如此正確地瞭解諸法的根本。 再者，阿難！如來以他心智觀察他人內心，我沒有看到這個人有像一根毛髮那樣微小的黑業，此人的善法一直充滿，給予快樂的果報，必定會生到快樂的地方並獲得長壽，這樣這個人就在現世必定能夠得到般涅槃。阿難！就像熄滅已久的火炭，已經冷卻，即使有人用乾草或枯木去引燃它。阿難！你認為如何？那熄滅的火炭還能再次燃燒起來嗎？ 尊者阿難回答說：『不能，世尊！』 『是的，阿難！如來以他心智觀察他人內心，我沒有看到這個人有像一根毛髮那樣微小的黑業，此人的善法一直充滿，給予快樂的果報，必定會生到快樂的地方並獲得長壽，這樣這個人就在現世必定能夠得到般涅槃。阿難！這就是如來大人根智，如來如此正確地瞭解諸法的根本。 阿難！前面所說的三個人，第一個人獲得了清凈之法，第二個人獲得了衰退之法，第三個人身壞命終，必定會到惡處，生在地獄中。後面所說的三個人，第一個人獲得了衰退之法，第二個人獲得了清凈之法，第三個人就在現世得到般涅槃。阿難！我已經為你說了大人根智，就像尊師為弟子生起大慈悲心，憐憫傷痛，尋求正義和利益，尋求安穩快樂，我現在已經做了。』

English version: Ananda! The Tathagata, with his mind knowing the minds of others, knows that this person has accomplished unwholesome deeds and also accomplished wholesome deeds. The Tathagata, at a later time, again with his mind knowing the minds of others, observes this person's mind and knows that this person has extinguished unwholesome deeds and generated wholesome deeds. This person's unwholesome deeds have been extinguished, and wholesome deeds have been generated. There remains a root of unwholesomeness that has not yet been severed, but it will surely be severed. Thus, this person attains the pure Dharma. Ananda! This is what is called the Tathagata's great person's root wisdom; thus, the Tathagata correctly knows the origin of all dharmas. Furthermore, Ananda! The Tathagata, with his mind knowing the minds of others, observes the minds of others, and I do not see in this person even a hair's breadth of black karma. This person's wholesome deeds are always full, giving joyful results, and they will surely be born in a joyful place and attain long life. Thus, this person will surely attain parinirvana in this very life. Ananda! It is like a charcoal that has long been extinguished and has become cold. Even if someone were to add dry grass or withered wood to it. Ananda! What do you think? Can that extinguished charcoal be made to burn again? Venerable Ananda replied: 'No, World Honored One!' 'So it is, Ananda! The Tathagata, with his mind knowing the minds of others, observes the minds of others, and I do not see in this person even a hair's breadth of black karma. This person's wholesome deeds are always full, giving joyful results, and they will surely be born in a joyful place and attain long life. Thus, this person will surely attain parinirvana in this very life. Ananda! This is what is called the Tathagata's great person's root wisdom; thus, the Tathagata correctly knows the origin of all dharmas. Ananda! Of the three persons mentioned earlier, the first person attains the pure Dharma, the second person attains the Dharma of decline, and the third person, when their body is destroyed and their life ends, will surely go to an evil place and be born in hell. Of the three persons mentioned later, the first person attains the Dharma of decline, the second person attains the pure Dharma, and the third person attains parinirvana in this very life. Ananda! I have already spoken to you about the great person's root wisdom, just as a respected teacher has great compassion for their disciples, feeling pity and sorrow, seeking righteousness and benefit, seeking peace and happiness. I have now done this.'

。汝等當復自作，至無事處、山林樹下、空安靜處，宴坐思惟，勿得放逸，勤加精進，莫令後悔。此是我之教敕，是我訓誨。」

阿奴波經第六竟(二千六百四十六字)

中阿含經卷第二十七(七千五百八十二字)

中阿含經卷第二十八

（一一三）中阿含林品諸法本經第七(第二小土城誦)

爾時，世尊告諸比丘：「若諸異學來問汝等：『一切諸法以何為本？』汝等應當如是答彼：『一切諸法以欲為本。』彼若復問：『以何為和？』當如是答：『以更樂為和。』彼若復問：『以何為來？』當如是答：『以覺為來。』彼若復問：『以何為有？』當如是答：『以思想為有。』彼若復問：『以何為上主？』當如是答：『以念為上主。』彼若復問：『以何為前？』當如是答：『以定為前。』彼若復問：『以何為上？』當如是答：『以慧為上。』彼若復問：『以何為真？』當如是答：『以解脫為真。』彼若復問：『以何為訖？』當如是答：『以涅槃為訖

現代漢語譯本：你們應當再次獨自修行，到無人的地方、山林樹下、空曠安靜之處，靜坐思惟，不要放縱懈怠，勤奮精進，不要讓自己後悔。這是我的教誨，是我的訓誡。 《阿奴波經》第六完（二千六百四十六字） 《中阿含經》卷第二十七（七千五百八十二字） 《中阿含經》卷第二十八 （一一三）《中阿含林品諸法本經》第七（第二小土城誦） 當時，世尊告訴眾比丘：『如果其他學派的人來問你們：「一切諸法的根本是什麼？」你們應當這樣回答他們：「一切諸法的根本是慾望。」如果他們又問：「以什麼為和合？」應當這樣回答：「以更樂為和合。」如果他們又問：「以什麼為來？」應當這樣回答：「以覺為來。」如果他們又問：「以什麼為有？」應當這樣回答：「以思想為有。」如果他們又問：「以什麼為上主？」應當這樣回答：「以念為上主。」如果他們又問：「以什麼為前導？」應當這樣回答：「以定為前導。」如果他們又問：「以什麼為至上？」應當這樣回答：「以智慧為至上。」如果他們又問：「以什麼為真實？」應當這樣回答：「以解脫為真實。」如果他們又問：「以什麼為終結？」應當這樣回答：「以涅槃為終結。」』

English version: You should again practice alone, go to a deserted place, under the trees in the mountains and forests, in empty and quiet places, sit in meditation and contemplate, do not be lax and negligent, diligently strive forward, and do not let yourselves have regrets. This is my teaching, this is my instruction. The Buddha spoke thus. Those monks, having heard what the Buddha said, joyfully practiced accordingly. The sixth Anupama Sutta is complete (2,646 characters) The twenty-seventh volume of the Madhyama Agama Sutra (7,582 characters) Taisho Tripitaka Volume 01 No. 0026 Madhyama Agama Sutra The twenty-eighth volume of the Madhyama Agama Sutra Translated by the Tripitaka master Gautama Sanghadeva of Kipin in the Eastern Jin Dynasty (113) The seventh of the Madhyama Agama Forest Section, the Root of All Dharmas Sutta (Second Small Earth City Recitation) At that time, the World Honored One told the monks: 'If those of other schools come and ask you: 「What is the root of all dharmas?」 you should answer them thus: 「The root of all dharmas is desire.」 If they ask again: 「What is their harmony?」 you should answer thus: 「Their harmony is further pleasure.」 If they ask again: 「What is their coming?」 you should answer thus: 「Their coming is through awareness.」 If they ask again: 「What is their existence?」 you should answer thus: 「Their existence is through thought.」 If they ask again: 「What is their master?」 you should answer thus: 「Their master is mindfulness.」 If they ask again: 「What is their precursor?」 you should answer thus: 「Their precursor is concentration.」 If they ask again: 「What is their supreme?」 you should answer thus: 「Their supreme is wisdom.」 If they ask again: 「What is their truth?」 you should answer thus: 「Their truth is liberation.」 If they ask again: 「What is their end?」 you should answer thus: 「Their end is Nirvana.」』

。』是為，比丘！欲為諸法本，更樂為諸法和，覺為諸法來，思想為諸法有，念為諸法上主，定為諸法前，慧為諸法上，解脫為諸法真，涅槃為諸法訖。是故比丘當如是學。

「習出家學道心，習無常想，習無常苦想，習苦無我想，習不凈想，習惡食想，習一切世間不可樂想，習死想。知世間好惡，習如是想心。知世間習有，習如是想心。知世間習、滅、味、患、出要如真，習如是想心。若比丘得習出家學道心者，得習無常想，得習無常苦想，得習苦無我想，得習不凈想，得習惡食想，得習一切世間不可樂想，得習死想。知世間好惡，得習如是想心。知世間習有，得習如是想心。知世間習、滅、味、患、出要如真，得習如是想心者，是謂比丘斷愛除結，正知正觀諸法已，便得苦邊。」

諸法本經第七竟(四百五十七字)

（一一四）中阿含林品優陀羅經第八(第二小土城誦)

爾時，世尊告諸比丘：「優陀羅羅摩子，彼在眾中，數如是說：『於此生中，觀此覺此，不知癰本，然後具知癰本。』優陀羅羅摩子無一切知自稱一切知，實無所覺自稱有覺

現代漢語譯本：『是為，比丘！』，意思是說，欲是諸法的根本，更樂是諸法的和合，覺是諸法的來處，思想是諸法的存在，念是諸法的主宰，定是諸法的前導，慧是諸法的上首，解脫是諸法的真實，涅槃是諸法的終結。因此，比丘應當這樣學習。 『修習出家學道之心，修習無常之想，修習無常苦之想，修習苦無我之想，修習不凈之想，修習惡食之想，修習一切世間不可樂之想，修習死亡之想。』了知世間的好與壞，修習這樣的想法。了知世間的習性，修習這樣的想法。如實了知世間的習性、滅、味、患、出離之道，修習這樣的想法。如果比丘能夠修習出家學道之心，能夠修習無常之想，能夠修習無常苦之想，能夠修習苦無我之想，能夠修習不凈之想，能夠修習惡食之想，能夠修習一切世間不可樂之想，能夠修習死亡之想。了知世間的好與壞，能夠修習這樣的想法。了知世間的習性，能夠修習這樣的想法。如實了知世間的習性、滅、味、患、出離之道，能夠修習這樣的想法，這樣的比丘就能夠斷除愛慾，去除煩惱，正確地認知和觀察諸法，從而達到苦的盡頭。」 《諸法本經》第七結束（四百五十七字） （一一四）《中阿含林品優陀羅經》第八（第二小土城誦） 當時，世尊告訴諸比丘：『優陀羅羅摩子，他在眾人之中，常常這樣說：『在此生中，觀察此，覺知此，不知癰的根本，然後才完全知道癰的根本。』優陀羅羅摩子沒有一切智，卻自稱一切智，實際上沒有覺悟，卻自稱有覺悟。

English version: 'It is, monks!' meaning that desire is the root of all things, pleasure is the union of all things, awareness is the origin of all things, thought is the existence of all things, mindfulness is the master of all things, concentration is the precursor of all things, wisdom is the supreme of all things, liberation is the truth of all things, and Nirvana is the end of all things. Therefore, monks, you should learn in this way. 'Practice the mind of renunciation and the path, practice the perception of impermanence, practice the perception of suffering due to impermanence, practice the perception of no-self in suffering, practice the perception of impurity, practice the perception of loathsome food, practice the perception of the unloveliness of all the world, practice the perception of death.' Knowing the good and bad of the world, practice such thoughts. Knowing the habits of the world, practice such thoughts. Truly knowing the habits, cessation, taste, danger, and escape of the world, practice such thoughts. If a monk can practice the mind of renunciation and the path, can practice the perception of impermanence, can practice the perception of suffering due to impermanence, can practice the perception of no-self in suffering, can practice the perception of impurity, can practice the perception of loathsome food, can practice the perception of the unloveliness of all the world, can practice the perception of death. Knowing the good and bad of the world, can practice such thoughts. Knowing the habits of the world, can practice such thoughts. Truly knowing the habits, cessation, taste, danger, and escape of the world, can practice such thoughts, then this monk can cut off desire, remove fetters, correctly know and observe all things, and thus reach the end of suffering. The seventh discourse, 'The Root of All Things,' ends (457 words). (114) The eighth discourse, 'Uddalaka,' from the 'Middle Length Discourses, Forest Section' (Second Small Earth City Recitation) Then, the Blessed One addressed the monks, saying: 'Uddalaka Ramaputta, among the assembly, often says this: 'In this life, observing this, knowing this, not knowing the root of the boil, and then fully knowing the root of the boil.' Uddalaka Ramaputta does not have all-knowing wisdom, yet claims to have all-knowing wisdom; in reality, he has no awakening, yet claims to have awakening.'

。優陀羅羅摩子如是見、如是說，有者，是病、是癰、是刺；設無想者，是愚癡也；若有所覺，是止息、是最妙，謂乃至非有想非無想處。彼自樂身，自受于身，自著身已，修習乃至非有想非無想處，身壞命終，生非有想非無想天中，彼壽盡已，復來此間，生於貍中。此比丘正說者，於此生中，觀此覺此，不知癰本，然後具知癰本。

「云何比丘正觀耶？比丘者，知六更觸，知習、知滅、知味、知患、知出要，以慧知如真，是謂比丘正觀也。云何比丘覺，比丘者，知三覺，知習、知滅、知味、知患、知出要，以慧知如真，是謂比丘覺。云何比丘不知癰本，然後具知癰本？比丘者，知有愛滅，拔其根本，至竟不復生，是謂比丘不知癰本，然後具知癰本。癰者，謂此身也。色粗四大，從父母生，飲食長養，衣被按摩，澡浴強忍，是無常法、壞法、散法，是謂癰也。癰本者，謂三愛也。欲愛、色愛、無色愛，是謂癰本。癰一切漏者，謂六更觸處也。眼漏視色，耳漏聞聲，鼻漏嗅香，舌漏嘗味，身漏覺觸，意漏知諸法，是謂癰一切漏。

「比丘！我已為汝說癰、說癰本，如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作

現代漢語譯本：優陀羅羅摩子是這樣認為、這樣說的：『有』，是病、是癰、是刺；如果『無想』，那就是愚癡；如果『有所覺』，那就是止息、是最妙的，指的是達到非有想非無想的境界。他自己貪戀身體，自己感受身體，自己執著于身體，然後修習到非有想非無想的境界，身體壞滅、生命終結后，就生到非有想非無想天中。他的壽命結束后，又會回到這個世間，投生為貍。這位比丘如果說得正確，他會在這一生中觀察到、覺悟到這些，他一開始不知道癰的根源，然後才完全知道癰的根源。 『比丘如何正確地觀察呢？』比丘知道六種接觸，知道它們的習性、滅亡、滋味、禍患、以及解脫之道，用智慧如實地瞭解，這就是比丘的正確觀察。『比丘如何覺悟呢？』比丘知道三種感受，知道它們的習性、滅亡、滋味、禍患、以及解脫之道，用智慧如實地瞭解，這就是比丘的覺悟。『比丘如何一開始不知道癰的根源，然後才完全知道癰的根源呢？』比丘知道愛慾的滅亡，拔除它的根本，最終不再產生，這就是比丘一開始不知道癰的根源，然後才完全知道癰的根源。癰，指的是這個身體。顏色、粗大的四大元素，從父母那裡出生，通過飲食滋養，衣物遮蔽，洗澡忍受，是無常的、會壞滅的、會消散的，這就是癰。癰的根源，指的是三種愛慾。欲愛、色愛、無色愛，這就是癰的根源。癰的一切漏，指的是六種接觸之處。眼睛漏看顏色，耳朵漏聽聲音，鼻子漏聞氣味，舌頭漏嘗味道，身體漏覺觸感，意識漏知諸法，這就是癰的一切漏。 『比丘！我已經為你們說了癰，說了癰的根源，就像尊敬的老師為弟子們生起大慈悲心，憐憫傷痛，尋求正義和利益，尋求安穩快樂一樣，我現在已經做了。』

English version: 'Uddaka Ramaputta viewed and spoke thus: 『Existence』 is a disease, a boil, a thorn; if there is 『no perception,』 that is foolishness; if there is 『some perception,』 that is cessation, the most excellent, referring to the state of neither perception nor non-perception. He delights in his body, experiences his body, clings to his body, and then cultivates the state of neither perception nor non-perception. When his body breaks down and his life ends, he is reborn in the heaven of neither perception nor non-perception. When his lifespan there is exhausted, he returns to this world and is born as a jackal. If this bhikkhu speaks correctly, he will observe and realize this in this very life. He initially does not know the origin of the boil, and then he fully knows the origin of the boil.' 'How does a bhikkhu observe correctly?' A bhikkhu knows the six contacts, knows their arising, their cessation, their gratification, their danger, and the escape from them, and understands them with wisdom as they truly are. This is a bhikkhu's correct observation. 'How does a bhikkhu realize?' A bhikkhu knows the three feelings, knows their arising, their cessation, their gratification, their danger, and the escape from them, and understands them with wisdom as they truly are. This is a bhikkhu's realization. 'How does a bhikkhu initially not know the origin of the boil, and then fully know the origin of the boil?' A bhikkhu knows the cessation of craving, uproots its root, and it will never arise again. This is how a bhikkhu initially does not know the origin of the boil, and then fully knows the origin of the boil. The boil refers to this body. The color, the coarse four great elements, born from parents, nourished by food, covered by clothing, and endured by bathing, are impermanent, subject to decay, and subject to dissolution. This is the boil. The origin of the boil refers to the three cravings: craving for sensual pleasures, craving for existence, and craving for non-existence. This is the origin of the boil. All the outflows of the boil refer to the six places of contact. The eye leaks by seeing forms, the ear leaks by hearing sounds, the nose leaks by smelling odors, the tongue leaks by tasting flavors, the body leaks by feeling touches, and the mind leaks by knowing phenomena. These are all the outflows of the boil.' 'Bhikkhus! I have told you about the boil and the origin of the boil, just as a respected teacher has great compassion for his disciples, feeling pity and sorrow, seeking righteousness and benefit, seeking peace and happiness. I have now done this.'

。汝等亦當復自作，至無事處、山林樹下、空安靜處，燕坐思惟，勿得放逸，勤加精進，莫令後悔。此是我之教敕，是我訓誨。」

優陀羅經第八竟(五百一十四字)

（一一五）中阿含林品蜜丸喻經第九(第二小土城誦)

一時，佛游釋羈瘦，在迦維羅衛。

爾時，世尊過夜平旦，著衣持缽，為乞食故，入迦維羅衛。食訖，中后收舉衣缽，澡洗手足，以尼師壇著于肩上，往詣竹林釋迦寺中，入彼大林，至一樹下敷尼師檀，結加趺坐。

於是，執杖釋拄杖而行，中后彷徉，往詣佛所，共相問訊，拄杖立佛前，問世尊曰：「沙門瞿曇！以何為宗本？說何等法？」

世尊答曰：「釋！若一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬥諍，修習離欲清凈梵志，舍離諂曲，除悔，不著有、非有，亦無想，是我宗本；說亦如是。」

於是，執杖釋聞佛所說，不是不非，執杖釋奮頭而去。

於是，世尊執杖釋去後不久，則于晡時，從燕坐起，往詣講堂，比丘眾前敷座而坐，告諸比丘：「我今平旦著衣持缽，為乞食故，入迦維羅衛

你們也應當自己這樣做，到無事的地方、山林樹下、空曠安靜之處，靜坐思惟，不要放縱懈怠，勤奮精進，不要讓自己後悔。這是我的教誨，是我的訓誡。 《優陀羅經》第八完（五百一十四字） （一一五）《中阿含林品蜜丸喻經》第九（第二小土城誦） 一時，佛陀在釋迦族居住的羈瘦，位於迦維羅衛。 那時，世尊過夜后清晨，穿好衣服，拿著缽，爲了乞食，進入迦維羅衛。吃完飯後，中午收起衣缽，洗手洗腳，把尼師壇搭在肩上，前往竹林釋迦寺中，進入那片大樹林，到一棵樹下鋪好尼師壇，結跏趺坐。 這時，執杖釋拄著枴杖行走，中午時分徘徊，前往佛陀所在之處，互相問候，拄著枴杖站在佛前，問世尊說：『沙門瞿曇！以什麼為根本宗旨？宣說的是什麼法？』 世尊回答說：『釋！如果一切世間，天、魔、梵、沙門、婆羅門，從人到天，都能不再爭鬥，修習離欲清凈的梵行，捨棄諂媚虛偽，消除悔恨，不執著于有或非有，也沒有任何想法，這就是我的根本宗旨；我所說的法也是這樣。』 這時，執杖釋聽了佛陀所說，既不肯定也不否定，執杖釋甩頭離開了。 這時，世尊在執杖釋離開后不久，到了傍晚時分，從靜坐中起身，前往講堂，在比丘眾前鋪好座位坐下，告訴眾比丘：『我今天清晨穿好衣服，拿著缽，爲了乞食，進入迦維羅衛』

You should also do this yourselves, go to places where there is nothing to do, under the trees in the mountains and forests, in empty and quiet places, sit in meditation and contemplate, do not be lax and negligent, diligently strive forward, and do not let yourselves regret it. This is my teaching, this is my instruction. The Buddha spoke thus. Those monks, having heard what the Buddha said, joyfully followed it. The eighth Udara Sutra ends (514 words) (115) The ninth Madhupindika Sutta of the Middle Length Discourses, Forest Section (Second Small Earth City Recitation) At one time, the Buddha was dwelling in the Sakyan territory, at Kapilavatthu. Then, the Blessed One, having spent the night, in the morning, dressed, took his bowl, and for alms, entered Kapilavatthu. Having eaten, after the meal, he put away his bowl and robe, washed his hands and feet, placed his sitting cloth on his shoulder, and went to the Bamboo Grove Sakya Temple, entered that great forest, and under a tree, spread out his sitting cloth, and sat down cross-legged. Then, the Sakyan with a staff, walking with a staff, wandering about in the afternoon, went to where the Buddha was, exchanged greetings, stood before the Buddha with his staff, and asked the Blessed One: 'Venerable Gotama! What is your fundamental principle? What kind of Dharma do you teach?' The Blessed One replied: 'Sakya! If all the world, gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, could cease fighting, practice the pure Brahma-faring of detachment, abandon deceit and hypocrisy, eliminate remorse, not be attached to existence or non-existence, and have no thoughts, this is my fundamental principle; and this is also what I teach.' Then, the Sakyan with a staff, having heard what the Buddha said, neither affirmed nor denied it, and the Sakyan with a staff shook his head and left. Then, the Blessed One, not long after the Sakyan with a staff had left, in the evening, arose from his meditation, went to the lecture hall, spread out a seat before the assembly of monks, and sat down, and told the monks: 'This morning, I dressed, took my bowl, and for alms, entered Kapilavatthu'

。食訖，中后收舉衣缽，澡洗手足，以尼師檀著于肩上，往詣竹林釋迦寺中，入彼大林，至一樹下敷尼師檀，結跏趺坐。於是，執杖釋拄杖而行，中后彷徉，來詣我所，共相問訊，拄杖立我前，問我曰：『沙門瞿曇！以何為宗本？說何等法？』我答曰：『釋！若一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬥諍，修習離欲清凈梵志，舍離諂曲，除悔，不著有、非有，亦無想，是我宗本；說亦如是。』彼執杖釋聞我所說，不是不非，執杖釋奮頭而去。」

於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！云何一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬥諍？云何修習離欲，得清凈梵志？云何舍離諂曲，除悔，不著有、非有，亦無想耶？」

世尊告曰：「比丘！若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊欲使，恚使、有使、慢使、無明使、見使、疑使、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。」

佛說如是，即從坐起，入室燕坐。

於是，諸比丘便作是念：「諸賢！當知世尊略說此義，不廣分別，即從坐起，入室燕坐

現代漢語譯本：吃完飯後，中午過後，他們收拾好衣缽，洗凈手腳，把尼師檀搭在肩上，前往竹林釋迦寺。進入那片大樹林，在一棵樹下鋪開尼師檀，結跏趺坐。這時，執杖釋拄著枴杖走來，中午過後徘徊，來到我這裡，互相問候。他把枴杖立在我面前，問我：『沙門瞿曇！你以什麼為根本宗旨？宣說的是什麼法？』我回答說：『釋！如果能使一切世間，包括天、魔、梵天、沙門、婆羅門，從人到天，都不爭鬥，修習離欲的清凈梵行，捨棄諂媚虛偽，消除悔恨，不執著于有和非有，也沒有任何想法，這就是我的根本宗旨；我所宣說的法也是如此。』執杖釋聽了我的話，既不肯定也不否定，就甩頭離開了。 這時，有一位比丘從座位上站起來，偏袒著衣，合掌向佛，說道：『世尊！如何才能使一切世間，包括天、魔、梵天、沙門、婆羅門，從人到天，都不爭鬥？如何修習離欲，才能得到清凈的梵行？如何才能捨棄諂媚虛偽，消除悔恨，不執著于有和非有，也沒有任何想法呢？』 世尊告訴他說：『比丘！如果一個人因為某種原因而出家學道，對於思想的修習，以及過去、未來、現在的一切法，都不愛、不樂、不執著、不住留，這就是說苦的邊際。這樣就能使貪慾的煩惱、嗔恚的煩惱、存在的煩惱、驕慢的煩惱、無明的煩惱、見解的煩惱、疑惑的煩惱、爭鬥、憎恨、諂媚、欺騙、妄語、兩舌以及無數的惡不善之法都得以止息，這就是說苦的邊際。』 佛說完這些話，就從座位上站起來，回到自己的房間靜坐。 這時，眾比丘便這樣想：『各位賢者！應當知道世尊只是簡略地說了這個道理，沒有詳細地分別解釋，就從座位上站起來，回到自己的房間靜坐了。』

English version: After finishing their meal, in the afternoon, they gathered their robes and bowls, washed their hands and feet, placed the nisidana on their shoulders, and went to the Bamboo Grove Śākyamuni Temple. Entering that large forest, they spread out the nisidana under a tree and sat in the lotus position. At that time, the staff-wielding Śākya came, wandering around in the afternoon, and approached me. We exchanged greetings. He placed his staff in front of me and asked, 『Śramaṇa Gautama! What is your fundamental principle? What Dharma do you preach?』 I replied, 『Śākya! If all the world, including gods, demons, Brahmās, śramaṇas, and brahmins, from humans to gods, could be made to not fight, to cultivate pure brahmacarya free from desire, to abandon flattery and deceit, to eliminate remorse, to not be attached to existence or non-existence, and to have no thoughts, that is my fundamental principle; and that is what I preach.』 The staff-wielding Śākya, upon hearing what I said, neither affirmed nor denied it, and shook his head and left. Then, a certain bhikkhu rose from his seat, arranged his robe over one shoulder, clasped his hands towards the Buddha, and said, 『Venerable One! How can all the world, including gods, demons, Brahmās, śramaṇas, and brahmins, from humans to gods, be made to not fight? How can one cultivate freedom from desire and attain pure brahmacarya? How can one abandon flattery and deceit, eliminate remorse, not be attached to existence or non-existence, and have no thoughts?』 The World-Honored One replied, 『Bhikkhu! If a person, for some reason, leaves home to study the Way, and regarding the cultivation of thoughts, and all phenomena of the past, future, and present, does not love, does not delight in, does not cling to, and does not dwell on them, that is said to be the end of suffering. Thus, the defilements of craving, the defilements of hatred, the defilements of existence, the defilements of pride, the defilements of ignorance, the defilements of views, the defilements of doubt, fighting, hatred, flattery, deception, false speech, divisive speech, and countless evil and unwholesome phenomena are said to be the end of suffering.』 Having spoken thus, the Buddha rose from his seat and entered his chamber to meditate. Then, the bhikkhus thought, 『Friends! It should be known that the World-Honored One has only briefly spoken of this meaning, without explaining it in detail, and has risen from his seat and entered his chamber to meditate.』

。『若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。欲使、恚使、有使、慢使、無明使、見使、疑使、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』」彼復作是念：「諸賢！誰能廣分別世尊向所略說義？」彼復作是念：「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。諸賢！共往詣尊者大迦旃延所，請說此義；若尊者大迦旃延為分別者，我等當善受持。」

於是，諸比丘往詣尊者大迦旃延所，共相問訊，卻坐一面，白曰：「尊者大迦旃延！當知世尊略說此義，不廣分別。即從坐起，入室燕坐。『比丘！若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。欲使、恚使、有使、慢使、無明使、見使、疑使、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』我等便作是念：『諸賢！誰能廣分別世尊向所略說義？』我等復作是念：『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』唯愿尊者大迦旃延為慈愍故而廣說之

現代漢語譯本：『如果有人因為某種念頭而出家學道，思考修習，對於過去、未來、現在的法，不愛、不樂、不執著、不住留，這就是說苦的邊際。慾望的驅使、嗔恨的驅使、存在的驅使、傲慢的驅使、無明的驅使、見解的驅使、疑惑的驅使、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、兩舌以及無量惡不善之法，這就是說苦的邊際。』他們又這樣想：『各位賢者！誰能詳細解釋世尊剛才簡略說的含義呢？』他們又這樣想：『尊者大迦旃延常常受到世尊的稱讚，以及其他有智慧的修行者，尊者大迦旃延能夠詳細解釋世尊剛才簡略說的含義。各位賢者！我們一起去拜訪尊者大迦旃延，請他解釋這個含義；如果尊者大迦旃延能夠解釋，我們應當好好接受並奉行。』 於是，這些比丘前往拜訪尊者大迦旃延，互相問候之後，坐在一旁，說道：『尊者大迦旃延！您應該知道世尊簡略地說了這個含義，沒有詳細解釋。他從座位起身，進入房間靜坐。』比丘們！如果有人因為某種念頭而出家學道，思考修習，對於過去、未來、現在的法，不愛、不樂、不執著、不住留，這就是說苦的邊際。慾望的驅使、嗔恨的驅使、存在的驅使、傲慢的驅使、無明的驅使、見解的驅使、疑惑的驅使、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、兩舌以及無量惡不善之法，這就是說苦的邊際。』我們便這樣想：『各位賢者！誰能詳細解釋世尊剛才簡略說的含義呢？』我們又這樣想：『尊者大迦旃延常常受到世尊的稱讚，以及其他有智慧的修行者，尊者大迦旃延能夠詳細解釋世尊剛才簡略說的含義。』唯愿尊者大迦旃延爲了慈悲的緣故而詳細解釋它。

English version: 'If a person, due to some thought, leaves home to study the Way, contemplates and practices, and towards the past, future, and present dharmas, does not love, does not delight, does not cling, and does not dwell, this is said to be the end of suffering. The drives of desire, the drives of hatred, the drives of existence, the drives of arrogance, the drives of ignorance, the drives of views, the drives of doubt, conflict, hatred, jealousy, flattery, deception, lies, double-tongue, and countless evil and unwholesome dharmas, this is said to be the end of suffering.' They further thought, 'Friends, who can extensively explain the meaning of what the World Honored One has just briefly spoken?' They further thought, 'Venerable Mahakatyayana is often praised by the World Honored One, as well as by other wise Brahmacaris; Venerable Mahakatyayana can extensively explain the meaning of what the World Honored One has just briefly spoken. Friends, let us go together to Venerable Mahakatyayana and ask him to explain this meaning; if Venerable Mahakatyayana can explain it, we should receive and uphold it well.' Then, these monks went to Venerable Mahakatyayana, greeted each other, and sat to one side, saying, 'Venerable Mahakatyayana! You should know that the World Honored One briefly spoke this meaning, without explaining it in detail. He rose from his seat and entered his room to sit in meditation. 'Monks! If a person, due to some thought, leaves home to study the Way, contemplates and practices, and towards the past, future, and present dharmas, does not love, does not delight, does not cling, and does not dwell, this is said to be the end of suffering. The drives of desire, the drives of hatred, the drives of existence, the drives of arrogance, the drives of ignorance, the drives of views, the drives of doubt, conflict, hatred, jealousy, flattery, deception, lies, double-tongue, and countless evil and unwholesome dharmas, this is said to be the end of suffering.' We then thought, 'Friends, who can extensively explain the meaning of what the World Honored One has just briefly spoken?' We further thought, 'Venerable Mahakatyayana is often praised by the World Honored One, as well as by other wise Brahmacaris; Venerable Mahakatyayana can extensively explain the meaning of what the World Honored One has just briefly spoken.' We beseech Venerable Mahakatyayana to explain it in detail out of compassion.'

爾時，尊者大迦旃延告曰：「諸賢！聽我說喻，慧者聞喻則解其義。諸賢！猶如有人慾得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。諸賢所說亦復如是，世尊現在，舍來就我而問此義。所以者何？諸賢！當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊。諸賢應往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，諸賢等當善受持。」

時，諸比丘白曰：「唯然。尊者大迦旃延！世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊，我等應往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，我等當善受持。然，尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義，唯愿尊者大迦旃延為慈愍故而廣說之。」

尊者大迦旃延告諸比丘：「諸賢等共聽我所說。諸賢！緣眼及色，生眼識，三事共會，便有更觸，緣更觸便有所覺，若所覺便想，若所想便思，若所思便念，若所念便分別。比丘者因是念出家學道，思想修習，此中過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊

當時，尊者大迦旃延說道：『各位賢者！請聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。各位賢者！就像有個人想要尋求真實，爲了尋求真實，拿著斧頭進入森林，他看到一棵大樹有根、莖、節、枝、葉、花、果實，這個人不碰根、莖、節、果實，只碰枝、葉。各位賢者，你們所說的也像這樣，世尊現在就在這裡，你們捨棄他來問我這個道理。這是為什麼呢？各位賢者！你們應當知道世尊是眼睛、是智慧、是真理、是法則、是法則的主人、是法則的引導者，宣說真諦的含義，一切真理都由世尊顯現。各位賢者應該去到世尊那裡問這個道理：『世尊！這是什麼？這是什麼意思？』如果世尊說了，各位賢者應當好好接受並奉行。』 當時，眾比丘回答說：『是的，尊者大迦旃延！世尊是眼睛、是智慧、是真理、是法則、是法則的主人、是法則的引導者，宣說真諦的含義，一切真理都由世尊顯現，我們應該去到世尊那裡問這個道理：『世尊！這是什麼？這是什麼意思？』如果世尊說了，我們應當好好接受並奉行。然而，尊者大迦旃延常常受到世尊以及其他有智慧的修行者的讚譽，尊者大迦旃延能夠詳細解釋世尊先前略說的含義，希望尊者大迦旃延爲了慈悲的緣故詳細地解說。』 尊者大迦旃延告訴眾比丘：『各位賢者，請一起聽我說。各位賢者！因眼和色，產生眼識，三者相會，便有接觸，因接觸便有所感覺，若有所感覺便會想，若有所想便會思考，若有所思考便會念頭，若有所念頭便會分別。比丘因此念而出家學道，思想修習，對於過去、未來、現在之法，不愛、不樂、不執著、不住留，這就是說苦的終結。』

At that time, the venerable Mahākātyāyana said: 'Friends! Listen to my parable, and the wise will understand its meaning. Friends! It is like a person who desires to seek the truth, and for the sake of seeking the truth, takes an axe and enters the forest. He sees a large tree with roots, trunk, nodes, branches, leaves, flowers, and fruits. This person does not touch the roots, trunk, nodes, or fruits, but only touches the branches and leaves. Friends, what you have said is also like this. The World-Honored One is present, and you abandon him to come and ask me about this meaning. Why is this? Friends! You should know that the World-Honored One is the eye, the wisdom, the meaning, the Dharma, the master of the Dharma, the guide of the Dharma, who speaks the meaning of the true Dharma, and all meanings are revealed by the World-Honored One. Friends, you should go to the World-Honored One and ask about this meaning: 『World-Honored One! What is this? What is its meaning?』 If the World-Honored One speaks, you should all receive and uphold it well.' At that time, the monks replied: 'Yes, venerable Mahākātyāyana! The World-Honored One is the eye, the wisdom, the meaning, the Dharma, the master of the Dharma, the guide of the Dharma, who speaks the meaning of the true Dharma, and all meanings are revealed by the World-Honored One. We should go to the World-Honored One and ask about this meaning: 『World-Honored One! What is this? What is its meaning?』 If the World-Honored One speaks, we should receive and uphold it well. However, venerable Mahākātyāyana is often praised by the World-Honored One and other wise practitioners. Venerable Mahākātyāyana is able to explain in detail the meaning that the World-Honored One previously spoke briefly. We hope that venerable Mahākātyāyana will explain it in detail out of compassion.' The venerable Mahākātyāyana told the monks: 'Friends, listen together to what I say. Friends! Due to the eye and form, eye consciousness arises. When these three meet, there is contact. Due to contact, there is feeling. If there is feeling, there is thought. If there is thought, there is consideration. If there is consideration, there is a notion. If there is a notion, there is discrimination. A monk, because of this notion, leaves home to study the Way, contemplates and practices. Regarding the past, future, and present dharmas, he does not love, does not delight, does not cling, and does not abide. This is said to be the end of suffering.'

。欲使、恚使、有使、慢使、無明使、見使、疑使、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。如是耳、鼻、舌、身緣意及法，生意識，三事共會，便有更觸，緣更觸便有所覺，若所覺便想，若所想便思，若所思便念，若所念便分別。比丘者因是念出家學道，思想修習，此中過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。欲使、恚使、有使、慢使、無明使、見使、疑使、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。

「諸賢！比丘者，除眼、除色、除眼識，有更觸施設更觸者，是處不然。若不施設更觸，有覺施設覺者，是處不然。若不施設覺，有施設念、出家學道、思想修習者，是處不然。如是耳、鼻、舌、身，除意、除法、除意識，有更觸施設更觸者，是處不然。若不施設更觸，有覺施設覺者，是處不然。若不施設覺，有施設念、出家學道、思想修習者，是處不然。

「諸賢！比丘者，因眼、因色、因眼識，有更觸施設更觸者，必有此處。因施設更觸，有覺施設覺者，必有此處。因施設覺，有施設念、出家學道、思想修習者，必有此處。如是耳、鼻、舌、身，因意、因法、因意識，有更觸施設更觸者，必有此處

現代漢語譯本：貪慾的驅使、嗔恨的驅使、存在的驅使、傲慢的驅使、無明的驅使、邪見的驅使、疑惑的驅使、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、兩舌以及無數邪惡不善的法，這些都屬於苦的範疇。就像這樣，耳、鼻、舌、身接觸到意和法，產生意識，三者相遇，便有了進一步的觸碰，因為進一步的觸碰便有所感覺，有了感覺便會產生想法，有了想法便會思考，有了思考便會憶念，有了憶念便會分別。比丘因此念而出家學道，思想修習，對於過去、未來、現在的一切法，不愛、不樂、不執著、不住留，這才是苦的終結。貪慾的驅使、嗔恨的驅使、存在的驅使、傲慢的驅使、無明的驅使、邪見的驅使、疑惑的驅使、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、兩舌以及無數邪惡不善的法，這些都屬於苦的範疇。 諸位賢者！比丘如果去除眼、去除色、去除眼識，卻說有進一步的觸碰，這是不可能的。如果不能建立進一步的觸碰，卻說有感覺，這是不可能的。如果不能建立感覺，卻說有憶念、出家學道、思想修習，這是不可能的。就像這樣，耳、鼻、舌、身，如果去除意、去除法、去除意識，卻說有進一步的觸碰，這是不可能的。如果不能建立進一步的觸碰，卻說有感覺，這是不可能的。如果不能建立感覺，卻說有憶念、出家學道、思想修習，這是不可能的。 諸位賢者！比丘如果因為眼、因為色、因為眼識，而有進一步的觸碰，這必然存在。因為建立進一步的觸碰，而有感覺，這必然存在。因為建立感覺，而有憶念、出家學道、思想修習，這必然存在。就像這樣，耳、鼻、舌、身，如果因為意、因為法、因為意識，而有進一步的觸碰，這必然存在。

English version: The compulsions of desire, the compulsions of hatred, the compulsions of existence, the compulsions of pride, the compulsions of ignorance, the compulsions of wrong views, the compulsions of doubt, conflict, hatred, jealousy, flattery, deception, lies, double-tongued speech, and countless evil and unwholesome dharmas, these are said to be the realm of suffering. Just like this, when the ear, nose, tongue, and body come into contact with the mind and dharmas, consciousness arises. When these three meet, there is further contact. Because of further contact, there is feeling. With feeling, there is thought. With thought, there is consideration. With consideration, there is recollection. With recollection, there is discrimination. A bhikkhu, because of this thought, leaves home to study the Way, contemplating and practicing. Regarding the past, future, and present dharmas, not loving, not enjoying, not clinging, not dwelling, this is said to be the end of suffering. The compulsions of desire, the compulsions of hatred, the compulsions of existence, the compulsions of pride, the compulsions of ignorance, the compulsions of wrong views, the compulsions of doubt, conflict, hatred, jealousy, flattery, deception, lies, double-tongued speech, and countless evil and unwholesome dharmas, these are said to be the realm of suffering. Venerable ones! If a bhikkhu removes the eye, removes form, and removes eye-consciousness, yet says there is further contact, this is not possible. If further contact is not established, yet says there is feeling, this is not possible. If feeling is not established, yet says there is recollection, leaving home to study the Way, contemplating and practicing, this is not possible. Just like this, with the ear, nose, tongue, and body, if the mind, dharmas, and consciousness are removed, yet it is said there is further contact, this is not possible. If further contact is not established, yet it is said there is feeling, this is not possible. If feeling is not established, yet it is said there is recollection, leaving home to study the Way, contemplating and practicing, this is not possible. Venerable ones! If a bhikkhu, because of the eye, because of form, and because of eye-consciousness, has further contact, this is certainly the case. Because further contact is established, there is feeling, this is certainly the case. Because feeling is established, there is recollection, leaving home to study the Way, contemplating and practicing, this is certainly the case. Just like this, with the ear, nose, tongue, and body, if because of the mind, because of dharmas, and because of consciousness, there is further contact, this is certainly the case.

。因施設更觸，有覺施設覺者，必有此處。因施設覺，有施設念、出家學道、思想修習者，必有此處。諸賢！謂世尊略說此義，不廣分別，即從坐起，入室燕坐。『比丘！若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。欲使、恚使、有使、慢使、無明使、見使、疑使、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』此世尊略說不廣分別義，我以此句、以此文廣說如是。諸賢！可往向佛具陳，若如世尊所說義者，諸賢等便可受持。」

於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從坐起，繞尊者大迦旃延三匝而去，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！向世尊略說此義，不廣分別，即從坐起，入室宴坐；尊者大迦旃延以此句、以此文而廣說之。」

世尊聞已，嘆曰：「善哉！善哉！我弟子中有眼、有智、有法、有義。所以者何？謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之。如迦旃延比丘所說，汝等應當如是受持。所以者何？以說觀義，應如是也

"現代漢語譯本：因為設施的更迭觸動，有感覺設施和感覺者，必定有這個地方。因為設施的感覺，有設施的念頭、出家學道、思想修習的人，必定有這個地方。諸位賢者！世尊只是簡略地說這個道理，沒有詳細分別，就從座位起身，進入房間靜坐。『比丘們！如果有人因爲念頭，出家學道，思想修習，以及過去、未來、現在的一切法，不愛、不樂、不執著、不住留，這就是說苦的邊際。想要使、嗔恚使、有使、慢使、無明使、見使、疑使、鬥爭、憎恨嫉妒、諂媚、欺騙、妄語、兩舌以及無量惡不善的法，這就是說苦的邊際。』世尊簡略地說，沒有詳細分別的道理，我用這句話、這段文字來詳細解釋。諸位賢者！可以去向佛陀陳述，如果和世尊所說的道理一樣，諸位就可以接受並奉行。」， "於是，眾比丘聽了尊者大迦旃延所說，很好地接受並背誦，就從座位起身，圍繞尊者大迦旃延三圈后離開，前往佛陀所在的地方，頂禮叩拜，退坐在一旁，稟告說：『世尊！之前世尊簡略地說這個道理，沒有詳細分別，就從座位起身，進入房間靜坐；尊者大迦旃延用這句話、這段文字來詳細解釋。』", "世尊聽了之後，讚歎說：『好啊！好啊！我的弟子中有眼光、有智慧、懂得佛法、懂得義理。為什麼呢？因為老師為弟子簡略地說這個道理，沒有詳細分別，弟子就用這句話、這段文字來詳細解釋。就像迦旃延比丘所說的那樣，你們應當這樣接受並奉行。為什麼呢？因為說觀的道理，就應該是這樣。』" "English version: Because of the change of establishment, there is a sense of establishment and a perceiver, there must be this place. Because of the sense of establishment, there are those who establish thoughts, leave home to study the Way, and practice contemplation, there must be this place. Venerable ones! The World Honored One briefly stated this meaning, without elaborating, and then rose from his seat and entered his chamber to sit in meditation. 'Monks! If a person, because of thoughts, leaves home to study the Way, practices contemplation, and does not love, does not delight in, does not cling to, and does not dwell on the past, future, and present dharmas, this is said to be the end of suffering. The desire-making, anger-making, existence-making, pride-making, ignorance-making, view-making, doubt-making, conflict, hatred, jealousy, flattery, deception, false speech, double-tongue, and countless evil and unwholesome dharmas, this is said to be the end of suffering.' The World Honored One briefly stated this meaning without elaborating, and I have explained it in detail with this sentence and this text. Venerable ones! You can go and report to the Buddha, and if it is the same as the meaning spoken by the World Honored One, then you can accept and uphold it.", "Then, the monks, having heard what the Venerable Maha Katyayana had said, accepted and recited it well, and then rose from their seats, circumambulated the Venerable Maha Katyayana three times, and departed, going to the place where the Buddha was. They bowed their heads in reverence, sat down to one side, and reported: 'World Honored One! Earlier, the World Honored One briefly stated this meaning, without elaborating, and then rose from his seat and entered his chamber to sit in meditation; the Venerable Maha Katyayana has explained it in detail with this sentence and this text.'", "Having heard this, the World Honored One praised, 'Excellent! Excellent! Among my disciples, there are those with vision, wisdom, understanding of the Dharma, and understanding of the meaning. Why is that? Because the teacher briefly stated this meaning to the disciples, without elaborating, and the disciples then explained it in detail with this sentence and this text. Just as the monk Katyayana has said, you should accept and uphold it in this way. Why is that? Because the meaning of contemplation should be spoken in this way.'"

。比丘！猶如有人因行無事處、山林樹間，忽得蜜丸，隨彼所食而得其味，如是族姓子於我此正法、律，隨彼所觀而得其味，觀眼得味，觀耳、鼻、舌、身，觀意得味。」

爾時，尊者阿難執拂侍佛。於是，尊者阿難叉手向佛，白曰：「世尊！此法名何等？我當云何奉持？」

世尊告曰：「阿難！此法名為蜜丸喻，汝當受持。」

於是，世尊告諸比丘：「汝等受此蜜丸喻法，當諷誦讀。所以者何？比丘！此蜜丸喻有法有義，梵行之本，趣通趣覺，趣于涅槃。若族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，當善受持此蜜丸喻。」

蜜丸喻經第九竟(二千二百七十二字)

（一一六）中阿含林品瞿曇彌經第十(第二小土城誦)

一時，佛游釋羈瘦，在迦維羅衛尼拘類樹園，與大比丘眾俱受夏坐。

爾時，瞿曇彌大愛往詣佛所，稽首佛足，卻住一面，白曰：「世尊！女人可得第四沙門果耶？因此故，女人於此正法、律中，至信、舍家、無家、學道耶？」

世尊告曰：「止！止！瞿曇彌！汝莫作是念：『女人於此正法、律中，至信、舍家、無家、學道

比丘們！就像有人在荒無人煙的地方、山林樹木之間，偶然得到一個蜜丸，他吃下去後就能嚐到它的味道。同樣的，善男子在我這正法和戒律中，隨著他的觀察就能體會到其中的味道。觀察眼睛能體會到味道，觀察耳朵、鼻子、舌頭、身體，觀察意念也能體會到味道。 當時，尊者阿難拿著拂塵侍奉佛陀。於是，尊者阿難合掌向佛陀，說道：『世尊！這個法叫什麼名字？我應當如何奉持？』 世尊告訴阿難：『阿難！這個法名為蜜丸譬喻，你應當接受並奉持。』 於是，世尊告訴眾比丘：『你們應當接受這個蜜丸譬喻的法，應當諷誦讀誦。為什麼呢？比丘們！這個蜜丸譬喻有法有義，是梵行的根本，通向覺悟，通向涅槃。如果善男子剃除鬚髮，穿上袈裟，以至誠的信心捨棄家庭，出家修道，應當好好接受並奉持這個蜜丸譬喻。』 佛陀如是說。尊者阿難和眾比丘聽聞佛陀所說，歡喜奉行。 《蜜丸喻經》第九完（二千二百七十二字） （一一六）《中阿含林品瞿曇彌經》第十（第二小土城誦） 一時，佛陀在釋迦族的羈瘦地方，住在迦毗羅衛的尼拘類樹園，與眾多比丘一起接受夏季安居。 當時，瞿曇彌大愛前往佛陀所在的地方，頂禮佛足，退到一旁，說道：『世尊！女人可以證得第四沙門果嗎？因此，女人可以在這正法和戒律中，以至誠的信心捨棄家庭，出家修道嗎？』 世尊告訴她：『停止！停止！瞿曇彌！你不要這樣想：『女人在這正法和戒律中，以至誠的信心捨棄家庭，出家修道』

Monks! Just as someone, while walking in a desolate place, among forests and trees, might suddenly find a honey cake, and by eating it, they would experience its taste. Similarly, a clansman, in my Dharma and Discipline, by observing, experiences its taste. Observing the eye, one experiences taste; observing the ear, nose, tongue, body, and observing the mind, one experiences taste. At that time, the venerable Ananda was attending to the Buddha, holding a fan. Then, the venerable Ananda, with his palms together, addressed the Buddha, saying: 'Venerable Sir! What is the name of this teaching? How should I uphold it?' The Blessed One said to Ananda: 'Ananda! This teaching is called the Honey Cake Simile; you should receive and uphold it.' Then, the Blessed One said to the monks: 'You should receive this teaching of the Honey Cake Simile, and you should recite and study it. Why is that? Monks! This Honey Cake Simile has both meaning and principle, it is the foundation of the holy life, leading to enlightenment, leading to awakening, leading to Nirvana. If a clansman shaves his hair and beard, puts on the yellow robe, with sincere faith, leaves home, goes forth from the household life into homelessness, and practices the path, he should receive and uphold this Honey Cake Simile well.' Thus spoke the Buddha. The venerable Ananda and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The Honey Cake Simile Sutra, the ninth, is complete (2272 words). (116) The Tenth Sutra of Gotami in the Middle Agama Forest Section (Second Small Earth City Recitation) At one time, the Buddha was dwelling in the land of the Sakyas, at Kapilavastu, in the Nigrodha Park, together with a large assembly of monks, observing the summer retreat. At that time, Mahaprajapati Gotami went to where the Buddha was, bowed down at his feet, and stood to one side, saying: 'Venerable Sir! Can women attain the fourth stage of a Samana? Therefore, can women, in this Dharma and Discipline, with sincere faith, leave home, go forth from the household life into homelessness, and practice the path?' The Blessed One said: 'Enough! Enough, Gotami! Do not think like this: 'Women, in this Dharma and Discipline, with sincere faith, leave home, go forth from the household life into homelessness, and practice the path.'

。』瞿曇彌！如是汝剃除頭髮，著袈裟衣，盡其形壽，凈修梵行。」

於是，瞿曇彌大愛為佛所制，稽首佛足，繞三匝而去。

爾時，諸比丘為佛治衣，世尊不久于釋羈瘦受夏坐竟，補治衣訖，過三月已，攝衣持缽，當遊人間。瞿曇彌大愛聞諸比丘為佛治衣，世尊不久于釋羈瘦受夏坐竟，補治衣訖，過三月已，攝衣持缽，當遊人間。瞿曇彌大愛聞已，復詣佛所，稽首佛足，卻住一面，白曰：「世尊！女人可得第四沙門果耶？因此故，女人於此正法、律中，至信、舍家、無家、學道耶？」

世尊亦再告曰：「止！止！瞿曇彌！汝莫作是念：『女人於此正法、律中，至信、舍家、無家、學道。』瞿曇彌！如是汝剃除頭髮，著袈裟衣，盡其形壽，凈修梵行。」

於是，瞿曇彌大愛再為佛所制，稽首佛足，繞三匝而去。

彼時，世尊于釋羈瘦受夏坐竟，補治衣訖，過三月已，攝衣持缽，遊行人間。瞿曇彌大愛聞世尊于釋羈瘦受夏坐竟，補治衣訖，過三月已，攝衣持缽，遊行人間。瞿曇彌大愛即與舍夷諸老母，俱隨逐佛后，展轉往至那摩提，住那摩提揵尼精舍

現代漢語譯本：『瞿曇彌！就這樣，你剃除頭髮，穿上袈裟，終其一生，清凈地修行梵行。』 於是，瞿曇彌大愛因為佛的教誨而止步，她向佛陀的腳稽首，繞佛三圈后離去。 當時，眾比丘正在為佛陀縫製衣服。世尊不久將在釋迦族羈瘦處結束夏安居，縫補好衣服后，過了三個月，便會收拾衣缽，開始在人間游化。瞿曇彌大愛聽到眾比丘正在為佛陀縫製衣服，世尊不久將在釋迦族羈瘦處結束夏安居，縫補好衣服后，過了三個月，便會收拾衣缽，開始在人間游化。瞿曇彌大愛聽聞后，再次來到佛陀面前，向佛陀的腳稽首，退到一旁，說道：『世尊！女人可以證得第四沙門果嗎？因此，女人可以在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行嗎？』 世尊再次告誡說：『停止！停止！瞿曇彌！你不要這樣想：『女人可以在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行。』瞿曇彌！就這樣，你剃除頭髮，穿上袈裟，終其一生，清凈地修行梵行。』 於是，瞿曇彌大愛再次因為佛的教誨而止步，她向佛陀的腳稽首，繞佛三圈后離去。 那時，世尊在釋迦族羈瘦處結束夏安居，縫補好衣服后，過了三個月，便收拾衣缽，開始在人間游化。瞿曇彌大愛聽到世尊在釋迦族羈瘦處結束夏安居，縫補好衣服后，過了三個月，便收拾衣缽，開始在人間游化。瞿曇彌大愛便與舍夷的各位老婦人，一同跟隨在佛陀身後，輾轉來到那摩提，住在那裡摩提的揵尼精舍。

English version: 『Gotami! Thus, you should shave your head, wear the monastic robes, and for the rest of your life, purely practice the holy life.』 Then, Gotami Mahapajapati, restrained by the Buddha's instruction, bowed her head to the Buddha's feet, circumambulated him three times, and departed. At that time, the monks were preparing robes for the Buddha. The Blessed One would soon conclude his rainy season retreat at the Sakyan settlement of Kimbila, and after mending his robes, after three months, he would gather his robes and bowl, and travel among the people. Gotami Mahapajapati heard that the monks were preparing robes for the Buddha, and that the Blessed One would soon conclude his rainy season retreat at the Sakyan settlement of Kimbila, and after mending his robes, after three months, he would gather his robes and bowl, and travel among the people. Upon hearing this, Gotami Mahapajapati went to the Buddha again, bowed her head to the Buddha's feet, stood to one side, and said: 『Lord, can women attain the fourth stage of sainthood? Therefore, can women, with sincere faith, leave their homes and families to practice the path in this Dharma and discipline?』 The Blessed One again admonished her: 『Stop! Stop! Gotami! Do not think like this: 『Women can, with sincere faith, leave their homes and families to practice the path in this Dharma and discipline.』 Gotami! Thus, you should shave your head, wear the monastic robes, and for the rest of your life, purely practice the holy life.』 Then, Gotami Mahapajapati, again restrained by the Buddha's instruction, bowed her head to the Buddha's feet, circumambulated him three times, and departed. At that time, the Blessed One concluded his rainy season retreat at the Sakyan settlement of Kimbila, and after mending his robes, after three months, he gathered his robes and bowl, and traveled among the people. Gotami Mahapajapati heard that the Blessed One had concluded his rainy season retreat at the Sakyan settlement of Kimbila, and after mending his robes, after three months, he had gathered his robes and bowl, and was traveling among the people. Gotami Mahapajapati, along with the elderly women of the Sakyan clan, followed behind the Buddha, and eventually arrived at Namati, staying at the nunnery in Namati.

。於是，瞿曇彌大愛復詣佛所，稽首佛足，卻住一面，白曰：「世尊！女人可得第四沙門果耶？因此故，女人於此正法、律中，至信、舍家、無家、學道耶？」

世尊至三告曰：「止！止！瞿曇彌！汝莫作是念：『女人於此正法、律中，至信、舍家、無家、學道。』瞿曇彌大愛！如是汝剃除頭髮，著袈裟衣，盡其形壽，凈修梵行。」

於是，瞿曇彌大愛三為世尊所制，稽首佛足，繞三匝而去。

彼時，瞿曇彌大愛涂跣污足，塵土坌體，疲極悲泣，住立門外。尊者阿難見瞿曇彌大愛涂跣污足，塵土坌體，疲極悲泣，住立門外，見已，問曰：「瞿曇彌！以何等故，涂跣污足，塵土坌體，疲極悲泣，住立門外？」

瞿曇彌大愛答曰：「尊者阿難！女人不得於此正法、律中，至信、舍家、無家、學道。」

尊者阿難語曰：「瞿曇彌！今且住此，我往詣佛，白如是事。」

瞿曇彌大愛白曰：「唯然。尊者阿難！」

於是，尊者阿難往詣佛所，稽首佛足，叉手向佛，白曰：「世尊！女人可得第四沙門果耶？因此故，女人得於此正法、律中，至信、舍家、無家、學道耶？」

世尊告曰：「止！止！阿難！汝莫作是念：『女人得於此正法、律中，至信、舍家、無家、學道

現代漢語譯本：於是，瞿曇彌大愛再次來到佛陀所在的地方，向佛陀的腳行禮，然後退到一旁站立，說道：『世尊！女人可以證得第四沙門果嗎？因此，女人可以在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行嗎？』 世尊三次告誡她說：『停止！停止！瞿曇彌！你不要這樣想：『女人可以在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行。』瞿曇彌大愛！你應當剃除頭髮，穿上袈裟，盡你的一生，清凈地修行梵行。』 於是，瞿曇彌大愛三次被世尊拒絕，她向佛陀的腳行禮，繞佛三圈后離開了。 當時，瞿曇彌大愛光著腳，腳上沾滿了污泥，身上也沾滿了塵土，疲憊不堪，悲傷地哭泣著，站在門外。尊者阿難看到瞿曇彌大愛光著腳，腳上沾滿了污泥，身上也沾滿了塵土，疲憊不堪，悲傷地哭泣著，站在門外，看到后，問道：『瞿曇彌！你為什麼光著腳，腳上沾滿了污泥，身上也沾滿了塵土，疲憊不堪，悲傷地哭泣著，站在門外？』 瞿曇彌大愛回答說：『尊者阿難！女人不能在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行。』 尊者阿難說道：『瞿曇彌！你先在這裡等候，我前去拜見佛陀，稟告這件事。』 瞿曇彌大愛回答說：『好的。尊者阿難！』 於是，尊者阿難來到佛陀所在的地方，向佛陀的腳行禮，合掌向佛陀，說道：『世尊！女人可以證得第四沙門果嗎？因此，女人可以在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行嗎？』 世尊告誡他說：『停止！停止！阿難！你不要這樣想：『女人可以在這正法和戒律中，以至誠的信心，捨棄家庭，出家修行。』

English version: Then, Mahapajapati Gotami went again to where the Buddha was, bowed down at his feet, stood to one side, and said: 'Venerable Sir, can women attain the fourth stage of sainthood? Therefore, can women in this Dharma and Discipline, with sincere faith, leave home and go forth into homelessness to practice the path?' The Blessed One said to her three times: 'Stop! Stop! Gotami! Do not think this: 'Women in this Dharma and Discipline, with sincere faith, leave home and go forth into homelessness to practice the path.' Mahapajapati Gotami! You should shave your head, wear the robes, and for the rest of your life, purely practice the holy life.' Then, Mahapajapati Gotami, having been refused three times by the Blessed One, bowed down at his feet, circumambulated him three times, and departed. At that time, Mahapajapati Gotami, with her feet soiled and muddy, her body covered in dust, exhausted and weeping with grief, stood outside the gate. Venerable Ananda saw Mahapajapati Gotami with her feet soiled and muddy, her body covered in dust, exhausted and weeping with grief, standing outside the gate, and having seen her, asked: 'Gotami! Why are you standing outside the gate with your feet soiled and muddy, your body covered in dust, exhausted and weeping with grief?' Mahapajapati Gotami replied: 'Venerable Ananda! Women are not allowed in this Dharma and Discipline, with sincere faith, to leave home and go forth into homelessness to practice the path.' Venerable Ananda said: 'Gotami! Wait here for now, I will go to the Buddha and report this matter.' Mahapajapati Gotami replied: 'Yes, Venerable Ananda!' Then, Venerable Ananda went to where the Buddha was, bowed down at his feet, joined his palms towards the Buddha, and said: 'Venerable Sir, can women attain the fourth stage of sainthood? Therefore, can women in this Dharma and Discipline, with sincere faith, leave home and go forth into homelessness to practice the path?' The Blessed One said: 'Stop! Stop! Ananda! Do not think this: 'Women in this Dharma and Discipline, with sincere faith, leave home and go forth into homelessness to practice the path.'

。』阿難！若使女人得於此正法、律中，至信、舍家、無家、學道者，令此梵行便不得久住。阿難！猶如人家多女少男者，此家為得轉興盛耶？」

「如是，阿難！若使女人得於此正法、律中，至信、舍家、無家、學道者，令此梵行不得久住。阿難！猶如稻田及麥田中，有穢生者必壞彼田。如是，阿難！若使女人得於此正法、律中，至信、舍家、無家、學道者，令此梵行不得久住。」

尊者阿難復白曰：「世尊！瞿曇彌大愛為世尊多所饒益。所以者何？世尊母亡后，瞿曇彌大愛鞠養世尊。」

世尊告曰：「如是，阿難！如是，阿難！瞿曇彌大愛多饒益我，謂母亡后，鞠養於我。阿難！我亦多饒益於瞿曇彌大愛。所以者何？阿難！瞿曇彌大愛因我故，得歸佛、歸法、歸比丘僧，不疑三尊及苦、習、滅、道，成就於信，奉持禁戒，修學博聞，成就佈施而得智慧，離殺、斷殺、離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離酒、斷酒

『阿難！如果允許女人在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼這個清凈的修行就不能長久保持。阿難！就像一個家庭如果女兒多而兒子少，這個家庭會因此而興旺嗎？』 『是的，阿難！如果允許女人在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼這個清凈的修行就不能長久保持。阿難！就像稻田和麥田中，如果有雜草生長，必定會破壞那片田地。同樣，阿難！如果允許女人在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼這個清凈的修行就不能長久保持。』 尊者阿難又說：『世尊！喬答彌大愛對世尊有很大的恩惠。為什麼呢？因為世尊的母親去世后，是喬答彌大愛養育了世尊。』 世尊說：『是的，阿難！是的，阿難！喬答彌大愛對我有很大的恩惠，因為母親去世后，是她養育了我。阿難！我也對喬答彌大愛有很大的恩惠。為什麼呢？阿難！喬答彌大愛因為我的緣故，得以皈依佛、皈依法、皈依比丘僧，不再懷疑三寶以及苦、集、滅、道，成就了信心，奉持戒律，修習廣博的知識，成就佈施而獲得智慧，遠離殺生、斷絕殺生，遠離不予而取、斷絕不予而取，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離飲酒、斷絕飲酒。

'Ananda, if women were to obtain in this Dharma and Discipline, with sincere faith, leaving home, going forth from home, and practicing the path, this holy life would not last long. Ananda, just as a household with many daughters and few sons, would that household become prosperous?' Venerable Ananda replied, 'No, Blessed One!' 'So it is, Ananda! If women were to obtain in this Dharma and Discipline, with sincere faith, leaving home, going forth from home, and practicing the path, this holy life would not last long. Ananda, just as in a rice field or wheat field, if weeds grow, they will surely ruin that field. Likewise, Ananda, if women were to obtain in this Dharma and Discipline, with sincere faith, leaving home, going forth from home, and practicing the path, this holy life would not last long.' Venerable Ananda further said, 'Blessed One, Mahapajapati Gotami has been of great benefit to the Blessed One. Why is that? Because after the Blessed One's mother passed away, Mahapajapati Gotami raised the Blessed One.' The Blessed One said, 'So it is, Ananda! So it is, Ananda! Mahapajapati Gotami has been of great benefit to me, for after my mother passed away, she raised me. Ananda, I have also been of great benefit to Mahapajapati Gotami. Why is that? Ananda, because of me, Mahapajapati Gotami has taken refuge in the Buddha, the Dharma, and the Sangha of monks, has no doubt about the Three Jewels and suffering, its origin, its cessation, and the path, has achieved faith, upholds the precepts, cultivates extensive learning, achieves generosity and gains wisdom, abstains from killing, abandons killing, abstains from taking what is not given, abandons taking what is not given, abstains from sexual misconduct, abandons sexual misconduct, abstains from false speech, abandons false speech, abstains from intoxicants, abandons intoxicants.'

。阿難！若使有人因人故，得歸佛、歸法、歸比丘僧，不疑三尊及苦、習、滅、道，成就於信，奉持禁戒，修學博聞，成就佈施而得智慧，離殺、斷殺，離不與取、斷不與取，離邪淫、斷邪淫，離妄言、斷妄言，離酒、斷酒，阿難！設使此人為供養彼人衣被、飲食、臥具、湯藥、諸生活具，至盡形壽，不得報恩。

「阿難！我今為女人施設八尊師法，謂女人不當犯，女人奉持，盡其形壽。阿難！猶如魚師及魚師弟子，深水作塢，為守護水，不令流出。如是，阿難！我今為女人說八尊師法，謂女人不當犯，女人奉持，盡其形壽。云何為八？阿難！比丘尼當從比丘求受具足。阿難！我為女人施設此第一尊師法，謂女人不當犯，女人奉持，盡其形壽。

「阿難！比丘尼半月半月往從比丘受教。阿難！我為女人施設此第二尊師法，謂女人不當犯，女人奉持，盡其形壽。」

「阿難！若住止處設無比丘者，比丘尼便不得受夏坐。阿難！我為女人施設此第三尊師法，謂女人不當犯，女人奉持，盡其形壽。

「阿難！比丘尼受夏坐訖，于兩部眾中，當請三事，求見、聞、疑。阿難！我為女人施設此第四尊師法，謂女人不當犯，女人奉持，盡其形壽

現代漢語譯本：阿難！如果有人因為某人的緣故，得以皈依佛、皈依法、皈依比丘僧，不懷疑三寶以及苦、集、滅、道四諦，成就了信心，奉持戒律，修習廣博的知識，成就佈施而獲得智慧，遠離殺生、斷絕殺生，遠離偷盜、斷絕偷盜，遠離邪淫、斷絕邪淫，遠離妄語、斷絕妄語，遠離飲酒、斷絕飲酒。阿難！即使這個人爲了供養那個人衣服、飲食、臥具、湯藥、各種生活用品，直到生命終結，也無法報答他的恩情。 阿難！我現在為女人設立八項尊重師長的法則，這些是女人不應該違犯的，女人應當奉持，直到生命終結。阿難！就像漁夫和漁夫的弟子，在深水中築起堤壩，爲了守護水，不讓它流出去。同樣，阿難！我現在為女人說這八項尊重師長的法則，這些是女人不應該違犯的，女人應當奉持，直到生命終結。哪八項呢？阿難！比丘尼應當從比丘那裡請求受具足戒。阿難！我為女人設立這第一項尊重師長的法則，這是女人不應該違犯的，女人應當奉持，直到生命終結。 阿難！比丘尼每半個月要到比丘那裡接受教誨。阿難！我為女人設立這第二項尊重師長的法則，這是女人不應該違犯的，女人應當奉持，直到生命終結。 阿難！如果居住的地方沒有比丘，比丘尼就不能安居。阿難！我為女人設立這第三項尊重師長的法則，這是女人不應該違犯的，女人應當奉持，直到生命終結。 阿難！比丘尼安居結束后，應當在僧團兩部中，請求三件事，即求見、求聞、求疑。阿難！我為女人設立這第四項尊重師長的法則，這是女人不應該違犯的，女人應當奉持，直到生命終結。

English version: Ananda! If someone, because of another person, is able to take refuge in the Buddha, the Dharma, and the Sangha of monks, without doubting the Three Jewels and the Four Noble Truths of suffering, its origin, its cessation, and the path, and achieves faith, upholds the precepts, studies extensively, achieves generosity and gains wisdom, abstains from killing, ceases killing, abstains from stealing, ceases stealing, abstains from sexual misconduct, ceases sexual misconduct, abstains from false speech, ceases false speech, abstains from intoxicants, ceases intoxicants. Ananda! Even if this person were to provide that person with clothing, food, bedding, medicine, and all necessities of life, until the end of their life, they would not be able to repay their kindness. Ananda! I now establish eight rules of respect for teachers for women, which women should not violate, and which women should uphold until the end of their lives. Ananda! Just as a fisherman and his disciples build a dam in deep water to protect the water and prevent it from flowing out. Similarly, Ananda! I now speak of these eight rules of respect for teachers for women, which women should not violate, and which women should uphold until the end of their lives. What are the eight? Ananda! A bhikkhuni should request full ordination from a bhikkhu. Ananda! I establish this as the first rule of respect for teachers for women, which women should not violate, and which women should uphold until the end of their lives. Ananda! Every half-month, a bhikkhuni should go to a bhikkhu to receive instruction. Ananda! I establish this as the second rule of respect for teachers for women, which women should not violate, and which women should uphold until the end of their lives. Ananda! If there are no bhikkhus in the place where they reside, bhikkhunis cannot observe the rainy season retreat. Ananda! I establish this as the third rule of respect for teachers for women, which women should not violate, and which women should uphold until the end of their lives. Ananda! After the bhikkhunis have completed the rainy season retreat, they should request three things from both parts of the Sangha: to seek to see, to seek to hear, and to seek to clarify doubts. Ananda! I establish this as the fourth rule of respect for teachers for women, which women should not violate, and which women should uphold until the end of their lives.

「阿難！若比丘不聽比丘尼問者，比丘尼則不得問比丘經、律、阿毗曇，若聽問者，比丘尼得問經、律、阿毗曇。阿難！我為女人施設此第五尊師法，謂女人不當犯，女人奉持，盡其形壽。

「阿難！比丘尼不得說比丘所犯，比丘得說比丘尼所犯。阿難！我為女人施設此第六尊師法，謂女人不當犯，女人奉持，盡其形壽。

「阿難！比丘尼若犯僧伽婆尸沙，當於兩部眾中，十五日行不慢。阿難！我為女人施設此第七尊師法，謂女人不當犯，女人奉持，盡其形壽。

「阿難！比丘尼受具足雖至百歲，故當向始受具足比丘極下意稽首作禮，恭敬承事，叉手問訊。阿難！我為女人施設此第八尊師法，謂女人不當犯，女人奉持，盡其形壽。

「阿難！我為女人施設此八尊師法，謂女人不當犯，女人奉持，盡其形壽。阿難！若瞿曇彌大愛奉持此八尊師法者，是此正法、律中，出家學道，得受具足，作比丘尼。」

於是，尊者阿難聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣瞿曇彌大愛所，語曰：「瞿曇彌！女人得於此正法、律中，至信、舍家、無家、學道。瞿曇彌大愛！世尊為女人施設此八尊師法，謂女人不當犯，女人奉持，盡其形壽

『阿難！如果比丘不聽比丘尼的提問，比丘尼就不得向比丘請教經、律、阿毗曇；如果允許提問，比丘尼就可以請教經、律、阿毗曇。阿難！我為女性設立這第五條尊重師長的法則，即女性不應違犯，應終身奉行。 『阿難！比丘尼不得說比丘的過失，而比丘可以說比丘尼的過失。阿難！我為女性設立這第六條尊重師長的法則，即女性不應違犯，應終身奉行。 『阿難！如果比丘尼犯了僧伽婆尸沙罪，應當在兩個僧團中，進行十五日的不慢懺悔。阿難！我為女性設立這第七條尊重師長的法則，即女性不應違犯，應終身奉行。 『阿難！比丘尼即使受具足戒已達百歲，也應當向剛受具足戒的比丘表示極大的謙卑，稽首作禮，恭敬承事，合掌問訊。阿難！我為女性設立這第八條尊重師長的法則，即女性不應違犯，應終身奉行。 『阿難！我為女性設立這八條尊重師長的法則，即女性不應違犯，應終身奉行。阿難！如果瞿曇彌大愛能夠奉行這八條尊重師長的法則，那麼她就可以在這個正法、律中出家學道，受具足戒，成為比丘尼。』 於是，尊者阿難聽聞佛陀所說，善加領受和奉持，向佛陀稽首作禮，繞佛三匝后離去，前往瞿曇彌大愛處，告訴她說：『瞿曇彌！女性可以在這個正法、律中，以至誠的信心，捨棄家庭，出家學道。瞿曇彌大愛！世尊為女性設立了這八條尊重師長的法則，即女性不應違犯，應終身奉行。』

'Ananda! If a bhikkhu does not listen to a bhikkhuni's questions, the bhikkhuni should not ask the bhikkhu about the Sutras, the Vinaya, or the Abhidhamma. If he does listen, the bhikkhuni may ask about the Sutras, the Vinaya, and the Abhidhamma. Ananda! I have established this fifth rule of respect for teachers for women, which women should not violate and should uphold for the rest of their lives.' 'Ananda! A bhikkhuni should not speak of a bhikkhu's faults, but a bhikkhu may speak of a bhikkhuni's faults. Ananda! I have established this sixth rule of respect for teachers for women, which women should not violate and should uphold for the rest of their lives.' 'Ananda! If a bhikkhuni commits a Sanghavasesa offense, she should undergo fifteen days of penance in both assemblies. Ananda! I have established this seventh rule of respect for teachers for women, which women should not violate and should uphold for the rest of their lives.' 'Ananda! Even if a bhikkhuni has received full ordination for a hundred years, she should still show the utmost humility to a bhikkhu who has just received full ordination, bowing her head in reverence, respectfully serving him, and greeting him with folded hands. Ananda! I have established this eighth rule of respect for teachers for women, which women should not violate and should uphold for the rest of their lives.' 'Ananda! I have established these eight rules of respect for teachers for women, which women should not violate and should uphold for the rest of their lives. Ananda! If Gotami Mahapajapati upholds these eight rules of respect for teachers, then she may go forth into this Dharma and Vinaya, renounce her home, and receive full ordination as a bhikkhuni.' Then, Venerable Ananda, having heard what the Buddha had said, received it well and upheld it. He bowed his head at the Buddha's feet, circumambulated him three times, and departed. He went to Gotami Mahapajapati and said to her, 'Gotami! Women may, with sincere faith, renounce their homes and go forth into this Dharma and Vinaya. Gotami Mahapajapati! The World Honored One has established these eight rules of respect for teachers for women, which women should not violate and should uphold for the rest of their lives.'

。云何為八？瞿曇彌！比丘尼當從比丘求受具足。瞿曇彌！世尊為女人施設此第一尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！比丘尼半月半月往從比丘受教，瞿曇彌！世尊為女人施設此第二尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！若住止處無比丘者，比丘尼不得受夏坐。瞿曇彌！世尊為女人施設此第三尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！比丘尼受夏坐訖，于兩部眾中當請三事，求見、聞、疑。瞿曇彌！世尊為女人施設此第四尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！若比丘不聽比丘尼問者，比丘尼不得問比丘經、律、阿毗曇，若聽問者，比丘尼得問經、律、阿毗曇。瞿曇彌！世尊為女人施設此第五尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！比丘尼不得說比丘所犯，比丘得說比丘尼所犯。瞿曇彌！世尊為女人施設此第六尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！比丘尼若犯僧伽婆尸沙，當於兩部眾中，十五日行不慢。瞿曇彌！世尊為女人施設此第七尊師法，謂女人不當犯，女人奉持，盡其形壽

「瞿曇彌，什麼是八法呢？瞿曇彌！比丘尼應當從比丘那裡請求受具足戒。瞿曇彌！世尊為女人設立了這第一條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。 「瞿曇彌！比丘尼應當每半個月去比丘那裡接受教誨。瞿曇彌！世尊為女人設立了這第二條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。 「瞿曇彌！如果居住的地方沒有比丘，比丘尼就不能安居。瞿曇彌！世尊為女人設立了這第三條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。 「瞿曇彌！比丘尼安居結束后，應當在兩個僧團中請求三件事：求見、求聞、求疑。瞿曇彌！世尊為女人設立了這第四條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。 「瞿曇彌！如果比丘不允許比丘尼提問，比丘尼就不能向比丘請教經、律、阿毗曇；如果允許提問，比丘尼就可以請教經、律、阿毗曇。瞿曇彌！世尊為女人設立了這第五條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。 「瞿曇彌！比丘尼不能說比丘的過失，比丘可以說比丘尼的過失。瞿曇彌！世尊為女人設立了這第六條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。 「瞿曇彌！比丘尼如果犯了僧伽婆尸沙罪，應當在兩個僧團中，進行十五日的不慢懺悔。瞿曇彌！世尊為女人設立了這第七條尊師法，即女人不應當違犯，女人應當奉持，直到生命終結。

'Gautami, what are the eight? Gautami! A bhikkhuni should request full ordination from a bhikkhu. Gautami! The Blessed One has established this first rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.' 'Gautami! A bhikkhuni should go to a bhikkhu every half-month to receive instruction. Gautami! The Blessed One has established this second rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.' 'Gautami! If there is no bhikkhu in the place where they reside, a bhikkhuni cannot observe the rainy season retreat. Gautami! The Blessed One has established this third rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.' 'Gautami! After completing the rainy season retreat, a bhikkhuni should request three things from both communities: to seek an audience, to seek to hear, and to seek clarification of doubts. Gautami! The Blessed One has established this fourth rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.' 'Gautami! If a bhikkhu does not allow a bhikkhuni to ask questions, the bhikkhuni cannot ask the bhikkhu about the Sutras, the Vinaya, or the Abhidhamma; if he allows questions, the bhikkhuni can ask about the Sutras, the Vinaya, and the Abhidhamma. Gautami! The Blessed One has established this fifth rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.' 'Gautami! A bhikkhuni cannot speak of a bhikkhu's offenses, but a bhikkhu can speak of a bhikkhuni's offenses. Gautami! The Blessed One has established this sixth rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.' 'Gautami! If a bhikkhuni commits a Sanghadisesa offense, she should undergo fifteen days of penance in both communities. Gautami! The Blessed One has established this seventh rule of respect for women, which women should not violate, and which women should uphold for the rest of their lives.'

「瞿曇彌！比丘尼受具足雖至百歲，故當向始受具足比丘極下意稽首作禮，恭敬承事，叉手問訊。瞿曇彌！世尊為女人施設此第八尊師法，謂女人不當犯，女人奉持，盡其形壽。

「瞿曇彌！世尊為女人施設此八尊師法，謂女人不當犯，女人奉持、盡其形壽。瞿曇彌！世尊如是說：『若瞿曇彌大愛奉持此八尊師法者，是此正法、律中，出家學道，得受具足，作比丘尼。』」

於是，瞿曇彌大愛白曰：「尊者阿難！聽我說喻，智者聞喻則解其義。尊者阿難！猶剎利女，梵志、居士、工師女，端正姝好，極凈沐浴以香涂身，著明凈衣，種種瓔珞嚴飾其容。或復有人爲念彼女，求利及饒益，求安隱快樂，以青蓮華須、或瞻卜華鬘、或修摩那華須、或婆師華須、或阿提牟多華須，持與彼女。彼女歡喜，兩手受之，以嚴其頭。如是，尊者阿難！世尊為女人施設此八尊師法，我盡形壽頂受奉持。」

爾時，瞿曇彌大愛于正法、律中，出家學道，得受具足，作比丘尼

『瞿曇彌！即使比丘尼受具足戒已達百歲，也應當向初受具足戒的比丘極度謙卑地稽首作禮，恭敬承事，合掌問候。瞿曇彌！世尊為女人設立這第八條尊重師長的法則，即女人不應當違犯，女人應當奉持，直至生命終結。』 『瞿曇彌！世尊為女人設立這八條尊重師長的法則，即女人不應當違犯，女人應當奉持，直至生命終結。瞿曇彌！世尊這樣說：『如果瞿曇彌大愛能夠奉持這八條尊重師長的法則，那麼她就可以在這正法和律中出家學道，受具足戒，成為比丘尼。』 於是，瞿曇彌大愛說道：『尊者阿難！請聽我說個比喻，智者聽了比喻就能理解其中的含義。尊者阿難！就像剎帝利女子、婆羅門女子、居士女子、工匠女子，她們容貌端正美麗，沐浴後用香涂身，穿上乾淨的衣服，用各種瓔珞裝飾自己。如果有人爲了愛慕她，爲了她的利益和幸福，爲了她的安穩和快樂，用青蓮花須、或瞻卜花鬘、或修摩那花須、或婆師花須、或阿提牟多花須送給她。她會歡喜地用雙手接受，用來裝飾自己的頭髮。同樣，尊者阿難！世尊為女人設立這八條尊重師長的法則，我將終身頂戴奉持。』 當時，瞿曇彌大愛在這正法和律中出家學道，受具足戒，成為比丘尼。

『Gotami, even if a bhikkhuni has been fully ordained for a hundred years, she should still bow down with utmost humility to a bhikkhu who has just been fully ordained, respectfully serve him, and greet him with folded hands. Gotami, the Blessed One has established this eighth rule of respect for teachers for women, which women should not violate, and which women should uphold for the rest of their lives.』 『Gotami, the Blessed One has established these eight rules of respect for teachers for women, which women should not violate, and which women should uphold for the rest of their lives. Gotami, the Blessed One said: 『If Gotami Mahapajapati upholds these eight rules of respect for teachers, then she can go forth into homelessness in this Dhamma and Discipline, receive full ordination, and become a bhikkhuni.』 Then, Gotami Mahapajapati said: 『Venerable Ananda, please listen to my simile, for the wise understand the meaning through similes. Venerable Ananda, it is like a kshatriya woman, a brahmin woman, a householder woman, or a craftswoman, who is beautiful and fair, having bathed and perfumed herself, wearing clean clothes, and adorned with various ornaments. If someone, out of affection for her, seeking her benefit and welfare, seeking her peace and happiness, were to give her blue lotus stamens, or champak flower garlands, or jasmine stamens, or vasika flower stamens, or atimuttaka flower stamens. She would joyfully receive them with both hands, and use them to adorn her hair. Similarly, Venerable Ananda, the Blessed One has established these eight rules of respect for teachers for women, and I will uphold them for the rest of my life.』 At that time, Gotami Mahapajapati went forth into homelessness in this Dhamma and Discipline, received full ordination, and became a bhikkhuni.

。彼時瞿曇彌大愛於後轉成大比丘尼眾，與諸長老上尊比丘尼為王者所識，久修梵行，共俱往詣尊者阿難所，稽首作禮，卻住一面，白曰：「尊者阿難！當知此諸比丘尼長老上尊為王者所識，久修梵行；彼諸比丘年少新學，晚后出家，入此正法、律甫爾不久。愿令此諸比丘為諸比丘尼隨其大小稽首作禮，恭敬承事，叉手問訊。」

於是，尊者阿難語曰：「瞿曇彌！今且住此，我往詣佛，白如是事。」

於是，尊者阿難往詣佛所，稽首佛足，卻住一面，叉手向佛，白曰：「世尊！今日瞿曇彌大愛與諸比丘尼長老上尊為王者所識，久修梵行，俱來詣我所，稽首我足，卻住一面，叉手語我曰：『尊者阿難！此諸比丘尼長老上尊為王者所識，久修梵行；彼諸比丘年少新學，晚后出家，入此正法、律甫爾不久。愿令此諸比丘為諸比丘尼隨其大小稽首作禮，恭敬承事，叉手問訊。』」

世尊告曰：「止！止！阿難！守護此言，慎莫說是

現代漢語譯本：當時，瞿曇彌大愛成為大比丘尼僧團的領導者，她和那些年長的、受人尊敬的比丘尼們，都是國王所熟知的人物，她們長期修行梵行。她們一同前往尊者阿難那裡，行禮後站在一旁，說道：『尊者阿難！請您知道，這些比丘尼長老都是受人尊敬的，為國王所熟知，長期修行梵行；而那些比丘們年輕，是新學之人，很晚才出家，進入這正法和戒律的時間不長。我們希望這些比丘能根據比丘尼的年齡大小，向她們行禮、恭敬侍奉、合掌問候。』 於是，尊者阿難說：『瞿曇彌，你們先在這裡等候，我將去見佛陀，稟告此事。』 瞿曇彌大愛回答說：『好的，尊者阿難！』 於是，尊者阿難前往佛陀那裡，向佛陀行禮後站在一旁，合掌向佛陀稟告說：『世尊！今天，瞿曇彌大愛和那些年長的、受人尊敬的比丘尼們，都是國王所熟知的人物，她們長期修行梵行，一同來到我這裡，向我行禮後站在一旁，合掌對我說：『尊者阿難！這些比丘尼長老都是受人尊敬的，為國王所熟知，長期修行梵行；而那些比丘們年輕，是新學之人，很晚才出家，進入這正法和戒律的時間不長。我們希望這些比丘能根據比丘尼的年齡大小，向她們行禮、恭敬侍奉、合掌問候。』 世尊告誡說：『停止！停止！阿難！保守這個說法，不要再說這樣的話。』

English version: At that time, Mahapajapati Gotami, having become the leader of the great Bhikkhuni Sangha, along with the elder and venerable Bhikkhunis, who were known to the king, and who had long practiced the holy life, went together to Venerable Ananda. After bowing their heads in respect, they stood to one side and said, 'Venerable Ananda! Know that these elder Bhikkhunis are respected, known to the king, and have long practiced the holy life; while those Bhikkhus are young, newly learning, having ordained late, and have not been in this Dharma and Vinaya for long. We wish that these Bhikkhus, according to the seniority of the Bhikkhunis, would bow their heads in respect, respectfully attend to them, and greet them with folded hands.' Then, Venerable Ananda said, 'Gotami, please wait here, I will go to the Buddha and report this matter.' Mahapajapati Gotami replied, 'Yes, Venerable Ananda!' Then, Venerable Ananda went to the Buddha, bowed his head at the Buddha's feet, stood to one side, and with folded hands, reported to the Buddha, 'Venerable Sir! Today, Mahapajapati Gotami and those elder and venerable Bhikkhunis, who are known to the king, and who have long practiced the holy life, came together to me. After bowing their heads to me, they stood to one side, and with folded hands, said to me, 'Venerable Ananda! These elder Bhikkhunis are respected, known to the king, and have long practiced the holy life; while those Bhikkhus are young, newly learning, having ordained late, and have not been in this Dharma and Vinaya for long. We wish that these Bhikkhus, according to the seniority of the Bhikkhunis, would bow their heads in respect, respectfully attend to them, and greet them with folded hands.' The World Honored One admonished, 'Stop! Stop! Ananda! Guard this statement, do not speak such words.'

。阿難！若使汝知如我知者，不應說一句，況復如是說？阿難！若使女人不得於此正法、律中，至信、舍家、無家、學道者，諸梵志、居士當以衣布地而作是說：『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』阿難！若女人不得於此正法、律中，至信、舍家、無家、學道者，諸梵志、居士當以頭髮佈施而作是說：『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』

「阿難！若女人不得於此正法、律中，至信、舍家、無家、學道者，諸梵志、居士若見沙門、當以手奉種種飲食，住道邊待而作是說：『諸尊！受是食是，可持是去，隨意所用，令我長夜得利饒益，安隱快樂。』阿難！若女人不得於此正法、律中，至信、舍家、無家、學道者，諸信梵志見精進沙門，敬心扶抱，將入于內，持種種財物與精進沙門而作是說：『諸尊！受是可持是去，隨意所用，令我長夜得利饒益，安隱快樂

現代漢語譯本：阿難！如果讓你像我一樣瞭解，你就不應該說一句話，更何況像這樣說呢？阿難！如果女人不能在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼所有的婆羅門和居士都會鋪開衣服在地上，這樣說道：『精進的沙門可以在上面行走，精進的沙門能做到難做之事，使我們長久以來獲得利益和安穩快樂。』阿難！如果女人不能在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼所有的婆羅門和居士都會散開頭髮在地上，這樣說道：『精進的沙門可以在上面行走，精進的沙門能做到難做之事，使我們長久以來獲得利益和安穩快樂。』 阿難！如果女人不能在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼所有的婆羅門和居士如果見到沙門，就會用手捧著各種食物，站在路邊等待，這樣說道：『諸位尊者！請接受這些食物，可以拿走，隨意使用，使我們長久以來獲得利益和安穩快樂。』阿難！如果女人不能在這個正法和戒律中，以至誠的信心，捨棄家庭，出家修行，那麼有信仰的婆羅門見到精進的沙門，會恭敬地扶抱他們進入家中，拿出各種財物給予精進的沙門，這樣說道：『諸位尊者！請接受這些，可以拿走，隨意使用，使我們長久以來獲得利益和安穩快樂。』

English version: Ananda! If you knew as I know, you would not utter a single word, let alone speak in this way. Ananda! If women were not able to, with sincere faith, renounce their homes and families to practice the Way within this Righteous Dharma and Discipline, then all Brahmins and householders would spread their clothes on the ground and say: 'The diligent monks may walk upon this, the diligent monks accomplish what is difficult to accomplish, so that we may for a long time gain benefit, peace, and happiness.' Ananda! If women were not able to, with sincere faith, renounce their homes and families to practice the Way within this Righteous Dharma and Discipline, then all Brahmins and householders would spread their hair on the ground and say: 'The diligent monks may walk upon this, the diligent monks accomplish what is difficult to accomplish, so that we may for a long time gain benefit, peace, and happiness.' Ananda! If women were not able to, with sincere faith, renounce their homes and families to practice the Way within this Righteous Dharma and Discipline, then all Brahmins and householders, upon seeing monks, would hold various foods in their hands, stand by the roadside and wait, saying: 'Venerable ones! Please accept these foods, you may take them and use them as you wish, so that we may for a long time gain benefit, peace, and happiness.' Ananda! If women were not able to, with sincere faith, renounce their homes and families to practice the Way within this Righteous Dharma and Discipline, then faithful Brahmins, upon seeing diligent monks, would respectfully embrace them and bring them into their homes, offering various possessions to the diligent monks, saying: 'Venerable ones! Please accept these, you may take them and use them as you wish, so that we may for a long time gain benefit, peace, and happiness.'

「阿難！若女人不得於此正法、律中，至信、舍家、無家、學道者，此日月有大如意足，有大威德，有大福祐，有大威神，然于精進沙門威神之德猶不相及，況復死瘦異學耶？阿難！若女人不得於此正法、律中，至信、舍家、無家、學道者，正法當住千年，今失五百歲，余有五百年。阿難！當知女人不得行五事，若女人作如來、無所著、等正覺，及轉輪王、天帝釋、魔王、大梵天者，終無是處。當知男子得行五事，若男子作如來、無所著、等正覺，及轉輪王、天帝釋、魔王、大梵天者，必有是處。」

佛說如是。尊者阿難及諸比丘聞佛所說，歡喜奉行

『阿難！如果女人不能在此正法和戒律中，以至誠的信心，捨棄家庭，離開家園，修習佛道，那麼即使她們擁有像日月一樣強大的如意神通，擁有巨大的威德，巨大的福佑，巨大的威神力，也仍然比不上精進修行的沙門的威神功德，更何況是那些死守陳規的異端學說呢？阿難！如果女人不能在此正法和戒律中，以至誠的信心，捨棄家庭，離開家園，修習佛道，那麼正法本應住世千年，現在將減少五百年，只剩下五百年。阿難！你應該知道女人不能成就五種事情，如果女人能成為如來、無所執著、等正覺的佛陀，以及轉輪聖王、天帝釋、魔王、大梵天，那是不可能的。你應該知道男子可以成就五種事情，如果男子能成為如來、無所執著、等正覺的佛陀，以及轉輪聖王、天帝釋、魔王、大梵天，那是一定可以的。』 佛陀就是這樣說的。尊者阿難和眾比丘聽了佛陀所說，都歡喜地接受並奉行。

'Ananda! If women, within this true Dharma and discipline, do not with utmost faith renounce their homes, leave their families, and practice the Way, then even if they possess great miraculous powers like the sun and moon, great virtue, great blessings, and great spiritual power, they still cannot compare to the virtuous power of diligent monks. How much less can they compare to those who cling to dead, rigid, heterodox teachings? Ananda! If women, within this true Dharma and discipline, do not with utmost faith renounce their homes, leave their families, and practice the Way, then the true Dharma, which should have lasted a thousand years, will now be reduced by five hundred years, leaving only five hundred years. Ananda! You should know that women cannot accomplish five things. If a woman could become a Tathagata, one who is without attachment, a fully enlightened Buddha, or a Universal Monarch, Indra, Mara, or Brahma, it is impossible. You should know that men can accomplish five things. If a man could become a Tathagata, one who is without attachment, a fully enlightened Buddha, or a Universal Monarch, Indra, Mara, or Brahma, it is certainly possible.' The Buddha spoke thus. Venerable Ananda and all the monks, having heard what the Buddha said, joyfully accepted and practiced it.

瞿曇彌經第十竟(三千三百五十六字)

中阿含經卷第二十八(六千五百九十九字)

中阿含林品第五竟(萬四千一百八十二字)(第二小土城誦)

中阿含經卷第二十九

大品第一(有二十五經)(第三一日誦名念)(有二品合有二十五經)

柔軟、龍象、處　　無常、請、瞻波 二十億、八難　　貧窮、欲、福田 優婆塞、怨家　　教曇彌、降魔 賴吒、優婆離　　釋問、及善生 商人、世間、福　　息止、至邊、喻

（一一七）中阿含大品柔軟經第一

爾時，世尊告諸比丘：「自我昔日出家學道，為從優遊、從容閑樂、極柔軟來，我在父王悅頭檀家時，為我造作種種宮殿，春殿、夏殿及以冬殿，為我好遊戲故。去殿不遠，復造種種若干華池，青蓮華池、紅蓮華池、赤蓮華池、白蓮華池。于彼池中殖種種水華、青蓮華、紅蓮華、赤蓮華、白蓮華，常水常華，使人守護，不通一切，為我好遊戲故

《瞿曇彌經》第十完（三千三百五十六字） 《中阿含經》卷第二十八（六千五百九十九字） 《中阿含林品》第五完（一萬四千一百八十二字）（第二小土城誦） 《中阿含經》卷第二十九 大品第一（有二十五經）（第三一日誦名念）（有二品合有二十五經） 柔軟、龍象、處 無常、請、瞻波 二十億、八難 貧窮、欲、福田 優婆塞、怨家 教曇彌、降魔 賴吒、優婆離 釋問、及善生 商人、世間、福 息止、至邊、喻 （一一七）《中阿含大品柔軟經》第一 那時，世尊告訴眾比丘：『我從前出家學道時，是從優遊、從容閑樂、極其柔軟的生活中走出來的。我在父王悅頭檀家時，為我建造了各種宮殿，春殿、夏殿以及冬殿，爲了讓我好好遊戲。離宮殿不遠，又建造了各種各樣的花池，青蓮花池、紅蓮花池、赤蓮花池、白蓮花池。在那些池中種植了各種水生花卉，青蓮花、紅蓮花、赤蓮花、白蓮花，常年有水常年有花，並派人守護，不讓任何人進入，爲了讓我好好遊戲。』

The tenth chapter of the 'Gotami Sutra' is complete (3,356 characters). The twenty-eighth volume of the 'Madhyama Agama Sutra' (6,599 characters). The fifth chapter of the 'Madhyama Agama Forest Section' is complete (14,182 characters) (recited in the second small earth city). The twenty-ninth volume of the 'Madhyama Agama Sutra'. Translated by the Tripitaka master Gotama Sanghadeva of Kipin during the Eastern Jin Dynasty. The first chapter of the Great Section (containing twenty-five sutras) (the third day's recitation is named 'Mindfulness') (two sections combined contain twenty-five sutras). Softness, Dragon Elephant, Place; Impermanence, Request, Champa. Twenty Billion, Eight Difficulties; Poverty, Desire, Field of Merit. Upasaka, Enemy; Teach Gotami, Subdue Mara. Ratha, Upali; Sakya's Question, and Good Birth. Merchant, World, Merit; Cessation, To the Edge, Parable. (117) The first sutra of the 'Madhyama Agama Great Section', 'The Softness Sutra'. At one time, the Buddha was traveling in the country of Sravasti, residing in the Jeta Grove, Anathapindika's Park. At that time, the World Honored One addressed the monks, 'When I renounced the household life and began to study the Way, I came from a life of ease, leisure, and extreme softness. When I was in my father King Suddhodana's house, he had various palaces built for me, spring palaces, summer palaces, and winter palaces, for my enjoyment. Not far from the palaces, he also had various flower ponds built, blue lotus ponds, red lotus ponds, red lotus ponds, and white lotus ponds. In those ponds, various aquatic flowers were planted, blue lotuses, red lotuses, red lotuses, and white lotuses, with water and flowers all year round. People were assigned to guard them, and no one was allowed to enter, all for my enjoyment.'

。于其池岸殖種種陸華，修摩那華、婆師華、瞻卜華、修揵提華、摩頭揵提華、阿提牟多華、波羅頭華，為我好遊戲故。而使四人沐浴於我，沐浴我已，赤旃檀香用涂我身，香涂身已，著新繒衣，上下、內外、表裡皆新，晝夜常以傘蓋覆我，莫令太子夜為露所沾，晝為日所炙。如常他家粗𪍿、麥飯、豆羹、姜菜，為第一食，如是我父悅頭檀家最下使人，粳糧餚饌為第一食。

「複次，若有野田禽獸，最美禽獸，提帝邏和吒、劫賓阇邏、奚米何犁泥奢施羅米，如是野田禽獸，最美禽獸，常為我設如是之食。

「我憶昔時父悅頭檀家，于夏四月升正殿上，無有男子，唯有女妓而自娛樂，初不來下，我欲出至園觀之時，三十名騎，簡選上乘，鹵簿前後，侍從導引，況復其餘？我有是如意足，此最柔軟。

「我復憶昔時看田作人止息田上，往詣閻浮樹下，結跏趺坐，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。我作是念：『不多聞愚癡凡夫自有病法，不離於病，見他人病，憎惡薄賤、不愛不喜，不自觀己。』我復作是念：『我自有病法，不離於病，若我見他病而憎惡薄賤，不愛不喜者，我不宜然，我亦有是法故。』如是觀已，因不病起貢高者，即便自滅

在我的池塘邊種植各種陸生花卉，如修摩那花、婆師花、瞻卜花、修揵提花、摩頭揵提花、阿提牟多花、波羅頭花，都是爲了讓我玩樂。他們還讓四個人給我沐浴，沐浴后，用紅旃檀香塗抹我的身體，塗抹香后，穿上新的絲綢衣服，上下、內外、表裡都是新的。日夜都用傘蓋遮蔽我，不讓太子晚上被露水沾濕，白天被太陽曬到。其他人家常吃的粗糙食物、麥飯、豆羹、姜菜，對我來說是最普通的食物，而我父親悅頭檀家最下等的僕人，吃的都是精米和美味的菜餚。 此外，如果有野外的禽獸，最美麗的禽獸，如提帝邏和吒、劫賓阇邏、奚米何犁泥奢施羅米，這些野外最美麗的禽獸，常常為我準備這樣的食物。 我回憶起以前在父親悅頭檀家，在夏季四月登上正殿，沒有男子，只有女樂陪伴我娛樂，我從不下樓。當我想去園林遊玩時，有三十名騎兵，挑選最好的馬匹，在前後開道，侍從引導，更何況其他？我擁有這樣的如意足，這是最柔軟的。 我還回憶起以前看到農夫在田間休息，我走到閻浮樹下，結跏趺坐，遠離慾望、遠離邪惡不善的法，有覺、有觀，因遠離而生喜樂，成就初禪。我當時想：『那些沒有聽聞佛法的愚癡凡夫，自己有生病的規律，不能擺脫疾病，看到別人生病，就厭惡輕視、不愛不喜，卻不反觀自己。』我又想：『我自己也有生病的規律，不能擺脫疾病，如果我看到別人病了就厭惡輕視、不愛不喜，那我就不應該這樣，因為我也有這樣的規律。』這樣觀察之後，因為沒有生病而產生的驕傲，就立刻消失了。

By my pond were planted various terrestrial flowers, such as Sumana flowers, Vasika flowers, Champaka flowers, Sugandhika flowers, Madhuka flowers, Atimuktaka flowers, and Palasha flowers, all for my amusement. They also had four people bathe me; after bathing me, they would anoint my body with red sandalwood paste. After anointing me, I would put on new silk garments, new inside and out, top and bottom. Day and night, they would cover me with parasols, so that the prince would not be dampened by dew at night or scorched by the sun during the day. While others ate coarse food, barley rice, bean soup, and ginger vegetables as their ordinary fare, the lowest servants in my father Suddhodana's household ate fine rice and delicacies. Furthermore, if there were wild animals, the most beautiful of wild animals, such as the Tittira and the Kokila, the Hemihari and the Nisara, these most beautiful of wild animals would always provide such food for me. I recall that in my father Suddhodana's house, during the fourth month of summer, I would ascend to the main hall, where there were no men, only female musicians to entertain me, and I would never come down. When I wished to go to the garden, thirty horsemen, selected from the finest steeds, would lead the way, with attendants guiding me, not to mention the others. I had such a wish-fulfilling foot, the softest of all. I also recall that once, seeing farmers resting in the fields, I went to the Jambū tree, sat cross-legged, and, detached from desire and evil unwholesome states, with initial and sustained thought, born of detachment, I attained and remained in the first jhāna. I thought: 『Uninstructed foolish people are subject to illness, cannot escape illness, and when they see others ill, they despise and dislike them, not reflecting on themselves.』 I thought further: 『I am also subject to illness, cannot escape illness, and if I were to despise and dislike others when they are ill, that would be inappropriate, for I am also subject to this.』 Having reflected thus, the conceit that arose from not being ill immediately vanished.

。我復作是念：『不多聞愚癡凡夫自有老法，不離於老，見他人老，憎惡薄賤，不愛不喜，不自觀己。』

「我復作是念：『我自有老法，不離於老，若我見他老而憎惡薄賤、不愛不喜者，我不宜然，我亦有是法故。』如是觀已，若因壽起貢高者，即便自滅。不多聞愚癡凡夫為不病貢高豪貴放逸，因欲生癡，不行梵行。不多聞愚癡凡夫為少壯貢高豪貴放逸，因欲生癡，不行梵行。不多聞愚癡凡夫為壽貢高豪貴放逸，因欲生癡，不行梵行。」

「病法老法，　　及死亡法， 如法自有，　　凡夫見惡。 若我憎惡，　　不度此法， 我不宜然，　　亦有是法。 彼如是行，　　知法離生， 無病少壯，　　為壽貢高。 斷諸貢高，　　見無慾安， 彼如是覺，　　無怖于欲， 得無有想，　　行凈梵行。」

柔軟經第一竟(七百九十一字)

（一一八）中阿含大品龍象經第二(第三唸誦)

一時，佛游舍衛國，在東園鹿子母堂。

爾時，世尊則于晡時從宴坐起，堂上來下，告曰：「烏陀夷！共汝往至東河澡浴。」

尊者烏陀夷白曰：「唯然

我又這樣想：『沒有廣博知識的愚癡凡夫，自身有衰老的規律，無法擺脫衰老，看到別人衰老，就憎恨輕視，不喜愛也不高興，卻不反觀自己。』 我又這樣想：『我自身也有衰老的規律，無法擺脫衰老，如果我看到別人衰老就憎恨輕視、不喜愛也不高興，那我就不應該這樣，因為我也有這樣的規律。』這樣觀察之後，如果因為壽命而產生驕傲，就會立刻自行消滅。沒有廣博知識的愚癡凡夫，因為不生病而驕傲自大、放縱享樂，因為慾望而產生愚癡，不修行清凈的行為。沒有廣博知識的愚癡凡夫，因為年輕力壯而驕傲自大、放縱享樂，因為慾望而產生愚癡，不修行清凈的行為。沒有廣博知識的愚癡凡夫，因為長壽而驕傲自大、放縱享樂，因為慾望而產生愚癡，不修行清凈的行為。」 於是，世尊就說了這樣的偈頌： 『生病是規律，衰老是規律，以及死亡是規律，這些規律如實存在，凡夫卻認為它們是壞事。 如果我憎恨厭惡，就無法超越這些規律，我不應該這樣，因為我也有這些規律。 他這樣修行，瞭解規律，脫離了執著，不會因為無病、年輕力壯、長壽而驕傲自大。 斷除各種驕傲，看到無慾的安寧，他這樣覺悟，就不會害怕慾望，獲得無念的狀態，修行清凈的行為。』 《柔軟經》第一部分結束（七百九十一字） （一一八）《中阿含經·大品·龍象經》第二（第三次誦讀） 一時，佛陀在舍衛國游化，住在東園鹿子母堂。 那時，世尊在傍晚時分從禪定中起身，從堂上下來，告訴烏陀夷說：『烏陀夷！我們一起去東河洗澡吧。』 尊者烏陀夷回答說：『好的，世尊。』

Then I thought: 'Uninstructed, foolish worldlings are subject to aging, they are not exempt from aging. When they see others aging, they are disgusted, humiliated, displeased, and unhappy, without reflecting on themselves.' Then I thought: 'I am also subject to aging, I am not exempt from aging. If I were to be disgusted, humiliated, displeased, and unhappy when seeing others aging, that would not be proper for me, since I am also subject to this law.' Having reflected thus, any conceit arising from longevity would immediately cease. Uninstructed, foolish worldlings, due to not being ill, become conceited, arrogant, and indulgent, and due to desire, they become deluded and do not practice the holy life. Uninstructed, foolish worldlings, due to being young and strong, become conceited, arrogant, and indulgent, and due to desire, they become deluded and do not practice the holy life. Uninstructed, foolish worldlings, due to longevity, become conceited, arrogant, and indulgent, and due to desire, they become deluded and do not practice the holy life.' Then, the Blessed One spoke this verse: 'Subject to illness, subject to aging, and subject to death, these laws exist as they are, but worldlings see them as evil. If I were to be disgusted and hateful, I would not transcend these laws. It would not be proper for me, as I am also subject to these laws. He who practices thus, knowing the law, is free from attachment, and is not conceited due to being free from illness, young, or long-lived. Having abandoned all conceit, seeing the peace of non-desire, he is thus awakened, without fear of desire, having attained the state of non-perception, he practices the pure holy life.' The first part of the 'Softness Discourse' is concluded (791 words). (118) The Second Discourse of the Great Chapter, the 'Elephant Discourse' from the Middle Length Discourses (Third Recitation) At one time, the Buddha was traveling in Savatthi, residing in the Deer Mother's Hall in the East Park. Then, the Blessed One, in the late afternoon, arose from his meditation, descended from the hall, and said to Udayi: 'Udayi! Let us go to the East River to bathe.' Venerable Udayi replied: 'Yes, Blessed One.'

於是，世尊將尊者烏陀夷往至東河，脫衣岸上，便入水浴，浴已還出，拭體著衣。

爾時，波斯匿王有龍象，名曰念，作一切妓樂，歷度東河。眾人見已，便作是說：「是龍中龍，為大龍王，為是誰耶？」

尊者烏陀夷叉手向佛，白曰：「世尊！像受大身，眾人見已，便作是說：『是龍中龍，為大龍王，為是誰耶？』」

世尊告曰：「如是。烏陀夷！如是。烏陀夷！像受大身，眾人見已，便作是說：『是龍中龍，為大龍王，為是誰耶？』烏陀夷！馬、駱駝、牛、驢、胸行、人、樹，生大形，烏陀夷！眾人見已，便作是說：『是龍中龍，為大龍王，為是誰耶？』烏陀夷！若有世間，天及魔、梵、沙門、梵志，從人至天，不以身、口、意害者，我說彼是龍。烏陀夷！如來於世間，天及魔、梵、沙門、梵志，從人至天，不以身、口、意害，是故我名龍。」

於是，尊者烏陀夷叉手向佛，白曰：「世尊！唯愿世尊加我威力，善逝加我威力，令我在佛前，以龍相應頌頌讚世尊。」

世尊告曰：「隨汝所欲。」

於是，尊者烏陀夷在於佛前，以龍相應頌讚世尊曰：

「正覺生人間，　　自御得正定， 修習行梵跡，　　息意能自樂

於是，世尊帶著尊者烏陀夷來到東河邊，脫下衣服放在岸上，就下水洗浴。洗完後上岸，擦乾身體穿上衣服。 當時，波斯匿王有一頭名叫『念』的龍象，在各種樂器的伴奏下，橫渡東河。眾人看到后，就議論說：『這真是象中之龍，是大龍王，這是誰啊？』 尊者烏陀夷合掌向佛，說道：『世尊！大象身形巨大，眾人看到后，就議論說：『這是象中之龍，是大龍王，這是誰啊？』』 世尊回答說：『是的，烏陀夷！是的，烏陀夷！大象身形巨大，眾人看到后，就議論說：『這是象中之龍，是大龍王，這是誰啊？』烏陀夷！馬、駱駝、牛、驢、爬行動物、人、樹，如果長得巨大，烏陀夷！眾人看到后，也會議論說：『這是龍中之龍，是大龍王，這是誰啊？』烏陀夷！如果世間有人，包括天神、魔、梵天、沙門、婆羅門，從人到天，都不用身、口、意去傷害眾生，我就說他是龍。烏陀夷！如來在世間，包括天神、魔、梵天、沙門、婆羅門，從人到天，都不用身、口、意去傷害眾生，所以我說我名為龍。』 於是，尊者烏陀夷合掌向佛，說道：『世尊！希望世尊加持我力量，善逝加持我力量，讓我在佛前，用與龍相應的偈頌來讚美世尊。』 世尊回答說：『隨你的意願。』 於是，尊者烏陀夷在佛前，用與龍相應的偈頌讚美世尊說： 『正覺者生於人間， 自我調御得正定， 修習梵行之跡， 息滅意念能自樂。』

Then, the World Honored One, along with the Venerable Udayi, went to the bank of the Eastern River. He took off his clothes on the shore and entered the water to bathe. After bathing, he came out, dried himself, and put on his clothes. At that time, King Pasenadi had a dragon elephant named 'Nian,' which, accompanied by various musical instruments, crossed the Eastern River. Upon seeing it, the people said, 'This is truly a dragon among elephants, a great dragon king. Who is this?' Venerable Udayi, with his palms together, said to the Buddha, 'World Honored One! The elephant has a large body, and when people see it, they say, 'This is a dragon among elephants, a great dragon king. Who is this?'' The World Honored One replied, 'Yes, Udayi! Yes, Udayi! The elephant has a large body, and when people see it, they say, 'This is a dragon among elephants, a great dragon king. Who is this?' Udayi! If a horse, camel, cow, donkey, reptile, person, or tree grows to a large size, Udayi! When people see it, they will also say, 'This is a dragon among dragons, a great dragon king. Who is this?' Udayi! If there is anyone in the world, including gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, who does not harm beings with their body, speech, or mind, I say that they are a dragon. Udayi! The Tathagata in the world, including gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, does not harm beings with their body, speech, or mind, therefore I say that I am called a dragon.' Then, Venerable Udayi, with his palms together, said to the Buddha, 'World Honored One! I wish that the World Honored One would grant me power, that the Well-Gone One would grant me power, so that I may praise the World Honored One with verses corresponding to the dragon before the Buddha.' The World Honored One replied, 'As you wish.' Then, Venerable Udayi, in front of the Buddha, praised the World Honored One with verses corresponding to the dragon, saying: 'The Awakened One is born in the human world, Self-mastered, attains right concentration, Practicing the path of Brahma, With a calmed mind, one can find joy.'

人之所敬重，　　越超一切法， 亦為天所敬，　　無著至真人。 越度一切結，　　于林離林去， 舍欲樂無慾，　　如石出真金。 普聞正盡覺，　　如日昇虛空， 一切龍中高，　　如眾山有岳。 稱說名大龍，　　而無所傷害， 一切龍中龍，　　真諦無上龍。 溫潤無有害，　　此二是龍足， 苦行及梵行，　　是謂龍所行。 大龍信為手，　　二功德為牙， 念項智慧頭，　　思惟分別法。 受持諸法腹，　　樂遠離雙臂， 住善息出入，　　內心至善定。 龍行止俱定，　　坐定臥亦定， 龍一切時定，　　是謂龍常法。 無穢家受食，　　有穢則不受， 得惡不凈食，　　舍之如師子。 所得供養者，　　為他慈愍受， 龍食他信施，　　存命無所著。 斷除大小結，　　解脫一切縛， 隨彼所遊行，　　心無有繫著。 猶如白蓮花，　　水生水長養， 泥水不能著，　　妙香愛樂色。 如是最上覺，　　世生行世間， 不為欲所染，　　如華水不著。 猶如然火熾，　　不益薪則止， 無薪火不傳，　　此火謂之滅。 慧者說此喻，　　欲令解其義， 是龍之所知，　　龍中龍所說

人們所敬重的人，超越了一切法則，也為天神所敬重，是無所執著的真正修行者。 他超越了一切束縛，離開森林又進入森林，捨棄了慾望和無慾，如同從石頭中提煉出的真金。 他普遍覺悟了正法，如同太陽升起在虛空中，在一切龍中最為高貴，如同眾山中的山嶽。 他被稱為大龍，卻不會傷害任何事物，是一切龍中的龍，是真理無上的龍。 他溫和而無害，這是龍的兩足，苦行和梵行，是龍所行之道。 大龍以信念為手，以兩種功德為牙齒，以正念為頸項，以智慧為頭腦，能思惟分別諸法。 他受持一切法，以遠離為樂，如同雙臂，安住于善的呼吸，內心達到至善的禪定。 龍的行走、停止都處於禪定之中，坐著、躺著也處於禪定之中，龍的一切時候都處於禪定之中，這就是龍的常法。 他不會在不潔凈的家中接受食物，如果食物不潔凈，他也不會接受，如果得到不好的不凈食物，他會像獅子一樣捨棄。 他所得到的供養，是爲了慈悲他人而接受，龍吃的是他人的信施，維持生命而無所執著。 他斷除了大小的束縛，解脫了一切的捆綁，隨心所欲，心中沒有任何的繫縛。 猶如白蓮花，在水中生長，在水中滋養，卻不被泥水沾染，喜愛它美好的香氣和顏色。 最上覺悟者也是如此，在世間出生，在世間行走，卻不被慾望所污染，如同蓮花不沾水。 猶如燃燒的火焰，如果不新增柴火就會熄滅，沒有柴火，火焰就不會蔓延，這火焰就稱為熄滅。 有智慧的人說這個比喻，是爲了讓人們理解其中的含義，這是龍所知道的，是龍中之龍所說的。

The one who is respected by people, surpasses all laws, and is also respected by the gods, is a true practitioner without attachments. He transcends all bonds, leaves the forest and enters the forest again, abandons desires and non-desires, like pure gold extracted from stone. He universally awakens to the true Dharma, like the sun rising in the void, the noblest among all dragons, like the mountain peak among mountains. He is called the Great Dragon, yet he does not harm anything, he is the dragon among all dragons, the supreme dragon of truth. He is gentle and harmless, these are the two feet of the dragon, asceticism and pure conduct, are the path the dragon walks. The Great Dragon uses faith as his hands, two merits as his teeth, mindfulness as his neck, wisdom as his head, able to contemplate and discern all dharmas. He upholds all dharmas, takes joy in detachment, like two arms, dwells in good breathing, and his mind reaches the supreme state of meditation. The dragon's walking and stopping are in meditation, sitting and lying down are also in meditation, the dragon is in meditation at all times, this is the constant law of the dragon. He does not accept food in an unclean house, if the food is unclean, he will not accept it, if he receives bad or unclean food, he will discard it like a lion. The offerings he receives are accepted out of compassion for others, the dragon eats the offerings of faith from others, sustaining life without attachment. He has cut off the small and large bonds, liberated from all ties, goes where he pleases, and his heart has no attachments. Like a white lotus flower, growing in water, nourished by water, yet not stained by mud, loving its beautiful fragrance and color. The supreme enlightened one is also like this, born in the world, walking in the world, yet not defiled by desires, like a lotus flower not clinging to water. Like a burning fire, if no firewood is added, it will go out, without firewood, the fire will not spread, this fire is called extinguished. The wise one speaks this metaphor, to make people understand its meaning, this is what the dragon knows, what the dragon among dragons speaks.

遠離淫慾恚，　　斷癡得無漏， 龍舍離其身，　　此龍謂之滅。」

佛說如是。尊者烏陀夷聞佛所說，歡喜奉行。

龍象經第二竟(七百三十字)

（一一九）中阿含大品說處經第三(第三唸誦)

爾時，世尊告諸比丘：「此有三說處，無四無五。若比丘見已，因彼故說而說我見、聞、識、知，比丘說而說是我所知。云何為三？比丘，因過去世說，而說如是過去世時有；比丘！因未來世說，而說如是未來世時有；比丘！因現在世說，而說如是現在世時有；是謂三說處，無四無五。若比丘見已，因彼故說而說我見、聞、識、知，比丘說而說是我所知，因所說善習得義，因不說不善習得義。

「賢聖弟子兩耳一心聽法，彼兩耳一心聽法已，斷一法、修一法、一法作證，彼斷一法、修一法、一法作證已，便得正定。賢聖弟子心得正定已，便斷一切淫、怒、癡，賢聖弟子如是得心解脫。解脫已便知解脫，我生已盡，梵行已立，所作已辦，不更受有，知如真

『遠離淫慾和嗔恚，斷除愚癡，證得無漏的境界，就像龍捨棄了它的身體一樣，這樣的龍才被稱為滅度。』 佛陀如是說。尊者烏陀夷聽聞佛陀所說，歡喜地奉行。 《龍象經》第二部分結束（共七百三十字） （一一九）《中阿含經·大品·說處經》第三（第三次誦讀） 當時，世尊告訴眾比丘：『這裡有三種說法之處，沒有四種或五種。如果比丘看到這些，因此而說，並說「我見、聞、識、知」，比丘說，並說「這是我所知」。哪三種呢？比丘，因為過去世而說，並說「過去世時有」；比丘，因為未來世而說，並說「未來世時有」；比丘，因為現在世而說，並說「現在世時有」。這就是三種說法之處，沒有四種或五種。如果比丘看到這些，因此而說，並說「我見、聞、識、知」，比丘說，並說「這是我所知」，因為所說的善法而習得其義，因為不說不善法而習得其義。』 『賢聖弟子以兩耳專心聽法，他們以兩耳專心聽法后，斷除一種法，修習一種法，並對一種法作證。他們斷除一種法，修習一種法，並對一種法作證后，便獲得正定。賢聖弟子心得正定后，便斷除一切淫慾、嗔怒、愚癡。賢聖弟子如此獲得心解脫。解脫后便知道自己已解脫，『我生已盡，梵行已立，所作已辦，不再受後有』，如實知曉。'

'Having abandoned lust and hatred, having severed ignorance, one attains the taintless state, just as a dragon sheds its body; such a dragon is said to be extinguished.' Thus spoke the Buddha. Venerable Udāyi, having heard what the Buddha said, joyfully practiced it. The second part of the 'Dragon Elephant Sutra' ends (730 words in total). (119) The third 'Discourse on the Bases of Statements' from the 'Middle Length Discourses', Great Chapter (Third Recitation) Then, the Blessed One addressed the monks: 'There are these three bases for statements, not four or five. If a monk, having seen these, speaks because of them, and says, 「I see, hear, cognize, know,」 the monk speaks and says, 「This is what I know.」 What are the three? A monk, because of the past, speaks and says, 「There was a past」; a monk, because of the future, speaks and says, 「There will be a future」; a monk, because of the present, speaks and says, 「There is a present.」 These are the three bases for statements, not four or five. If a monk, having seen these, speaks because of them, and says, 「I see, hear, cognize, know,」 the monk speaks and says, 「This is what I know,」 because of the good teachings spoken, he gains the meaning, and because of not speaking unwholesome teachings, he gains the meaning.' 'A noble disciple listens to the Dharma with both ears and a focused mind. Having listened to the Dharma with both ears and a focused mind, they abandon one thing, cultivate one thing, and realize one thing. Having abandoned one thing, cultivated one thing, and realized one thing, they attain right concentration. Having attained right concentration, the noble disciple abandons all lust, anger, and ignorance. The noble disciple thus attains liberation of mind. Having been liberated, they know they are liberated, 「Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being,」 they know this truly.'

。因其所說有四處，當以觀人，此賢者可共說、不可共說？若使此賢者一向論、不一向答者，分別論、不分別答者，詰論、不詰答者，止論、不止答者，如是此賢者不得共說，亦不得共論。若使此賢者一向論、使一向答者，分別論、分別答者，詰論、詰答者，止論、止答者，如是此賢者得共說，亦得共論。

「複次，因其所說，更有四處，當以觀人，此賢者可共說、不可共說？若使此賢者于處、非處不住者，所知不住者，說喻不住者，道跡不住者，如是此賢者不可共說，亦不可共論。若此賢者于處、非處住者，所知住者，說喻住者，道跡住者，如是此賢者可得共說，亦可得共論。因所說時止息口行，舍已所見，舍怨結意，舍欲、舍恚、舍癡、舍慢、舍不語、舍慳嫉、不求勝、不伏他，莫取所失，說義說法。說義說法已，教復教止，自歡喜、令彼歡喜，如是說義，如是說事，是聖說義，是聖說事，謂至竟漏盡。」

於是，世尊說此頌曰：

「若有諍論議，　　雜意懷貢高， 非聖毀呰德，　　各各相求便。 但求他過失，　　意欲降伏彼， 更互而求勝，　　聖不如是說。 若欲得論議，　　慧者當知時， 有法亦有義，　　諸聖論如是

現代漢語譯本：觀察一個人，可以從他所說的四個方面來判斷，這個人是適合一起交談還是不適合。如果這個人總是單方面地論述，而不迴應對方的提問；總是分別地論述，而不做整體的迴應；總是詰難對方，而不回答對方的詰問；總是自己說個不停，而不讓對方說話，那麼這個人就不適合一起交談，也不適合一起討論。如果這個人既能單方面地論述，也能迴應對方的提問；既能分別地論述，也能做整體的迴應；既能詰難對方，也能回答對方的詰問；既能自己說，也能讓對方說話，那麼這個人就適合一起交談，也適合一起討論。 進一步說，觀察一個人，還可以從他所說的另外四個方面來判斷，這個人是適合一起交談還是不適合。如果這個人對於『是處』和『非處』的概念不執著，對於所知不執著，對於比喻不執著，對於道跡不執著，那麼這個人就不適合一起交談，也不適合一起討論。如果這個人對於『是處』和『非處』的概念執著，對於所知執著，對於比喻執著，對於道跡執著，那麼這個人就適合一起交談，也適合一起討論。在說話的時候，要停止口頭的爭辯，放下自己的成見，放下怨恨的意念，放下慾望、嗔恨、愚癡、傲慢、沉默不語、吝嗇嫉妒，不求勝過別人，不壓制別人，不抓住對方的過失，而是闡述真理和佛法。闡述真理和佛法之後，要教導對方，也要適時停止教導，自己感到歡喜，也讓對方感到歡喜。這樣的闡述真理，這樣的討論事情，才是聖者的闡述真理，才是聖者的討論事情，最終達到煩惱的徹底止息。 於是，世尊說了這首偈頌： 『如果有人爭論不休，心懷雜念，貢高我慢，詆譭聖者的德行，各自尋求自己的利益。他們只求找出別人的過失，想要降伏對方，互相爭勝，聖者不是這樣說話的。如果想要進行討論，有智慧的人應當知道時機，既要符合佛法，也要符合義理，聖者的討論就是這樣的。』

English version: There are four aspects to observe in a person's speech to determine whether they are suitable for discussion or not. If this person always argues one-sidedly without responding to questions, always argues separately without giving a comprehensive response, always challenges without answering questions, and always talks incessantly without letting others speak, then this person is not suitable for discussion. If this person can argue one-sidedly and also respond to questions, argue separately and also give a comprehensive response, challenge and also answer questions, and both speak and let others speak, then this person is suitable for discussion. Furthermore, there are four more aspects to observe in a person's speech to determine whether they are suitable for discussion or not. If this person is not attached to the concepts of 'right' and 'wrong,' not attached to what is known, not attached to metaphors, and not attached to the path, then this person is not suitable for discussion. If this person is attached to the concepts of 'right' and 'wrong,' attached to what is known, attached to metaphors, and attached to the path, then this person is suitable for discussion. When speaking, one should stop verbal disputes, let go of one's own opinions, let go of resentment, let go of desire, hatred, ignorance, arrogance, silence, stinginess, and jealousy, not seek to surpass others, not suppress others, not seize upon others' faults, but rather explain the truth and the Dharma. After explaining the truth and the Dharma, one should teach others and also know when to stop teaching, be happy oneself and make others happy. Such an explanation of the truth, such a discussion of matters, is the explanation of the truth by the saints, is the discussion of matters by the saints, ultimately reaching the complete cessation of afflictions. Then, the World Honored One spoke this verse: 'If there are those who argue endlessly, with confused minds and arrogance, who slander the virtues of the saints, each seeking their own benefit. They only seek to find others' faults, wanting to subdue them, competing with each other for victory, the saints do not speak like this. If one wishes to engage in discussion, the wise should know the time, it should be in accordance with the Dharma and also in accordance with the meaning, the discussions of the saints are like this.'

慧者如是說，　　無諍無貢高， 意無有厭足，　　無結無有漏。 隨順不顛倒，　　正知而為說， 善說則然可，　　自終不說惡。 不以諍論議，　　亦不受他諍， 知處及說處，　　是彼之所論。 如是聖人說，　　慧者俱得義， 為現法得樂，　　亦為後世安。 當知聰達者，　　非倒非常說。」

說處經第三竟(七百二十三字)

（一二〇）中阿含大品說無常經第四(第三唸誦)

爾時，世尊告諸比丘：「色者無常，無常則苦，苦則非神。覺亦無常，無常則苦，苦則非神。想亦無常，無常則苦，苦則非神。行亦無常，無常則苦，苦則非神。識亦無常，無常則苦，苦則非神。是為色無常，覺、想、行、識無常，無常則苦，苦則非神。多聞聖弟子作如是觀，修習七道品，無礙正思正念，彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，我生已盡，梵行已立，所作已辦，不更受有，知如真。若有眾生及九眾生居，乃至有想無想處行余第一有，于其中間是第一、是大、是勝、是最、是尊、是妙，謂世中阿羅訶

現代漢語譯本：智者是這樣說的，沒有爭論，沒有傲慢，內心沒有厭倦，沒有煩惱，沒有執著。他們順應真理而不顛倒，以正確的理解來闡述，善於言說且令人信服，從始至終不說惡語。他們不以爭論來議事，也不接受他人的爭論，知道什麼是應該說的，什麼是不應該說的，這就是他們所討論的。聖人是這樣說的，智者都能從中獲得真理，為現世帶來快樂，也為來世帶來安寧。應當知道，聰慧通達的人，所說的不是顛倒的，也不是虛妄的。 佛陀是這樣說的。那些比丘聽了佛陀所說的話，都歡喜地接受並奉行。 《說處經》第三篇結束（共七百二十三個字） （一二〇）《中阿含經·大品·說無常經》第四（第三次誦讀） 那時，世尊告訴眾比丘：『色是無常的，無常就是苦，苦就不是神我。感受也是無常的，無常就是苦，苦就不是神我。想也是無常的，無常就是苦，苦就不是神我。行也是無常的，無常就是苦，苦就不是神我。識也是無常的，無常就是苦，苦就不是神我。這就是說色是無常的，感受、想、行、識都是無常的，無常就是苦，苦就不是神我。多聞的聖弟子這樣觀察，修習七道品，無礙地正確思考和正念，他們這樣知道、這樣看見，欲漏的心就解脫了，有漏、無明漏的心也解脫了，解脫之後，便知道自己已經解脫，『我的生命已經結束，清凈的修行已經建立，該做的已經完成，不再受後有』，如實地知道。如果有眾生以及九種眾生所居住的地方，乃至有想無想處，在這些地方中，第一、最大、最勝、最尊、最妙的，就是世間的阿羅漢。』

English version: Thus say the wise: without strife, without arrogance, with a mind that is not weary, without fetters, without outflows. They follow what is not inverted, speaking with right understanding, speaking well and acceptably, never speaking evil from beginning to end. They do not engage in debate, nor do they accept the debates of others, knowing what should be said and what should not be said, this is what they discuss. Thus say the holy ones, the wise obtain the meaning, bringing happiness in this life and peace in the next. It should be known that the wise and understanding do not speak what is inverted or false. The third discourse of the 'Discourse on the Place of Speaking' ends (723 words). (120) The Fourth Discourse on Impermanence from the Great Chapter of the Middle Length Discourses (Third Recitation) Then, the Blessed One addressed the monks: 'Form is impermanent, what is impermanent is suffering, and what is suffering is not self. Feeling is also impermanent, what is impermanent is suffering, and what is suffering is not self. Perception is also impermanent, what is impermanent is suffering, and what is suffering is not self. Mental formations are also impermanent, what is impermanent is suffering, and what is suffering is not self. Consciousness is also impermanent, what is impermanent is suffering, and what is suffering is not self. This is to say that form is impermanent, feeling, perception, mental formations, and consciousness are impermanent, what is impermanent is suffering, and what is suffering is not self. A well-taught noble disciple observes in this way, cultivates the seven factors of enlightenment, with unobstructed right thought and right mindfulness, they know and see in this way, the mind is liberated from the outflow of desire, the mind is liberated from the outflows of existence and ignorance, having been liberated, they know they are liberated, 'My birth is finished, the holy life has been established, what had to be done has been done, there is no more coming into existence,' they know this truly. If there are beings and the nine abodes of beings, even up to the realm of neither perception nor non-perception, among these, the first, the greatest, the most excellent, the most honored, the most wonderful, is the Arahant in the world.'

。所以者何？世中阿羅訶得安隱快樂。」

「無著第一樂，　　斷欲無有愛， 永舍離我慢，　　裂壞無明網。 彼得不移動，　　心中無穢濁， 不染著世間，　　梵行得無漏。 了知於五陰，　　境界七善法， 大雄遊行處，　　離一切恐怖。 成就七覺寶，　　具學三種學， 妙稱上朋友，　　佛最上真子。 成就十支道，　　大龍極定心， 是世中第一，　　彼則無有愛。 眾事不移動，　　解脫當來有， 斷生老病死，　　所作辦滅漏。 興起無學智，　　得身最後邊， 梵行第一具，　　彼心不由他。 上下及諸方，　　彼無有喜樂， 能為師子吼，　　世間無上覺。」

說無常經第四竟(四百一十三字)

（一二一）中阿含大品請請經第五(下一請字音慈井反)(第三唸誦)

一時，佛游王舍城，在竹林加蘭哆園，與大比丘眾五百人俱，共受夏坐。

爾時，世尊月十五日，說從解脫相請請時，在比丘眾前敷座而坐，告諸比丘：「我是梵志，而得滅訖，無上醫王，我今受身，最是後邊

現代漢語譯本：這是什麼原因呢？因為世間的阿羅漢能夠獲得安穩和快樂。 『無執著是第一的快樂，斷絕慾望就沒有愛戀，永遠捨棄我慢，破除無明的羅網。 他們獲得不動搖的境界，心中沒有污穢，不染著世間，梵行達到無漏的境界。 他們了知五蘊，通達七種善法，是大雄的住所，遠離一切恐怖。 他們成就七覺寶，具足學習三種學，是美妙的良友，是佛陀最上等的真子。 他們成就十支道，心如大龍般堅定，是世間第一，他們沒有愛戀。 他們不受世事動搖，解脫未來的存在，斷絕生老病死，所作已辦，滅盡煩惱。 他們生起無學的智慧，獲得身體的最後階段，梵行達到最圓滿的境界，他們的心不由他人掌控。 上下以及各個方向，他們都沒有喜樂，能夠發出獅子吼，是世間無上的覺悟者。』 《無常經》第四部分結束（共四百一十三字） （一二一）《中阿含經·大品·請請經》第五（下一個『請』字讀作慈井反）（第三次唸誦） 一時，佛陀在王舍城游化，住在竹林迦蘭陀園，與五百位大比丘一同安居。 當時，世尊在月圓十五日，宣說從解脫相請請的時候，在比丘眾前鋪設座位坐下，告訴眾比丘：『我是婆羅門，已經滅盡煩惱，是無上的醫王，我今生受身，是最末後的一生。』

English version: What is the reason for this? It is because the Arhats in the world can obtain peace and happiness. 'Non-attachment is the first happiness, cutting off desire means no love, forever abandoning arrogance, breaking the net of ignorance. They obtain an unshakeable state, their hearts are without defilement, they are not attached to the world, their holy life reaches the state of no outflows. They understand the five aggregates, comprehend the seven good dharmas, are the dwelling place of the Great Hero, and are free from all fear. They achieve the seven treasures of enlightenment, fully learn the three trainings, are wonderful friends, and are the Buddha's most excellent true sons. They achieve the ten-fold path, their minds are as firm as a great dragon, they are the first in the world, and they have no love. They are not moved by worldly affairs, they are liberated from future existence, they have cut off birth, old age, sickness, and death, they have done what needs to be done, and they have extinguished all outflows. They give rise to the wisdom of no more learning, they obtain the final stage of the body, their holy life reaches the most perfect state, and their minds are not controlled by others. Above, below, and in all directions, they have no joy or sorrow, they can roar like a lion, and they are the unsurpassed enlightened ones in the world.' The fourth part of the 'Impermanence Sutra' ends (413 words in total) (121) The fifth 'Please Please Sutra' of the 'Great Chapter' of the 'Middle Length Discourses' (the next 'please' is pronounced as 'ci jing fan') (third recitation) At one time, the Buddha was traveling in Rajagriha, residing in the Bamboo Grove, Kalandaka Garden, together with five hundred great monks, observing the summer retreat. At that time, on the fifteenth day of the full moon, when the World Honored One was speaking about the 'please please' of the aspect of liberation, he sat down on a seat prepared in front of the assembly of monks, and told the monks: 'I am a Brahmin, I have extinguished all afflictions, I am the unsurpassed king of physicians, and this life I am receiving is my last.'

。我是梵志，得滅訖后，無上醫王，我今受身，最是後邊。謂汝等輩是我真子，從口而生，法法所化。謂汝等輩是我真子，從口而生，法法所化，汝當教化，轉相教訶。」

爾時，尊者舍梨子亦在眾中。於是，尊者舍梨子即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！向之所說：『我是梵志，而得滅訖，無上醫王，我今受身，最是後邊。我是梵志，得滅訖后，無上醫王，我今受身，最是後邊。謂汝等輩是我真子，從口而生，法法所化。謂汝等輩是我真子，從口而生，法法所化，汝當教化，轉相教訶。』世尊！諸不調者令得調御，諸不息者令得止息，諸不度者而令得度，諸不解脫者令得解脫，諸不滅訖者令得滅訖，未得道者令其得道，不施設梵行令施設梵行。知道、覺道、識道、說道，世尊弟子於後得法，受教、受訶、受教、訶已，隨世尊語，即便趣行，得如其意，善知正法。唯然，世尊不嫌我身、口、意行耶？」

彼時，世尊告曰：「舍梨子！我不嫌汝身、口、意行。所以者何？舍梨子！汝有聰慧、大慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧。舍梨子！汝成就實慧。舍梨子！猶轉輪王而有太子，不越教已，則便受拜父王所傳，而能復傳。如是，舍梨子！我所轉法輪，汝復能轉

現代漢語譯本：我是婆羅門，在涅槃之後，是無上的醫王。我今生受此身，是最末後的。你們這些弟子是我的真子，從我的口中出生，由佛法所化育。你們這些弟子是我的真子，從我的口中出生，由佛法所化育，你們應當教化眾生，互相教導和呵責。 當時，尊者舍利弗也在眾中。於是，尊者舍利弗即從座位起身，偏袒右肩，合掌向佛，稟告說：『世尊！您剛才所說：『我是婆羅門，在涅槃之後，是無上的醫王。我今生受此身，是最末後的。我是婆羅門，在涅槃之後，是無上的醫王。我今生受此身，是最末後的。你們這些弟子是我的真子，從我的口中出生，由佛法所化育。你們這些弟子是我的真子，從我的口中出生，由佛法所化育，你們應當教化眾生，互相教導和呵責。』世尊！對於那些不調伏的，令他們得到調伏；對於那些不安息的，令他們得到止息；對於那些未得度的，令他們得到度脫；對於那些未解脫的，令他們得到解脫；對於那些未涅槃的，令他們得到涅槃；對於那些未得道的，令他們得到道；對於那些未建立梵行的，令他們建立梵行。知道、覺道、識道、說道，世尊的弟子在之後得到佛法，接受教導、接受呵責、接受教導和呵責之後，遵循世尊的教誨，立即修行，達到所期望的境界，善於瞭解正法。唯愿世尊不嫌棄我的身、口、意行為。』 那時，世尊告訴舍利弗說：『舍利弗！我不嫌棄你的身、口、意行為。為什麼呢？舍利弗！你具有聰慧、大慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧。舍利弗！你成就了真實的智慧。舍利弗！就像轉輪聖王有太子，不違背教誨，便會接受父王所傳的王位，並且能夠繼續傳下去。同樣，舍利弗！我所轉的法輪，你也能繼續轉動。』

English version: I am a Brahmin, after attaining Nirvana, I am the supreme physician. I am now taking this body, which is the last. You disciples are my true sons, born from my mouth, and nurtured by the Dharma. You disciples are my true sons, born from my mouth, and nurtured by the Dharma. You should teach and guide others, and instruct and admonish each other. At that time, the Venerable Shariputra was also in the assembly. Then, the Venerable Shariputra rose from his seat, bared his right shoulder, and with his palms together, addressed the Buddha, saying: 'World Honored One! What you just said: 『I am a Brahmin, after attaining Nirvana, I am the supreme physician. I am now taking this body, which is the last. I am a Brahmin, after attaining Nirvana, I am the supreme physician. I am now taking this body, which is the last. You disciples are my true sons, born from my mouth, and nurtured by the Dharma. You disciples are my true sons, born from my mouth, and nurtured by the Dharma. You should teach and guide others, and instruct and admonish each other.』 World Honored One! For those who are untamed, cause them to be tamed; for those who are not at peace, cause them to be at peace; for those who are not liberated, cause them to be liberated; for those who are not emancipated, cause them to be emancipated; for those who have not attained Nirvana, cause them to attain Nirvana; for those who have not attained the Path, cause them to attain the Path; for those who have not established the Brahmacarya, cause them to establish the Brahmacarya. Knowing, realizing, understanding, and speaking the Path, the disciples of the World Honored One, after receiving the Dharma, accepting instruction, accepting admonishment, and accepting both instruction and admonishment, follow the teachings of the World Honored One, immediately practice, attain the desired state, and are skilled in understanding the true Dharma. May the World Honored One not disapprove of my actions of body, speech, and mind.』 At that time, the World Honored One said to Shariputra: 'Shariputra! I do not disapprove of your actions of body, speech, and mind. Why is that? Shariputra! You possess intelligence, great intelligence, quick intelligence, swift intelligence, sharp intelligence, broad intelligence, deep intelligence, the intelligence of liberation, and clear intelligence. Shariputra! You have attained true wisdom. Shariputra! Just as a Chakravartin king has a crown prince, who, not disobeying the teachings, will receive the kingdom from his father and be able to pass it on. Likewise, Shariputra! The Dharma wheel that I have turned, you are also able to turn.'

。舍梨子！是故我不嫌汝身、口、意行。」

尊者舍梨子復再叉手向佛，白曰：「唯然。世尊不嫌我身、口、意行；世尊不嫌此五百比丘身、口、意行耶？」

世尊告曰：「舍梨子！我亦不嫌此五百比丘身、口、意行。所以者何？舍梨子！此五百比丘，盡得無著，諸漏已盡，梵行已立，所作已辦，重擔已舍，有結已盡，而得善義正智正解脫。唯除一比丘，我亦本已記于現法中得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。舍梨子！是故我不嫌此五百比丘身、口、意行。」

尊者舍梨子復三叉手向佛，白曰：「唯然。世尊不嫌我身、口、意行；亦不嫌此五百比丘身、口、意行。世尊！此五百比丘，幾比丘得三明達？幾比丘得俱解脫？幾比丘得慧解脫耶？」

世尊告曰：「舍梨子！此五百比丘，九十比丘得三明達，九十比丘得俱解脫，余比丘得慧解脫。舍梨子！此眾無枝無葉，亦無節戾，清凈真實，得正住立。」

爾時，尊者傍耆舍亦在眾中。於是，尊者傍耆舍即從坐起，偏袒著衣，叉手向佛，白曰：「唯然。世尊加我威力，唯愿善逝加我威力，令我在佛及比丘眾前，以如義相應而作讚頌。」

世尊告曰：「傍耆舍！隨汝所欲

現代漢語譯本：『舍利子！因此，我不嫌棄你的身、口、意行為。』 尊者舍利子再次向佛合掌，說道：『是的，世尊不嫌棄我的身、口、意行為；世尊也不嫌棄這五百比丘的身、口、意行為嗎？』 世尊告訴他說：『舍利子！我也不嫌棄這五百比丘的身、口、意行為。為什麼呢？舍利子！這五百比丘，都已證得無執著，諸煩惱已盡，清凈的修行已建立，該做的已做完，重擔已放下，束縛已斷盡，並獲得正義、正智、正解脫。只有一位比丘除外，我也早已預記他將在現世獲得究竟的智慧，生死已盡，清凈的修行已建立，該做的已做完，不再受後有，如實知曉真理。舍利子！因此，我不嫌棄這五百比丘的身、口、意行為。』 尊者舍利子再次三次向佛合掌，說道：『是的，世尊不嫌棄我的身、口、意行為；也不嫌棄這五百比丘的身、口、意行為。世尊！這五百比丘中，有多少比丘證得三明？有多少比丘證得俱解脫？有多少比丘證得慧解脫呢？』 世尊告訴他說：『舍利子！這五百比丘中，有九十位比丘證得三明，九十位比丘證得俱解脫，其餘的比丘證得慧解脫。舍利子！這個僧團沒有枝葉，也沒有節瘤，清凈真實，得以正住。』 當時，尊者傍耆舍也在眾中。於是，尊者傍耆舍即從座位起身，偏袒著衣，向佛合掌，說道：『是的，世尊請加持我力量，唯愿善逝加持我力量，使我能在佛陀和比丘眾前，以符合正義的言辭作讚頌。』 世尊告訴他說：『傍耆舍！隨你的意願。』

English version: 『Sariputta! Therefore, I do not find fault with your actions of body, speech, and mind.』 The venerable Sariputta, having again folded his hands towards the Buddha, said: 『Yes, indeed. The Blessed One does not find fault with my actions of body, speech, and mind; does the Blessed One not find fault with the actions of body, speech, and mind of these five hundred bhikkhus?』 The Blessed One said: 『Sariputta! I also do not find fault with the actions of body, speech, and mind of these five hundred bhikkhus. Why is that? Sariputta! These five hundred bhikkhus have all attained non-attachment, their defilements are exhausted, the holy life is established, what had to be done is done, the burden is laid down, the fetters are destroyed, and they have attained right meaning, right knowledge, and right liberation. Except for one bhikkhu, I have already predicted that he will attain ultimate wisdom in this very life, his birth is exhausted, the holy life is established, what had to be done is done, he will not be reborn, and he knows the truth as it is. Sariputta! Therefore, I do not find fault with the actions of body, speech, and mind of these five hundred bhikkhus.』 The venerable Sariputta, having again folded his hands towards the Buddha three times, said: 『Yes, indeed. The Blessed One does not find fault with my actions of body, speech, and mind; nor does he find fault with the actions of body, speech, and mind of these five hundred bhikkhus. Blessed One! Among these five hundred bhikkhus, how many bhikkhus have attained the three knowledges? How many bhikkhus have attained liberation in both ways? How many bhikkhus have attained liberation through wisdom?』 The Blessed One said: 『Sariputta! Among these five hundred bhikkhus, ninety bhikkhus have attained the three knowledges, ninety bhikkhus have attained liberation in both ways, and the remaining bhikkhus have attained liberation through wisdom. Sariputta! This assembly is without branches and leaves, without knots and faults, pure and true, and stands upright.』 At that time, the venerable Vangisa was also in the assembly. Then, the venerable Vangisa rose from his seat, arranged his robe over one shoulder, folded his hands towards the Buddha, and said: 『Yes, indeed. Blessed One, please grant me power, may the Well-Gone One grant me power, so that I may offer praise in accordance with the meaning before the Buddha and the assembly of bhikkhus.』 The Blessed One said: 『Vangisa! As you wish.』

於是，尊者傍耆舍在佛及比丘眾前，以如義相應而讚頌曰：

「今十五請日，　　集坐五百眾， 斷除諸結縛，　　無礙有盡仙。 清凈光明照，　　解脫一切有， 生老病死盡，　　漏滅所作辦。 調悔及疑結，　　慢有漏已盡， 拔斷愛結刺，　　上醫無復有。 勇猛如師子，　　一切恐畏除， 已度于生死，　　諸漏已滅訖。 猶如轉輪王，　　群臣所圍繞， 悉領一切地，　　乃至於大海。 如是勇猛伏，　　無上商人主， 弟子樂恭敬，　　三達離死怖。 一切是佛子，　　永除枝葉節， 轉無上法輪，　　稽首第一尊。」

請請經第五竟(千一十三字)

（一二二）中阿含大品瞻波經第六(第三唸誦)

爾時，世尊月十五日說從解脫時，于比丘眾前敷座而坐。世尊坐已，即便入定，以他心智觀察眾心，觀眾心已，至初夜竟，默然而坐。於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！初夜已訖，佛及比丘眾集坐來久，唯愿世尊說從解脫。」爾時，世尊默然不答。於是，世尊復至中夜默然而坐

於是，尊者傍耆舍在佛陀和比丘眾前，以符合正義的方式讚頌道： 『今日是十五請日，五百位僧眾聚集在此， 他們斷除了所有的束縛，是無礙且達到涅槃的聖者。 他們清凈的光明照耀，解脫了一切存在， 生老病死都已止息，煩惱滅盡，該做的都已完成。 他們調伏了悔恨和疑惑，驕慢和煩惱都已滅盡， 拔除了愛慾的毒刺，是至高無上的醫者，再也沒有更高的了。 他們勇猛如獅子，一切恐懼都已消除， 已經度過了生死輪迴，所有的煩惱都已滅盡。 猶如轉輪聖王，被群臣所圍繞， 統治著一切土地，乃至大海。 如此勇猛地降伏，是無上的商人領袖， 弟子們樂於恭敬，三明六通，遠離死亡的恐懼。 他們都是佛陀的弟子，永遠除去了枝葉和節疤， 轉動著無上的法輪，向第一尊者頂禮。』 《請請經》第五結束（一千一百一十三字） （一二二）《中阿含經·大品·瞻波經》第六（第三唸誦） 那時，世尊在月圓之日，為比丘眾宣說從解脫之道，鋪設座位而坐。世尊坐下後，便入定，以他心智觀察眾人的心念，觀察完畢后，直到初夜結束，都默然靜坐。這時，有一位比丘從座位上站起來，偏袒右肩，合掌向佛陀，說道：『世尊！初夜已過，佛陀和比丘眾聚集坐在這裡很久了，唯愿世尊宣說從解脫之道。』當時，世尊默然不答。於是，世尊又到中夜時默然靜坐。

Then, the venerable Pangisha, in front of the Buddha and the assembly of monks, praised with words that accorded with righteousness: 'Today is the fifteenth day of the assembly, five hundred monks are gathered here, They have severed all bonds, they are unhindered and have attained the state of Nirvana. Their pure light shines, they are liberated from all existence, Birth, old age, sickness, and death have ceased, defilements are extinguished, what needed to be done is done. They have subdued remorse and doubt, pride and defilements are extinguished, They have uprooted the thorn of desire, they are the supreme physician, there is no higher. They are as courageous as lions, all fear has been eliminated, They have crossed the cycle of birth and death, all defilements have been extinguished. Like a wheel-turning monarch, surrounded by his ministers, Ruling over all the land, even to the great ocean. So courageously subdued, they are the supreme leaders of merchants, The disciples are happy to pay respect, with three knowledges and six supernormal powers, they are free from the fear of death. They are all disciples of the Buddha, forever removing branches and knots, Turning the supreme wheel of Dharma, bowing to the first honored one.' The fifth chapter of the 'Please Please Sutra' ends (1113 words) (122) The Sixth 'Champa Sutra' of the 'Great Chapter' of the 'Middle Length Discourses' (Third Recitation) At one time, the Buddha was wandering in Champa, residing by the bank of the Ganggā pond. Then, on the full moon day, the Blessed One, in order to speak about liberation, sat down on a seat in front of the assembly of monks. After the Blessed One sat down, he entered into meditation, observing the minds of the assembly with his mind-reading knowledge. Having observed the minds, he remained silent until the end of the first watch of the night. Then, a certain monk rose from his seat, arranged his robe over one shoulder, and, with his hands folded, said to the Buddha: 'Venerable Sir, the first watch of the night has passed, the Buddha and the assembly of monks have been sitting here for a long time, may the Blessed One please speak about liberation.' At that time, the Blessed One remained silent and did not answer. Then, the Blessed One remained silent and sat until the middle watch of the night.

彼一比丘再從坐起，偏袒著衣，叉手向佛，白曰：「世尊！初夜已過，中夜將訖，佛及比丘眾集坐來久，唯愿世尊說從解脫。」世尊亦再默然不答。於是，世尊復至后夜默然而坐。

彼一比丘三從坐起，偏袒著衣，叉手向佛，白曰：「世尊！初夜既過，中夜復訖，后夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯愿世尊說從解脫。」

爾時，世尊告彼比丘：「於此眾中有一比丘已為不凈。」

彼時，尊者大目揵連亦在眾中。於是，尊者大目揵連便作是念：「世尊為何比丘而說此眾中有一比丘已為不凈？我寧可入如其像定，以如其像定他心之智觀察眾心。」

尊者大目揵連即入如其像定，以如其像定他心之智觀察眾心，尊者大目揵連便知世尊所為比丘說此眾中有一比丘已為不凈。於是，尊者大目揵連即從定起，至彼比丘前，牽臂將出，開門置外：「癡人遠去，莫於此住，不復得與比丘眾會，從今已去，非是比丘。」閉門下鑰，還詣佛所，稽首佛足，卻坐一面，白曰：「世尊所為比丘說此眾中有一比丘已為不凈者，我已逐出。世尊！初夜既過，中夜復訖，后夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯愿世尊說從解脫

一位比丘再次從座位上起身，袒露右肩，雙手合十向佛陀行禮，說道：『世尊！初夜已經過去，中夜即將結束，佛陀和比丘僧眾聚集坐在這裡已經很久了，只希望世尊能開示解脫之道。』世尊仍然保持沉默，沒有回答。於是，世尊又到了后夜，仍然默然靜坐。

那位比丘第三次從座位上起身，袒露右肩，雙手合十向佛陀行禮，說道：『世尊！初夜已經過去，中夜也已結束，后夜即將結束，天快要亮了，天亮不久，佛陀和比丘僧眾聚集坐在這裡已經非常久了，只希望世尊能開示解脫之道。』

這時，世尊告訴那位比丘：『在這個僧眾中，有一位比丘已經不清凈了。』

當時，尊者大目犍連也在僧眾之中。於是，尊者大目犍連便這樣想：『世尊是為哪位比丘而說這個僧眾中有一位比丘已經不清凈呢？我應該進入如其像定，用如其像定所產生的知曉他人心智的能力來觀察眾人的心。』

尊者大目犍連立即進入如其像定，用如其像定所產生的知曉他人心智的能力來觀察眾人的心，尊者大目犍連便知道世尊所說的那個不清凈的比丘是誰。於是，尊者大目犍連立即從禪定中起身，走到那位比丘面前，抓住他的手臂將他拉出去，打開門把他放在外面：『愚癡的人，走遠點，不要在這裡待著，你不再能和比丘僧眾在一起，從今以後，你不再是比丘。』然後關上門並上鎖，回到佛陀那裡，向佛陀的腳行禮，退坐在一旁，說道：『世尊所說的那個不清凈的比丘，我已經把他趕出去了。世尊！初夜已經過去，中夜也已結束，后夜即將結束，天快要亮了，天亮不久，佛陀和比丘僧眾聚集坐在這裡已經非常久了，只希望世尊能開示解脫之道。』

一位比丘再次從座位上起身，袒露右肩，雙手合十向佛陀行禮，說道：『世尊！初夜已過，中夜將盡，佛陀和比丘僧眾聚集坐在這裡已經很久了，懇請世尊開示解脫之道。』世尊再次沉默不語。於是，世尊又到了后夜，仍然默然靜坐。

那位比丘第三次從座位上起身，袒露右肩，雙手合十向佛陀行禮，說道：『世尊！初夜已過，中夜也已結束，后夜即將結束，天快要亮了，天亮不久，佛陀和比丘僧眾聚集坐在這裡已經非常久了，懇請世尊開示解脫之道。』

這時，世尊告訴那位比丘：『在這個僧團中，有一位比丘已經不清凈了。』

當時，尊者大目犍連也在僧團之中。於是，尊者大目犍連便這樣想：『世尊是為哪位比丘而說這個僧團中有一位比丘已經不清凈呢？我應該進入如其像定，用如其像定所產生的知曉他人心智的能力來觀察眾人的心。』

尊者大目犍連立即進入如其像定，用如其像定所產生的知曉他人心智的能力來觀察眾人的心，尊者大目犍連便知道世尊所說的那個不清凈的比丘是誰。於是，尊者大目犍連立即從禪定中起身，走到那位比丘面前，抓住他的手臂將他拉出去，打開門把他放在外面：『愚癡的人，走遠點，不要在這裡待著，你不再能和比丘僧團在一起，從今以後，你不再是比丘。』然後關上門並上鎖，回到佛陀那裡，向佛陀的腳行禮，退坐在一旁，說道：『世尊所說的那個不清凈的比丘，我已經把他趕出去了。世尊！初夜已過，中夜也已結束，后夜即將結束，天快要亮了，天亮不久，佛陀和比丘僧眾聚集坐在這裡已經非常久了，懇請世尊開示解脫之道。』

Then, a certain monk rose again from his seat, arranged his robe over one shoulder, and, with his hands clasped, addressed the Buddha, saying: 'Venerable Sir, the first watch of the night has passed, the middle watch is about to end, and the Buddha and the assembly of monks have been sitting here for a long time. We beseech the Venerable Sir to speak on the path to liberation.' The Buddha remained silent and did not answer again. Then, the Buddha remained silently seated until the last watch of the night.

That monk rose from his seat for the third time, arranged his robe over one shoulder, and, with his hands clasped, addressed the Buddha, saying: 'Venerable Sir, the first watch has passed, the middle watch has ended, the last watch is drawing to a close, and dawn is about to break. It will soon be light, and the Buddha and the assembly of monks have been sitting here for a very long time. We beseech the Venerable Sir to speak on the path to liberation.'

At that time, the Buddha said to that monk: 'Among this assembly, there is a monk who is impure.'

At that time, the Venerable Mahāmaudgalyāyana was also in the assembly. Then, the Venerable Mahāmaudgalyāyana thought: 'For which monk does the Venerable Sir say that there is an impure monk in this assembly? I should enter the concentration of suchness and, with the knowledge of others' minds gained from that concentration, observe the minds of the assembly.'

The Venerable Mahāmaudgalyāyana immediately entered the concentration of suchness and, with the knowledge of others' minds gained from that concentration, observed the minds of the assembly. The Venerable Mahāmaudgalyāyana then knew which monk the Venerable Sir was referring to as impure. Then, the Venerable Mahāmaudgalyāyana immediately rose from his meditation, went to that monk, grabbed his arm, and pulled him out, opening the door and placing him outside: 'Foolish one, go far away, do not stay here. You are no longer allowed to be with the assembly of monks, and from now on, you are no longer a monk.' Then, he closed the door and locked it, returned to the Buddha, bowed at the Buddha's feet, and sat down to one side, saying: 'The monk whom the Venerable Sir said was impure, I have expelled him. Venerable Sir, the first watch has passed, the middle watch has ended, the last watch is drawing to a close, and dawn is about to break. It will soon be light, and the Buddha and the assembly of monks have been sitting here for a very long time. We beseech the Venerable Sir to speak on the path to liberation.'

A certain monk rose again from his seat, arranged his robe over one shoulder, and, with his hands clasped, addressed the Buddha, saying, 'Venerable Sir, the first watch of the night has passed, the middle watch is about to end, and the Buddha and the assembly of monks have been sitting here for a long time. We beseech the Venerable Sir to speak on the path to liberation.' The Buddha remained silent and did not answer again. Then, the Buddha remained silently seated until the last watch of the night.

That monk rose from his seat for the third time, arranged his robe over one shoulder, and, with his hands clasped, addressed the Buddha, saying, 'Venerable Sir, the first watch has passed, the middle watch has ended, the last watch is drawing to a close, and dawn is about to break. It will soon be light, and the Buddha and the assembly of monks have been sitting here for a very long time. We beseech the Venerable Sir to speak on the path to liberation.'

At that time, the Buddha said to that monk, 'Among this assembly, there is a monk who is impure.'

At that time, the Venerable Mahāmaudgalyāyana was also in the assembly. Then, the Venerable Mahāmaudgalyāyana thought, 'For which monk does the Venerable Sir say that there is an impure monk in this assembly? I should enter the concentration of suchness and, with the knowledge of others' minds gained from that concentration, observe the minds of the assembly.'

The Venerable Mahāmaudgalyāyana immediately entered the concentration of suchness and, with the knowledge of others' minds gained from that concentration, observed the minds of the assembly. The Venerable Mahāmaudgalyāyana then knew which monk the Venerable Sir was referring to as impure. Then, the Venerable Mahāmaudgalyāyana immediately rose from his meditation, went to that monk, grabbed his arm, and pulled him out, opening the door and placing him outside, 'Foolish one, go far away, do not stay here. You are no longer allowed to be with the assembly of monks, and from now on, you are no longer a monk.' Then, he closed the door and locked it, returned to the Buddha, bowed at the Buddha's feet, and sat down to one side, saying, 'The monk whom the Venerable Sir said was impure, I have expelled him. Venerable Sir, the first watch has passed, the middle watch has ended, the last watch is drawing to a close, and dawn is about to break. It will soon be light, and the Buddha and the assembly of monks have been sitting here for a very long time. We beseech the Venerable Sir to speak on the path to liberation.'

世尊告曰：「大目揵連！彼愚癡人當得大罪，觸嬈世尊及比丘眾。大目揵連！若使如來在不凈眾說從解脫者，彼人則便頭破七分。是故，大目揵連！汝等從今已后說從解脫，如來不復說從解脫。所以者何？如是，大目揵連！或有癡人正知出入，善觀分別，屈申低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。大目揵連！若諸梵行知者，便作是念：『是沙門污，是沙門辱，是沙門憎，是沙門刺。』知已，便當共擯棄之。所以者何？莫令污染諸梵行者。

「大目揵連！猶如居士有良稻田，或有麥田，生草名穢麥，其根相似，莖、節、葉、花皆亦似麥，後生實已，居士見之，便作是念：『是麥污辱，是麥憎刺。』知已便拔，擲棄于外。所以者何？莫令污穢余真好麥。如是，大目揵連！或有癡人正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。大目揵連！若諸梵行知者，便作是念：『是沙門污，是沙門辱，是沙門憎，是沙門刺。』知已，便當共擯棄之。所以者何？莫令污染諸梵行者

世尊告訴大目犍連：『那些愚癡的人會得到大罪，他們冒犯了世尊和比丘僧團。大目犍連，如果如來在不清凈的僧眾中說從解脫，那人就會頭破七分。所以，大目犍連，你們從今以後說從解脫，如來不再說從解脫。為什麼呢？大目犍連，有些愚癡的人，他們能正確地知道出入息，善於觀察和分辨，屈身、伸展、低頭、抬頭，儀態安詳，能好好地穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、說話、沉默，都能正確地知道，看起來像真正的梵行者，到了真正的梵行者那裡，他們或許並不知曉。大目犍連，如果那些梵行者知道后，就會這樣想：『這個沙門是污穢的，這個沙門是恥辱，這個沙門令人憎惡，這個沙門是刺。』知道后，就會一起把他擯棄。為什麼呢？不要讓他污染了其他梵行者。』 『大目犍連，就像居士有良田，或是麥田，長出一種草叫穢麥，它的根、莖、節、葉、花都像麥子，等到結了果實，居士看到后，就會這樣想：『這是污穢的麥子，這是令人憎惡的麥子，這是刺。』知道后，就會把它拔掉，扔到外面。為什麼呢？不要讓它污染了其他真正的好麥子。同樣，大目犍連，有些愚癡的人，他們能正確地知道出入息，善於觀察和分辨，屈身、伸展、低頭、抬頭，儀態安詳，能好好地穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、說話、沉默，都能正確地知道，看起來像真正的梵行者，到了真正的梵行者那裡，他們或許並不知曉。大目犍連，如果那些梵行者知道后，就會這樣想：『這個沙門是污穢的，這個沙門是恥辱，這個沙門令人憎惡，這個沙門是刺。』知道后，就會一起把他擯棄。為什麼呢？不要讓他污染了其他梵行者。』

The World Honored One said to Mahāmaudgalyāyana, 'Those foolish people will incur great demerit, they offend the World Honored One and the community of monks. Mahāmaudgalyāyana, if the Tathāgata speaks of liberation among an impure assembly, that person's head will break into seven pieces. Therefore, Mahāmaudgalyāyana, from now on, you should speak of liberation, the Tathāgata will no longer speak of liberation. Why is that? Mahāmaudgalyāyana, some foolish people are mindful of their in-breath and out-breath, they observe and discern well, they bend and stretch, lower and raise their heads, their demeanor is composed, they wear their sanghati and robes properly, their walking, standing, sitting, lying down, sleeping, waking, speaking, and silence are all done with mindfulness, they appear like true practitioners of the holy life, but when they are among true practitioners of the holy life, they may not know. Mahāmaudgalyāyana, if those practitioners of the holy life know, they will think, 『This śramaṇa is defiled, this śramaṇa is a disgrace, this śramaṇa is hateful, this śramaṇa is a thorn.』 Knowing this, they will together expel him. Why is that? So that he does not defile other practitioners of the holy life.』 『Mahāmaudgalyāyana, it is like a householder who has good rice fields or wheat fields, and a weed called darnel grows, its roots, stems, nodes, leaves, and flowers all resemble wheat, and when it bears fruit, the householder sees it and thinks, 『This is defiled wheat, this is hateful wheat, this is a thorn.』 Knowing this, he pulls it out and throws it away. Why is that? So that it does not defile the other good wheat. Likewise, Mahāmaudgalyāyana, some foolish people are mindful of their in-breath and out-breath, they observe and discern well, they bend and stretch, lower and raise their heads, their demeanor is composed, they wear their sanghati and robes properly, their walking, standing, sitting, lying down, sleeping, waking, speaking, and silence are all done with mindfulness, they appear like true practitioners of the holy life, but when they are among true practitioners of the holy life, they may not know. Mahāmaudgalyāyana, if those practitioners of the holy life know, they will think, 『This śramaṇa is defiled, this śramaṇa is a disgrace, this śramaṇa is hateful, this śramaṇa is a thorn.』 Knowing this, they will together expel him. Why is that? So that he does not defile other practitioners of the holy life.』

「大目揵連！猶如居士秋時揚穀，谷聚之中若有成實者，揚便止住，若不成實及秕糠者，便隨風去，居士見已，即持掃帚，掃治令凈。所以者何？莫令污雜余凈好稻。如是，大目揵連！或有癡人正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。大目揵連！若諸梵行知者，便作是念：『是沙門污，是沙門辱，是沙門憎，是沙門刺。』知已，便當共擯棄之。所以者何？莫令污染諸梵行者。

「大目揵連！猶如居士為過泉水故，作通水槽，持斧入林，扣打諸樹，若堅實者，其聲便小，若空中者，其聲便大，居士知已，便斫治節，擬作通水槽。如是，大目揵連！或有癡人正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。大目揵連！若諸梵行知者，便作是念：『是沙門污，是沙門辱，是沙門憎，是沙門刺。』知已，便當共擯棄之。所以者何？莫令污染諸梵行者。」

「共會集當知，　　惡欲憎嫉恚， 不語結恨慳，　　嫉妒諂欺誑

『大目犍連！就像居士在秋天揚穀，谷堆中如果有飽滿的穀粒，揚的時候就會停留在那裡，如果是不飽滿的或者秕糠，就會隨風飄走。居士看到后，就會拿起掃帚，把它們清掃乾淨。為什麼呢？爲了不讓它們污染其他乾淨的好稻穀。同樣，大目犍連！有些人雖然表面上看起來正知出入，善於觀察分辨，屈伸低頭抬頭，儀態有序，善於穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、說話、沉默都表現得正知，好像是真正的梵行者，但到了真正的梵行者那裡，他們可能並不被認可。大目犍連！如果那些梵行者知道他們的真實情況，就會認為：『這個沙門是污穢的，是恥辱的，是令人憎惡的，是令人厭惡的。』知道后，就應當一起擯棄他。為什麼呢？爲了不讓這些人污染其他梵行者。 『大目犍連！就像居士爲了引水，製作水槽，拿著斧頭進入樹林，敲打樹木，如果樹木堅實，聲音就小，如果樹木空心，聲音就大。居士知道后，就會砍削樹木的節點，準備製作水槽。同樣，大目犍連！有些人雖然表面上看起來正知出入，善於觀察分辨，屈伸低頭抬頭，儀態有序，善於穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、說話、沉默都表現得正知，好像是真正的梵行者，但到了真正的梵行者那裡，他們可能並不被認可。大目犍連！如果那些梵行者知道他們的真實情況，就會認為：『這個沙門是污穢的，是恥辱的，是令人憎惡的，是令人厭惡的。』知道后，就應當一起擯棄他。為什麼呢？爲了不讓這些人污染其他梵行者。』 『共處時應當知道，惡欲、憎恨、嫉妒、憤怒，不說話卻結下仇恨、吝嗇，嫉妒、諂媚、欺騙、虛妄。』

'Mahamoggallana! Just as a householder winnows grain in the autumn, if there are solid grains in the pile, they will stay put when winnowed, but if they are not solid or are chaff, they will be carried away by the wind. The householder, seeing this, will take a broom and sweep them away to make it clean. Why is that? So that they do not contaminate the other clean and good rice. Likewise, Mahamoggallana! There are some foolish people who appear to be mindful in their comings and goings, are good at observing and distinguishing, bending and stretching, lowering and raising their heads, have orderly manners, are good at wearing the sanghati and other robes and bowls, and are mindful in their walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, appearing to be true practitioners of the holy life. But when they come to the true practitioners of the holy life, they may not be recognized. Mahamoggallana! If those practitioners of the holy life know their true nature, they will think: 『This samana is defiled, is a disgrace, is hateful, is an abomination.』 Knowing this, they should together cast him out. Why is that? So that they do not contaminate the other practitioners of the holy life.' 'Mahamoggallana! Just as a householder, in order to channel water, makes a water trough, takes an axe into the forest, and strikes the trees. If the tree is solid, the sound will be small, but if it is hollow, the sound will be loud. The householder, knowing this, will cut and trim the nodes of the tree, preparing to make a water trough. Likewise, Mahamoggallana! There are some foolish people who appear to be mindful in their comings and goings, are good at observing and distinguishing, bending and stretching, lowering and raising their heads, have orderly manners, are good at wearing the sanghati and other robes and bowls, and are mindful in their walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, appearing to be true practitioners of the holy life. But when they come to the true practitioners of the holy life, they may not be recognized. Mahamoggallana! If those practitioners of the holy life know their true nature, they will think: 『This samana is defiled, is a disgrace, is hateful, is an abomination.』 Knowing this, they should together cast him out. Why is that? So that they do not contaminate the other practitioners of the holy life.』 'When gathering together, one should know, evil desires, hatred, jealousy, anger, not speaking but harboring resentment, stinginess, jealousy, flattery, deceit, and falsehood.'

在眾詐言息，　　屏處稱沙門， 陰作諸惡行，　　惡見不守護。 欺誑妄語言，　　如是當知彼， 往集不與會，　　擯棄不共止。 欺詐誑說多，　　非息稱說息， 知時具凈行，　　擯棄遠離彼。 清凈共清凈，　　常當共和合， 和合得安隱，　　如是得苦邊。」

瞻波經第六竟(一千三百五十一字)

（一二三）中阿含大品沙門二十億經第七(第三唸誦)

爾時，尊者沙門二十億亦游舍衛國，在闇林中，前夜、后夜學習不眠，精勤正住，修習道品。於是，尊者沙門二十億安靜獨住，宴坐思惟，心作是念：「若有世尊弟子精勤學習正法、律者，我為第一，然諸漏心不得解脫。我父母家極大富樂，多有錢財，我今寧可舍戒罷道行，欲佈施修諸福業耶？」

爾時，世尊以他心智知尊者沙門二十億心之所念，便告一比丘：「汝往至彼，呼沙門二十億來。」

於是，一比丘白曰：「唯然。」即從坐起，稽首禮足，繞三匝而去，往至尊者沙門二十億所而語彼曰：「世尊呼汝！」

尊者沙門二十億聞比丘語，即詣佛所，稽首作禮，卻坐一面

在眾人面前用虛假的言辭掩蓋，在隱蔽的地方自稱是沙門，暗地裡做各種惡行，持有邪見而不加以守護。 用欺騙和虛妄的語言，應當知道他們是這樣的人，不要與他們聚集，擯棄他們，不要與他們同住。 他們欺詐和謊言很多，不是寂靜卻自稱寂靜，知道時機並具有清凈行為的人，應當擯棄並遠離他們。 清凈的人應當與清凈的人，常常和合相處，和合才能得到安穩，這樣才能到達苦的盡頭。 《瞻波經》第六完（一千三百五十一字） （一二三）《中阿含大品沙門二十億經》第七（第三唸誦） 當時，尊者沙門二十億也在舍衛國游化，住在闇林中，前夜和后夜都在學習而不睡覺，精勤地安住，修習道品。於是，尊者沙門二十億安靜地獨處，靜坐思惟，心中這樣想：『如果說世尊的弟子精勤學習正法和戒律，我算是第一了，然而心中的煩惱卻不能得到解脫。我的父母家非常富有，有很多錢財，我現在寧可捨棄戒律，放棄修行，去佈施，修各種福業嗎？』 當時，世尊以他心智知道尊者沙門二十億心中所想，便告訴一位比丘：『你到那裡去，叫沙門二十億來。』 於是，一位比丘回答說：『好的。』就從座位上站起來，向佛陀稽首禮拜，繞佛三圈后離開，前往尊者沙門二十億所在的地方，對他說：『世尊叫你！』 尊者沙門二十億聽聞比丘的話，就前往佛陀所在的地方，稽首作禮，然後坐在一旁。

They conceal themselves with false words in public, while in seclusion they call themselves 'ascetics'. They secretly commit all kinds of evil deeds, holding wrong views and not guarding themselves. They use deceitful and false language. You should know that they are like this. Do not gather with them, reject them, and do not live with them. They are full of deceit and lies, claiming to be peaceful when they are not. Those who know the right time and have pure conduct should reject and stay away from them. The pure should always live in harmony with the pure. Harmony brings peace, and in this way, one can reach the end of suffering. The sixth discourse, 'Champā Sutta', is complete (1351 words). (123) The seventh discourse, 'The Monk Twenty Billion Sutta' from the Great Chapter of the Middle Length Discourses (Third Recitation) At that time, the venerable monk Twenty Billion was also traveling in Savatthi, staying in the Dark Grove. He was studying without sleeping in the early and late hours of the night, diligently abiding, and practicing the factors of enlightenment. Then, the venerable monk Twenty Billion, being alone in quietude, sat in meditation and thought to himself: 'If there are disciples of the Blessed One who diligently study the Dharma and the Vinaya, I am the foremost. Yet, my mind is not liberated from defilements. My parents' house is very wealthy, with much money and property. Should I now give up my vows, abandon my practice, and instead give alms and perform meritorious deeds?' At that time, the Blessed One, knowing with his mind the thoughts of the venerable monk Twenty Billion, said to a certain monk: 'Go to that place and call the monk Twenty Billion to come here.' Then, a certain monk replied: 'Yes, venerable sir.' He rose from his seat, bowed his head to the Buddha's feet, circumambulated him three times, and departed. He went to the place where the venerable monk Twenty Billion was and said to him: 'The Blessed One calls for you!' The venerable monk Twenty Billion, having heard the monk's words, went to the place where the Buddha was, bowed his head in reverence, and sat down to one side.

。世尊告曰：「沙門！汝實安靜獨住，宴坐思惟，心作是念：『若有世尊弟子精勤學習正法、律者，我為第一，然諸漏心不得解脫。我父母家極大富樂，多有錢財，我今寧可舍戒罷道行，欲佈施修諸福業耶？』」

彼時，尊者沙門二十億羞恥慚愧，則無無畏。「世尊知我心之所念。」叉手向佛，白曰：「實爾。」

世尊告曰：「沙門！我今問汝，隨所解答。于意云何？汝在家時，善調彈琴，琴隨歌音，歌隨琴音耶？」

尊者沙門二十億白曰：「如是。世尊！」

世尊復問：「于意云何？若彈琴絃急，為有和音可愛樂耶？」

沙門答曰：「不也。世尊！」

世尊復問：「于意云何？若彈琴絃緩，為有和音可愛樂耶？」

世尊復問：「于意云何？若彈琴調絃不急不緩，適得其中，為有和音可愛樂耶？」

沙門答曰：「如是。世尊！」

世尊告曰：「如是。沙門！極大精進，令心調亂；不極精進，令心懈怠。是故汝當分別此時，觀察此相，莫得放逸。」

爾時，尊者沙門二十億聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。受佛彈琴喻教，在遠離獨住，心無放逸，修行精勤

"現代漢語譯本：佛陀告訴他說：『沙門！你確實安靜地獨自居住，靜坐思考，心裡這樣想：『如果有佛陀的弟子精勤學習正法和戒律，我算是第一，然而心中的煩惱卻無法解脫。我父母家非常富有，有很多錢財，我現在寧可捨棄戒律，放棄修行，去佈施，修各種福業嗎？』", "當時，尊者沙門二十億感到羞愧慚愧，沒有了無畏之心。『世尊知道我心裡所想。』他合掌向佛，說道：『確實如此。』", "佛陀告訴他說：『沙門！我現在問你，你隨自己的理解回答。你認為怎麼樣？你在家的時候，擅長彈琴，琴聲隨著歌聲，歌聲隨著琴聲嗎？』", "尊者沙門二十億回答說：『是的，世尊！』", "佛陀又問：『你認為怎麼樣？如果彈琴的弦繃得太緊，會有和諧動聽的音樂嗎？』", "沙門回答說：『不會的，世尊！』", "佛陀又問：『你認為怎麼樣？如果彈琴的弦鬆弛，會有和諧動聽的音樂嗎？』", "佛陀又問：『你認為怎麼樣？如果彈琴調絃不緊不松，恰到好處，會有和諧動聽的音樂嗎？』", "沙門回答說：『是的，世尊！』", "佛陀告訴他說：『是的，沙門！過於精進，會使心煩亂；不精進，會使心懈怠。所以你應該分辨時機，觀察情況，不要放縱自己。』", "當時，尊者沙門二十億聽了佛陀所說，很好地接受並記住了，立刻從座位上站起來，向佛陀的腳稽首，繞佛三圈后離開了。他接受了佛陀用彈琴比喻的教誨，在遠離喧囂的地方獨自居住，心中沒有懈怠，精勤修行。" "English version: The Blessed One said, 'Monk! You truly dwell in quiet solitude, sitting in meditation, thinking thus: "If there are disciples of the Blessed One who diligently study the Dharma and the Vinaya, I am the foremost, yet the defilements of my mind are not liberated. My parents' house is extremely wealthy, with much money and possessions. Should I now abandon the precepts and give up the path, and instead engage in giving and cultivating various meritorious deeds?"'", "At that time, the venerable monk Twenty Billion felt shame and embarrassment, and had no fearlessness. 'The Blessed One knows what is in my mind.' He clasped his hands towards the Buddha and said, 'It is so.'", "The Blessed One said, 'Monk! I will now ask you, answer as you understand. What do you think? When you were at home, were you skilled at playing the lute, with the lute's sound following the song, and the song following the lute's sound?'", "The venerable monk Twenty Billion replied, 'Yes, Blessed One!'", "The Blessed One asked again, 'What do you think? If the lute string is too tight, will there be harmonious and pleasing music?'", "The monk replied, 'No, Blessed One!'", "The Blessed One asked again, 'What do you think? If the lute string is too loose, will there be harmonious and pleasing music?'", "The Blessed One asked again, 'What do you think? If the lute string is tuned neither too tight nor too loose, just right, will there be harmonious and pleasing music?'", "The monk replied, 'Yes, Blessed One!'", "The Blessed One said, 'So it is, Monk! Excessive diligence makes the mind agitated; lack of diligence makes the mind lazy. Therefore, you should discern the right time, observe the situation, and not be negligent.'", "At that time, the venerable monk Twenty Billion, having heard what the Buddha said, received it well and kept it in mind. He immediately rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, and departed. Having received the Buddha's teaching through the analogy of the lute, he dwelt in solitude, away from distractions, with no negligence in his mind, and practiced diligently."

。彼在遠離獨住，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家，無家，學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。尊者沙門二十億知法已，至得阿羅訶。彼時，尊者沙門二十億得阿羅訶已，而作是念：「今正是時，我寧可往詣世尊所，說得究竟智耶？」

於是，尊者沙門二十億往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！若有比丘得無所著，諸漏已盡，梵行已立，所作已辦，重擔已舍，有結已解，自得善義，正智正解脫者，彼于爾時樂此六處，樂於無慾，樂於遠離，樂於無諍，樂於愛盡，樂於受盡，樂心不移動。世尊！或有一人而作是念：『此賢者以依信故，樂於無慾者，不應如是觀，但欲盡、恚盡、癡盡，是樂於無慾。』世尊！或有一人而作是念：『此賢者以貪利稱譽求供養故，樂於遠離者，不應如是觀，但欲盡、恚盡、癡盡，是樂於遠離。』世尊！或有一人而作是念：『此賢者以依戒故，樂於無諍者，不應如是觀，但欲盡、恚盡、癡盡，是樂於無諍，樂於愛盡，樂於受盡，樂心不移動

現代漢語譯本：他遠離塵囂，獨自居住，內心沒有絲毫懈怠，精勤修行。這位出身高貴的年輕人，剃除了鬚髮，穿上了袈裟，以堅定的信念捨棄了家庭，離開了世俗的羈絆，成爲了一名求道者。他致力於完成至高無上的梵行，在今生今世，通過自身的覺悟和實踐，親證了真理，達到了圓滿的境界。他深知自己已經斷絕了輪迴的根源，完成了梵行的修行，完成了應盡的責任，不再受後世的束縛，如實地瞭解了真諦。尊者沙門二十億在領悟了佛法之後，最終證得了阿羅漢果位。那時，尊者沙門二十億證得阿羅漢果位后，心中思忖：『現在正是時候，我應該去拜見世尊，向他稟告我所證得的究竟智慧。』 於是，尊者沙門二十億前往佛陀所在之處，恭敬地頂禮膜拜，然後退坐在一旁，稟告道：『世尊！如果有一位比丘能夠做到無所執著，斷盡了一切煩惱，完成了梵行的修行，完成了應盡的責任，放下了沉重的負擔，解脫了一切束縛，自己領悟了真諦，獲得了正智和正解脫，那麼他此時會樂於這六種境界：樂於無慾，樂於遠離，樂於無諍，樂於愛盡，樂於受盡，樂於心不為所動。世尊！或許有人會這樣想：『這位賢者之所以樂於無慾，是因為他依賴於信仰，不應該這樣看待，只有當慾望、嗔恨、愚癡都斷盡時，才是真正的樂於無慾。』世尊！或許有人會這樣想：『這位賢者之所以樂於遠離，是因為他貪圖利益、名聲、讚譽和供養，不應該這樣看待，只有當慾望、嗔恨、愚癡都斷盡時，才是真正的樂於遠離。』世尊！或許有人會這樣想：『這位賢者之所以樂於無諍，是因為他依賴於戒律，不應該這樣看待，只有當慾望、嗔恨、愚癡都斷盡時，才是真正的樂於無諍，樂於愛盡，樂於受盡，樂於心不為所動。』

English version: He, dwelling in solitude far away, with a mind free from negligence, having diligently practiced, the son of a noble family, having shaved his hair and beard, wearing the monastic robe, with faith, having left home, without a home, a seeker of the path, having completed the unsurpassed holy life, in this very life, knowing and realizing for himself, having attained and abided in the realization, birth is exhausted, the holy life is established, what was to be done is done, there is no more rebirth, knowing as it truly is. Venerable Śramaṇa Twenty Billion, having understood the Dharma, attained Arhatship. At that time, Venerable Śramaṇa Twenty Billion, having attained Arhatship, thought to himself: 『Now is the right time, I should go to the Blessed One and tell him of the ultimate wisdom I have attained?』 Then, Venerable Śramaṇa Twenty Billion went to where the Buddha was, bowed his head in reverence, sat down to one side, and said: 『Venerable Sir, if a bhikkhu has attained non-attachment, all defilements are exhausted, the holy life is established, what was to be done is done, the heavy burden is cast off, the fetters are broken, he has attained the true meaning for himself, with right knowledge and right liberation, then at that time he delights in these six things: he delights in non-desire, he delights in seclusion, he delights in non-conflict, he delights in the cessation of craving, he delights in the cessation of feeling, he delights in the unmoving mind. Venerable Sir, perhaps someone might think: 『This worthy one delights in non-desire because he relies on faith, it should not be viewed like that, only when desire, hatred, and delusion are exhausted, is it true delight in non-desire.』 Venerable Sir, perhaps someone might think: 『This worthy one delights in seclusion because he is greedy for gain, fame, praise, and offerings, it should not be viewed like that, only when desire, hatred, and delusion are exhausted, is it true delight in seclusion.』 Venerable Sir, perhaps someone might think: 『This worthy one delights in non-conflict because he relies on precepts, it should not be viewed like that, only when desire, hatred, and delusion are exhausted, is it true delight in non-conflict, delight in the cessation of craving, delight in the cessation of feeling, and delight in the unmoving mind.』

。』世尊！若有比丘得無所著，諸漏已盡，梵行已立，所作已辦，重擔已舍，有結已解，自得善義，正智正解脫者，彼于爾時樂此六處。

「世尊！若有比丘學未得意，求愿無上安隱涅槃者，彼于爾時成就學根及學戒。彼於後時，諸漏已盡而得無漏，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真者。彼于爾時成就無學根及無學戒。世尊！猶幼少童子，彼于爾時成就小根及小戒，彼於後時具足學根者，彼于爾時成就學根及學戒。

「如是，世尊！若有比丘學未得意，求愿無上安隱涅槃者，彼于爾時成就學根及學戒。彼於後時，諸漏已盡而得無漏，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真者，彼于爾時成就無學根及無學戒。彼若有眼所知色與對眼者，不能令失此心解脫、慧解脫，心在內住，善制守持，觀興衰法。若有耳所知聲、鼻所知香、舌所知味、身所知觸、意所知法與對意者，不能令失此心解脫、慧解脫，心在內住，善制守持，觀興衰法

現代漢語譯本：'世尊！如果有一位比丘達到了無所執著的狀態，各種煩惱都已斷盡，清凈的修行已經確立，該做的事情已經完成，重擔已經放下，各種束縛已經解開，自己獲得了真正的利益，擁有正確的智慧和解脫，那麼他在那個時候會樂於處於這六種境界。' '世尊！如果有一位比丘還在學習階段，尚未達到目標，渴望獲得無上安穩的涅槃，那麼他在那個時候會成就學習的根基和學習的戒律。他在之後，各種煩惱都已斷盡而獲得無漏的境界，心解脫和慧解脫，在當下的生活中自己知道、自己覺悟，自己作證併成就遊歷，生死已經終結，清凈的修行已經確立，該做的事情已經完成，不再承受輪迴，如實地知道真相。那麼他在那個時候會成就無學的根基和無學的戒律。世尊！就像年幼的孩童，他在那個時候成就的是幼小的根基和幼小的戒律，他在之後具備了學習的根基，那麼他在那個時候會成就學習的根基和學習的戒律。' '就像這樣，世尊！如果有一位比丘還在學習階段，尚未達到目標，渴望獲得無上安穩的涅槃，那麼他在那個時候會成就學習的根基和學習的戒律。他在之後，各種煩惱都已斷盡而獲得無漏的境界，心解脫和慧解脫，在當下的生活中自己知道、自己覺悟，自己作證併成就遊歷，生死已經終結，清凈的修行已經確立，該做的事情已經完成，不再承受輪迴，如實地知道真相，那麼他在那個時候會成就無學的根基和無學的戒律。如果他的眼睛所能感知的顏色與眼睛相對，也不能使他失去這種心解脫和慧解脫，他的心安住在內在，善於控制和守護，觀察事物興衰的規律。如果他的耳朵所能感知的聲音、鼻子所能感知的氣味、舌頭所能感知的味道、身體所能感知的觸感、意識所能感知的法與意識相對，也不能使他失去這種心解脫和慧解脫，他的心安住在內在，善於控制和守護，觀察事物興衰的規律。'

English version: 'Venerable Sir, if there is a bhikkhu who has attained non-attachment, whose outflows are exhausted, whose holy life is established, whose task is done, whose burden is laid down, whose fetters are broken, who has attained his own true benefit, and who has right knowledge and right liberation, then at that time he delights in these six abodes.' 'Venerable Sir, if there is a bhikkhu who is still learning, not yet having attained his goal, and who aspires to the unsurpassed secure Nirvana, then at that time he achieves the roots of learning and the precepts of learning. Later, when his outflows are exhausted and he attains the unconditioned, liberation of mind and liberation through wisdom, he knows for himself in this very life, realizes and dwells having attained it, birth is exhausted, the holy life is established, the task is done, there is no more becoming, and he knows the truth as it is. Then at that time he achieves the roots of no-more-learning and the precepts of no-more-learning. Venerable Sir, just like a young child, at that time he achieves small roots and small precepts, and later when he is fully equipped with the roots of learning, then at that time he achieves the roots of learning and the precepts of learning.' 'In the same way, Venerable Sir, if there is a bhikkhu who is still learning, not yet having attained his goal, and who aspires to the unsurpassed secure Nirvana, then at that time he achieves the roots of learning and the precepts of learning. Later, when his outflows are exhausted and he attains the unconditioned, liberation of mind and liberation through wisdom, he knows for himself in this very life, realizes and dwells having attained it, birth is exhausted, the holy life is established, the task is done, there is no more becoming, and he knows the truth as it is, then at that time he achieves the roots of no-more-learning and the precepts of no-more-learning. If a color known by the eye comes into contact with the eye, it cannot cause him to lose this liberation of mind and liberation through wisdom; his mind dwells within, well-controlled and guarded, observing the law of arising and passing away. If a sound known by the ear, a smell known by the nose, a taste known by the tongue, a touch known by the body, or a mental object known by the mind comes into contact with the mind, it cannot cause him to lose this liberation of mind and liberation through wisdom; his mind dwells within, well-controlled and guarded, observing the law of arising and passing away.'

「世尊！猶去村不遠有大石山，不破不缺不脆，堅住不空合一，若東方有大風雨來，不能令搖，不動轉移；亦非東方風移至南方，若南方有大風雨來，不能令搖，不動轉移；亦非南方風移至西方，若西方有大風雨來，不能令搖，不動轉移；亦非西方風移至北方，若北方有大風雨來，不能令搖，不動轉移；亦非北方風移至諸方。如是彼若有眼所知色與對眼者，不能令失此心解脫、慧解脫，心在內住，善制守持，觀興衰法。若有耳所知聲、鼻所知香、舌所知味、身所知觸、意所知法與對意者，不能令失此心解脫、慧解脫，心在內住，善制守護，觀興衰法。」

於是，尊者沙門二十億說此頌曰：

「樂在無慾，　　心存遠離， 喜于無諍，　　受盡欣悅。 亦樂受盡，　　心不移動， 得知如真，　　從是心解。 得心解已，　　比丘息根， 作已不觀，　　無所求作。 猶如石山，　　風不能動， 色聲香味，　　身觸亦然。 愛不愛法，　　不能動心。」

尊者沙門二十億于佛前說得究竟智已，即從坐起，稽首佛足，繞三匝而去

『世尊！離村子不遠的地方有一座巨大的石山，它沒有破損，沒有缺口，不脆弱，堅固地立在那裡，渾然一體。如果東方有大風雨來襲，也不能使它搖動，不會移動或轉移；也不是東方的風會轉移到南方。如果南方有大風雨來襲，也不能使它搖動，不會移動或轉移；也不是南方的風會轉移到西方。如果西方有大風雨來襲，也不能使它搖動，不會移動或轉移；也不是西方的風會轉移到北方。如果北方有大風雨來襲，也不能使它搖動，不會移動或轉移；也不是北方的風會轉移到其他方向。同樣，如果這個人有眼睛所能感知的顏色，以及與眼睛相對的事物，也不能使他失去這種心的解脫和智慧的解脫。他的心安住在內心，善於控制和守護，觀察事物興衰的規律。如果他有耳朵所能聽到的聲音、鼻子所能聞到的氣味、舌頭所能嚐到的味道、身體所能感受到的觸覺、以及意識所能感知的法，以及與意識相對的事物，也不能使他失去這種心的解脫和智慧的解脫。他的心安住在內心，善於控制和守護，觀察事物興衰的規律。』 於是，尊者沙門二十億說了這首偈語： 『快樂在於沒有慾望， 心專注于遠離塵囂， 喜歡沒有紛爭， 享受完全的喜悅。 也樂於享受這種完全的喜悅， 心不為所動， 如實地瞭解真相， 從而獲得心的解脫。 獲得心的解脫后， 比丘的感官平靜下來， 做了之後不再執著， 不再追求任何作為。 就像一座石山， 不會被風所動搖， 顏色、聲音、氣味、 身體的觸感也是如此。 喜歡或不喜歡的事物， 都不能動搖他的心。』 尊者沙門二十億在佛陀面前說完這些獲得究竟智慧的話后，就從座位上站起來，向佛陀的腳稽首，繞佛三圈后離開了。

'Venerable Sir! Not far from the village, there is a great stone mountain, unbroken, without gaps, not fragile, standing firm and unified. If a great wind and rain come from the east, it cannot make it shake, it will not move or shift; nor will the eastern wind move to the south. If a great wind and rain come from the south, it cannot make it shake, it will not move or shift; nor will the southern wind move to the west. If a great wind and rain come from the west, it cannot make it shake, it will not move or shift; nor will the western wind move to the north. If a great wind and rain come from the north, it cannot make it shake, it will not move or shift; nor will the northern wind move to any other direction. Likewise, if a person has colors known by the eye and things that are opposite to the eye, they cannot make him lose this liberation of mind and liberation of wisdom. His mind dwells within, well-controlled and guarded, observing the law of rise and fall. If he has sounds known by the ear, smells known by the nose, tastes known by the tongue, touches known by the body, and dharmas known by the mind, and things that are opposite to the mind, they cannot make him lose this liberation of mind and liberation of wisdom. His mind dwells within, well-controlled and guarded, observing the law of rise and fall.' Then, the venerable monk Twenty Billion spoke this verse: 'Joy lies in the absence of desire, The mind focuses on being far away, Delights in the absence of strife, Fully enjoys the pleasure. Also delights in enjoying this complete pleasure, The mind does not move, Knowing the truth as it is, From this, the mind is liberated. Having obtained the liberation of mind, The monk's senses are calmed, Having done, he no longer clings, No longer seeks any action. Like a stone mountain, Unmoved by the wind, Colors, sounds, smells, Bodily touches are the same. Things that are liked or disliked, Cannot move his mind.' After the venerable monk Twenty Billion spoke these words of ultimate wisdom before the Buddha, he rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, and departed.

爾時，世尊，尊者沙門二十億去後不久，告諸比丘：「諸族姓子！應如是來於我前說得究竟智，如沙門二十億來於我前說得究竟智，不自譽，不慢他，說義現法隨諸處也；莫令如癡增上慢所纏，來於我前說得究竟智，彼不得義，但大煩勞。沙門二十億來於我前說得究竟智，不自譽，不慢他，說義現法隨諸處也。」

沙門二十億經第七竟(一千七百三十九字)

（一二四）中阿含大品八難經第八(第三唸誦)

爾時，世尊告諸比丘：「人行梵行而有八難、八非時也。云何為八？若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。彼人爾時生地獄中。是謂人行梵行第一難、第一非時。

「複次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演

那時，世尊在尊者沙門二十億離開后不久，告訴眾比丘：『各位族姓子！你們應當像沙門二十億那樣來到我面前說自己已獲得究竟智慧，不自我誇耀，不輕慢他人，所說之義符合正法，隨處都能顯現；不要像那些被愚癡和增上慢所纏縛的人，來到我面前說自己已獲得究竟智慧，他們不能理解真義，只會徒增煩惱。沙門二十億來到我面前說自己已獲得究竟智慧，不自我誇耀，不輕慢他人，所說之義符合正法，隨處都能顯現。』 佛陀如此說道。眾比丘聽聞佛陀所說，歡喜奉行。 沙門二十億經第七結束（一千七百三十九字） （一二四）中阿含大品八難經第八（第三唸誦） 那時，世尊告訴眾比丘：『人們修行梵行會有八種困難、八種非時。哪八種呢？如果當如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出世說法，引導人們走向止息，走向滅盡，走向覺悟之道，為善逝所宣說之時。那人卻在那時生於地獄之中。這就是人們修行梵行的第一種困難、第一種非時。 『再者，如果當如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出世說法，引導人們走向止息，走向滅盡，走向覺悟之道，為善逝所宣說之時。

At that time, the World-Honored One, not long after the venerable Śramaṇa Twenty Billion had departed, addressed the monks: 'Sons of good families! You should come before me and declare that you have attained ultimate wisdom, just as Śramaṇa Twenty Billion did, without praising yourselves or belittling others, speaking of the meaning that is in accordance with the Dharma and manifest in all places. Do not let those who are entangled by ignorance and excessive pride come before me and declare that they have attained ultimate wisdom; they will not understand the true meaning, but will only increase their troubles. Śramaṇa Twenty Billion came before me and declared that he had attained ultimate wisdom, without praising himself or belittling others, speaking of the meaning that is in accordance with the Dharma and manifest in all places.' The Buddha spoke thus. The monks, having heard what the Buddha had said, rejoiced and practiced accordingly. The Seventh Discourse on Śramaṇa Twenty Billion ends (1739 words) (124) The Eighth Discourse on the Eight Difficulties from the Middle Āgama, Great Chapter (Third Recitation) At that time, the World-Honored One addressed the monks: 'There are eight difficulties and eight inopportune times for people practicing the holy life. What are the eight? If, at a time when the Tathāgata, the Arahant, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One, appears in the world and teaches the Dharma, leading towards cessation, towards extinction, towards the path of awakening, as proclaimed by the Well-Gone One, that person is born in hell at that time. This is the first difficulty and the first inopportune time for people practicing the holy life.' 'Furthermore, if, at a time when the Tathāgata, the Arahant, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One, appears in the world and teaches the Dharma, leading towards cessation, towards extinction, towards the path of awakening, as proclaimed by the Well-Gone One.

。彼人爾時生畜生中，生餓鬼中，生長壽天中，生在邊國夷狄之中，無信無恩，無有反覆，若無比丘、比丘尼、優婆塞、優婆夷。是謂人行梵行第五難、第五非時。

「複次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。彼人爾時雖生中國，而聾啞如羊鳴，常以手語，不能知說善惡之義。是謂人行梵行第六難、第六非時。

「複次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。彼人爾時雖生中國，不聾、不啞、不如羊鳴，不以手語，又能知說善惡之義，然有邪見及顛倒見，如是見、如是說：『無施、無齋，無有咒說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處、善去、善向，此世彼世自知自覺，自作證成就游。』是謂人行梵行第七難、第七非時。

「複次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，不出於世，亦不說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演

現代漢語譯本：那個人那時會投生到畜生道中，投生到餓鬼道中，投生到長壽天中，投生到邊遠地區的蠻夷之中，他們沒有信仰，沒有恩義，沒有反覆無常，不像是比丘、比丘尼、優婆塞、優婆夷。這被稱為人修行梵行的第五種困難、第五種非時。 現代漢語譯本：再者，如果當如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出世說法，引導人們走向止息，走向滅盡，走向覺悟之道，這是善逝所宣說的。那個人那時雖然生在中原地區，卻像羊一樣鳴叫，又聾又啞，常常用手勢表達，不能理解善惡的意義。這被稱為人修行梵行的第六種困難、第六種非時。 現代漢語譯本：再者，如果當如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出世說法，引導人們走向止息，走向滅盡，走向覺悟之道，這是善逝所宣說的。那個人那時雖然生在中原地區，不聾不啞，不像羊一樣鳴叫，不用手勢表達，也能理解善惡的意義，然而卻有邪見和顛倒見，像這樣見解、這樣說：『沒有佈施，沒有齋戒，沒有咒語，沒有善惡業，沒有善惡業報，沒有今生來世，沒有父親母親，世上沒有真人能夠到達善處、善去、善向，今生來世都是自己知道自己覺悟，自己作證成就而遊歷。』這被稱為人修行梵行的第七種困難、第七種非時。 現代漢語譯本：再者，如果當如來、無所著、等正覺、明行成就、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，沒有出世，也沒有說法，引導人們走向止息，走向滅盡，走向覺悟之道，這是善逝所宣說的。

English version: That person at that time would be born among animals, born among hungry ghosts, born in long-lived heavens, born among barbarians in border countries, without faith, without gratitude, without constancy, not like a bhikkhu, bhikkhuni, upasaka, or upasika. This is called the fifth difficulty and the fifth untimely occasion for a person to practice the Brahma-faring. English version: Furthermore, if at the time when the Tathagata, the Arahant, the Fully Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, known as the Buddha, the Blessed One, appears in the world and teaches the Dharma, leading towards cessation, towards extinction, towards the path of awakening, as proclaimed by the Well-Gone One. That person at that time, although born in the central country, is deaf and dumb, like a bleating sheep, often using hand gestures, unable to understand the meaning of good and evil. This is called the sixth difficulty and the sixth untimely occasion for a person to practice the Brahma-faring. English version: Furthermore, if at the time when the Tathagata, the Arahant, the Fully Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, known as the Buddha, the Blessed One, appears in the world and teaches the Dharma, leading towards cessation, towards extinction, towards the path of awakening, as proclaimed by the Well-Gone One. That person at that time, although born in the central country, is neither deaf nor dumb, does not bleat like a sheep, does not use hand gestures, and is able to understand the meaning of good and evil, yet has wrong views and inverted views, holding such views and saying: 'There is no giving, no offering, no incantation, no good or bad deeds, no results of good or bad deeds, no this world or the next, no father or mother, there are no true people in the world who can reach good places, go well, or proceed well, this world and the next are known and realized by oneself, one achieves self-realization and wanders.' This is called the seventh difficulty and the seventh untimely occasion for a person to practice the Brahma-faring. English version: Furthermore, if at the time when the Tathagata, the Arahant, the Fully Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, known as the Buddha, the Blessed One, does not appear in the world, nor teach the Dharma, leading towards cessation, towards extinction, towards the path of awakening, as proclaimed by the Well-Gone One.

。彼人爾時生於中國，不聾、不啞、不如羊鳴，不以手語，又能知說善惡之義，而有正見、不顛倒見，如是見、如是說：『有施、有齋，亦有咒說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處、善去、善向，此世彼世自知自覺，自作證成就游。』是謂人行梵行第八難、第八非時。

「人行梵行有一不難、有一是時。云何人行梵行有一不難、有一是時？若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。彼人爾時生於中國，不聾、不啞、不如羊鳴，不以手語，又能知說善惡之義，而有正見、不顛倒見，如是見、如是說：『有施、有齋，亦有咒說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處、善去、善向，此世彼世自知自覺，自作證成就游。』是謂人行梵行有一不難、有一是時。」

「若得人身者，　　說最微妙法， 若有不得果，　　必不遇其時。 多說梵行難，　　人在於後世， 若得遇其時，　　是世中甚難。 欲得復人身，　　及聞微妙法， 當以精勤學，　　人自哀愍故

現代漢語譯本：那個人當時出生在中國，不聾、不啞、不似羊叫，不用手語，又能理解並講述善惡的道理，並且有正確的見解，沒有顛倒的見解，像這樣看待，像這樣講述：『有佈施、有齋戒，也有咒語，有善惡的行為，有善惡行為的報應，有今生來世，有父親母親，世上有修行的人前往善處、善去、善向，今生來世自己知道、自己覺悟，自己作證成就而遊歷。』這被稱為人修行梵行的第八種困難、第八種非時。 『人修行梵行有一種不困難、有一種是時機。』什麼叫做人修行梵行有一種不困難、有一種是時機呢？如果這時如來、無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊，出世說法，導向止息，導向滅盡，導向覺悟之道，為善逝所宣說。那個人當時出生在中國，不聾、不啞、不似羊叫，不用手語，又能理解並講述善惡的道理，並且有正確的見解，沒有顛倒的見解，像這樣看待，像這樣講述：『有佈施、有齋戒，也有咒語，有善惡的行為，有善惡行為的報應，有今生來世，有父親母親，世上有修行的人前往善處、善去、善向，今生來世自己知道、自己覺悟，自己作證成就而遊歷。』這被稱為人修行梵行有一種不困難、有一種是時機。」 『如果得到人身， 能說最微妙的法， 如果不能得到果報， 必定不會遇到那個時機。 多數人說修行梵行很難， 人在後世， 如果能遇到那個時機， 在世間是極其困難的。 想要再次得到人身， 以及聽聞微妙的法， 應當精勤學習， 因為人自己應該憐憫自己。』

English version: At that time, that person was born in China, not deaf, not mute, not like the bleating of a sheep, not using sign language, and able to understand and speak about the meaning of good and evil. They also had right views, not inverted views, seeing and speaking thus: 『There is giving, there is fasting, there are also incantations, there are good and evil actions, there are the consequences of good and evil actions, there is this world and the next, there are fathers and mothers, and there are true people in the world who go to good places, go well, and head well. They know and are aware of this world and the next, and they travel having achieved self-realization.』 This is called the eighth difficulty and the eighth inopportune time for a person practicing the Brahma-faring. 『There is one non-difficulty and one opportune time for a person practicing the Brahma-faring.』 What is meant by one non-difficulty and one opportune time for a person practicing the Brahma-faring? If at that time the Tathagata, the unattached, the fully enlightened one, perfect in knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed one, the tamer of men, the teacher of gods and humans, called the Buddha, the Blessed One, appears in the world to teach the Dharma, leading to cessation, leading to extinction, leading to the path of awakening, as proclaimed by the Well-Gone One. At that time, that person was born in China, not deaf, not mute, not like the bleating of a sheep, not using sign language, and able to understand and speak about the meaning of good and evil. They also had right views, not inverted views, seeing and speaking thus: 『There is giving, there is fasting, there are also incantations, there are good and evil actions, there are the consequences of good and evil actions, there is this world and the next, there are fathers and mothers, and there are true people in the world who go to good places, go well, and head well. They know and are aware of this world and the next, and they travel having achieved self-realization.』 This is called one non-difficulty and one opportune time for a person practicing the Brahma-faring.』 『If one obtains a human body, And can speak the most subtle Dharma, If one cannot obtain the fruit, One will certainly not encounter that time. Many say that practicing the Brahma-faring is difficult, People in the future, If one can encounter that time, It is extremely difficult in this world. Wanting to obtain a human body again, And to hear the subtle Dharma, One should diligently learn, Because people should have compassion for themselves.』

談說聞善法，　　莫令失其時， 若失此時者，　　必憂墮地獄。 若不遇其時，　　不聞說善法， 如商人失財，　　受生死無量。 若有得人身，　　聞說正善法， 遵奉世尊教，　　必遭遇其時。 若遭遇此時，　　堪任正梵行， 成就無上眼，　　日親之所說。 彼為常自護，　　進行離諸使， 斷滅一切結，　　降魔魔眷屬， 彼度於世間，　　謂得盡諸漏。」

八難經第八竟(一千三十三字)

（一二五）中阿含大品貧窮經第九(第三唸誦)

爾時，世尊告諸比丘：「世有欲人貧窮，為大苦耶？」

諸比丘白曰：「爾也。世尊！」

世尊復告諸比丘曰：「若有欲人貧窮舉貸他家財物，世中舉貸他家財物，為大苦耶？」

世尊復告諸比丘曰：「若有欲人舉貸財物，不得時還，白曰：『長息。』世中長息，為大苦耶？」

世尊復告諸比丘曰：「若有欲人長息不還，財主責索，世中財主責索，為大苦耶？」

諸比丘白曰：「爾也

應當談論和聽聞善法，不要錯過時機。 如果錯失了這個時機，必定會憂慮墮入地獄。 如果沒有遇到那個時機，沒有聽聞到善法， 就像商人失去了財富一樣，會遭受無量的生死輪迴。 如果有人得到了人身，聽聞到正善的佛法， 遵循世尊的教誨，必定會遇到那個時機。 如果遇到了這個時機，就能夠修行清凈的梵行， 成就無上的智慧之眼，這是太陽（佛陀）所說的。 這樣的人常常自我守護，修行遠離各種煩惱， 斷滅一切的束縛，降伏魔王和魔的眷屬， 他們能夠度脫世間，被稱為已經斷盡了一切煩惱。 《八難經》第八章結束（一千零三十三個字） （一二五）《中阿含經》大品《貧窮經》第九（第三次誦讀） 那時，世尊告訴眾比丘：『世間有人因為貧窮而感到痛苦，這是很大的苦嗎？』 眾比丘回答說：『是的，世尊！』 世尊又告訴眾比丘說：『如果有人因為貧窮而向別人借貸財物，在世間借貸別人的財物，這是很大的苦嗎？』 世尊又告訴眾比丘說：『如果有人借貸財物，不能按時償還，債主說：『增加利息。』在世間增加利息，這是很大的苦嗎？』 世尊又告訴眾比丘說：『如果有人增加利息仍然不能償還，債主前來責索，在世間債主責索，這是很大的苦嗎？』

One should discuss and hear the good Dharma, and not let the time be missed. If this time is missed, one will surely worry about falling into hell. If one does not encounter that time, and does not hear the good Dharma being spoken, it is like a merchant who has lost his wealth, and will suffer endless cycles of birth and death. If someone obtains a human body, and hears the true and good Dharma being spoken, and follows the teachings of the World Honored One, they will surely encounter that time. If one encounters this time, one will be able to practice pure conduct, and achieve the unsurpassed eye of wisdom, which is what the Sun (Buddha) has spoken. Such a person constantly protects themselves, practices to be free from all defilements, cuts off all bonds, and subdues the demon king and his retinue, they are able to cross over the world, and are said to have exhausted all outflows. The eighth chapter of the 'Sufferings' Sutra ends (one thousand and thirty-three words). (125) The ninth 'Poverty' Sutra of the Great Chapter of the Middle Agama (Third Recitation) At that time, the World Honored One said to the monks: 'Is it a great suffering for a person in the world to be poor?' The monks replied: 'Yes, World Honored One!' The World Honored One again said to the monks: 'If a person, because of poverty, borrows money from others, is it a great suffering to borrow money from others in the world?' The World Honored One again said to the monks: 'If a person borrows money and cannot repay it on time, and the lender says, 'Increase the interest,' is it a great suffering to increase the interest in the world?' The World Honored One again said to the monks: 'If a person still cannot repay the debt even with increased interest, and the lender comes to demand it, is it a great suffering for the lender to demand it in the world?'

世尊復告諸比丘曰：「若有欲人財主責索，不能得償，財主數往至彼求索，世中財主數往至彼求索，為大苦耶？」

世尊復告諸比丘曰：「若有欲人，財主數往至彼求索，彼故不還，便為財主之所收縛，世中為財主收縛，為大苦耶？」

「是為世中有欲人貧窮是大苦，世中有欲人舉貸財物是大苦，世中有欲人舉貸長息是大苦，世中有欲人財主責索是大苦，世中有欲人財主數往至彼求索是大苦，世中有欲人為財主收縛是大苦。如是若有於此聖法之中，無信于善法，無禁戒、無博聞、無佈施、無智慧于善法，彼雖多有金、銀、琉璃、水精、摩尼、白珂、螺璧、珊瑚、琥珀、碼瑙、玳𤦛、硨渠、碧玉、赤石、琁珠，然彼故貧窮，無有力勢，是我聖法中說不善貧窮也。

「彼身惡行，口、意惡行，是我聖法中說不善舉貸也。彼欲覆藏身之惡行，不自發露，不欲道說，不欲令人訶責，不順求，欲覆藏口、意惡行，不自發露，不欲道說，不欲令人訶責，不順求，是我聖法中說不善長息也。彼或行村邑及村邑外，諸梵行者見已，便作是說：『諸賢！此人如是作、如是行、如是惡、如是不凈，是村邑刺

世尊又告訴眾比丘說：『如果有人欠了債主的錢，無法償還，債主多次上門討債，這在世間是很大的痛苦嗎？』 世尊又告訴眾比丘說：『如果有人，債主多次上門討債，他仍然不還，就被債主抓起來，這在世間被債主抓起來，是很大的痛苦嗎？』 『這就是世間有慾望的人貧窮是很大的痛苦，世間有慾望的人借貸財物是很大的痛苦，世間有慾望的人借貸高利貸是很大的痛苦，世間有慾望的人被債主討債是很大的痛苦，世間有慾望的人被債主多次上門討債是很大的痛苦，世間有慾望的人被債主抓起來是很大的痛苦。如果有人在這神聖的佛法中，不相信善法，沒有戒律，沒有廣博的知識，沒有佈施，沒有智慧去理解善法，即使他有很多金、銀、琉璃、水晶、摩尼、白珂、螺璧、珊瑚、琥珀、瑪瑙、玳瑁、硨磲、碧玉、赤石、璇珠，他仍然是貧窮的，沒有力量，這是我在神聖的佛法中所說的『不善的貧窮』。 『他身體的惡行，口和意念的惡行，這是我在神聖的佛法中所說的『不善的借貸』。他想要掩蓋身體的惡行，不自己揭露，不想說出來，不想讓人責備，不順從要求，想要掩蓋口和意念的惡行，不自己揭露，不想說出來，不想讓人責備，不順從要求，這是我在神聖的佛法中所說的『不善的高利貸』。他如果行走在村莊或村莊外，其他修行者看到后，就會這樣說：『各位賢者！這個人是這樣做的，是這樣行的，是這樣邪惡的，是這樣不乾淨的，是村莊的禍害』。

The Blessed One further said to the monks: 『If a person who desires wealth is in debt and cannot repay it, and the creditor repeatedly comes to him seeking repayment, is this a great suffering in the world?』 The monks replied: 『Yes, Venerable Sir!』 The Blessed One further said to the monks: 『If a person, with the creditor repeatedly coming to him seeking repayment, still does not repay, and is then seized by the creditor, is being seized by the creditor a great suffering in the world?』 『This is why, in the world, a person with desires being poor is a great suffering; in the world, a person with desires borrowing wealth is a great suffering; in the world, a person with desires borrowing at high interest is a great suffering; in the world, a person with desires being pursued by a creditor is a great suffering; in the world, a person with desires having a creditor repeatedly come to him seeking repayment is a great suffering; in the world, a person with desires being seized by a creditor is a great suffering. If someone in this sacred Dharma has no faith in good teachings, no precepts, no extensive learning, no generosity, and no wisdom in understanding good teachings, even if they have much gold, silver, lapis lazuli, crystal, mani jewels, white coral, conch shells, coral, amber, agate, tortoise shell, giant clam, jade, red stone, and pearls, they are still poor and powerless. This is what I call 『unwholesome poverty』 in my sacred Dharma.』 『Their evil actions of body, speech, and mind are what I call 『unwholesome borrowing』 in my sacred Dharma. They wish to conceal their evil actions of body, not revealing them themselves, not wanting to speak of them, not wanting others to rebuke them, not complying with requests; they wish to conceal their evil actions of speech and mind, not revealing them themselves, not wanting to speak of them, not wanting others to rebuke them, not complying with requests. This is what I call 『unwholesome high interest』 in my sacred Dharma. If they walk in or outside the village, other practitioners, seeing them, will say: 『Friends! This person does such things, acts in such a way, is so evil, so impure, and is a thorn in the village.』

。』彼作是說：『諸賢！我不如是作、不如是行、不如是惡、不如是不凈，亦非村邑刺，是我聖法中說不善責索也。』

「彼或在無事處，或在山林樹下，或在空閑居，念三不善念：慾念、恚念、害念，是我聖法中說不善數往求索也。彼作身惡行，口、意惡行，彼作身惡行，口、意惡行已，因此緣此，身壞命終，必至惡處，生地獄中，是我聖法中說不善收縛也。我不見縛更有如是苦、如是重、如是粗、如是不可樂，如地獄、畜生、餓鬼縛也。此三苦縛，漏盡阿羅訶比丘已知滅盡，拔其根本，永無來生。」

「世間貧窮苦，　　舉貸他錢財， 舉貸錢財已，　　他責為苦惱。 財主往求索，　　因此收繫縛， 此縛甚重苦，　　世間樂於欲。 于聖法亦然，　　若無有正信， 無慚及無愧，　　作惡不善行。 身作不善行，　　口意俱亦然， 覆藏不欲說，　　不樂正教訶。 若有數數行，　　意念則為苦， 或村或靜處，　　因是必有悔。 身口習諸行，　　及意之所念， 惡業轉增多，　　數數作復作。 彼惡業無慧，　　多作不善已， 隨所生畢訖，　　必往地獄縛。 此縛最甚苦，　　雄猛之所離， 如法得財利，　　不負得安隱

"現代漢語譯本：他這樣說：『諸位賢者！我不是那樣做的，不是那樣行的，不是那樣邪惡的，不是那樣不凈的，也不是村邑的刺，這是我聖法中所說的不善責索。』", "他或者在無事的地方，或者在山林樹下，或者在空閑的居所，思念三種不善的念頭：慾念、恚念、害念，這是我聖法中所說的不善數數追求。他造作身惡行，口惡行，意惡行，他造作身惡行，口惡行，意惡行之後，因此緣故，身壞命終，必定會到惡處，生在地獄中，這是我聖法中所說的不善收縛。我沒有見過束縛有像這樣苦、這樣重、這樣粗、這樣不可樂的，像地獄、畜生、餓鬼的束縛。這三種苦的束縛，漏盡的阿羅漢比丘已經知道滅盡，拔除了它的根本，永遠不會再有來生。」 , "於是，世尊說了這首偈頌：", "『世間貧窮困苦，舉債借他人的錢財，", "借了錢財之後，他人責求是苦惱。", "債主前往索取，因此被收系束縛，", "這種束縛非常痛苦，世間人卻樂於慾望。", "在聖法中也是這樣，如果沒有正信，", "沒有慚愧和羞恥，就造作惡的不善行為。", "身體造作不善的行為，口和意也是這樣，", "掩蓋起來不願說，不樂意接受正教的呵責。", "如果常常這樣做，意念就會感到痛苦，", "無論在村莊還是在安靜的地方，因此必定會有後悔。", "身體和口習慣於各種行為，以及意念所想的，", "惡業會轉而增多，常常做又做。", "他因為惡業沒有智慧，做了很多不善的事情之後，", "隨著所生之處結束，必定會到地獄的束縛。", "這種束縛最是痛苦，雄猛的人已經脫離了它，", "如法獲得財富利益，不負債就能得到安穩。』" "English version: He says, 'Friends, I do not act like that, I do not behave like that, I am not so evil, I am not so impure, nor am I a thorn in the village. This is what is called an unwholesome demand in my holy Dharma.'", "He, either in a secluded place, or under a tree in the forest, or in an empty dwelling, contemplates three unwholesome thoughts: desire, hatred, and harm. This is what is called an unwholesome seeking in my holy Dharma. He commits evil deeds with his body, speech, and mind. Having committed evil deeds with his body, speech, and mind, because of this, when his body breaks up and he dies, he will surely go to a bad place and be born in hell. This is what is called an unwholesome binding in my holy Dharma. I have not seen a binding that is as painful, as heavy, as coarse, and as unpleasant as the binding of hell, animals, and hungry ghosts. These three painful bindings are known to be completely destroyed by the Arahant bhikkhu who has eradicated all defilements, uprooted their cause, and will never be reborn.", "Then, the Blessed One spoke this verse:", "'The world is poor and suffering, borrowing money from others,", "Having borrowed money, being demanded by others is suffering.", "The creditor goes to demand, and thus one is bound and tied,", "This binding is very painful, yet the world delights in desires.", "It is the same in the holy Dharma, if there is no right faith,", "Without shame and without remorse, one commits evil and unwholesome deeds.", "The body commits unwholesome deeds, and so do the mouth and mind,", "Concealing them and not wanting to speak, not delighting in the rebuke of the true teaching.", "If one does this often, the mind will feel pain,", "Whether in a village or in a quiet place, there will surely be regret.", "The body and mouth are accustomed to various actions, and the mind's thoughts,", "Evil deeds will increase, doing them again and again.", "He, because of evil deeds, has no wisdom, and after doing many unwholesome things,", "Following where he is born, he will surely go to the binding of hell.", "This binding is the most painful, the valiant have escaped it,", "Having obtained wealth and benefit lawfully, one is secure without debt.'"

施與得歡喜，　　二俱皆獲利， 如是諸居士，　　因施福增多。 如是聖法中，　　若有好誠信， 具足成慚愧，　　庶幾無慳貪。 已舍離五蓋，　　常樂行精進， 成就諸禪定，　　滿具常棄樂。 已得無食樂，　　猶如水浴凈， 不動心解脫，　　一切有結盡。 無病為涅槃，　　謂之無上燈， 無憂無塵安，　　是說不移動。」

貧窮經第九竟(一千一十字)

中阿含經卷第二十九(八千八百三字)

中阿含經卷第三十

（一二六）大品行欲經第十(第三唸誦)

爾時，給孤獨居士往詣佛所，𥡳首佛足，卻坐一面，白曰：「世尊！世中為有幾人行欲？」

世尊告曰：「居士！世中凡有十人行欲。云何為十？居士，有一行欲人，非法無道求索財物，彼非法無道求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲人也

給予和獲得都令人歡喜，雙方都能從中獲利。 像這樣的居士，因為佈施而福報增多。 像這樣的聖法中，如果具有良好的誠信， 具備慚愧之心，大概就不會有慳吝貪婪。 已經捨棄了五蓋，常常樂於修行精進， 成就各種禪定，圓滿地捨棄世俗的快樂。 已經獲得了無食的快樂，就像沐浴后清凈一樣， 不動搖的心解脫，一切煩惱的束縛都已斷盡。 無病是涅槃，被稱為無上的明燈， 沒有憂愁沒有塵埃的安寧，這就是所謂的不動搖。

《貧窮經》第九結束（一千一十字）

《中阿含經》卷第二十九（八千八百三字）

《中阿含經》卷第三十

（一二六）《大品行欲經》第十（第三唸誦）

當時，給孤獨居士前往佛陀所在的地方，頂禮佛足，然後坐在一旁，說道：『世尊！世間有多少人行欲？』

世尊告訴他說：『居士！世間共有十種人行欲。哪十種呢？居士，有一種行欲的人，用非法不正當的手段求取財物，他用非法不正當的手段求得財物后，不自己享用安樂，也不供養父母、妻子、奴婢、僕人，也不供養沙門、婆羅門，使他們得到提升，與快樂相伴而受樂報，生到天上長壽。像這樣就是一種行欲的人。』

Giving and receiving bring joy, and both parties benefit. Such lay practitioners, through giving, increase their blessings. In such a sacred Dharma, if one possesses good faith, And is filled with a sense of shame, they will likely be free from stinginess and greed. Having abandoned the five hindrances, they constantly delight in practicing diligence, Achieving various meditative states, fully abandoning worldly pleasures. Having attained the joy of non-eating, like being cleansed after a bath, With an unshakeable mind, they are liberated, and all fetters of affliction are exhausted. Freedom from illness is Nirvana, called the supreme lamp, Peace without sorrow and without defilement, this is what is meant by unshakeable.

Thus spoke the Buddha. Those monks, having heard the Buddha's words, joyfully practiced them.

The Ninth Discourse on Poverty concludes (1110 characters)

The Middle Length Discourses, Volume 29 (8803 characters)

The Middle Length Discourses, Volume 30

Translated by the Tripitaka Master Gautama Sanghadeva of Kipin, Eastern Jin Dynasty

(126) The Tenth Discourse on Great Practice of Desire (Third Recitation)

Then, the lay practitioner Anathapindika went to where the Buddha was, bowed his head at the Buddha's feet, and sat to one side, saying: 'Venerable Sir, how many people in the world engage in desire?'

The World-Honored One said: 'Lay practitioner, there are ten types of people in the world who engage in desire. What are the ten? Lay practitioner, there is one type of person who engages in desire, who seeks wealth through unlawful and unrighteous means. Having obtained wealth through unlawful and unrighteous means, they do not use it to support themselves in comfort, nor their parents, wife, children, slaves, or servants. Nor do they offer it to ascetics or Brahmins, so that they may be elevated, enjoy happiness, and receive the reward of happiness, and be reborn in heaven with long life. This is one type of person who engages in desire.'

。複次，居士！有一行欲人，非法無道求索財物，彼非法無道求財物已，能自養安隱及父母、妻子、奴婢、作使，而不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲人也。複次，居士！有一行欲人，非法無道求索財物，彼非法無道求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲人也。

「複次，居士！有一行欲人，法非法求索財物，彼法非法求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲人也。複次，居士！有一行欲人，法非法求索財物，彼法非法求財物已，能自養安隱及父母、妻子、奴婢、作使，而不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲人也。複次，居士！有一行欲人，法非法求索財物，彼法非法求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲人也。」

「複次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽

現代漢語譯本：再者，居士！有一種人，他以不合法、不合道的方式去追求財富。他以這種不合法、不合道的方式獲得財富后，能夠讓自己生活安穩，也能供養父母、妻子、奴婢、僕人，但不供養沙門和婆羅門，使他們能夠提升境界，與快樂相伴，並享受快樂的果報，最終得以昇天長壽。這就是這樣一種人。再者，居士！還有一種人，他以不合法、不合道的方式去追求財富。他以這種不合法、不合道的方式獲得財富后，能夠讓自己生活安穩，也能供養父母、妻子、奴婢、僕人，並且也供養沙門和婆羅門，使他們能夠提升境界，與快樂相伴，並享受快樂的果報，最終得以昇天長壽。這就是這樣一種人。 再者，居士！有一種人，他以合法與不合法的方式去追求財富。他以這種合法與不合法的方式獲得財富后，不能讓自己生活安穩，也不能供養父母、妻子、奴婢、僕人，也不供養沙門和婆羅門，使他們能夠提升境界，與快樂相伴，並享受快樂的果報，最終得以昇天長壽。這就是這樣一種人。再者，居士！還有一種人，他以合法與不合法的方式去追求財富。他以這種合法與不合法的方式獲得財富后，能夠讓自己生活安穩，也能供養父母、妻子、奴婢、僕人，但不供養沙門和婆羅門，使他們能夠提升境界，與快樂相伴，並享受快樂的果報，最終得以昇天長壽。這就是這樣一種人。再者，居士！還有一種人，他以合法與不合法的方式去追求財富。他以這種合法與不合法的方式獲得財富后，能夠讓自己生活安穩，也能供養父母、妻子、奴婢、僕人，並且也供養沙門和婆羅門，使他們能夠提升境界，與快樂相伴，並享受快樂的果報，最終得以昇天長壽。這就是這樣一種人。 再者，居士！有一種人，他以合法合道的方式去追求財富。他以這種合法合道的方式獲得財富后，不能讓自己生活安穩，也不能供養父母、妻子、奴婢、僕人，也不供養沙門和婆羅門，使他們能夠提升境界，與快樂相伴，並享受快樂的果報，最終得以昇天長壽。

English version: Furthermore, householder! There is a certain person who seeks wealth through unlawful and unrighteous means. Having obtained wealth through such unlawful and unrighteous means, he is able to maintain himself in comfort and also provide for his parents, wife, servants, and laborers, but he does not support ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be reborn in heaven with long life. Such is one type of person. Furthermore, householder! There is another person who seeks wealth through unlawful and unrighteous means. Having obtained wealth through such unlawful and unrighteous means, he is able to maintain himself in comfort and also provide for his parents, wife, servants, and laborers, and he also supports ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be reborn in heaven with long life. Such is another type of person. Furthermore, householder! There is a certain person who seeks wealth through both lawful and unlawful means. Having obtained wealth through such lawful and unlawful means, he is unable to maintain himself in comfort, nor provide for his parents, wife, servants, and laborers, nor does he support ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be reborn in heaven with long life. Such is one type of person. Furthermore, householder! There is another person who seeks wealth through both lawful and unlawful means. Having obtained wealth through such lawful and unlawful means, he is able to maintain himself in comfort and also provide for his parents, wife, servants, and laborers, but he does not support ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be reborn in heaven with long life. Such is another type of person. Furthermore, householder! There is another person who seeks wealth through both lawful and unlawful means. Having obtained wealth through such lawful and unlawful means, he is able to maintain himself in comfort and also provide for his parents, wife, servants, and laborers, and he also supports ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be reborn in heaven with long life. Such is another type of person. Furthermore, householder! There is a certain person who seeks wealth through lawful and righteous means. Having obtained wealth through such lawful and righteous means, he is unable to maintain himself in comfort, nor provide for his parents, wife, servants, and laborers, nor does he support ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be reborn in heaven with long life.

。如是有一行欲人也。複次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，能自養安隱及父母、妻子、奴婢、作使，而不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。如是有一行欲行人也。

「複次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。得財物已，染著縛繳，繳已染著，不見災患，不知出要而用。如是有一行欲人也。複次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。得財物已，不染不著，不縛不繳，不繳已染著，見災患，知出要而用。如是有一行欲人也。

「居士！若有一行欲人，非法無道求索財物，彼非法無道求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令升上與樂俱而受樂報，生天長壽者，此行欲人于諸行欲人為最下也

現代漢語譯本：再者，居士！有一種人，他通過正當合法的方式尋求財富。他通過正當合法的方式獲得財富后，能夠讓自己生活安穩，也能贍養父母、妻子、奴婢和僕人，但不供養僧人和婆羅門，使他們能夠提升境界，與快樂相伴並享受快樂的果報，最終得以昇天長壽。這就是一種追求慾望的人。 再者，居士！有一種人，他通過正當合法的方式尋求財富。他通過正當合法的方式獲得財富后，能夠讓自己生活安穩，也能贍養父母、妻子、奴婢和僕人，也供養僧人和婆羅門，使他們能夠提升境界，與快樂相伴並享受快樂的果報，最終得以昇天長壽。然而，他獲得財富后，卻對財富產生貪戀和束縛，被財富所纏繞，看不到財富帶來的災禍，也不知道如何擺脫財富的束縛而使用它。這就是一種追求慾望的人。 再者，居士！有一種人，他通過正當合法的方式尋求財富。他通過正當合法的方式獲得財富后，能夠讓自己生活安穩，也能贍養父母、妻子、奴婢和僕人，也供養僧人和婆羅門，使他們能夠提升境界，與快樂相伴並享受快樂的果報，最終得以昇天長壽。他獲得財富后，不貪戀不執著，不被束縛不被纏繞，不因纏繞而產生貪戀，能看到財富帶來的災禍，知道如何擺脫財富的束縛而使用它。這就是一種追求慾望的人。 居士！如果有一種人，他通過非法不正當的方式尋求財富。他通過非法不正當的方式獲得財富后，既不能讓自己生活安穩，也不能贍養父母、妻子、奴婢和僕人，也不供養僧人和婆羅門，使他們能夠提升境界，與快樂相伴並享受快樂的果報，最終得以昇天長壽。這種追求慾望的人在所有追求慾望的人中是最下等的。

English version: Furthermore, householder, there is a person who desires, who seeks wealth lawfully and righteously. Having obtained wealth lawfully and righteously, he is able to support himself in comfort, as well as his parents, wife, servants, and employees, but he does not support ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be born in heaven with long life. This is one kind of person who desires. Furthermore, householder, there is a person who desires, who seeks wealth lawfully and righteously. Having obtained wealth lawfully and righteously, he is able to support himself in comfort, as well as his parents, wife, servants, and employees, and he also supports ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be born in heaven with long life. Having obtained wealth, he is attached and bound by it, and being bound, he is attached, not seeing the dangers, not knowing the way out, and using it. This is one kind of person who desires. Furthermore, householder, there is a person who desires, who seeks wealth lawfully and righteously. Having obtained wealth lawfully and righteously, he is able to support himself in comfort, as well as his parents, wife, servants, and employees, and he also supports ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be born in heaven with long life. Having obtained wealth, he is not attached nor bound, not bound nor attached, not attached because of being bound, seeing the dangers, knowing the way out, and using it. This is one kind of person who desires. Householder, if there is a person who desires, who seeks wealth unlawfully and unrighteously. Having obtained wealth unlawfully and unrighteously, he is not able to support himself in comfort, nor his parents, wife, servants, and employees, nor does he support ascetics and Brahmins, so that they may ascend, be with joy, and receive the reward of joy, and be born in heaven with long life. This person who desires is the lowest among all those who desire.

。居士！若有一行欲人，法非法求索財物，彼法非法求財物已，自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令升上與樂俱而受樂報，生天長壽者，此行欲人于諸行欲人為最上也。

「居士！若有一行欲人，如法以道求索財物，彼如法以道求財物已，自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令升上與樂俱而受樂報，生天長壽。得財物已，不染不著，不縛不繳，不繳已染著，見災患，知出要而用者，此行欲人于諸行欲人為最第一、最大、最上、最勝、最尊，為最妙也。猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，為最第一、最大、最上、最勝、最尊，為最妙也。如是，居士！此行欲人于諸行欲人為最第一、最大、最上、最勝、最尊，為最妙也。」

「若非法求財，　　及法非法求， 不供不自用，　　亦不施為福， 二俱皆有惡，　　於行欲最下。 若如法求財，　　自身勤所得， 供他及自用，　　亦以施為福， 二俱皆有德，　　於行欲最上。 若得出要慧，　　行欲住在家， 見災患知足，　　節儉用財物， 彼得出欲慧，　　於行欲最上。」

現代漢語譯本：『居士！如果有一個人追求慾望，通過非法或不合法的方式獲取財富，他用這些非法獲得的財富來供養自己，使自己安穩，也供養父母、妻子、奴婢、僕人，還供養沙門和婆羅門，使他們能夠提升境界，享受快樂，並獲得快樂的果報，最終能夠昇天並長壽，那麼這個人雖然追求慾望，但在所有追求慾望的人中也算是最優秀的。』 『居士！如果有一個人追求慾望，通過合法的方式獲取財富，他用這些合法獲得的財富來供養自己，使自己安穩，也供養父母、妻子、奴婢、僕人，還供養沙門和婆羅門，使他們能夠提升境界，享受快樂，並獲得快樂的果報，最終能夠昇天並長壽。他得到財富后，不執著，不貪戀，不被束縛，不被財富所困擾，不因擁有財富而產生貪戀，他能看到財富帶來的災禍，明白擺脫財富束縛的重要性，併合理使用財富。那麼這個人雖然追求慾望，但在所有追求慾望的人中是最第一、最大、最上、最勝、最尊貴的，也是最美好的。就像從牛奶中提取出乳酪，從乳酪中提取出生酥，從生酥中提取出熟酥，從熟酥中提取出酥油，酥油是所有這些中最第一、最大、最上、最勝、最尊貴的，也是最美好的。同樣，居士！這個人雖然追求慾望，但在所有追求慾望的人中也是最第一、最大、最上、最勝、最尊貴的，也是最美好的。』 於是，世尊說了這首偈語： 『如果通過非法手段獲取財富，或者通過合法和非法手段混合獲取財富，既不供養他人也不自己享用，也不用來佈施積福，這兩種情況都是不好的，在追求慾望的人中是最差的。如果通過合法手段獲取財富，通過自己的辛勤勞動所得，用來供養他人和自己享用，也用來佈施積福，這兩種情況都是好的，在追求慾望的人中是最好的。如果能夠獲得擺脫慾望的智慧，即使追求慾望，仍然可以安住在家中，看到財富帶來的災禍，懂得滿足，節儉地使用財富，那麼這個人就獲得了擺脫慾望的智慧，在追求慾望的人中是最優秀的。』 佛陀是這樣說的。

English version: 'Householder! If there is a person who desires, who seeks wealth through unlawful or unrighteous means, and having obtained wealth through unlawful means, uses it to support themselves and live comfortably, as well as their parents, wife, servants, and laborers, and also makes offerings to ascetics and Brahmins, enabling them to ascend to higher realms, enjoy happiness, and receive the rewards of happiness, ultimately being reborn in heaven and living long lives, then this person, though desiring, is the most excellent among all those who desire.' 'Householder! If there is a person who desires, who seeks wealth through lawful and righteous means, and having obtained wealth through lawful means, uses it to support themselves and live comfortably, as well as their parents, wife, servants, and laborers, and also makes offerings to ascetics and Brahmins, enabling them to ascend to higher realms, enjoy happiness, and receive the rewards of happiness, ultimately being reborn in heaven and living long lives. Having obtained wealth, they are not attached, not greedy, not bound, not entangled, not becoming attached after being entangled, they see the dangers of wealth, understand the importance of liberation from the bondage of wealth, and use wealth wisely. Then this person, though desiring, is the most first, the greatest, the highest, the most victorious, the most honored, and the most wonderful among all those who desire. Just as from milk comes cream, from cream comes curd, from curd comes fresh butter, from fresh butter comes ghee, and from ghee comes clarified butter, and clarified butter is the most first, the greatest, the highest, the most victorious, the most honored, and the most wonderful of all these. Likewise, householder! This person, though desiring, is the most first, the greatest, the highest, the most victorious, the most honored, and the most wonderful among all those who desire.' 'If one seeks wealth through unlawful means, or through a mixture of lawful and unlawful means, and neither makes offerings nor uses it for oneself, nor uses it for giving and accumulating merit, both of these are bad, and are the worst among those who desire. If one seeks wealth through lawful means, obtained through one's own hard work, and uses it to make offerings to others and for oneself, and also uses it for giving and accumulating merit, both of these are good, and are the best among those who desire. If one can obtain the wisdom to be free from desire, even while desiring, one can still live at home, see the dangers of wealth, know contentment, and use wealth sparingly, then this person has obtained the wisdom to be free from desire, and is the most excellent among those who desire.'

。給孤獨居士及諸比丘，聞佛所說，歡喜奉行。

行欲經第十竟(千二百五十三字)

（一二七）中阿含大品福田經第十一(第三唸誦)

爾時，給孤獨居士往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！世中為有幾福田人？」

世尊告曰：「居士！世中凡有二種福田人。云何為二？一者學人，二者無學人。學人有十八，無學人有九。居士！云何十八學人？信行、法行、信解脫、見到、身證、家家、一種、向須陀洹、得須陀洹、向斯陀含、得斯陀含、向阿那含、得阿那含、中般涅槃、生般涅槃、行般涅槃、無行般涅槃、上流色究竟，是謂十八學人。居士！云何九無學人？思法、升進法、不動法、退法、不退法、護法——護則不退不護則退、實住法、慧解脫、俱解脫，是謂九無學人。」

「世中學無學，　　可尊可奉敬， 彼能正其身，　　口意亦復然， 居士是良田，　　施彼得大福。」

佛說如是。給孤獨居士及諸比丘，聞佛所說，歡喜奉行

現代漢語譯本：給孤獨長者和眾比丘聽聞佛陀所說，歡喜地遵照奉行。 《行欲經》第十完（共一千二百五十三字） （一二七）《中阿含經·大品·福田經》第十一（第三唸誦） 當時，給孤獨長者前往佛陀所在之處，頂禮佛足，然後退坐在一旁，稟告說：『世尊！世間有幾種福田之人？』 世尊告訴他說：『居士！世間共有兩種福田之人。哪兩種呢？一是學人，二是無學人。學人有十八種，無學人有九種。居士！哪十八種是學人呢？信行、法行、信解脫、見到、身證、家家、一種、向須陀洹、得須陀洹、向斯陀含、得斯陀含、向阿那含、得阿那含、中般涅槃、生般涅槃、行般涅槃、無行般涅槃、上流色究竟，這便是十八種學人。居士！哪九種是無學人呢？思法、升進法、不動法、退法、不退法、護法——護持則不退，不護持則退、實住法、慧解脫、俱解脫，這便是九種無學人。』 『世間有學與無學， 都值得尊敬和供奉， 他們能端正自身， 言語和心意也是如此， 居士是良田， 施捨給他們能得大福。』 佛陀如此說道。給孤獨長者和眾比丘聽聞佛陀所說，歡喜地遵照奉行。

English version: The Elder Anathapindika and the bhikkhus, having heard what the Buddha said, joyfully accepted and practiced it. The tenth discourse, 'On the Practice of Desire,' is complete (1253 words). (127) The eleventh discourse of the 'Great Chapter on Fields of Merit' in the Madhyama Agama (Third Recitation) Then, the Elder Anathapindika went to where the Buddha was, bowed down at the Buddha's feet, and sat down to one side. He said: 'Venerable Sir, how many kinds of fields of merit are there in the world?' The Venerable One said: 'Householder, there are two kinds of fields of merit in the world. What are the two? One is the learner, and the other is the non-learner. There are eighteen kinds of learners and nine kinds of non-learners. Householder, what are the eighteen kinds of learners? One who is a follower by faith, a follower by dharma, one liberated by faith, one who has attained the vision, one who has attained the body, one who is a 'family-to-family' returner, one who is a 'once-returner', one who is on the path to stream-entry, one who has attained stream-entry, one who is on the path to once-returning, one who has attained once-returning, one who is on the path to non-returning, one who has attained non-returning, one who attains parinirvana in the intermediate state, one who attains parinirvana upon birth, one who attains parinirvana with effort, one who attains parinirvana without effort, and one who ascends to the highest realm of form. These are the eighteen kinds of learners. Householder, what are the nine kinds of non-learners? One who is a follower by thought, one who is a follower by progress, one who is immovable, one who is subject to decline, one who is not subject to decline, one who is a protector of the dharma—if one protects, one does not decline; if one does not protect, one declines—one who is established in reality, one who is liberated by wisdom, and one who is liberated in both ways. These are the nine kinds of non-learners.' Then, the Venerable One spoke this verse: 'Learners and non-learners in the world, Are worthy of respect and veneration, They can rectify their own bodies, And their speech and minds as well, Householder, they are good fields, Giving to them brings great merit.' Thus spoke the Buddha. The Elder Anathapindika and the bhikkhus, having heard what the Buddha said, joyfully accepted and practiced it.

福田經第十一竟(二百六十七字)

（一二八）中阿含大品優婆塞經第十二(第三唸誦)

爾時，給孤獨居士與大優婆塞眾五百人俱，往詣尊者舍梨子所，稽首作禮，卻坐一面，五百優婆塞亦為作禮，卻坐一面。給孤獨居士及五百優婆塞坐一面已，尊者舍梨子為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法。勸發渴仰，成就歡喜已，即從座起，往詣佛所，稽首佛足，卻坐一面。尊者舍梨子去後不久，給孤獨居士及五百優婆塞亦詣佛所，稽首佛足，卻坐一面。

尊者舍梨子及眾坐已定，世尊告曰：「舍梨子！若汝知白衣聖弟子善護行五法及得四增上心，現法樂居，易不難得。舍梨子！汝當記別聖弟子地獄盡，畜生、餓鬼及諸惡處亦盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦邊。

「舍梨子！云何白衣聖弟子善護行五法，白衣聖弟子者，離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲。彼于殺生凈除其心，白衣聖弟子善護行，此第一法

福田經第十一竟（二百六十七字） （一二八）中阿含大品優婆塞經第十二（第三唸誦） 當時，給孤獨長者與五百位大優婆塞一同前往尊者舍利弗處，頂禮問候后，退坐一旁，五百位優婆塞也行禮后，退坐一旁。給孤獨長者和五百位優婆塞坐定后，尊者舍利弗為他們說法，勸導他們生起渴求之心，成就歡喜，用無量方便為他們說法。勸導他們生起渴求之心，成就歡喜后，就從座位起身，前往佛陀處，頂禮佛足，退坐一旁。尊者舍利弗離開后不久，給孤獨長者和五百位優婆塞也來到佛陀處，頂禮佛足，退坐一旁。 尊者舍利弗和眾人坐定后，世尊說道：『舍利弗！如果你們知道白衣聖弟子善於守護奉行五法，並獲得四種增上心，就能在現世安樂居住，這並不難得到。舍利弗！你們應當記住，聖弟子能斷絕地獄、畜生、餓鬼以及各種惡道，證得須陀洹果，不墮惡法，必定趨向正覺，最多經歷七次生死，在天上人間往返七次後就能達到苦的盡頭。』 『舍利弗！白衣聖弟子如何善於守護奉行五法呢？白衣聖弟子，遠離殺生、斷絕殺生，捨棄刀杖，有慚愧心，有慈悲心，饒益一切眾生乃至昆蟲。他們對於殺生清凈其心，白衣聖弟子善於守護奉行，這是第一法。'

The Eleventh Chapter of the Field of Merit Sutra (267 characters) (128) The Twelfth Upasaka Sutra of the Great Chapter of the Madhyama Agama (Third Recitation) At that time, the elder Anathapindika, along with five hundred great upasakas, went to the Venerable Shariputra, bowed their heads in greeting, and sat down to one side. The five hundred upasakas also paid their respects and sat down to one side. After Anathapindika and the five hundred upasakas were seated, the Venerable Shariputra preached the Dharma to them, encouraging them to develop a thirst for it, achieving joy, and using countless skillful means to preach the Dharma to them. After encouraging them to develop a thirst for it and achieving joy, he rose from his seat and went to the Buddha, bowed his head at the Buddha's feet, and sat down to one side. Not long after the Venerable Shariputra left, Anathapindika and the five hundred upasakas also went to the Buddha, bowed their heads at the Buddha's feet, and sat down to one side. After the Venerable Shariputra and the assembly were seated, the World Honored One said, 'Shariputra! If you know that a white-robed holy disciple is good at guarding and practicing the five dharmas and obtains the four superior minds, they can live happily in the present life, which is not difficult to achieve. Shariputra! You should remember that a holy disciple can end hell, animals, hungry ghosts, and all evil realms, attain the state of Srotapanna, not fall into evil dharmas, surely move towards enlightenment, and after at most seven lives, after seven comings and goings in heaven and the human realm, they will reach the end of suffering.' 'Shariputra! How does a white-robed holy disciple guard and practice the five dharmas well? A white-robed holy disciple, abstains from killing, ceases killing, abandons knives and weapons, has a sense of shame and remorse, has a compassionate heart, and benefits all beings, even insects. They purify their minds regarding killing. A white-robed holy disciple guards and practices this well, this is the first dharma.'

「複次，舍梨子！白衣聖弟子離不與取、斷不與取，與而後取，樂於與取，常好佈施，歡喜無吝，不望其報，不以偷所覆，常自護已。彼于不與取凈除其心，白衣聖弟子善護行，此第二法。

「複次，舍梨子！白衣聖弟子離邪淫、斷邪淫，彼或有父所護，或母所護，或父母所護，或兄弟所護，或姊妹所護，或婦父母所護，或親親所護，或同姓所護，或為他婦女，有鞭罰恐怖，及有名雇債至華鬘親，不犯如是女。彼于邪淫凈除其心，白衣聖弟子善護行，此第三法。

「複次，舍梨子！白衣聖弟子離妄言、斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間。彼于妄言凈除其心，白衣聖弟子善護行，此第四法。

「複次，舍梨子！白衣聖弟子離酒、斷酒。彼于飲酒凈除其心，白衣聖弟子善護行，此第五法。

「舍梨子！白衣聖弟子云何得四增上心，現法樂居，易不難得？白衣聖弟子念如來，彼如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。如是念如來已，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅。白衣聖弟子攀緣如來，心靖得喜。若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅

『再者，舍利子！在家修行的聖弟子遠離不予而取，斷絕不予而取，給予之後才取，樂於給予和獲取，經常喜歡佈施，歡喜而不吝嗇，不期望回報，不以偷盜行為掩蓋自己，經常自我保護。他對於不予而取凈化了自己的心，在家修行的聖弟子善於守護自己的行為，這是第二種法。 『再者，舍利子！在家修行的聖弟子遠離邪淫，斷絕邪淫。他或者受到父親的保護，或者受到母親的保護，或者受到父母的保護，或者受到兄弟的保護，或者受到姐妹的保護，或者受到妻子父母的保護，或者受到親戚的保護，或者受到同姓人的保護，或者是有鞭打懲罰的恐懼的婦女，或者是被僱傭的、有債務的、有花環親屬關係的婦女，不侵犯這樣的婦女。他對於邪淫凈化了自己的心，在家修行的聖弟子善於守護自己的行為，這是第三種法。 『再者，舍利子！在家修行的聖弟子遠離妄語，斷絕妄語，說真實的話，喜歡真實，安住于真實而不動搖，一切都可信賴，不欺騙世人。他對於妄語凈化了自己的心，在家修行的聖弟子善於守護自己的行為，這是第四種法。 『再者，舍利子！在家修行的聖弟子遠離飲酒，斷絕飲酒。他對於飲酒凈化了自己的心，在家修行的聖弟子善於守護自己的行為，這是第五種法。 『舍利子！在家修行的聖弟子如何獲得四種增上心，在現世安樂居住，容易獲得而不困難呢？在家修行的聖弟子憶念如來，這位如來是無所執著的、等正覺的、明行圓滿的、善逝的、世間解的、無上士、調御丈夫、天人師，號為佛、世尊。這樣憶念如來之後，如果有惡欲就會立即消滅，心中不善、污穢、愁苦、憂慮也會消滅。在家修行的聖弟子攀緣如來，內心平靜而喜悅。如果有惡欲就會立即消滅，心中不善、污穢、愁苦、憂慮也會消滅。

'Furthermore, Shariputra! A lay noble disciple abstains from taking what is not given, abandons taking what is not given, takes only what is given, delights in giving and taking, is always fond of generosity, joyful and ungrudging, not expecting reward, not covering up theft, and always protects himself. He purifies his mind of taking what is not given, and the lay noble disciple is good at guarding his conduct; this is the second principle. 'Furthermore, Shariputra! A lay noble disciple abstains from sexual misconduct, abandons sexual misconduct. He does not engage with women who are protected by their father, or protected by their mother, or protected by their parents, or protected by their brothers, or protected by their sisters, or protected by their husband's parents, or protected by their relatives, or protected by those of the same clan, or women who are subject to punishment by whipping, or women who are hired, indebted, or related by garlands. He purifies his mind of sexual misconduct, and the lay noble disciple is good at guarding his conduct; this is the third principle. 'Furthermore, Shariputra! A lay noble disciple abstains from false speech, abandons false speech, speaks the truth, delights in the truth, abides in the truth without wavering, is trustworthy in all things, and does not deceive the world. He purifies his mind of false speech, and the lay noble disciple is good at guarding his conduct; this is the fourth principle. 'Furthermore, Shariputra! A lay noble disciple abstains from intoxicants, abandons intoxicants. He purifies his mind of intoxicants, and the lay noble disciple is good at guarding his conduct; this is the fifth principle. 'Shariputra! How does a lay noble disciple obtain the four higher minds, dwelling in present happiness, easily and without difficulty? A lay noble disciple recollects the Tathagata, that the Tathagata is the one who is without attachment, the fully enlightened one, perfect in knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed one, the tamer of men, the teacher of gods and humans, known as the Buddha, the Blessed One. Having recollected the Tathagata in this way, if there is any evil desire, it is immediately extinguished, and the unwholesome, defiled, sorrowful, and distressing thoughts in the mind are also extinguished. The lay noble disciple, focusing on the Tathagata, finds peace and joy in his heart. If there is any evil desire, it is immediately extinguished, and the unwholesome, defiled, sorrowful, and distressing thoughts in the mind are also extinguished.'

。白衣聖弟子得第一增上心，現法樂居，易不難得。

「複次，舍梨子！白衣聖弟子念法，世尊善說法，必至究竟，無煩無熱，常有不移動。如是觀、如是覺、如是知、如是念法已，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅。白衣聖弟子攀緣法，心靖得喜。若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅。白衣聖弟子得此第二增上心。

「複次，舍梨子！白衣聖弟子念眾，如來聖眾善趣正趣，向法次法，順行如法，彼眾實有阿羅訶、趣阿羅訶，有阿那含、趣阿那含，有斯陀含、趣斯陀含，有須陀洹、趣須陀洹，是謂四雙八輩。謂如來眾成就尸賴，成就三昧，成就般若，成就解脫，成就解脫知見，可敬可重，可奉可供，世良福田。彼如是念如來眾，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅。白衣聖弟子攀緣如來眾，心靖得喜，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅。白衣聖弟子是謂得第三增上心，現法樂居，易不難得。

「複次，舍梨子！白衣聖弟子自念尸賴，此尸賴不缺不穿，無穢無濁，住如地不虛妄，聖所稱譽，具善受持。彼如是自念尸賴，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅

現代漢語譯本：身著白衣的聖弟子獲得第一種增上心，體驗到當下的快樂，這並不難獲得。 『再者，舍利子！身著白衣的聖弟子憶念佛法，世尊善於說法，必定能達到究竟，沒有煩惱和焦躁，內心常保持不動搖。像這樣觀察、覺知、瞭解、憶念佛法后，如果有邪惡的慾望，就會立即消滅；心中如果有不善、污穢、憂愁、悲傷，也會同樣消滅。身著白衣的聖弟子攀緣佛法，內心平靜而喜悅。如果有邪惡的慾望，就會立即消滅；心中如果有不善、污穢、憂愁、悲傷，也會同樣消滅。身著白衣的聖弟子獲得這第二種增上心。』 『再者，舍利子！身著白衣的聖弟子憶念僧眾，如來的聖眾善於修行，走向正道，遵循佛法，依教奉行。這僧眾中確實有阿羅漢、正在趨向阿羅漢果位的，有阿那含、正在趨向阿那含果位的，有斯陀含、正在趨向斯陀含果位的，有須陀洹、正在趨向須陀洹果位的，這就是所謂的四雙八輩。如來的僧眾成就戒律，成就禪定，成就智慧，成就解脫，成就解脫知見，值得尊敬，值得重視，值得供奉，是世間良田福地。他這樣憶念如來的僧眾，如果有邪惡的慾望，就會立即消滅；心中如果有不善、污穢、憂愁、悲傷，也會同樣消滅。身著白衣的聖弟子攀緣如來的僧眾，內心平靜而喜悅，如果有邪惡的慾望，就會立即消滅；心中如果有不善、污穢、憂愁、悲傷，也會同樣消滅。身著白衣的聖弟子獲得這第三種增上心，體驗到當下的快樂，這並不難獲得。』 『再者，舍利子！身著白衣的聖弟子憶念自己的戒律，這戒律沒有缺失，沒有污穢，沒有混濁，像大地一樣穩固不虛妄，受到聖者的稱讚，能夠很好地受持。他這樣憶念自己的戒律，如果有邪惡的慾望，就會立即消滅；心中如果有不善、污穢、憂愁、悲傷，也會同樣消滅。

English version: A white-clad noble disciple attains the first superior mind, experiencing present happiness, which is not difficult to obtain. 'Furthermore, Shariputra! A white-clad noble disciple contemplates the Dharma, that the World Honored One has well-expounded the Dharma, which will surely lead to the ultimate, free from vexation and agitation, and always remains unmoving. Having thus observed, perceived, understood, and contemplated the Dharma, if any evil desire arises, it is immediately extinguished; if any unwholesome, defiled, sorrowful, or distressing thoughts arise in the mind, they are also extinguished. A white-clad noble disciple, by focusing on the Dharma, finds peace and joy in the mind. If any evil desire arises, it is immediately extinguished; if any unwholesome, defiled, sorrowful, or distressing thoughts arise in the mind, they are also extinguished. A white-clad noble disciple attains this second superior mind.' 'Furthermore, Shariputra! A white-clad noble disciple contemplates the Sangha, that the noble Sangha of the Tathagata is well-practiced, proceeding on the right path, following the Dharma, and acting in accordance with the teachings. Within this Sangha, there are indeed Arhats, those progressing towards Arhatship, Anagamis, those progressing towards Anagamiship, Sakadagamis, those progressing towards Sakadagamiship, and Srotapannas, those progressing towards Srotapannaship. These are the four pairs and eight types of noble individuals. The Sangha of the Tathagata is accomplished in morality, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. They are worthy of respect, worthy of esteem, worthy of offerings, and are a field of merit for the world. When he thus contemplates the Sangha of the Tathagata, if any evil desire arises, it is immediately extinguished; if any unwholesome, defiled, sorrowful, or distressing thoughts arise in the mind, they are also extinguished. A white-clad noble disciple, by focusing on the Sangha of the Tathagata, finds peace and joy in the mind. If any evil desire arises, it is immediately extinguished; if any unwholesome, defiled, sorrowful, or distressing thoughts arise in the mind, they are also extinguished. A white-clad noble disciple attains this third superior mind, experiencing present happiness, which is not difficult to obtain.' 'Furthermore, Shariputra! A white-clad noble disciple contemplates his own morality, that this morality is without deficiency, without defilement, without turbidity, abiding like the earth, not false, praised by the noble ones, and well-maintained. When he thus contemplates his own morality, if any evil desire arises, it is immediately extinguished; if any unwholesome, defiled, sorrowful, or distressing thoughts arise in the mind, they are also extinguished.'

。白衣聖弟子攀緣尸賴，心靖得喜，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂戚亦復得滅。白衣聖弟子是謂得第四增上心，現法樂居，易不難得。

「舍梨子！若汝知白衣聖弟子善護行此五法，得此四增上心，現法樂居，易不難得者，舍梨子！汝記別白衣聖弟子地獄盡，畜生、餓鬼及諸惡處亦盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦邊。」於是，世尊說此頌曰：

「慧者住在家，　　見地獄恐怖， 因受持聖法，　　除去一切惡。 不殺害眾生，　　知而能捨離， 真諦不妄言，　　不盜他財物。 自有婦知足，　　不樂他人妻， 舍離斷飲酒，　　心亂狂癡本。 常當念正覺，　　思惟諸善法， 念眾觀尸賴，　　從是得歡喜。 欲行其佈施，　　當以望其福， 先施於息心，　　如是成果報。 我今說息心，　　舍梨當善聽， 若有黑及白，　　赤色之與黃， 尨色愛樂色，　　牛及諸鴿鳥。 隨彼所生處，　　良御牛在前， 身力成具足，　　善速往來快， 取彼之所能，　　莫以色為非。 如是此人間，　　若有所生處， 剎帝麗梵志，　　居士本工師

身著白衣的聖弟子依附於戒律，內心平靜而感到喜悅。如果生起邪惡的慾望，便能立即將其滅除；心中若有不善、污穢、憂愁、悲傷，也能將其滅除。這樣的白衣聖弟子被稱為獲得了第四種增上心，能在現世安樂居住，並且容易獲得，並不困難。 『舍利子！如果你知道白衣聖弟子能夠很好地奉行這五種法，獲得這四種增上心，在現世安樂居住，並且容易獲得，並不困難，那麼，舍利子！你應當記下，這樣的白衣聖弟子已經斷絕了地獄、畜生、餓鬼以及各種惡道，證得了須陀洹果，不會墮入惡道，必定趨向正覺，最多經歷七次生死輪迴，在天上人間往返七次之後，便能徹底解脫痛苦。』於是，世尊說了這首偈頌： 『有智慧的人安住在家，看到地獄的恐怖，因為受持聖法，能夠去除一切惡行。不殺害眾生，明知故犯也能捨棄，說真話不妄語，不偷盜他人的財物。滿足於自己的妻子，不貪戀他人的**，捨棄飲酒，這是導致心亂和瘋狂的根源。應當常常憶念正覺，思考各種善法，憶念大眾，觀察戒律，由此獲得歡喜。如果想要行佈施，應當以期望福報的心態去做，首先要施予息心，這樣才能獲得果報。我現在說息心，舍利子應當好好聽著，無論是黑色、白色、紅色還是黃色，還是雜色、愛樂色，牛以及各種鴿子鳥，無論它們出生在哪裡，良馬良牛都在前面，身體強壯，善於快速往來，要取其所長，不要因為顏色而否定它們。人間也是如此，無論出生在哪裡，剎帝利、婆羅門、居士、工匠，'

A white-robed noble disciple, adhering to morality, finds peace and joy in their heart. If evil desires arise, they are immediately extinguished; if there is unwholesomeness, defilement, sorrow, or grief in the heart, it is also extinguished. Such a white-robed noble disciple is said to have attained the fourth superior mind, dwelling in present happiness, which is easily attained and not difficult. 'Sariputra! If you know that a white-robed noble disciple well practices these five dharmas, attains these four superior minds, dwells in present happiness, and that it is easily attained and not difficult, then, Sariputra! You should note that such a white-robed noble disciple has ended hell, animal realms, hungry ghost realms, and all evil realms, has attained Stream-entry, will not fall into evil realms, is destined for enlightenment, and after at most seven lives, having transmigrated between heaven and earth seven times, will reach the end of suffering.' Then, the World Honored One spoke this verse: 'The wise one dwells at home, seeing the terror of hell, because of upholding the holy dharma, they can remove all evil. They do not kill living beings, knowing and being able to abandon it, they speak the truth and do not lie, they do not steal others' possessions. They are content with their own wives, not lusting after others' **, they abandon drinking alcohol, which is the root of mental confusion and madness. They should always remember enlightenment, contemplate all good dharmas, remember the assembly, observe morality, and from this, obtain joy. If they wish to give alms, they should do so with the expectation of merit, first giving to the cessation of mind, thus obtaining the fruit of karma. I now speak of the cessation of mind, Sariputra should listen well, whether it is black, white, red, or yellow, or mottled, beloved colors, cows, and various pigeons and birds. Wherever they are born, good horses and good cows are in front, their bodies are strong, they are good at quick coming and going, take what they are capable of, do not deny them because of their color. It is the same in the human world, wherever they are born, whether they are Kshatriyas, Brahmins, householders, or artisans.'

隨彼所生處，　　長老凈持戒， 世無著善逝，　　施彼得大果。 愚癡無所知，　　無慧無所聞， 施彼得果少，　　無光無所照。 若光有所照，　　有慧佛弟子， 信向善逝者，　　根生善堅住。 彼是生善處，　　如意往人家， 最後得涅槃，　　如是各有緣。」

佛說如是。尊者舍梨子及諸比丘，給孤獨居士、五百優婆塞，聞佛所說，歡喜奉行。

優婆塞經第十二竟(千五百四十九字)

（一二九）中阿含大品怨家經第十三(第三唸誦)

爾時，世尊告諸比丘：「有七怨家法而作怨家，謂男女輩瞋恚時來。云何為七？怨家者，不欲令怨家有好色。所以者何？怨家者，不樂怨家有好色，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚，彼雖好沐浴，名香涂身，然色故惡。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第一怨家法而作怨家，謂男女輩瞋恚時來。

「複次，怨家者，不欲令怨家安隱眠。所以者何？怨家者，不樂怨家安隱眠，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚

無論他投生何處，只要是持戒清凈的長老，世間無執著的善逝，向他們佈施都能獲得巨大的果報。 愚癡的人無知無識，沒有智慧，也沒有聽聞佛法，向他們佈施所得的果報很少，如同沒有光明，無法照亮。 如果光明能夠照耀，有智慧的佛弟子，信仰並傾向於善逝，他們的善根就會穩固生長。 他們是善的源泉，如同如意寶珠來到人家，最終能夠證得涅槃，每個人都有各自的因緣。 佛陀如是說。尊者舍利弗以及眾比丘，給孤獨長者、五百優婆塞，聽聞佛陀所說，歡喜奉行。 《優婆塞經》第十二完（一千五百四十九字） （一二九）《中阿含經》大品《怨家經》第十三（第三唸誦） 當時，世尊告訴眾比丘：『有七種怨家法會使人成為怨家，這是指男女在嗔恚時會產生的。哪七種呢？怨家不希望怨家有好臉色。為什麼呢？因為怨家不希望怨家有好臉色。人有嗔恚，習慣嗔恚，被嗔恚所覆蓋，心中不捨棄嗔恚，即使他沐浴，用名貴的香料塗抹身體，臉色仍然不好。為什麼呢？因為被嗔恚所覆蓋，心中不捨棄嗔恚的緣故。這是第一種怨家法會使人成為怨家，這是指男女在嗔恚時會產生的。』 『再者，怨家不希望怨家安穩睡眠。為什麼呢？因為怨家不希望怨家安穩睡眠。人有嗔恚，習慣嗔恚，被嗔恚所覆蓋，心中不捨棄嗔恚

Wherever he is born, if he is an elder who keeps the precepts purely, a Well-Gone One without attachment in the world, giving to them yields great results. The foolish are ignorant and unknowing, without wisdom, and without hearing the Dharma. Giving to them yields little result, like having no light, unable to illuminate. If the light can shine, a wise disciple of the Buddha, who believes in and inclines towards the Well-Gone One, their roots of goodness will grow firmly. They are the source of goodness, like a wish-fulfilling jewel coming to a household, and they will ultimately attain Nirvana. Each has their own causes and conditions. The Buddha spoke thus. Venerable Sariputra and the monks, Anathapindika, and five hundred lay disciples, having heard what the Buddha said, rejoiced and practiced accordingly. The Twelfth Chapter of the Upasaka Sutra is complete (1549 words). (129) The Thirteenth Chapter of the Madhyama Agama Sutra, the Great Chapter, the 'Enemy' Sutra (Third Recitation) At one time, the Buddha was dwelling in Savatthi, in the Jeta Grove, Anathapindika's Park. At that time, the World Honored One told the monks: 'There are seven ways an enemy acts that make one an enemy, which arise when men and women are angry. What are the seven? An enemy does not want their enemy to have a good complexion. Why is that? Because an enemy does not want their enemy to have a good complexion. A person who is angry, habitually angry, covered by anger, and whose mind does not let go of anger, even if they bathe and apply fragrant oils to their body, their complexion will still be bad. Why is that? Because they are covered by anger, and their mind does not let go of anger. This is the first way an enemy acts that makes one an enemy, which arises when men and women are angry.' 'Furthermore, an enemy does not want their enemy to sleep peacefully. Why is that? Because an enemy does not want their enemy to sleep peacefully. A person who is angry, habitually angry, covered by anger, and whose mind does not let go of anger

。彼雖臥以御床，敷以氍氀、𣯾𣰆，覆以錦綺羅縠，有儭體被，兩頭安枕，加陵伽波和邏、波遮悉多羅那，然故憂苦眠。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第二怨家法而作怨家，謂男女輩瞋恚時來。

「複次，怨家者，不欲令怨家得大利。所以者何？怨家者，不樂怨家得大利，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。彼應得利而不得利，應不得利而得利。彼此二法更互相違，大得不利。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第三怨家法而作怨家，謂男女輩瞋恚時來。

「複次，怨家者，不欲令怨家有朋友。所以者何？怨家者，不樂怨家有朋友，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。彼若有親朋友，舍離避去。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第四怨家法而作怨家，謂男女輩瞋恚時來。

「複次，怨家者，不欲令怨家有稱譽。所以者何？怨家者，不樂怨家有名稱，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。彼惡名丑，聲周聞諸方。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第五怨家法而作怨家，謂男女輩瞋恚時來。

「複次，怨家者，不欲令怨家極大富。所以者何？怨家者，不樂怨家極大富，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚

現代漢語譯本：即使他躺在華麗的床上，鋪著精美的地毯和墊子，蓋著錦緞絲綢，穿著舒適的睡衣，兩頭枕著枕頭，還用了檀香和香料，仍然憂愁難眠。這是為什麼呢？因為他被嗔恨所矇蔽，心中無法放下嗔恨。這就是第二種像仇敵一樣對待自己的行為，指的是男女在嗔恨時所表現出來的狀態。 現代漢語譯本：再者，仇敵不希望仇敵獲得巨大的利益。這是為什麼呢？因為仇敵不樂意仇敵獲得巨大的利益。人一旦有了嗔恨，習慣了嗔恨，被嗔恨所矇蔽，心中無法放下嗔恨，那麼他本應得到的利益反而得不到，本不應得到的利益反而得到。這兩種情況互相違背，導致巨大的不利。這是為什麼呢？因為他被嗔恨所矇蔽，心中無法放下嗔恨。這就是第三種像仇敵一樣對待自己的行為，指的是男女在嗔恨時所表現出來的狀態。 現代漢語譯本：再者，仇敵不希望仇敵有朋友。這是為什麼呢？因為仇敵不樂意仇敵有朋友。人一旦有了嗔恨，習慣了嗔恨，被嗔恨所矇蔽，心中無法放下嗔恨，那麼他如果有親朋好友，也會離他而去。這是為什麼呢？因為他被嗔恨所矇蔽，心中無法放下嗔恨。這就是第四種像仇敵一樣對待自己的行為，指的是男女在嗔恨時所表現出來的狀態。 現代漢語譯本：再者，仇敵不希望仇敵有好的名聲。這是為什麼呢？因為仇敵不樂意仇敵有好的名聲。人一旦有了嗔恨，習慣了嗔恨，被嗔恨所矇蔽，心中無法放下嗔恨，那麼他就會惡名遠揚，醜事傳遍四方。這是為什麼呢？因為他被嗔恨所矇蔽，心中無法放下嗔恨。這就是第五種像仇敵一樣對待自己的行為，指的是男女在嗔恨時所表現出來的狀態。 現代漢語譯本：再者，仇敵不希望仇敵極其富有。這是為什麼呢？因為仇敵不樂意仇敵極其富有。人一旦有了嗔恨，習慣了嗔恨，被嗔恨所矇蔽，心中無法放下嗔恨。

English version: Even if he lies on a luxurious bed, covered with fine carpets and cushions, draped in brocade and silk, wearing comfortable pajamas, with pillows at both ends, and using sandalwood and spices, he still suffers from restless sleep. Why is this? Because he is blinded by anger, and his heart cannot let go of anger. This is the second way one acts like an enemy to oneself, referring to the state of men and women when they are angry. English version: Furthermore, an enemy does not want their enemy to gain great benefits. Why is this? Because an enemy is not happy when their enemy gains great benefits. When a person has anger, is accustomed to anger, is blinded by anger, and their heart cannot let go of anger, then the benefits they should have received are not received, and the benefits they should not have received are received. These two situations contradict each other, leading to great disadvantage. Why is this? Because he is blinded by anger, and his heart cannot let go of anger. This is the third way one acts like an enemy to oneself, referring to the state of men and women when they are angry. English version: Furthermore, an enemy does not want their enemy to have friends. Why is this? Because an enemy is not happy when their enemy has friends. When a person has anger, is accustomed to anger, is blinded by anger, and their heart cannot let go of anger, then if they have relatives and friends, they will also leave them. Why is this? Because he is blinded by anger, and his heart cannot let go of anger. This is the fourth way one acts like an enemy to oneself, referring to the state of men and women when they are angry. English version: Furthermore, an enemy does not want their enemy to have a good reputation. Why is this? Because an enemy is not happy when their enemy has a good reputation. When a person has anger, is accustomed to anger, is blinded by anger, and their heart cannot let go of anger, then they will have a bad reputation and their scandals will spread everywhere. Why is this? Because he is blinded by anger, and his heart cannot let go of anger. This is the fifth way one acts like an enemy to oneself, referring to the state of men and women when they are angry. English version: Furthermore, an enemy does not want their enemy to be extremely wealthy. Why is this? Because an enemy is not happy when their enemy is extremely wealthy. When a person has anger, is accustomed to anger, is blinded by anger, and their heart cannot let go of anger.

。彼作如是身、口、意行，使彼大失財物。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第六怨家法而作怨家，謂男女輩瞋恚時來。

「複次，怨家者，不欲令怨家身壞命終，必至善處，生於天上。所以者何？怨家者，不樂怨家往至善處，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚，身、口、意惡行，彼身、口、意惡行已，身壞命終，必至惡處，生地獄中。所以者何？因瞋恚所覆，心不捨瞋恚故。是謂第七怨家法而作怨家，謂男女輩瞋恚時來。此七怨家法而作怨家，謂男女輩瞋恚時來。」

「瞋者得惡色，　　眠臥苦不安， 應獲得大財，　　反更得不利。 親親善朋友，　　遠離瞋恚人， 數數習瞋恚，　　惡名流諸方。 瞋作身口業，　　恚纏行意業， 人為恚所覆，　　失一切財物。 瞋恚生不利，　　瞋恚生心穢， 恐怖生於內，　　人所不能覺。 瞋者不知義，　　瞋者不曉法， 無目盲闇塞，　　謂樂瞋恚人。 恚初發惡色，　　猶火始起煙， 從是生憎嫉，　　緣是諸人瞋。 若瞋者所作，　　善行及不善， 於後瞋恚止，　　煩熱如火燒。 所謂煩熱業，　　及諸法所纏， 彼彼我今說，　　汝等善心聽

他這樣做身、口、意三方面的行為，導致他損失大量財物。這是為什麼呢？因為他被嗔恚所矇蔽，心中不肯捨棄嗔恚。這就是第六種怨家行為，也就是男女在嗔恚時所表現出來的怨家行為。 再者，怨家不希望怨家身壞命終后，能夠去到好的地方，升到天上。這是為什麼呢？因為怨家不喜歡怨家去到好的地方。人如果有嗔恚，習慣嗔恚，被嗔恚所矇蔽，心中不肯捨棄嗔恚，就會做出身、口、意方面的惡行。他做了這些身、口、意惡行后，身壞命終，必定會去到惡處，生在地獄中。這是為什麼呢？因為他被嗔恚所矇蔽，心中不肯捨棄嗔恚。這就是第七種怨家行為，也就是男女在嗔恚時所表現出來的怨家行為。以上這七種怨家行為，都是男女在嗔恚時所表現出來的怨家行為。 『嗔恚之人面色醜陋，睡眠不安穩，本應獲得大筆財富，反而遭受損失。親近善良的朋友，要遠離嗔恚之人，如果經常習慣嗔恚，惡名就會傳遍四方。嗔恚會引發身口惡業，嗔恚纏繞著意念，人被嗔恚所矇蔽，會失去一切財物。嗔恚會帶來不利，嗔恚會使內心污穢，恐懼在內心產生，但人們卻無法察覺。嗔恚之人不明事理，嗔恚之人不瞭解佛法，如同盲人一樣被黑暗矇蔽，還自以為嗔恚是快樂的。嗔恚最初顯現時，就像火剛開始冒煙一樣，由此產生憎恨嫉妒，因此人們會互相嗔恨。如果嗔恚之人所做的事情，無論是善還是不善，在嗔恚停止之後，都會像被火燒一樣感到煩熱。我今天所說的這些煩熱的業報，以及被各種煩惱纏繞的情況，你們都要用心聽好。』

He acts in such ways with his body, speech, and mind, causing him to lose great wealth. Why is this so? Because he is covered by anger, and his mind does not abandon anger. This is the sixth way an enemy acts like an enemy, which is how men and women behave when they are angry. Furthermore, an enemy does not wish for an enemy to die and go to a good place, to be born in heaven. Why is this so? Because an enemy does not want an enemy to go to a good place. If a person has anger, is accustomed to anger, is covered by anger, and their mind does not abandon anger, they will commit evil deeds with their body, speech, and mind. After they have committed these evil deeds with their body, speech, and mind, when their body breaks and they die, they will surely go to a bad place, to be born in hell. Why is this so? Because they are covered by anger, and their mind does not abandon anger. This is the seventh way an enemy acts like an enemy, which is how men and women behave when they are angry. These seven ways an enemy acts like an enemy are how men and women behave when they are angry. 'An angry person has an ugly complexion, sleeps uncomfortably, should have obtained great wealth, but instead suffers losses. Stay close to good friends, stay away from angry people, if you frequently practice anger, your bad name will spread everywhere. Anger creates bad deeds of body and speech, anger entangles the mind, a person covered by anger will lose all their wealth. Anger brings disadvantage, anger makes the mind impure, fear arises within, but people cannot perceive it. An angry person does not understand meaning, an angry person does not understand the Dharma, like a blind person covered by darkness, they think anger is happiness. When anger first arises, it is like smoke from a fire, from this arises hatred and jealousy, and therefore people become angry with each other. If what an angry person does, whether good or bad, after the anger stops, they will feel the heat like being burned by fire. I am now speaking of these burning karmic results, and the situations of being entangled by various afflictions, you should all listen carefully.'

瞋者逆害父，　　及於諸兄弟， 亦殺姊與妹，　　瞋者多所殘。 所生及長養，　　得見此世間， 因彼得存命，　　此母瞋亦害。 無羞無慚愧，　　瞋纏無所言， 人為恚所覆，　　口無所不說。 造作癡罪逆，　　而自夭其命， 作時不自覺，　　因瞋生恐怖。 繫著自己身，　　愛樂無極已， 雖愛念己身，　　瞋者亦自害。 以刀而自刺，　　或從巖自投， 或以繩自絞，　　及服諸毒藥。 如是像瞋恚，　　是死依于恚， 彼彼一切斷，　　用慧能覺了。 小小不善業，　　慧者了能除， 當堪耐是行，　　欲令無惡色。 無恚亦無憂，　　除煙無貢高， 調御斷瞋恚，　　滅訖無有漏。」

怨家經第十三竟(千一百十五字)

（一三〇）中阿含大品教曇彌經第十四(第三唸誦)

爾時，尊者曇彌為生地尊長，作佛圖主，為人所宗，兇暴急弊，極為粗惡，罵詈責數于諸比丘，因此故生地諸比丘皆舍離去，不樂住此

發怒的人會殘害父親，以及兄弟們，也會殺害姐妹，發怒的人會造成很多殘害。 那些生育和養育我們，讓我們得以見到這個世界，並因此得以存活的母親，也會被憤怒所傷害。 沒有羞恥和慚愧，被憤怒纏繞的人無話可說，人被憤怒矇蔽，口中什麼話都說得出來。 他們會做出愚癡的罪惡行為，從而自取滅亡，做的時候自己不覺得，因憤怒而產生恐懼。 他們執著于自己的身體，無止境地愛戀，即使愛惜自己的身體，發怒的人也會自我傷害。 他們會用刀刺自己，或者從懸崖跳下，或者用繩子自縊，以及服用各種毒藥。 像這樣，憤怒就像死亡一樣，是依附於憤怒的，所有這些都應該斷除，用智慧才能覺悟。 即使是小小的惡業，有智慧的人也能去除，應當能夠忍受這些行為，想要沒有惡劣的臉色。 沒有憤怒也沒有憂愁，去除煙霧沒有傲慢，調伏斷除憤怒，滅盡后就沒有煩惱。 《怨家經》第十三結束（一千一百一十五字） （一三〇）《中阿含大品教曇彌經》第十四（第三唸誦） 當時，尊者曇彌作為僧團的長老，擔任佛塔的負責人，受到人們的尊敬，但他性情兇暴急躁，非常粗魯惡劣，謾罵責備眾比丘，因此，僧團的比丘們都捨棄離去，不願住在這裡。

An angry person harms their father, as well as their brothers, and also kills their sisters; an angry person causes much destruction. The mother who gave birth to and raised us, allowing us to see this world and thus survive, is also harmed by anger. Without shame or remorse, those entangled in anger have nothing to say; when a person is blinded by anger, they will say anything. They commit foolish and sinful acts, thus bringing about their own demise; they are unaware when they do it, and fear arises from anger. They are attached to their own bodies, loving them without end; even though they cherish their own bodies, an angry person will harm themselves. They will stab themselves with a knife, or jump off a cliff, or hang themselves with a rope, and take various poisons. Like this, anger is like death, it is dependent on anger; all of these should be cut off, and wisdom is needed to realize this. Even small bad deeds, a wise person can remove; one should be able to endure these actions, desiring to have no evil countenance. Without anger and without sorrow, removing the smoke of arrogance, taming and cutting off anger, after it is extinguished, there are no more defilements. The thirteenth discourse, 'The Enemy Discourse,' ends (1115 words). (130) The fourteenth discourse, 'The Teaching of Dhammiya Discourse' from the Middle Length Discourses, Great Chapter (Third Recitation) At one time, the Buddha was traveling in the country of Savatthi, staying at the Jeta Grove, Anathapindika's Park. At that time, the venerable Dhammiya was an elder of the Sangha, in charge of the stupa, and was respected by the people, but he was violent and impatient, extremely rude and wicked, scolding and rebuking the monks. Because of this, the monks of the Sangha all abandoned and left, unwilling to stay there.

。於是，生地諸優婆塞見生地諸比丘皆舍離去，不樂住此，便作是念：「此生地諸比丘以何意故，皆舍離去，不樂住此？」生地諸優婆塞聞此生地尊者曇彌生地尊長，作佛圖主，為人所宗，兇暴急弊，極為粗惡，罵詈責數于諸比丘，因此故生地諸比丘皆舍離去，不樂住此。生地諸優婆塞聞已，即共往詣尊者曇彌所，驅逐曇彌，令出生地諸寺中去。

於是尊者曇彌，為生地諸優婆塞所驅，令出生地諸寺中去，即攝衣持缽遊行，往詣舍衛國，展轉進至舍衛國，住勝林給孤獨園。於是，尊者曇彌往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！我于生地諸優婆塞無所污、無所說、無所犯，然生地諸優婆塞橫驅逐我，令出生地諸寺中去。」

彼時世尊告曰：「止止曇彌！何須說此？」

尊者曇彌叉手向佛再白曰：「世尊！我于生地諸優婆塞，無所污、無所說、無所犯，然生地諸優婆塞橫驅逐我，令出生地諸寺中去。」

世尊亦再告曰：「曇彌！往昔之時，此閻浮洲有諸商人，乘船入海持視岸鷹行，彼入大海不遠便放視岸鷹，若視岸鷹得至大海岸者，終不還船。若視岸鷹不得至大海岸者，便來還船。如是曇彌！為生地優婆塞所驅逐，令出生地諸寺故，便還至我所

現代漢語譯本：於是，生地那些優婆塞看到生地那些比丘都離開了，不願意住在這裡，就想：『這些生地比丘是因為什麼原因都離開了，不願意住在這裡呢？』生地那些優婆塞聽說，是因為生地的尊者曇彌，作為佛寺的主持，被人們所敬重，但他性情兇暴、急躁、粗魯惡劣，辱罵責備那些比丘，因此生地那些比丘都離開了，不願意住在這裡。生地那些優婆塞聽了這些，就一起去到尊者曇彌那裡，驅逐曇彌，讓他離開生地所有的寺廟。 於是尊者曇彌，被生地那些優婆塞驅逐，讓他離開生地所有的寺廟，就收拾好衣缽，前往舍衛國，輾轉到達舍衛國，住在勝林給孤獨園。於是，尊者曇彌去到佛陀那裡，向佛陀的腳行禮，然後退坐在一旁，說道：『世尊！我對於生地那些優婆塞，沒有做過任何玷污他們的事情，沒有說過任何不好的話，也沒有犯過任何錯誤，但是生地那些優婆塞卻無緣無故地驅逐我，讓我離開生地所有的寺廟。』 那時，世尊告訴他說：『算了，曇彌！何必說這些呢？』 尊者曇彌合掌向佛陀再次說道：『世尊！我對於生地那些優婆塞，沒有做過任何玷污他們的事情，沒有說過任何不好的話，也沒有犯過任何錯誤，但是生地那些優婆塞卻無緣無故地驅逐我，讓我離開生地所有的寺廟。』 世尊也再次告訴他說：『曇彌！過去的時候，這個閻浮洲有一些商人，乘船入海，帶著能看到陸地的鷹一起航行。他們進入大海不遠就放飛能看到陸地的鷹，如果能看到陸地的鷹飛到了大陸海岸，就不會再回到船上。如果能看到陸地的鷹沒有飛到大陸海岸，就會飛回來。就像這樣，曇彌！你被生地優婆塞驅逐，讓你離開生地所有的寺廟，所以就回到我這裡來了。』

English version: Then, the lay disciples of the region, seeing that the monks of the region had all departed and were unwilling to stay there, thought: 'Why have these monks of the region all departed and are unwilling to stay here?' The lay disciples of the region heard that it was because the venerable Dhammiya of the region, who was the head of the monastery, was respected by the people, but he was violent, impatient, and extremely rude, scolding and rebuking the monks. Therefore, the monks of the region had all departed and were unwilling to stay there. Upon hearing this, the lay disciples of the region went together to the venerable Dhammiya, drove him away, and made him leave all the monasteries in the region. Then, the venerable Dhammiya, being driven away by the lay disciples of the region and made to leave all the monasteries in the region, gathered his robes and bowl, and went to Sravasti. He traveled to Sravasti and stayed in the Jeta Grove, Anathapindika's Park. Then, the venerable Dhammiya went to the Buddha, bowed at the Buddha's feet, and sat down to one side, saying: 'Venerable Sir! I have not defiled, spoken ill of, or committed any offense against the lay disciples of the region, yet the lay disciples of the region have driven me away without reason, making me leave all the monasteries in the region.' At that time, the World-Honored One said: 'Stop, Dhammiya! Why do you need to say this?' The venerable Dhammiya, with his hands clasped, said to the Buddha again: 'Venerable Sir! I have not defiled, spoken ill of, or committed any offense against the lay disciples of the region, yet the lay disciples of the region have driven me away without reason, making me leave all the monasteries in the region.' The World-Honored One also said again: 'Dhammiya! In the past, in this Jambudvipa, there were some merchants who sailed into the sea, taking with them a land-sighting hawk. When they were not far into the sea, they would release the land-sighting hawk. If the land-sighting hawk reached the mainland coast, it would not return to the ship. If the land-sighting hawk did not reach the mainland coast, it would return to the ship. Just like that, Dhammiya! You were driven away by the lay disciples of the region, making you leave all the monasteries in the region, so you have returned to me.'

。止止曇彌！何須復說此？」

尊者曇彌復三白曰：「世尊我于生地諸優婆塞，無所污、無所說、無所犯，然生地諸優婆塞橫驅逐我，令出生地諸寺中去。」

世尊亦復三告曰：「曇彌！汝住沙門法，為生地諸優婆塞所驅逐，令出生地諸寺耶？」

於是，尊者曇彌即從座起，叉手向佛，白曰：「世尊！云何沙門住沙門法？」

世尊告曰：「曇彌！昔時有人壽八萬歲。曇彌！人壽八萬歲時，此閻浮洲極大富樂，多有人民，村邑相近，如雞一飛。曇彌！人壽八萬歲時，女年五百歲乃嫁。曇彌！人壽八萬歲時，有如是病，大便、小便、欲、不食、老。曇彌！人壽八萬歲時，有王名高羅婆，聰明智慧，為轉輪王，有四種軍，整御天下，如法法王成就七寶。彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七。具足千子，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法治化，令得安隱。

「曇彌！高羅婆王有樹，名善住尼拘類王。曇彌！善住尼拘類樹王而有五枝，第一枝者，王所食及皇后。第二枝者，太子食及諸臣。第三枝者，國人民食。第四枝者，沙門、梵志食。第五枝者，禽獸所食。曇彌！善住尼拘類樹王果大如二升瓶，味如淳蜜丸

『夠了夠了，曇彌！何必再說這些？』 尊者曇彌又三次稟告說：『世尊，我在我出生地的各位優婆塞中，沒有做過任何不好的事，沒有說過任何不好的話，也沒有犯過任何戒律，然而我出生地的各位優婆塞卻橫加驅逐我，讓我離開出生地的各個寺廟。』 世尊也三次告誡說：『曇彌！你遵守沙門之法，卻被出生地的各位優婆塞驅逐，讓你離開出生地的各個寺廟嗎？』 於是，尊者曇彌立即從座位上站起來，合掌向佛，稟告說：『世尊！什麼是沙門遵守沙門之法？』 世尊告誡說：『曇彌！過去有人壽命長達八萬歲。曇彌！在人們壽命八萬歲的時候，這閻浮洲極其富饒快樂，人口眾多，村莊相連，就像雞飛一下的距離。曇彌！在人們壽命八萬歲的時候，女子要到五百歲才出嫁。曇彌！在人們壽命八萬歲的時候，有這樣的疾病：大便、小便、慾望、不吃飯、衰老。曇彌！在人們壽命八萬歲的時候，有一位國王名叫高羅婆，聰明智慧，是轉輪王，擁有四種軍隊，統治天下，像如法之王一樣成就七寶。這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是七寶。他有上千個兒子，容貌端正，勇猛無畏，能夠降伏其他眾人，他必定統治這整個大地乃至大海，不用刀劍，用佛法教化，使他們得到安寧。 『曇彌！高羅婆王有一棵樹，名叫善住尼拘類王。曇彌！善住尼拘類樹王有五根樹枝，第一根樹枝，是國王和皇后吃的。第二根樹枝，是太子和各位大臣吃的。第三根樹枝，是國家人民吃的。第四根樹枝，是沙門、婆羅門吃的。第五根樹枝，是禽獸吃的。曇彌！善住尼拘類樹王的果實大如二升的瓶子，味道像純蜂蜜丸。』

'Enough, enough, Dhammi! Why do you need to say more about this?' Venerable Dhammi then reported three times, 'World Honored One, among the lay followers in my birthplace, I have done nothing wrong, said nothing wrong, and violated no precepts. Yet, the lay followers in my birthplace have unjustly driven me away, forcing me to leave the monasteries in my birthplace.' The World Honored One also admonished three times, 'Dhammi! You abide by the Dharma of a Shramana, yet you are driven away by the lay followers in your birthplace, forcing you to leave the monasteries in your birthplace?' Thereupon, Venerable Dhammi immediately rose from his seat, clasped his hands towards the Buddha, and reported, 'World Honored One! What is it for a Shramana to abide by the Dharma of a Shramana?' The World Honored One admonished, 'Dhammi! In the past, there were people who lived for eighty thousand years. Dhammi! When people lived for eighty thousand years, this Jambudvipa was extremely wealthy and joyful, with a large population, and villages close together, like the distance a chicken flies. Dhammi! When people lived for eighty thousand years, women would marry at the age of five hundred. Dhammi! When people lived for eighty thousand years, there were such diseases: defecation, urination, desire, not eating, and old age. Dhammi! When people lived for eighty thousand years, there was a king named Kolarava, intelligent and wise, who was a Chakravartin king, possessing four kinds of armies, ruling the world, and like a righteous king, he achieved the seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure, these are the seven. He had a thousand sons, with upright appearances, brave and fearless, able to subdue others, and he would surely rule this entire land and even the ocean, not with swords and weapons, but with the Dharma, bringing them peace.' 'Dhammi! King Kolarava had a tree named the Well-Dwelling Nyagrodha King. Dhammi! The Well-Dwelling Nyagrodha King tree had five branches. The first branch was for the king and queen to eat. The second branch was for the crown prince and ministers to eat. The third branch was for the people of the country to eat. The fourth branch was for the Shramanas and Brahmins to eat. The fifth branch was for the birds and beasts to eat. Dhammi! The fruit of the Well-Dwelling Nyagrodha King tree was as large as a two-liter bottle, and tasted like pure honey balls.'

。曇彌！善住尼拘類樹王果無有護者，亦無更相偷。有一人來，飢渴極羸，顏色憔悴，欲得食果，往至善住尼拘類樹王所，飽啖果已，毀折其枝，持果歸去。善住尼拘類樹王，有一天依而居之，彼作是念：『閻浮洲人異哉！無恩無有反覆。所以者何？從善住尼拘類樹王飽啖果已，毀折其枝，持果歸去，寧令善住尼拘類樹王無果不生果。』善住尼拘類樹王即無果，亦不生果。」

「復有一人來，飢渴極羸，顏色憔悴，欲得啖果，往詣善住尼拘類樹王所，見善住尼拘類樹王無果，亦不生果，即便往詣高羅婆王所，白曰：『天王！當知善住尼拘類樹王無果，亦不生果。』高羅婆王聞已，猶如力士屈伸臂頃，如是高羅婆王于拘樓瘦沒，至三十三天，住天帝釋前，白曰：『拘翼！當知善住尼拘類樹王無果，亦不生果。』於是，天帝釋及高羅婆王猶如力士屈伸臂頃，如是天帝釋及高羅婆王於三十三天中沒，至拘樓瘦。去善住尼拘類樹王不遠住，天帝釋作如其像如意足，以如其像如意足化作大水暴風雨，作大水暴風雨已，善住尼拘類樹王拔根倒豎。

「於是，善住尼拘類樹王居止樹天，因此故，憂苦愁戚，啼泣垂淚，在天帝釋前立

現代漢語譯本：曇彌！那棵善住尼拘類樹王，果實無人守護，也沒有互相偷竊的情況。有一個人，飢渴難耐，身體極度虛弱，臉色憔悴，想要吃果子，就來到善住尼拘類樹王那裡，飽餐果實后，就折斷樹枝，拿著果子回去了。善住尼拘類樹王，有一個天神依附居住在樹上，他心想：『閻浮洲的人真是奇怪啊！沒有感恩之心，也沒有回報。為什麼這麼說呢？他們從善住尼拘類樹王那裡飽餐果實后，就折斷樹枝，拿著果子回去了，寧願讓善住尼拘類樹王不再結果實。』於是，善住尼拘類樹王就真的不再結果實了。 又有一個人，飢渴難耐，身體極度虛弱，臉色憔悴，想要吃果子，就來到善住尼拘類樹王那裡，看到善住尼拘類樹王沒有果實，也不再結果實，就立刻去見高羅婆王，稟告說：『大王！您要知道，善住尼拘類樹王沒有果實，也不再結果實了。』高羅婆王聽了之後，就像力士屈伸手臂一樣迅速，高羅婆王就從拘樓瘦消失，到達三十三天，站在天帝釋面前，稟告說：『拘翼！您要知道，善住尼拘類樹王沒有果實，也不再結果實了。』於是，天帝釋和高羅婆王就像力士屈伸手臂一樣迅速，天帝釋和高羅婆王就從三十三天消失，到達拘樓瘦。他們站在離善住尼拘類樹王不遠的地方，天帝釋施展瞭如意足的神通，用如意足的神通化作巨大的暴風雨，製造了巨大的暴風雨後，善住尼拘類樹王就被連根拔起，倒立過來。 於是，善住尼拘類樹王所居住的樹神，因此感到憂愁痛苦，悲傷哭泣，在天帝釋面前站立。

English version: 'Tāmya! The king of the Banyan trees, the Well-Dwelling Nigrodha, had fruits that were unguarded, and there was no mutual stealing. A person came, extremely weak from hunger and thirst, with a pale and haggard face, desiring to eat the fruit. He went to the Well-Dwelling Nigrodha tree, ate his fill of the fruit, then broke off its branches and took the fruit away. The Well-Dwelling Nigrodha tree had a deity dwelling within it, who thought: 『The people of Jambudvipa are strange! They are ungrateful and have no sense of reciprocity. Why is that? After eating their fill of the fruit from the Well-Dwelling Nigrodha tree, they broke off its branches and took the fruit away, preferring that the Well-Dwelling Nigrodha tree bear no more fruit.』 Thus, the Well-Dwelling Nigrodha tree bore no fruit and did not produce any more fruit. Then another person came, extremely weak from hunger and thirst, with a pale and haggard face, desiring to eat the fruit. He went to the Well-Dwelling Nigrodha tree and saw that it had no fruit and was not producing any more fruit. He immediately went to King Korava and reported: 『Your Majesty! You should know that the Well-Dwelling Nigrodha tree has no fruit and is not producing any more fruit.』 Upon hearing this, King Korava, as quickly as a strong man extends and retracts his arm, vanished from Kuru and arrived in the Thirty-Three Heavens. He stood before the Lord Śakra and reported: 『Kausika! You should know that the Well-Dwelling Nigrodha tree has no fruit and is not producing any more fruit.』 Then, Lord Śakra and King Korava, as quickly as a strong man extends and retracts his arm, vanished from the Thirty-Three Heavens and arrived in Kuru. They stood not far from the Well-Dwelling Nigrodha tree. Lord Śakra manifested his miraculous power of the wish-fulfilling foot, and with this power, he created a great storm of wind and rain. After creating the great storm, the Well-Dwelling Nigrodha tree was uprooted and turned upside down. Then, the tree deity who resided in the Well-Dwelling Nigrodha tree, because of this, felt sorrow, pain, and grief, weeping and shedding tears, and stood before Lord Śakra.

。天帝釋問曰：『天！汝何意憂苦愁戚，啼泣垂淚，在我前立耶？』彼天白曰：『拘翼！當知大水暴風雨，善住尼拘類樹王拔根倒豎。』時，天帝釋告彼樹天曰：『天！汝樹天住樹天法，大水暴風雨，善住尼拘類樹王拔根倒豎耶？』樹天白曰：『拘翼！云何樹天住樹天法耶？』天帝釋告曰：『天！若使人慾得樹根，持樹根去，欲得樹莖、樹枝、樹葉、樹華、樹果持去者，樹天不應瞋恚，不應憎嫉，心不應恨。樹天舍意而住樹天，如是樹天住樹天法。』

「天覆白曰：『拘翼！我樹天不住樹天法，從今日始樹天住樹天法，愿善住尼拘類樹王還復如本。』於是，天帝釋作如其像如意足，作如其像如意足已，復化作大水暴風雨，化作大水暴風雨已，善住尼拘類樹王即復如故。如是，曇彌！若有比丘罵者不罵，瞋者不瞋，破者不破，打者不打。如是，曇彌！沙門住沙門法。」

於是，尊者曇彌即從坐起，偏袒著衣，叉手向佛，啼泣垂淚，白曰：「世尊！我非沙門住沙門法，從今日始沙門住沙門法。」

世尊告曰：「曇彌！昔有大師，名曰善眼，為外道仙人之所師宗，舍離欲愛，得如意足。曇彌！善眼大師有無量百千弟子。曇彌！善眼大師為諸弟子說梵世法

現代漢語譯本：天帝釋問道：『天神！你為何如此憂愁苦悶，哭泣流淚，站在我面前呢？』那位天神回答說：『拘翼！你要知道，大水暴風雨將善住尼拘類樹王連根拔起，倒立了。』當時，天帝釋告訴那位樹神說：『天神！你作為樹神，應該遵守樹神的法則，難道大水暴風雨就能將善住尼拘類樹王連根拔起，倒立嗎？』樹神回答說：『拘翼！什麼是樹神應該遵守的法則呢？』天帝釋說：『天神！如果有人想要樹根，就拿走樹根；想要樹幹、樹枝、樹葉、樹花、樹果，就拿走，樹神不應該生氣，不應該憎恨，心中不應該有怨恨。樹神應該放下這些執念，安住于樹神的本分，這才是樹神應該遵守的法則。』 天神又回答說：『拘翼！我作為樹神，沒有遵守樹神的法則，從今天開始，我將遵守樹神的法則，希望善住尼拘類樹王能夠恢復原樣。』於是，天帝釋運用他的如意神通，運用如意神通之後，又化作大水暴風雨，化作大水暴風雨之後，善住尼拘類樹王立刻恢復了原樣。曇彌！就像這樣，如果有比丘被辱罵不還罵，被嗔怒不嗔怒，被破壞不破壞，被打不還打。曇彌！這才是沙門應該遵守的法則。』 於是，尊者曇彌立刻從座位上站起來，整理好衣服，雙手合十面向佛陀，哭泣流淚，說道：『世尊！我沒有遵守沙門的法則，從今天開始，我將遵守沙門的法則。』 世尊告訴他說：『曇彌！過去有一位大師，名叫善眼，是外道仙人所尊崇的導師，他捨棄了慾望和愛戀，獲得瞭如意神通。曇彌！善眼大師有無數的弟子。曇彌！善眼大師為他的弟子們講述梵天世界的法則。』

English version: The Heavenly King Sakra asked: 'O Deva! Why are you so worried, distressed, weeping, and standing before me?' That Deva replied: 'Kausika! You should know that a great flood and storm have uprooted the well-established Nyagrodha tree king, causing it to stand upside down.' At that time, the Heavenly King Sakra said to that tree Deva: 'O Deva! As a tree Deva, you should abide by the law of a tree Deva. Can a great flood and storm uproot the well-established Nyagrodha tree king, causing it to stand upside down?' The tree Deva replied: 'Kausika! What is the law that a tree Deva should abide by?' The Heavenly King Sakra said: 'O Deva! If people want the roots of the tree, they should take the roots; if they want the trunk, branches, leaves, flowers, or fruits, they should take them. The tree Deva should not be angry, should not hate, and should not harbor resentment in their heart. The tree Deva should let go of these attachments and abide in the duty of a tree Deva. This is the law that a tree Deva should abide by.' The Deva replied again: 'Kausika! I, as a tree Deva, have not abided by the law of a tree Deva. From today onwards, I will abide by the law of a tree Deva, and I hope that the well-established Nyagrodha tree king can return to its original state.' Then, the Heavenly King Sakra used his miraculous power, and after using his miraculous power, he transformed into a great flood and storm. After transforming into a great flood and storm, the well-established Nyagrodha tree king immediately returned to its original state. Thus, Dhammika! If a Bhikkhu is insulted, they should not insult back; if they are angered, they should not be angry; if they are destroyed, they should not destroy; if they are beaten, they should not beat back. Dhammika! This is the law that a Samana should abide by.' Then, the Venerable Dhammika immediately rose from his seat, adjusted his robe, clasped his hands together, faced the Buddha, wept, and said: 'World Honored One! I have not abided by the law of a Samana. From today onwards, I will abide by the law of a Samana.' The World Honored One said: 'Dhammika! In the past, there was a great master named Sudarsana, who was revered as a teacher by the ascetic outsiders. He abandoned desire and love and attained miraculous powers. Dhammika! Master Sudarsana had countless disciples. Dhammika! Master Sudarsana taught his disciples about the laws of the Brahma world.'

。曇彌！若善眼大師為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿磨天，或生兜率哆天，或生化樂天，或生他化樂天。曇彌！若善眼大師為說梵世法時，諸弟子等設有具足奉行法者，彼修四梵室，舍離於欲，彼命終已，得生梵天。曇彌！彼時善眼大師而作是念：『我不應與弟子等同俱至後世，共生一處，我今寧可更修增上慈，修增上慈已，命終得生晃昱天中。』

「曇彌！彼時善眼大師則於後時更修增上慈，修增上慈已，命終得生晃昱天中。曇彌！善眼大師及諸弟子學道不虛，得大果報，如善眼大師，如是牟犁破群那、阿羅那遮婆羅門、瞿陀梨舍哆、害提婆羅摩納、儲提摩麗橋鞞陀邏，及薩哆富樓奚哆。

「曇彌！七富樓奚哆師亦有無量百千弟子。曇彌！七富樓奚哆師為諸弟子說梵世法。若七富樓奚哆師為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿磨天，或生兜率哆天，或生化樂天，或生他化樂天。若七富樓奚哆師為說梵世法時，諸弟子等設有具足奉行法者，彼修四梵室，舍離於欲，彼命終已，得生梵天

現代漢語譯本：曇彌！如果善眼大師在宣講梵天之法時，他的弟子們有未能完全奉行教法的，他們死後，可能會轉生到四王天、三十三天、焰摩天、兜率天、化樂天或他化自在天。曇彌！如果善眼大師在宣講梵天之法時，他的弟子們有能夠完全奉行教法的，他們修習四梵住，捨棄慾望，他們死後，便能轉生到梵天。曇彌！那時，善眼大師會這樣想：『我不應該和我的弟子們一同轉生到後世，共同生活在一個地方，我寧可進一步修習增上慈，修習增上慈后，死後便能轉生到晃昱天中。』 曇彌！那時，善眼大師後來便進一步修習增上慈，修習增上慈后，死後便轉生到晃昱天中。曇彌！善眼大師和他的弟子們修道並非虛妄，都獲得了巨大的果報。如同善眼大師一樣，牟犁破群那、阿羅那遮婆羅門、瞿陀梨舍哆、害提婆羅摩納、儲提摩麗橋鞞陀邏，以及薩哆富樓奚哆也是如此。 曇彌！七位富樓奚哆老師也各自擁有無數的弟子。曇彌！這七位富樓奚哆老師為他們的弟子宣講梵天之法。如果這七位富樓奚哆老師在宣講梵天之法時，他們的弟子們有未能完全奉行教法的，他們死後，可能會轉生到四王天、三十三天、焰摩天、兜率天、化樂天或他化自在天。如果這七位富樓奚哆老師在宣講梵天之法時，他們的弟子們有能夠完全奉行教法的，他們修習四梵住，捨棄慾望，他們死後，便能轉生到梵天。

English version: 'Tami! If the master Sudarshana, when teaching the Brahma-world Dharma, has disciples who do not fully practice the Dharma, upon their death, they may be reborn in the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven. Tami! If the master Sudarshana, when teaching the Brahma-world Dharma, has disciples who fully practice the Dharma, they cultivate the four Brahma Viharas, abandon desires, and upon their death, they will be reborn in the Brahma Heaven. Tami! At that time, the master Sudarshana would think: 『I should not be reborn in the next life with my disciples, living in the same place. I would rather further cultivate increased loving-kindness. Having cultivated increased loving-kindness, upon my death, I will be reborn in the Abhasvara Heaven.』 Tami! At that time, the master Sudarshana later further cultivated increased loving-kindness. Having cultivated increased loving-kindness, upon his death, he was reborn in the Abhasvara Heaven. Tami! The master Sudarshana and his disciples' practice was not in vain; they all obtained great rewards. Just like the master Sudarshana, so too were Muliprakirna, Aruna-Chakravartin Brahmin, Gautama-Rishita, Harita-Deva-Manava, Chuti-Marika-Vaidala, and Satya-Purnakrita. Tami! The seven Purnakrita teachers also each had countless disciples. Tami! These seven Purnakrita teachers taught the Brahma-world Dharma to their disciples. If these seven Purnakrita teachers, when teaching the Brahma-world Dharma, had disciples who did not fully practice the Dharma, upon their death, they might be reborn in the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven. If these seven Purnakrita teachers, when teaching the Brahma-world Dharma, had disciples who fully practiced the Dharma, they cultivated the four Brahma Viharas, abandoned desires, and upon their death, they would be reborn in the Brahma Heaven.'

。曇彌！七富樓奚哆師而作是念：『我不應與弟子等同俱至後世，共生一處，我今寧可更修增上慈，修增上慈已，命終得生晃昱天中。』

「曇彌！彼時七富樓奚哆師則於後時更修增上慈，修增上慈已，命終得生晃昱天中。曇彌！七富樓奚哆師及諸弟子學道不虛，得大果報。曇彌！若有罵彼七師及無量百千眷屬，打破瞋恚責數者，必受無量罪。若有一成就正見佛弟子比丘得小果，罵詈打破瞋恚責數者，此受罪多於彼。是故，曇彌！汝等各各更迭相護。所以者何？離此過已，更無有失。」

於是，世尊說此偈曰：

「須涅、牟梨破群那、　阿邏那遮婆羅門、　瞿陀梨舍哆、　害提婆羅摩納、　儲提摩麗橋鞞陀邏、　薩哆富樓奚哆。

「此在過去世，　　七師有名德， 無愛縛樂悲，　　欲結盡過去。 彼有諸弟子，　　無量百千數， 彼亦離欲結，　　須臾不究竟。 若彼外仙人，　　善護行苦行， 心中懷憎嫉，　　罵者受罪多。 若一得正見，　　佛子住小果， 罵詈責打破，　　受罪多於彼。 是故汝曇彌，　　各各更相護， 所以更相護，　　重罪無過是。 如是甚重苦，　　亦為聖所惡， 必得受惡色，　　橫取邪見處

現代漢語譯本：曇彌啊！七位富樓奚哆老師曾這樣想：『我不應該和弟子們一同去往來世，共同生活在一個地方。我寧可修習更增上的慈心，修習增上慈心后，命終可以往生到晃昱天中。』 曇彌啊！那時，七位富樓奚哆老師後來修習了更增上的慈心，修習增上慈心后，命終往生到晃昱天中。曇彌啊！七位富樓奚哆老師和他們的弟子們修道沒有虛妄，得到了很大的果報。曇彌啊！如果有誰謾罵那七位老師以及他們無量百千的眷屬，因嗔恨而責罵他們，必定會遭受無量的罪過。如果有一個成就正見的佛弟子比丘，即使只得到小果，如果謾罵、責罵他們，所受的罪過比前者還要多。所以，曇彌啊！你們應當各自互相守護。為什麼呢？因為離開了這種過失，就沒有更大的損失了。 『須涅、牟梨破群那、阿邏那遮婆羅門、瞿陀梨舍哆、害提婆羅摩納、儲提摩麗橋鞞陀邏、薩哆富樓奚哆。 這在過去世，七位老師有名望和德行，沒有愛慾的束縛，樂於悲憫，慾望的結縛已經斷盡。他們有許多弟子，數量達到無量百千，他們也脫離了慾望的束縛，只是暫時還沒有完全究竟。如果那些外道仙人，能夠很好地守護自己的苦行，心中卻懷有憎恨嫉妒，謾罵他們的人會遭受更多的罪過。如果一個得到正見的佛弟子，即使只證得小果，謾罵、責罵他們，所受的罪過比前者還要多。所以你，曇彌，你們應當各自互相守護，之所以要互相守護，是因為沒有比這更重的罪過了。像這樣極其深重的痛苦，也是聖者所厭惡的，必定會遭受惡報，橫生邪見。』

English version: 'Tāmi, the seven teachers of Pūraṇa Kassapa thought thus: 『I should not go to the next life together with my disciples, living in the same place. I would rather cultivate even greater loving-kindness. Having cultivated greater loving-kindness, upon death, I will be reborn in the Ābhāsvara heaven.』 Tāmi, at that time, the seven teachers of Pūraṇa Kassapa later cultivated even greater loving-kindness. Having cultivated greater loving-kindness, upon death, they were reborn in the Ābhāsvara heaven. Tāmi, the seven teachers of Pūraṇa Kassapa and their disciples did not practice the path in vain; they attained great rewards. Tāmi, if anyone were to revile those seven teachers and their countless hundreds and thousands of followers, scolding them out of anger, they would surely suffer immeasurable demerit. If a bhikkhu, a disciple of the Buddha who has attained right view, even if he has only attained a small fruit, were to revile and scold them, he would suffer even greater demerit than the former. Therefore, Tāmi, you should each protect one another. Why is that? Because there is no greater loss than abandoning this fault.』 Then, the Blessed One spoke these verses: 『Sunetta, Mūliya Phagguna, Araṇemi, Bharadvāja, Gotama, Hatthideva, and Kukkudha, and Pūraṇa Kassapa. 『These seven teachers in the past, were renowned and virtuous, free from the bonds of love, delighting in compassion, and the fetters of desire were completely broken. They had many disciples, numbering in the countless hundreds and thousands, who also were free from the fetters of desire, though not yet fully perfected. If those outside ascetics, who diligently guard their ascetic practices, harbor hatred and jealousy in their hearts, those who revile them will suffer great demerit. If a disciple of the Buddha who has attained right view, even if he has only attained a small fruit, reviles and scolds them, he will suffer even greater demerit than the former. Therefore, you, Tāmi, should each protect one another. The reason for protecting one another is that there is no greater demerit than this. Such extremely profound suffering is also abhorred by the noble ones, and one will surely receive evil consequences, and wrongly embrace wrong views.』

此是最下人，　　聖法之所說， 謂未離淫慾，　　得微妙五根。 信精進念處，　　正定及正觀， 如是得此苦，　　前所受其殃。 自受其殃已，　　於後便害他， 若能自護者，　　彼為能護外。 是故當自護，　　慧者無央樂。」

佛說如是。尊者曇彌及諸比丘，聞佛所說，歡喜奉行。

教曇彌經第十四竟(二千四百二十四字)

（一三一）中阿含大品降魔經第十五(第三唸誦)

爾時，尊者大目犍連教授為佛而作禪屋，露地經行。彼時，魔王化作細形，入尊者大目揵連腹中。於是，尊者大目犍連即作是念：「我今腹中猶如食豆，我寧可入如其像定，以如其像定自觀其腹。」是時，尊者大目犍連至經行道頭，敷尼師檀，結跏趺坐，入如其像定，以如其像定自觀其腹，尊者大目犍連便知魔王在其腹中。

尊者大目犍連即從定寤，語魔王曰：「汝波旬出！汝波旬出！莫觸嬈如來，亦莫觸嬈如來弟子，莫于長夜無義無饒益，必生惡處，受無量苦

『這是最下等的人，聖法所說的，』 『指那些沒有斷絕淫慾，卻能獲得微妙的五根的人。』 『通過信、精進、念處、正定和正觀，』 『這樣就能擺脫這種痛苦，以及之前所受的災殃。』 『自己承受了災殃之後，之後就會去傷害他人，』 『如果能自我保護，就能保護他人。』 『所以應當自我保護，有智慧的人才能獲得無盡的快樂。』

佛陀是這樣說的。尊者曇彌和眾比丘，聽聞佛陀所說，歡喜地奉行。

《教曇彌經》第十四完（二千四百二十四字）

（一三一）《中阿含大品降魔經》第十五（第三唸誦）

當時，尊者大目犍連教授佛陀，為佛陀建造禪房，在露天經行。那時，魔王化作細小的形態，進入尊者大目犍連的腹中。於是，尊者大目犍連就想：『我現在的腹中好像有豆子一樣，我應該進入如其像定，用如其像定來觀察自己的腹部。』這時，尊者大目犍連走到經行道的盡頭，鋪上尼師檀，結跏趺坐，進入如其像定，用如其像定觀察自己的腹部，尊者大目犍連便知道魔王在他的腹中。

尊者大目犍連立即從定中醒來，對魔王說：『你波旬出來！你波旬出來！不要騷擾如來，也不要騷擾如來的弟子，不要在長夜中做無意義無利益的事情，必定會墮入惡道，遭受無量的痛苦。』

'These are the lowest of people, as spoken of in the sacred Dharma,' 'referring to those who have not abandoned lust, yet attain the subtle five faculties.' 'Through faith, diligence, mindfulness, right concentration, and right contemplation,' 'one can thus escape this suffering, and the calamities previously endured.' 'Having endured calamities themselves, they will then harm others,' 'If one can protect oneself, one can protect others.' 'Therefore, one should protect oneself; the wise will attain endless joy.'

Thus spoke the Buddha. Venerable Tāmiya and the monks, having heard the Buddha's words, joyfully practiced them.

The fourteenth discourse, 'Teaching Tāmiya,' is complete (2424 words).

(131) The fifteenth discourse, 'The Great Discourse on Subduing Māra' from the Middle Length Discourses (Third Recitation)

At one time, the Buddha was wandering in Bhaggas, residing in the Deer Park of the Crocodile Mountain Fearful Forest.

At that time, Venerable Mahā Moggallāna was instructing the Buddha, building a meditation hut for the Buddha, and walking in the open air. Then, Māra, the Evil One, transformed into a tiny form and entered the belly of Venerable Mahā Moggallāna. Thereupon, Venerable Mahā Moggallāna thought: 'My belly now feels as if there is a bean inside. I should enter the 'as-it-is' concentration and observe my belly with the 'as-it-is' concentration.' At that moment, Venerable Mahā Moggallāna went to the end of the walking path, spread out his sitting cloth, sat cross-legged, entered the 'as-it-is' concentration, and observed his belly with the 'as-it-is' concentration. Venerable Mahā Moggallāna then knew that Māra was in his belly.

Venerable Mahā Moggallāna immediately awoke from his concentration and said to Māra: 'You Pāpiya, get out! You Pāpiya, get out! Do not harass the Tathāgata, nor harass the Tathāgata's disciples. Do not engage in meaningless and unprofitable actions throughout the long night, for you will surely fall into evil realms and suffer immeasurable pain.'

彼時，魔王便作是念：「此沙門不見不知而作是說：『汝波旬出！汝波旬出！莫觸嬈如來，亦莫觸嬈如來弟子，莫于長夜無義無饒益，必生惡處，受無量苦。』汝之尊師有大如意足，有大威德，有大福祐，有大威神，彼猶不能速知速見，況復弟子能知見耶？」

尊者大目揵連復語魔王：「我復知汝意，汝作是念：『此沙門不知不見而作是說：「汝波旬出！汝波旬出！莫觸嬈如來，亦莫觸嬈如來弟子，莫于長夜無義無饒益，必生惡處，受無量苦。汝之尊師有大如意足，有大威德，有大福祐，有大威神，彼猶不能如是速知速見，況復弟子能知見耶？」』」

彼魔波旬復作是念：「今此沙門知見我故，而作是說耳。」於是，魔波旬化作細形，從口中出，在尊者大目犍連前立。

尊者大目揵連告曰：「波旬！昔有如來名覺礫拘荀大無所著、等正覺，我時作魔，名曰惡，我有妹，名黑，汝是彼子。波旬！因此事故，汝是我𡖦甥。波旬！覺礫拘荀大如來、無所著、等正覺有二大弟子，一者名音，二者名想。波旬！以何義故，尊者音名音耶？波旬！尊者音住梵天上，以常音聲滿千世界，更無有弟子音聲與彼等者、相似者、勝者。波旬！以是義故，尊者音名音也

當時，魔王心中這樣想：『這個沙門不瞭解情況，卻說：「你波旬出去！你波旬出去！不要騷擾如來，也不要騷擾如來的弟子，不要在漫長的黑夜裡做無意義無益的事情，必定會墮入惡道，遭受無量的痛苦。」你的老師有強大的如意神通，有巨大的威德，有巨大的福佑，有巨大的威神，他尚且不能迅速知道和看到，更何況是弟子能夠知道和看到呢？』 尊者大目犍連又對魔王說：『我再次知道你的想法，你這樣想：「這個沙門不瞭解情況，卻說：『你波旬出去！你波旬出去！不要騷擾如來，也不要騷擾如來的弟子，不要在漫長的黑夜裡做無意義無益的事情，必定會墮入惡道，遭受無量的痛苦。』你的老師有強大的如意神通，有巨大的威德，有巨大的福佑，有巨大的威神，他尚且不能這樣迅速知道和看到，更何況是弟子能夠知道和看到呢？」』 那個魔王波旬又這樣想：『現在這個沙門是因為知道我才這樣說的。』於是，魔王波旬化作細小的形態，從口中出來，站在尊者大目犍連面前。 尊者大目犍連告訴他說：『波旬！過去有一位如來，名叫覺礫拘荀，是無所執著、等正覺的佛陀。我那時是魔，名叫惡，我有一個妹妹，名叫黑，你是她的兒子。波旬！因為這個緣故，你是我的外甥。波旬！覺礫拘荀大如來、無所執著、等正覺有兩位大弟子，一位名叫音，一位名叫想。波旬！因為什麼緣故，尊者音被稱為音呢？波旬！尊者音住在梵天上，他常常用聲音充滿整個千世界，再也沒有其他弟子的聲音能與他相等、相似或勝過他。波旬！因為這個緣故，尊者音被稱為音。』

At that time, the demon king thought to himself: 『This Śramaṇa, not knowing or seeing, says: 「You Pāpīyas, get out! You Pāpīyas, get out! Do not disturb the Tathāgata, nor disturb the disciples of the Tathāgata. Do not engage in meaningless and unprofitable actions in the long night, which will surely lead to evil realms and immeasurable suffering.」 Your teacher has great psychic powers, great virtue, great blessings, and great divine power, yet he cannot quickly know or see this. How much less can his disciples know or see it?』 The venerable Mahāmaudgalyāyana again said to the demon king: 『I also know your thoughts. You think: 「This Śramaṇa, not knowing or seeing, says: 『You Pāpīyas, get out! You Pāpīyas, get out! Do not disturb the Tathāgata, nor disturb the disciples of the Tathāgata. Do not engage in meaningless and unprofitable actions in the long night, which will surely lead to evil realms and immeasurable suffering.』 Your teacher has great psychic powers, great virtue, great blessings, and great divine power, yet he cannot quickly know or see this. How much less can his disciples know or see it?』」』 That demon Pāpīyas then thought: 『This Śramaṇa speaks like this because he knows and sees me.』 Then, the demon Pāpīyas transformed into a tiny form, came out of his mouth, and stood before the venerable Mahāmaudgalyāyana. The venerable Mahāmaudgalyāyana said: 『Pāpīyas! In the past, there was a Tathāgata named Krakucchanda, the Unattached, the Perfectly Enlightened One. At that time, I was a demon named Evil, and I had a sister named Black, and you are her son. Pāpīyas! Because of this, you are my nephew. Pāpīyas! The Tathāgata Krakucchanda, the Unattached, the Perfectly Enlightened One, had two great disciples, one named Sound and the other named Thought. Pāpīyas! For what reason is the venerable Sound called Sound? Pāpīyas! The venerable Sound dwells in the Brahma heaven, and his voice constantly fills a thousand worlds. There is no other disciple whose voice is equal to, similar to, or surpasses his. Pāpīyas! For this reason, the venerable Sound is called Sound.』

「波旬！復以何義尊者想名想耶？波旬！尊者想所依遊行村邑，過夜平旦，著衣持缽，入村乞食，善護其身，善攝諸根，立於正念。彼乞食已，食訖，中后收舉衣缽，澡洗手足，以尼師檀著于肩上，至無事處，或至山林樹下，或至閑居靜處，敷尼師檀，結加趺坐，速入想知滅定。彼時，若有放牛羊人、取樵草人，或行路人，入彼山林，見入想知滅定，便作是念：『今此沙門于無事處坐而命終，我等寧可以燥樵、草拾已，積聚覆其身上而耶維之。』即拾樵、草積覆其身，以火然之，便舍而去。彼尊者想過夜平旦，從定寤起，抖擻衣服，所依村邑遊行，如常著衣，持缽入村乞食，善護其身，善攝諸根，立於正念。彼放牛羊人、取樵草人，或行路人，入彼山林人先見者，便作是念：『今此沙門在無事處坐坐而命終，我等昨已拾燥樵、草積覆其身，以火燒之，然已而去。然此賢者更復想也。』波旬！以是義故，尊者想名想也。

「波旬！彼時惡魔便作是念：『此禿沙門以黑所縛，斷種無子，彼學禪，伺、增伺、數數伺，猶若如驢，竟日負重，繫在櫪上，不得麥食，為彼麥故，伺、增伺、數數伺

『波旬！再以什麼意義稱尊者為想呢？波旬！尊者所居住的村莊，過夜到天亮，穿好衣服拿著缽，進入村莊乞食，善於保護自身，善於攝持諸根，安住于正念。他乞食完畢，吃完飯後，中午過後收好衣缽，洗手洗腳，把尼師檀搭在肩上，到無事的地方，或者到山林樹下，或者到閑靜的地方，鋪開尼師檀，結跏趺坐，迅速進入想知滅定。那時，如果有放牛羊的人、砍柴的人，或者趕路的人，進入那片山林，看見他進入想知滅定，便會這樣想：『現在這個沙門在無事的地方坐著而死去了，我們不如撿些乾柴、草，堆積覆蓋在他身上然後燒掉他。』於是撿來柴草堆積覆蓋在他身上，點燃后就離開了。那位尊者過夜到天亮，從禪定中醒來，抖擻衣服，回到所居住的村莊，像往常一樣穿好衣服，拿著缽進入村莊乞食，善於保護自身，善於攝持諸根，安住于正念。那些放牛羊的人、砍柴的人，或者趕路的人，進入那片山林，先前見過他的人，便會這樣想：『現在這個沙門在無事的地方坐著而死去了，我們昨天已經撿了乾柴、草堆積覆蓋在他身上，用火燒了他，然後離開了。然而這位賢者竟然又活過來了。』波旬！因為這個意義，稱尊者為想。 『波旬！那時惡魔便會這樣想：『這個禿頭沙門被黑色所束縛，斷絕了後代沒有子嗣，他學習禪定，伺察、增伺、屢屢伺察，就像驢子一樣，整天負重，被拴在槽上，得不到麥子吃，爲了得到麥子，伺察、增伺、屢屢伺察。』

'Papiyas! Again, in what sense is a venerable one called a 'thought'? Papiyas! A venerable one, dwelling in a village, after spending the night, at dawn, puts on his robes, takes his bowl, and enters the village for alms. He is well-guarded in body, well-controlled in his senses, and established in mindfulness. Having finished his alms round and eaten, after midday, he puts away his robes and bowl, washes his hands and feet, places his sitting cloth on his shoulder, and goes to a secluded place, either to a forest, under a tree, or to a quiet dwelling. There, he spreads out his sitting cloth, sits cross-legged, and quickly enters the cessation of perception and feeling. At that time, if cowherds, wood gatherers, or travelers enter that forest and see him in the cessation of perception and feeling, they think: 『This ascetic has died while sitting in a secluded place. Let us gather dry wood and grass, pile it on his body, and cremate him.』 So they gather wood and grass, pile it on his body, set it on fire, and leave. The venerable one, after spending the night, at dawn, awakens from that state, shakes off his robes, and returns to the village where he dwells. As usual, he puts on his robes, takes his bowl, and enters the village for alms. He is well-guarded in body, well-controlled in his senses, and established in mindfulness. Those cowherds, wood gatherers, or travelers who enter that forest and had seen him before, think: 『This ascetic died while sitting in a secluded place. Yesterday, we gathered dry wood and grass, piled it on his body, and burned him, and then left. Yet, this worthy one is alive again.』 Papiyas! It is in this sense that a venerable one is called a 'thought'. 'Papiyas! At that time, the evil one thinks: 『This bald ascetic is bound by darkness, cut off from lineage, without offspring. He practices meditation, observing, increasing observation, repeatedly observing, just like a donkey, carrying a heavy load all day, tied to a manger, not getting any grain to eat. For the sake of that grain, he observes, increases observation, repeatedly observes.』

。如是，此禿沙門為黑所縛，斷種無子，學禪，伺、增伺、數數伺，猶如貓子在鼠穴邊，欲捕鼠故，伺、增伺、數數伺。如是，此禿沙門為黑所縛，斷種無子，彼學禪，伺、增伺、數數伺，猶如鵂狐在燥樵積間，為捕鼠故，伺、增伺、數數伺。如是，此禿沙門為黑所縛，斷種無子，學禪，伺、增伺、數數伺，猶如鶴鳥在水岸邊，為捕魚故，伺、增伺、數數伺。如是，此禿沙門為黑所縛，斷種無子，學禪，伺、增伺、數數伺。彼何所伺？為何義伺？求何等伺？彼調亂狂發敗壞，我不知彼何所從來？亦不知彼何所從去？亦不知住止，不知死不知生，我寧可教敕梵志、居士，汝等共來罵詈精進沙門，打破責數。所以者何？或罵打破責數時，儻能起噁心，令我得其便。』

「波旬！彼時惡魔便教敕梵志、居士，彼梵志、居士罵詈精進沙門，打破責數。彼梵志、居士或以木打，或以石擲，或以杖撾，或傷精進沙門頭，或裂壞衣，或破應器。爾時，梵志、居士若有死者，因此緣此，身壞命終，必至惡處，生地獄中。彼生已，作是念：『我應受此苦，當復更受極苦過是。所以者何？以我等向精進沙門行惡行故

現代漢語譯本：『如此，這個光頭沙門被黑暗束縛，斷絕了後代，沒有子嗣。他修習禪定，伺機、加倍伺機、反覆伺機，就像小貓在老鼠洞邊，爲了捕捉老鼠而伺機、加倍伺機、反覆伺機。如此，這個光頭沙門被黑暗束縛，斷絕了後代，沒有子嗣。他修習禪定，伺機、加倍伺機、反覆伺機，就像貓頭鷹在乾燥的柴堆間，爲了捕捉老鼠而伺機、加倍伺機、反覆伺機。如此，這個光頭沙門被黑暗束縛，斷絕了後代，沒有子嗣。他修習禪定，伺機、加倍伺機、反覆伺機，就像鶴鳥在水岸邊，爲了捕捉魚而伺機、加倍伺機、反覆伺機。如此，這個光頭沙門被黑暗束縛，斷絕了後代，沒有子嗣。他伺機什麼？爲了什麼目的伺機？尋求什麼伺機？他心神錯亂，行為敗壞，我不知道他從哪裡來？也不知道他要到哪裡去？也不知道他的住處，不知道他的生死。我寧可教唆婆羅門、居士，你們一起來謾罵精進的沙門，毆打責罵他們。為什麼呢？或許在謾罵毆打責罵時，他們會生起噁心，讓我有機可乘。』 『波旬！那時，惡魔便教唆婆羅門、居士，那些婆羅門、居士謾罵精進的沙門，毆打責罵他們。那些婆羅門、居士或者用木頭打，或者用石頭扔，或者用棍子敲，或者打傷精進沙門的頭，或者撕破他們的衣服，或者打破他們的缽。那時，婆羅門、居士如果有因此而死的，因為這個緣故，身壞命終，必定會墮入惡道，生在地獄中。他們出生后，會這樣想：『我應該承受這樣的痛苦，將來還要承受比這更極端的痛苦。為什麼呢？因為我們對精進的沙門做了惡行。』

English version: 'Thus, this bald ascetic is bound by darkness, cut off from lineage, without offspring. He practices meditation, watching, increasing his watching, repeatedly watching, just like a kitten by a mouse hole, watching, increasing his watching, repeatedly watching in order to catch a mouse. Thus, this bald ascetic is bound by darkness, cut off from lineage, without offspring. He practices meditation, watching, increasing his watching, repeatedly watching, just like an owl among dry firewood, watching, increasing his watching, repeatedly watching in order to catch a mouse. Thus, this bald ascetic is bound by darkness, cut off from lineage, without offspring. He practices meditation, watching, increasing his watching, repeatedly watching, just like a crane by the water's edge, watching, increasing his watching, repeatedly watching in order to catch a fish. Thus, this bald ascetic is bound by darkness, cut off from lineage, without offspring. What is he watching for? For what purpose is he watching? What kind of watching is he seeking? He is confused, his behavior is corrupt, I do not know where he comes from? Nor do I know where he is going? Nor do I know his dwelling place, nor do I know his death nor his birth. I would rather incite the Brahmins and householders, you all come together to curse the diligent ascetics, beat and scold them. Why is that? Perhaps when they are cursed, beaten, and scolded, they will generate evil thoughts, allowing me to take advantage of them.' 'Mara! At that time, the evil one then incited the Brahmins and householders, and those Brahmins and householders cursed the diligent ascetics, beat and scolded them. Those Brahmins and householders either hit them with wood, or threw stones, or struck them with sticks, or injured the heads of the diligent ascetics, or tore their clothes, or broke their bowls. At that time, if any of the Brahmins and householders died because of this, due to this cause, their bodies would break and they would die, and they would certainly fall into evil realms, being born in hell. After they are born, they will think: 『I should endure this suffering, and in the future, I will endure even more extreme suffering than this. Why is that? Because we committed evil deeds against the diligent ascetics.』

「波旬！覺礫拘荀大如來、無所著、等正覺弟子用傷其頭，裂壞其衣，破其應器已，往詣覺礫拘荀大如來、無所著、等正覺所。爾時，覺礫拘荀大如來、無所著、等正覺無量百千眷屬圍繞而為說法。覺礫拘荀大如來、無所著、等正覺遙見弟子頭傷、衣裂、缽破而來，見已，告諸比丘：『汝等見不？惡魔教敕梵志、居士：「汝等共來罵詈精進沙門，打破嘖數。所以者何？或罵打破責數時，儻能起噁心，令我得其便。」比丘！汝等當以心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，令惡魔求便不能得便。』

「波旬！覺礫拘荀大如來、無所著、等正覺以此教教諸弟子，彼即受教，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲喜心與舍俱，無結無怨無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。以此故，彼惡魔求便不能得便。

「波旬！彼時惡魔復作是念：『我以此事求精進沙門便，而不能得

『波旬！覺礫拘荀大如來、無所著、等正覺的弟子被傷了頭，衣服被撕裂，缽也被打破后，前往覺礫拘荀大如來、無所著、等正覺所在之處。當時，覺礫拘荀大如來、無所著、等正覺被無量百千眷屬圍繞著說法。覺礫拘荀大如來、無所著、等正覺遠遠看見弟子頭受傷、衣服破裂、缽也破了，便告訴眾比丘：『你們看見了嗎？惡魔教唆婆羅門、居士：「你們一起去辱罵精進的沙門，打破他們的器物。為什麼呢？或許在辱罵、打破、責備他們時，他們會生起噁心，讓我有機可乘。」比丘們！你們應當以慈心與心同在，遍滿一方而行。像這樣，二三四方、四維上下，普遍周遍一切，心與慈同在，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而行。像這樣，悲心、喜心與舍心同在，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而行，使惡魔無法找到機會。』 『波旬！覺礫拘荀大如來、無所著、等正覺用這樣的教導教導他的弟子，他們接受教導后，以慈心與心同在，遍滿一方而行。像這樣，二三四方、四維上下，普遍周遍一切，心與慈同在，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而行。像這樣，悲心、喜心與舍心同在，沒有結怨，沒有嗔恨，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而行。因此，那些惡魔無法找到機會。』 『波旬！那時，惡魔又這樣想：『我用這件事想找精進沙門的破綻，卻找不到。』

『Papiyan! After the disciples of Kakusandha Tathagata, Arhat, Samyaksambuddha had their heads injured, their robes torn, and their bowls broken, they went to where Kakusandha Tathagata, Arhat, Samyaksambuddha was. At that time, Kakusandha Tathagata, Arhat, Samyaksambuddha was surrounded by countless hundreds and thousands of attendants, teaching the Dharma. Kakusandha Tathagata, Arhat, Samyaksambuddha, seeing from afar that his disciples had their heads injured, their robes torn, and their bowls broken, said to the monks: 「Do you see? The evil one has instructed Brahmins and householders: 『Come together and revile the diligent ascetics, and break their utensils. Why? Perhaps when they are reviled, broken, and blamed, they will give rise to evil thoughts, and I will find an opportunity.』 Monks! You should abide with a heart of loving-kindness, pervading one direction. Likewise, in the second, third, and fourth directions, above and below, pervading all, with a heart of loving-kindness, without enmity, without hatred, without strife, extremely vast, immeasurably well-cultivated, pervading all the world. Likewise, with a heart of compassion, joy, and equanimity, without enmity, without hatred, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, so that the evil one cannot find an opportunity.」』 『Papiyan! Kakusandha Tathagata, Arhat, Samyaksambuddha taught his disciples with this teaching, and they, having received the teaching, abided with a heart of loving-kindness, pervading one direction. Likewise, in the second, third, and fourth directions, above and below, pervading all, with a heart of loving-kindness, without enmity, without hatred, without strife, extremely vast, immeasurably well-cultivated, pervading all the world. Likewise, with a heart of compassion, joy, and equanimity, without enmity, without hatred, without strife, extremely vast, immeasurably well-cultivated, pervading all the world. Therefore, those evil ones could not find an opportunity.』 『Papiyan! At that time, the evil one thought again: 『I tried to find a flaw in the diligent ascetics through this matter, but I could not.』

。我寧可教敕梵志、居士，汝等共來奉敬、供養、禮事精進沙門，或以奉敬、供養、禮事精進沙門，儻能起噁心，令我得其便。』波旬！彼梵志、居士為惡魔所教敕已，即共奉敬、供養、禮事精進沙門，以衣敷地而作是說：『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』梵志、居士以發佈地而作是說：『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』梵志、居士以手捧持種種飲食，住道邊待而作是說：『精進沙門受是食是，可持是去，隨意而用，令我長夜得利饒益，安隱快樂。』諸信梵志、居士見精進沙門，敬心扶抱，將入于內，持種種財物與精進沙門，作如是說：『受是用是，可持是去，隨意所用。』爾時，梵志、居士若有死者，因此緣此，身壞命終，必至善處，生於天上。生已，作是念：『我應受是樂，當復更受極樂勝是。所以者何？以我等向精進沙門行善行故。』

「波旬！覺礫拘荀大如來、無所著、等正覺弟子得奉敬、供養、禮事已，往詣覺礫拘荀大如來、無所著、等正覺所。是時，覺礫拘荀大如來、無所著、等正覺無量百千眷屬圍繞而為說法

現代漢語譯本：『我寧願教導婆羅門和居士，讓你們一起來尊敬、供養、禮拜精進的沙門，或者通過尊敬、供養、禮拜精進的沙門，或許能讓他們生起噁心，讓我有機可乘。』波旬！那些婆羅門和居士被惡魔教唆后，就一起尊敬、供養、禮拜精進的沙門，用衣服鋪在地上說：『精進的沙門可以在上面行走，精進的沙門能行常人難行的事，讓我們長夜得到利益、安穩和快樂。』婆羅門和居士用頭髮鋪在地上說：『精進的沙門可以在上面行走，精進的沙門能行常人難行的事，讓我們長夜得到利益、安穩和快樂。』婆羅門和居士用手捧著各種飲食，站在路邊等待，說：『精進的沙門請接受這些食物，可以拿去隨意使用，讓我們長夜得到利益、安穩和快樂。』那些信仰的婆羅門和居士見到精進的沙門，恭敬地扶抱他們，請入家中，拿出各種財物給精進的沙門，說：『請接受使用這些，可以拿去隨意使用。』那時，婆羅門和居士如果有人去世，因為這個緣故，身壞命終，必定會去到善處，生到天上。生到天上后，他們會想：『我應該享受這種快樂，而且還會享受比這更殊勝的快樂。為什麼呢？因為我們向精進的沙門行了善行。』 『波旬！拘留孫如來、無所著、等正覺的弟子得到尊敬、供養、禮拜后，會前往拘留孫如來、無所著、等正覺所在的地方。那時，拘留孫如來、無所著、等正覺被無量百千的眷屬圍繞著，為他們說法。』

English version: 'I would rather instruct Brahmins and householders to come together to respect, offer to, and worship diligent monks, or by respecting, offering to, and worshiping diligent monks, perhaps they might develop evil thoughts, giving me an opportunity.' Mara! Those Brahmins and householders, having been instructed by the evil one, together respected, offered to, and worshiped diligent monks, spreading their clothes on the ground and saying: 'Diligent monks may walk upon this, diligent monks do what is difficult to do, allowing us to gain benefit, peace, and happiness for a long night.' Brahmins and householders spread their hair on the ground and said: 'Diligent monks may walk upon this, diligent monks do what is difficult to do, allowing us to gain benefit, peace, and happiness for a long night.' Brahmins and householders held various foods in their hands, stood by the roadside waiting, and said: 'Diligent monks, please accept these foods, you may take them and use them as you wish, allowing us to gain benefit, peace, and happiness for a long night.' Those believing Brahmins and householders, seeing diligent monks, respectfully embraced them, invited them into their homes, and gave various possessions to the diligent monks, saying: 'Please accept and use these, you may take them and use them as you wish.' At that time, if any of the Brahmins and householders died, because of this cause, their bodies would break and their lives would end, they would certainly go to a good place, and be born in the heavens. Having been born there, they would think: 'I should enjoy this happiness, and I will enjoy even more superior happiness than this. Why is that? Because we performed good deeds towards the diligent monks.' 'Mara! The disciples of Krakucchanda Tathagata, the Unattached, the Perfectly Enlightened One, having received respect, offerings, and worship, would go to where Krakucchanda Tathagata, the Unattached, the Perfectly Enlightened One was. At that time, Krakucchanda Tathagata, the Unattached, the Perfectly Enlightened One, was surrounded by countless hundreds of thousands of attendants, and was teaching them the Dharma.'

。覺礫拘荀大如來、無所著、等正覺遙見弟子得奉敬、供養、禮事而來，見已，告諸比丘：『汝等見不？惡魔教敕梵志、居士：「汝等共來奉敬、供養、禮事精進沙門、或以奉敬、供養、禮事精進沙門，儻能起噁心，令我得其便。」比丘！汝等當觀諸行無常，觀興衰法，觀無慾，觀舍離，觀滅，觀斷，令惡魔求便而不能得。』波旬！覺礫拘荀大如來、無所著、等正覺以此教教諸弟子，彼即受教，觀一切行無常，觀興衰法，觀無慾，觀舍離，觀滅，觀斷，令惡魔求便而不能得。

「波旬！彼時惡魔復作是念：『我以此事求精進沙門便，而不能得。我寧可化作年少形，手執大杖，住其道邊，打尊者音頭，令破血流污面。』波旬！覺礫拘荀大如來、無所著、等正覺於後所依村邑遊行，彼于平旦著衣持缽，入村乞食，尊者音在後侍從。波旬！爾時，惡魔化作年少形，手執大杖，住在道邊，擊尊者音頭破血流污面。波旬！尊者音破頭流血已，隨從覺礫拘荀大如來、無所著、等正覺后，猶影不離。

「波旬！覺礫拘荀大如來、無所著、等正覺至村邑已，極其身力右旋顧視，猶如龍視，不恐不怖，不驚不懼而觀諸方

現代漢語譯本：覺礫拘荀大如來、無所著、等正覺遠遠地看見弟子們前來奉敬、供養、禮事，看見后，告訴眾比丘：『你們看見了嗎？惡魔教唆婆羅門、居士：「你們一起來奉敬、供養、禮事精進的沙門，或者通過奉敬、供養、禮事精進的沙門，或許能讓他們生起噁心，讓我有機可乘。」比丘們！你們應當觀察諸行無常，觀察興衰之法，觀察無慾，觀察舍離，觀察滅盡，觀察斷除，讓惡魔想找機會也找不到。』波旬！覺礫拘荀大如來、無所著、等正覺用這些教導教導他的弟子，他們接受教導，觀察一切行無常，觀察興衰之法，觀察無慾，觀察舍離，觀察滅盡，觀察斷除，讓惡魔想找機會也找不到。 波旬！那時，惡魔又這樣想：『我用這件事想找精進沙門的破綻，卻找不到。我不如化作年輕人的樣子，手裡拿著大杖，站在他們經過的路邊，打尊者音的頭，讓他頭破血流，弄髒臉面。』波旬！覺礫拘荀大如來、無所著、等正覺後來所依止的村莊，他在清晨穿好衣服，拿著缽，進入村莊乞食，尊者音在後面侍奉跟隨。波旬！那時，惡魔化作年輕人的樣子，手裡拿著大杖，站在路邊，擊打尊者音的頭，讓他頭破血流，弄髒臉面。波旬！尊者音頭破血流后，仍然跟隨在覺礫拘荀大如來、無所著、等正覺的後面，像影子一樣不離開。 波旬！覺礫拘荀大如來、無所著、等正覺到達村莊后，用盡全身力氣，右旋顧視，像龍一樣觀看，不恐懼，不害怕，不驚慌，不畏懼地觀察四方。

English version: The Tathagata Kakusandha, the Arahant, the Fully Enlightened One, saw from afar his disciples coming to pay homage, make offerings, and show respect. Having seen them, he said to the monks: 『Do you see? Mara is instructing Brahmins and householders: 「Come together to pay homage, make offerings, and show respect to diligent ascetics, or by paying homage, making offerings, and showing respect to diligent ascetics, perhaps you can make them develop evil thoughts, so that I can gain an advantage.」 Monks! You should observe that all conditioned things are impermanent, observe the law of rise and fall, observe non-desire, observe relinquishment, observe cessation, observe detachment, so that Mara cannot find an opportunity.』 Mara! The Tathagata Kakusandha, the Arahant, the Fully Enlightened One, taught his disciples with these teachings, and they accepted the teachings, observing that all conditioned things are impermanent, observing the law of rise and fall, observing non-desire, observing relinquishment, observing cessation, observing detachment, so that Mara could not find an opportunity. Mara! Then Mara thought: 『I tried to find a flaw in the diligent ascetics through this matter, but I could not. I might as well transform myself into the form of a young man, holding a large staff in my hand, and stand by the side of the road they are passing, and strike Venerable Sound』s head, causing him to bleed and soil his face.』 Mara! The Tathagata Kakusandha, the Arahant, the Fully Enlightened One, later stayed in a village. In the early morning, he put on his robes, took his bowl, and entered the village to beg for food, with Venerable Sound attending and following behind. Mara! At that time, Mara transformed himself into the form of a young man, holding a large staff in his hand, and stood by the side of the road, striking Venerable Sound』s head, causing him to bleed and soil his face. Mara! After Venerable Sound』s head was broken and bleeding, he still followed behind the Tathagata Kakusandha, the Arahant, the Fully Enlightened One, like a shadow that does not leave. Mara! After the Tathagata Kakusandha, the Arahant, the Fully Enlightened One, arrived at the village, he used all his strength to turn his head to the right and look around, like a dragon looking, without fear, without dread, without alarm, and without trepidation, observing all directions.

。波旬！覺礫拘荀大如來、無所著、等正覺見尊者音頭破血流污面，隨佛後行，如影不離，便作是說：『此惡魔兇暴，大有威力，此惡魔不知厭足。』波旬！覺礫拘荀大如來、無所著、等正覺說語未訖，彼時，惡魔便於彼處，其身即墮無缺大地獄。波旬！此大地獄而有四名，一者無缺，二者百釘，三者逆刺，四者六更。彼大地獄其中有卒，往至惡魔所，語惡魔曰：『汝今當知，若釘釘等共合者，當知滿百年。』」

於是，魔波旬聞說此已，即便心悸，恐怖驚懼，身毛皆豎，向尊者大目揵連即說頌曰：

「云何彼地獄，　　惡魔昔在中， 嬈害佛梵行，　　及犯彼比丘？」

尊者大目揵連即時以偈答魔波旬曰：

「地獄名無缺，　　惡魔曾在中， 嬈害佛梵行，　　及犯彼比丘。 彼鐵釘有百，　　一切各逆刺， 地獄名無缺，　　惡魔昔在中。 若有不知者，　　比丘佛弟子， 必得如是苦，　　受黑業之報。 若干種園觀，　　人者在於地， 食自然粳米，　　居止在北洲。 大須彌山巖，　　善修之所熏， 修習于解脫，　　受持最後身。 跱立在大泉，　　宮殿住至劫， 金色可愛樂，　　猶火㷿晃昱

現代漢語譯本：波旬啊！覺礫拘荀大如來、無所執著、等正覺看到尊者音頭破血流，污穢了面容，仍然跟在佛陀身後，如影隨形，就說道：『這個惡魔兇殘暴虐，力量強大，這個惡魔不知滿足。』波旬啊！覺礫拘荀大如來、無所執著、等正覺話音未落，那時，惡魔就在那裡，身體立刻墮入了無缺大地獄。波旬啊！這個大地獄有四個名字，一是無缺，二是百釘，三是逆刺，四是六更。那個大地獄裡有獄卒，走到惡魔那裡，對惡魔說：『你現在應當知道，如果釘子和釘子合在一起，應當知道要滿一百年。』 於是，魔波旬聽了這些話，立刻心驚膽戰，恐懼害怕，汗毛都豎了起來，向尊者大目犍連說了偈語： 『那個地獄是什麼樣的，惡魔曾經在那裡，擾亂佛陀的清凈修行，並且侵犯那些比丘？』 尊者大目犍連立刻用偈語回答魔波旬說： 『地獄名叫無缺，惡魔曾經在那裡，擾亂佛陀的清凈修行，並且侵犯那些比丘。那裡的鐵釘有上百個，每個都帶著倒刺，地獄名叫無缺，惡魔曾經在那裡。如果有人不知道，比丘佛的弟子，必定會遭受這樣的痛苦，承受黑色業力的報應。各種各樣的園林景觀，人們生活在地上，吃著天然的粳米，居住在北洲。大須彌山的巖石，被善修所薰陶，修習解脫之道，受持最後的身軀。站立在大泉邊，宮殿可以住到劫末，金色的宮殿可愛又令人快樂，像火焰一樣閃耀。』

English version: O Mara, the Tathagata Krakucchanda, the Arhat, the Fully Enlightened One, saw the venerable Yintou with his head broken and blood flowing, his face stained, yet he followed the Buddha like a shadow, and said: 'This evil demon is fierce and violent, with great power, this evil demon is never satisfied.' O Mara, before the Tathagata Krakucchanda, the Arhat, the Fully Enlightened One, finished speaking, at that time, the evil demon, right there, his body immediately fell into the Avici Great Hell. O Mara, this great hell has four names, one is Avici, two is Hundred Nails, three is Reverse Thorns, and four is Six Changes. In that great hell, there are hell guards, who went to the evil demon and said to the evil demon: 'You should know now, if the nails are joined together, you should know it will be a hundred years.' Then, Mara, having heard this, immediately felt his heart palpitate, terrified and frightened, his hair stood on end, and he spoke a verse to the venerable Mahamoggallana: 'What is that hell like, where the evil demon once was, disturbing the Buddha's pure practice, and violating those monks?' The venerable Mahamoggallana immediately replied to Mara with a verse: 'The hell is called Avici, where the evil demon once was, disturbing the Buddha's pure practice, and violating those monks. There are hundreds of iron nails, each with reverse thorns, the hell is called Avici, where the evil demon once was. If there are those who do not know, monks, disciples of the Buddha, they will surely suffer such pain, receiving the retribution of black karma. Various kinds of gardens and landscapes, people live on the earth, eating natural rice, dwelling in the Northern Continent. The rocks of Mount Sumeru, are imbued with good practice, cultivating the path to liberation, holding the last body. Standing by the great spring, the palace can last until the end of the kalpa, the golden palace is lovely and joyful, shining like a flame.'

作諸眾妓樂，　　往詣帝釋所， 本以一屋舍，　　善覺了為施。 若釋在前行，　　升毗阇延殿， 見釋大歡喜，　　天女各各舞。 若見比丘來，　　還顧有慚愧， 若毗阇延殿，　　見比丘問義。 大仙頗能知，　　愛盡得解脫？ 比丘即為答，　　問者如其義。 拘翼我能知，　　愛盡得解脫。 聞彼之所答，　　釋得歡喜樂。 比丘多饒益，　　所說如其義。 若毗阇延殿，　　問帝釋天王， 此殿名何等，　　汝釋攝持城？ 釋答大仙人，　　名毗阇延哆。 是謂千世界，　　于千世界中， 無有勝此殿，　　如毗阇延哆。 天王天帝釋，　　自在隨所游， 愛樂那游哆，　　化作一行百。 毗阇延殿內，　　釋得自在游， 毗阇延大殿，　　足指能震動。 天王眼所觀，　　釋得自在游。 若鹿子母堂，　　筑基極深堅， 難動不可震，　　如意足能搖。 彼有琉璃地，　　聖人之所履， 滑澤樂更觸，　　布柔軟綿褥。 愛語共和合，　　天王常歡喜， 善能作妓樂，　　音節善諧和， 謂天來會聚，　　而說須陀洹。 若干無量千，　　及百諸那術， 至三十三天，　　慧眼者說法， 聞彼所說法，　　歡喜而奉行

他們演奏各種妓樂，前往帝釋天所在之處。 原本只是一間房舍，因為善覺了的施捨而變得如此。 如果帝釋天在前面走，登上毗阇延殿， 見到帝釋天會非常歡喜，天女們各自跳舞。 如果見到比丘前來，會回頭看並感到慚愧。 如果在毗阇延殿，見到比丘會請教佛法。 大仙是否能知道，愛慾斷盡就能解脫？ 比丘會回答，根據提問者的意思回答。 拘翼，我能知道，愛慾斷盡就能解脫。 聽到比丘的回答，帝釋天會感到歡喜快樂。 比丘能帶來很多益處，所說的都符合真理。 如果在毗阇延殿，問帝釋天王， 這座殿叫什麼名字，你帝釋天王所守護的城池？ 帝釋天回答大仙人，名叫毗阇延哆。 這被稱為千世界，在千世界中， 沒有比這座殿更殊勝的了，就像毗阇延哆一樣。 天王帝釋天，自在地隨意遊走， 喜愛那游哆，變化成一百行。 在毗阇延殿內，帝釋天自在地遊走， 毗阇延大殿，用腳趾就能震動。 天王用眼睛所看到的，帝釋天自在地遊走。 如果像鹿子母堂，地基非常深厚堅固， 難以移動不可震動，如意足也能搖動。 那裡有琉璃地面，是聖人所走過的地方， 光滑潤澤讓人喜歡觸控，鋪著柔軟的棉褥。 用愛語互相和合，天王常常歡喜， 善於演奏妓樂，音節和諧美好， 說天人來聚會，而說須陀洹的道理。 有若干無量千，以及百諸那術， 到達三十三天，有智慧的人說法， 聽到他們所說的法，歡喜地奉行。

They make all kinds of music, and go to where Lord Śakra is. Originally it was just a single dwelling, but it became like this because of the donation of Sudatta. If Śakra walks in front, ascending to the Vaijayanta Palace, Seeing Śakra, they are very happy, and the heavenly maidens each dance. If they see a bhikkhu coming, they look back with shame. If in the Vaijayanta Palace, they see a bhikkhu, they ask about the Dharma. Great sage, can you know, that the exhaustion of desire leads to liberation? The bhikkhu will answer, according to the meaning of the questioner. Kauśika, I can know, that the exhaustion of desire leads to liberation. Hearing the bhikkhu's answer, Śakra feels joy and happiness. The bhikkhu brings much benefit, and what he says is in accordance with the truth. If in the Vaijayanta Palace, they ask Lord Śakra, What is the name of this palace, the city that you, Lord Śakra, protect? Śakra answers the great sage, it is called Vaijayanta. This is called the thousand worlds, and among the thousand worlds, There is no palace more excellent than this, like Vaijayanta. Lord Śakra, the king of gods, freely wanders as he pleases, He loves the Nayuta, transforming into a hundred rows. Inside the Vaijayanta Palace, Śakra freely wanders, The great Vaijayanta Palace, can be shaken with a toe. What the king sees with his eyes, Śakra freely wanders. If it is like the Deer Mother Hall, the foundation is very deep and solid, Difficult to move and cannot be shaken, the wish-fulfilling foot can also shake it. There is a crystal floor, where the saints have walked, Smooth and lustrous, it is pleasant to touch, covered with soft cotton rugs. With loving words, they are in harmony, and the king is always happy, Skilled in making music, the tones are harmonious and beautiful, Saying that the gods come to gather, and speaking of the path of a stream-enterer. There are countless thousands, and hundreds of Nayutas, Reaching the Thirty-three Heavens, the wise ones preach the Dharma, Hearing what they preach, they joyfully practice it.

我亦有是法，　　如仙人所說， 謂至梵天上，　　問彼梵天事， 梵故有此見，　　謂見昔時有， 我住有常存，　　恒有不變易。 梵天為答彼，　　大仙我無見， 謂見昔時有，　　我恒常不變， 我見此境界，　　諸梵皆過去， 我今何由說，　　恒常不變易？ 我見此世間，　　正覺之所說， 隨所因緣生，　　所往而轉還， 火無有思念，　　我燒愚癡人， 火然若愚觸，　　必自然得燒。 如是汝波旬，　　觸嬈于如來， 久作不善行，　　受報亦當久。 魔汝莫厭佛，　　莫嬈害比丘， 一比丘降魔，　　住在於怖林。 彼鬼愁憂戚，　　目連之所訶， 恐怖無智慧，　　即于彼處沒。」

尊者大目揵連所說如是。彼魔波旬聞尊者大目揵連所說，歡喜奉行。

降魔經第十五竟(三千二百七十四字)

中阿含經卷第三十(九千五百一十五字)

中阿含經卷第三十一

（一三二）大品賴吒和羅經第十六(第三唸誦)

一時，佛游拘樓瘦，與大比丘眾俱，往至鍮蘆吒，住鍮蘆吒村北尸攝和園中

『我也有這樣的方法，』就像仙人所說的那樣， 『可以到達梵天之上，』去詢問那裡的梵天的事情， 『梵天因此有這樣的見解，』認為看到過去存在的事物， 『我居住的地方是永恒存在的，』永遠不變易。 梵天回答他們說，『大仙，我沒有這樣的見解，』 『認為看到過去存在的事物，』我永遠恒常不變， 『我看到這樣的境界，』所有的梵天都已過去， 『我如今怎麼能說，』是恒常不變易的呢？ 『我看到這個世間，』是正覺所說的， 『隨著因緣而生，』所去之處都會轉變， 『火沒有這樣的想法，』我要燒愚癡的人， 『火如果被愚人觸碰，』必定會自然燃燒。 『就像你波旬一樣，』觸擾如來， 『長久以來做了不善的行為，』所受的報應也應當長久。 『魔啊，你不要厭惡佛，』不要擾害比丘， 『一位比丘降伏了魔，』住在恐怖的森林裡。 『那些鬼神愁苦憂傷，』被目連所呵斥， 『因為恐懼而沒有智慧，』就在那裡消失了。』 尊者大目犍連所說的就是這樣。那魔波旬聽了尊者大目犍連所說的話，歡喜地接受並實行。 《降魔經》第十五結束（三千二百七十四字） 《中阿含經》卷第三十（九千五百一十五字） 《中阿含經》卷第三十一 （一三二）《大品賴吒和羅經》第十六（第三唸誦） 一時，佛在拘樓瘦游化，與眾多比丘一起，前往鍮蘆吒，住在鍮蘆吒村北的尸攝和園中。

'I also have this method,' as the immortals have said, 'that one can reach the Brahma heaven,' to ask about the affairs of that Brahma, 'Brahma therefore has this view,' thinking he sees things that existed in the past, 'The place where I dwell is eternally existent,' forever unchanging. Brahma answered them, 'Great immortals, I do not have such a view,' 'thinking I see things that existed in the past,' that I am eternally unchanging, 'I see such a realm,' all the Brahmas have passed away, 'How can I now say,' that it is eternally unchanging? 'I see this world,' as spoken by the Rightly Awakened One, 'arising from conditions,' wherever it goes, it transforms, 'Fire does not have such a thought,' I will burn foolish people, 'If fire is touched by a fool,' it will naturally burn. 'Just like you, Mara,' you disturb the Tathagata, 'Having long done unwholesome deeds,' the retribution you receive should also be long. 'Mara, you should not despise the Buddha,' do not harass the monks, 'A monk subdued the Mara,' dwelling in a terrifying forest. 'Those ghosts were sorrowful and distressed,' scolded by Maudgalyayana, 'Because of fear and lack of wisdom,' they disappeared right there.' Thus spoke the Venerable Mahāmaudgalyāyana. That Mara, having heard what the Venerable Mahāmaudgalyāyana said, joyfully accepted and practiced it. The fifteenth chapter of 'The Subduing of Mara Sutra' ends (3,274 words) The thirtieth scroll of the 'Madhyama Āgama Sutra' (9,515 words) The thirty-first scroll of the 'Madhyama Āgama Sutra' Translated by the Tripiṭaka master Gautama Saṃghadeva of Jibin during the Eastern Jin Dynasty (132) The sixteenth chapter of 'The Great Raṭṭhapāla Sutta' (The Third Recitation) At one time, the Buddha was traveling in Kuru, together with a large assembly of monks, they went to Thūlakoṭṭhita, and stayed in the Śīśapā grove north of Thūlakoṭṭhita village.

爾時，鍮蘆吒梵志、居士聞：「沙門瞿曇釋種子舍釋宗族，出家學道，游拘樓瘦，與大比丘眾俱，來至此鍮蘆吒，住鍮蘆吒村北尸攝和園中。彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。彼若說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。我等應共往見沙門瞿曇禮拜供養。」

鍮蘆吒梵志、居士聞已，各與等類眷屬相隨，從鍮蘆吒出，北行至尸攝和園，欲見世尊禮拜、供養。往詣佛已，彼鍮蘆吒梵志、居士或稽首佛足，卻坐一面，或問訊佛，卻坐一面，或叉手向佛，卻坐一面，或遙見佛已，默然而坐。彼時，鍮蘆吒梵志、居士各坐已定，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。時，鍮蘆吒梵志、居士，佛為說法，勸發渴仰，成就歡喜已，各從坐起，稽首佛足，繞佛三匝而去。

彼時，賴吒和羅居士子故坐不起

當時，鍮蘆吒梵志和居士們聽說：『沙門瞿曇，釋迦族的後裔，捨棄了自己的宗族，出家修行，在拘樓瘦地區遊歷，與眾多大比丘一同來到這裡，鍮蘆吒，住在鍮蘆吒村北的尸攝和園中。那位沙門瞿曇有極大的名聲，傳遍四方，沙門瞿曇是如來、無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他於此世間，在天界、魔界、梵界、沙門、婆羅門，從人到天，都能自知自覺，親自證悟併成就。他所說的法，開頭也好，中間也好，結尾也好，都很好，既有意義又有文采，完全清凈，彰顯梵行。如果能見到如來、無所執著、等正覺，尊重禮拜，供養侍奉，就能獲得極大的利益。我們應該一起去拜見沙門瞿曇，禮拜供養他。』 鍮蘆吒梵志和居士們聽聞后，各自帶著同伴和家眷，從鍮蘆吒出發，向北走到尸攝和園，想要拜見世尊，禮拜供養。他們來到佛陀面前，鍮蘆吒梵志和居士們有的向佛陀頂禮，然後退坐一旁；有的向佛陀問候，然後退坐一旁；有的向佛陀合掌，然後退坐一旁；有的遠遠地看見佛陀，就默默地坐下。當時，鍮蘆吒梵志和居士們各自坐定后，佛陀為他們說法，勸導他們生起渴求之心，成就歡喜之情，用各種方便為他們說法，勸導他們生起渴求之心，成就歡喜之情后，就默然不語。這時，鍮蘆吒梵志和居士們，因為佛陀的說法，生起了渴求之心，成就了歡喜之情，各自從座位上站起來，向佛陀頂禮，繞佛三圈后離去。 當時，賴吒和羅居士的兒子仍然坐在那裡，沒有起身。

At that time, the Brahmin and householders of Thūlakoṭṭhita heard: 'The ascetic Gotama, a scion of the Sakya clan, having renounced his clan, has gone forth into homelessness, and is wandering in the Kuru country, together with a large community of monks, and has come to this Thūlakoṭṭhita, and is staying in the Sīsavā grove north of the village of Thūlakoṭṭhita. That ascetic Gotama has a great reputation, spread in all directions, the ascetic Gotama is a Tathāgata, an Arhat, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed leader of men to be tamed, a teacher of gods and humans, a Buddha, a Blessed One. He in this world, with its gods, Māras, Brahmās, ascetics, and Brahmins, from humans to gods, has realized and made known by his own insight. He teaches the Dhamma, which is lovely in the beginning, lovely in the middle, and lovely in the end, with meaning and phrasing, completely pure, and revealing the holy life. It is a great gain to see such a Tathāgata, an Arhat, a Fully Enlightened One, to respect, honor, and serve him. We should go together to see the ascetic Gotama, to pay homage and make offerings to him.' Having heard this, the Brahmin and householders of Thūlakoṭṭhita, each with their companions and families, went out from Thūlakoṭṭhita, and traveled north to the Sīsavā grove, wishing to see the Blessed One, to pay homage and make offerings. Having approached the Buddha, some of the Brahmin and householders of Thūlakoṭṭhita bowed down at the Buddha's feet and sat down to one side, some greeted the Buddha and sat down to one side, some saluted the Buddha with their hands and sat down to one side, and some, having seen the Buddha from afar, sat down silently. At that time, when the Brahmin and householders of Thūlakoṭṭhita were all seated, the Buddha taught them the Dhamma, encouraging them, arousing their eagerness, and making them joyful. After teaching them the Dhamma with various means, encouraging them, arousing their eagerness, and making them joyful, he remained silent. Then, the Brahmin and householders of Thūlakoṭṭhita, having been taught the Dhamma by the Buddha, having had their eagerness aroused and their joy established, each rose from their seats, bowed down at the Buddha's feet, circumambulated him three times, and departed. At that time, the son of the householder Raṭṭhapāla remained seated, not rising.

。於是，賴吒和羅居士子，鍮蘆吒梵志、居士去後不久，即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！如我知佛所說法者，若我在家，為鎖所鎖，不得盡形壽清凈行梵行。世尊！愿我得從世尊出家學道而受具足，得作比丘，凈修梵行。」

世尊問曰：「居士子！父母聽汝于正法、律中至信、舍家、無家、學道耶？」

賴吒和羅居士子白曰：「世尊！父母未聽我于正法、律中至信、舍家、無家、學道。」

世尊告曰：「居士子！若父母不聽汝于正法、律中至信、舍家、無家、學道者，我不得度汝出家學道，亦不得受具足。」

賴吒和羅居士子白曰：「世尊！我當方便從父母求，必令聽我于正法、律中至信、舍家、無家、學道。」

世尊告曰：「居士子！隨汝所欲。」

於是，賴吒和羅居士子聞佛所說，善受善持，稽首佛足，繞三匝還歸。白曰：「二尊！如我知佛所說法者，若我在家，為鎖所鎖，不得盡形壽清凈行梵行，唯愿二尊聽我于正法、律中至信、舍家、無家、學道

現代漢語譯本：於是，賴吒和羅居士子，以及鍮蘆吒梵志、居士離開后不久，就從座位上站起來，整理好衣服，向佛陀合掌行禮，說道：『世尊！據我所知，您所說的法是，如果我在家，就會被世俗的枷鎖束縛，無法終身清凈地修行梵行。世尊！我希望能夠跟隨您出家修行，接受具足戒，成為比丘，清凈地修習梵行。』 世尊問道：『居士子！你的父母允許你對正法和戒律有堅定的信仰，捨棄家庭，過無家生活，修行佛道嗎？』 賴吒和羅居士子回答說：『世尊！我的父母沒有允許我對正法和戒律有堅定的信仰，捨棄家庭，過無家生活，修行佛道。』 世尊告誡說：『居士子！如果你的父母不允許你對正法和戒律有堅定的信仰，捨棄家庭，過無家生活，修行佛道，我就不能允許你出家修行，也不能為你授具足戒。』 賴吒和羅居士子回答說：『世尊！我會想辦法請求父母，讓他們允許我對正法和戒律有堅定的信仰，捨棄家庭，過無家生活，修行佛道。』 世尊說：『居士子！隨你的意願吧。』 於是，賴吒和羅居士子聽了佛陀的話，牢記在心，向佛陀頂禮，繞佛三圈后返回。他說道：『二位尊者！據我所知，佛陀所說的法是，如果我在家，就會被世俗的枷鎖束縛，無法終身清凈地修行梵行，我懇請二位尊者允許我對正法和戒律有堅定的信仰，捨棄家庭，過無家生活，修行佛道。』

English version: Then, not long after Raṭṭhapāla, the householder's son, and the Brahmin Thūlakoṭṭhita and the householder had left, he rose from his seat, arranged his robe, and with his hands clasped towards the Buddha, said: 'Venerable Sir, as I understand the Dhamma taught by the Buddha, if I were to remain at home, I would be bound by worldly fetters and unable to live the pure life of a Brahmacari for the rest of my life. Venerable Sir, I wish to go forth from the Blessed One into homelessness, receive the full ordination, become a bhikkhu, and purely practice the Brahmacari.' The Blessed One asked: 'Householder's son, have your parents given you permission to go forth from home into homelessness, having faith in the Dhamma and the Vinaya?' Raṭṭhapāla, the householder's son, replied: 'Venerable Sir, my parents have not given me permission to go forth from home into homelessness, having faith in the Dhamma and the Vinaya.' The Blessed One said: 'Householder's son, if your parents have not given you permission to go forth from home into homelessness, having faith in the Dhamma and the Vinaya, I cannot allow you to go forth into homelessness, nor can I grant you full ordination.' Raṭṭhapāla, the householder's son, replied: 'Venerable Sir, I will find a way to ask my parents, and I will surely get them to allow me to go forth from home into homelessness, having faith in the Dhamma and the Vinaya.' The Blessed One said: 'Householder's son, as you wish.' Then, Raṭṭhapāla, the householder's son, having heard the words of the Buddha, received them well and kept them well in mind, bowed down at the feet of the Buddha, circumambulated him three times, and returned. He said: 'Venerable Sirs, as I understand the Dhamma taught by the Buddha, if I were to remain at home, I would be bound by worldly fetters and unable to live the pure life of a Brahmacari for the rest of my life. I beseech you, Venerable Sirs, to allow me to go forth from home into homelessness, having faith in the Dhamma and the Vinaya.'

賴吒和羅父母告曰：「賴吒和羅！我今唯有汝一子，極愛憐念，意常愛樂，見無厭足，若汝命終，我尚不欲相棄捨也，況生別離不見汝耶？」

賴吒和羅居士子復至再三白曰：「二尊！如我知佛所說法者，若我在家，為鎖所鎖，不得盡形壽清凈行梵行，唯愿二尊聽我于正法、律中至信、舍家、無家、學道。」

賴吒和羅居士子父母亦至再三告曰：「賴吒和羅！我今唯有汝一子，極愛憐念，意常愛樂，見無厭足，若汝命終，我尚不欲相棄捨也，況生別離不見汝耶？」

於是，賴吒和羅居士子即時臥地：「從今不起，不飲不食，乃至父母聽我于正法、律中至信、舍家、無家、學道。」於是，賴吒和羅居士子一日不食，至二、三、四、多日不食。

於是，賴吒和羅居士子父母往至子所，告曰：「賴吒和羅！汝至柔軟，身體極好，常坐臥好床，汝今不知苦耶？賴吒和羅！汝可速起，行欲佈施，快修福業。所以者何？賴吒和羅！世尊境界甚難甚難，出家學道亦復甚難。」爾時，賴吒和羅居士子默然不答。

於是，賴吒和羅居士子父母往至賴吒和羅親親及諸臣所，而作是語：「汝等共來至賴吒和羅所，勸令從地起

賴吒和羅的父母告訴他說：『賴吒和羅！我們現在只有你這一個兒子，極其疼愛憐惜，心裡常常喜歡你，看你永遠不會滿足。如果你死了，我們尚且不願拋棄你，更何況是活著分離，見不到你呢？』 賴吒和羅居士的兒子又再三地稟告說：『二位尊長！據我所知，佛陀所說的法，如果我在家，就會被束縛，不能盡一生清凈地修行梵行。只希望二位尊長允許我在正法和戒律中，以至誠的信心，捨棄家庭，離開家，去學習佛道。』 賴吒和羅居士的父母也再三地告訴他說：『賴吒和羅！我們現在只有你這一個兒子，極其疼愛憐惜，心裡常常喜歡你，看你永遠不會滿足。如果你死了，我們尚且不願拋棄你，更何況是活著分離，見不到你呢？』 於是，賴吒和羅居士的兒子立刻躺在地上：『從今以後我不再起來，不喝不吃，直到父母允許我在正法和戒律中，以至誠的信心，捨棄家庭，離開家，去學習佛道。』於是，賴吒和羅居士的兒子一天不吃飯，直到兩三天、四天、多天不吃飯。 於是，賴吒和羅居士的父母來到兒子那裡，告訴他說：『賴吒和羅！你如此嬌嫩，身體極好，常常睡臥在舒適的床上，你現在不知道苦嗎？賴吒和羅！你快起來，去行佈施，快樂地修福業。為什麼呢？賴吒和羅！世尊的境界非常難達到，出家學道也同樣非常難。』當時，賴吒和羅居士的兒子沉默不語，沒有回答。 於是，賴吒和羅居士的父母去到賴吒和羅的親戚和各位大臣那裡，對他們說：『你們一起去賴吒和羅那裡，勸他從地上起來。』

Rāṭhapāla's parents said to him, 'Rāṭhapāla! We have only you as our son, we love and cherish you so much, our hearts are always delighted with you, and we never tire of seeing you. If you were to die, we would still not want to abandon you, how much more so when you are alive and we are separated and cannot see you?' Rāṭhapāla, the householder's son, again and again pleaded, 'Venerable ones! As I understand the Dharma taught by the Buddha, if I remain at home, I will be bound by fetters and will not be able to live a pure life of celibacy for the rest of my life. I only wish that you would allow me, with sincere faith in the Dharma and the Vinaya, to renounce my home, leave my household, and study the Way.' Rāṭhapāla's parents also repeatedly said to him, 'Rāṭhapāla! We have only you as our son, we love and cherish you so much, our hearts are always delighted with you, and we never tire of seeing you. If you were to die, we would still not want to abandon you, how much more so when you are alive and we are separated and cannot see you?' Then, Rāṭhapāla, the householder's son, immediately lay down on the ground, saying, 'From now on, I will not get up, nor will I drink or eat, until my parents allow me, with sincere faith in the Dharma and the Vinaya, to renounce my home, leave my household, and study the Way.' So, Rāṭhapāla, the householder's son, did not eat for one day, then for two, three, four, and many days. Then, Rāṭhapāla's parents went to their son and said to him, 'Rāṭhapāla! You are so delicate, your body is so fine, you always sleep and rest on a comfortable bed, do you not know suffering now? Rāṭhapāla! You should get up quickly, practice giving, and happily cultivate meritorious deeds. Why is that? Rāṭhapāla! The realm of the World Honored One is very difficult to reach, and leaving home to study the Way is also very difficult.' At that time, Rāṭhapāla, the householder's son, remained silent and did not answer. Then, Rāṭhapāla's parents went to Rāṭhapāla's relatives and ministers and said to them, 'You all come to Rāṭhapāla and persuade him to get up from the ground.'

賴吒和羅居士子親親及諸臣等即便共至賴吒和羅所，語曰：「賴吒和羅！汝至柔軟，身體極好，常坐臥好床，汝今不知苦耶？賴吒和羅！汝可速起，行欲佈施，快修福業。所以者何？世尊境界甚難甚難，出家學道亦復甚難。」彼時，賴吒和羅居士子默然不答。

於是，賴吒和羅居士子父母至賴吒和羅居士子善知識、同伴、同時所，而作是語：「汝等共來至賴吒和羅所，勸令從地起。」

於是，賴吒和羅居士子善知識、同伴、同時即共往詣賴吒和羅居士子所，而作是語：「賴吒和羅！汝至柔軟，身體極好，常坐臥好床，汝今不知苦耶？賴吒和羅！汝可速起，行欲佈施，快修福業。所以者何？賴吒和羅！世尊境界甚難甚難，出家學道亦復甚難。」彼時，賴吒和羅居士子默然不答。

於是，賴吒和羅居士子善知識、同伴、同時往至賴吒和羅居士子父母所，作如是語：「可聽賴吒和羅于正法、律中至信、舍家、無家、學道，若其樂者，於此生中，故可相見；若不樂者，必自來還歸父母所。今若不聽，定死無疑，當何所益？」

於是，賴吒和羅居士子父母聞已，語賴吒和羅居士子善知識、同伴、同時曰：「我今聽賴吒和羅于正法、律中至信、舍家、無家、學道，若學道來還，故可見也

賴吒和羅的父母和大臣們立刻一起到了賴吒和羅那裡，對他說：『賴吒和羅！你如此嬌嫩，身體極好，總是睡臥在舒適的床上，你現在難道不知道苦嗎？賴吒和羅！你快起來，去行佈施，趕快修福業。為什麼呢？因為世尊的境界非常難以達到，出家學道也同樣非常困難。』當時，賴吒和羅沉默不語，沒有回答。 於是，賴吒和羅的父母去拜訪賴吒和羅的善知識、同伴和朋友，對他們說：『你們一起去賴吒和羅那裡，勸他從地上起來。』 於是，賴吒和羅的善知識、同伴和朋友就一起去了賴吒和羅那裡，對他說：『賴吒和羅！你如此嬌嫩，身體極好，總是睡臥在舒適的床上，你現在難道不知道苦嗎？賴吒和羅！你快起來，去行佈施，趕快修福業。為什麼呢？賴吒和羅！世尊的境界非常難以達到，出家學道也同樣非常困難。』當時，賴吒和羅沉默不語，沒有回答。 於是，賴吒和羅的善知識、同伴和朋友去拜訪賴吒和羅的父母，對他們說：『可以允許賴吒和羅在正法和戒律中生起信心，捨棄家庭，出家學道。如果他喜歡，這一生中或許還能相見；如果他不喜歡，一定會自己回來見父母。現在如果不允許，他必定會死，那又有什麼好處呢？』 於是，賴吒和羅的父母聽了這些話，對賴吒和羅的善知識、同伴和朋友說：『我們現在允許賴吒和羅在正法和戒律中生起信心，捨棄家庭，出家學道。如果他學道后回來，我們還能見到他。』

Then, Ratta and Luo's parents, along with the ministers, immediately went to Ratta and Luo's place and said to him, 'Ratta and Luo! You are so delicate, your body is so good, and you always sleep on comfortable beds. Do you not know suffering now? Ratta and Luo! You should get up quickly, go and give alms, and quickly cultivate good deeds. Why is that? Because the World Honored One's realm is very difficult to reach, and leaving home to study the Way is also very difficult.' At that time, Ratta and Luo remained silent and did not answer. Then, Ratta and Luo's parents went to visit Ratta and Luo's good friends, companions, and peers, and said to them, 'You should all go to Ratta and Luo's place and persuade him to get up from the ground.' Then, Ratta and Luo's good friends, companions, and peers went together to Ratta and Luo's place and said to him, 'Ratta and Luo! You are so delicate, your body is so good, and you always sleep on comfortable beds. Do you not know suffering now? Ratta and Luo! You should get up quickly, go and give alms, and quickly cultivate good deeds. Why is that? Ratta and Luo! The World Honored One's realm is very difficult to reach, and leaving home to study the Way is also very difficult.' At that time, Ratta and Luo remained silent and did not answer. Then, Ratta and Luo's good friends, companions, and peers went to visit Ratta and Luo's parents and said to them, 'You should allow Ratta and Luo to have faith in the Dharma and the Vinaya, to leave his home, to become homeless, and to study the Way. If he likes it, perhaps we can see him in this life; if he does not like it, he will surely return to his parents. If you do not allow it now, he will surely die, so what good will that do?' Then, Ratta and Luo's parents, having heard these words, said to Ratta and Luo's good friends, companions, and peers, 'We now allow Ratta and Luo to have faith in the Dharma and the Vinaya, to leave his home, to become homeless, and to study the Way. If he returns after studying the Way, we can still see him.'

賴吒和羅居士子善知識、同伴、同時即共往詣賴吒和羅所，便作是語：「居士子！父母聽汝于正法、律中至信、舍家、無家、學道，若學道已，還見父母。」

賴吒和羅居士子聞是語已，便大歡喜，生愛生樂，從地而起，漸養其身，身平復已，從鍮蘆吒出，往詣佛所，稽首佛足，白曰：「世尊！父母聽我于正法、律中至信、舍家、無家、學道，唯愿世尊！聽從世尊出家學道而受具足，得作比丘。」

於是，世尊度賴吒和羅居士子出家學道，授其具足，授具足已，于鍮蘆吒隨住數時，於後則便攝衣持缽，遊行展轉，往至舍衛國，住勝林給孤獨園。尊者賴吒和羅出家學道，受具足已，在遠離獨住，心無放逸，修行精勤，彼在遠離獨住，心無放逸，修行精勤已。族姓子所為剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。尊者賴吒和羅知法已，至得阿羅訶。

於是，尊者賴吒和羅得阿羅訶已后或九年十年，而作是念：「我本已許出家學道還見父母，我今寧可還赴本要。」於是，尊者賴吒和羅往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！我本有要，出家學道已，還見父母

賴吒和羅居士的善知識、同伴們立刻一同前往賴吒和羅的住所，對他說：『居士子！你的父母允許你爲了正法和戒律而堅定信仰，捨棄家庭，出家修行。如果你修行完畢，可以回去見你的父母。』 賴吒和羅居士聽到這些話后，非常高興，心中充滿了喜愛和快樂。他從地上站起來，逐漸恢復了身體的健康。身體恢復后，他從住所出來，前往佛陀所在的地方，向佛陀頂禮，說道：『世尊！我的父母允許我爲了正法和戒律而堅定信仰，捨棄家庭，出家修行。我希望世尊允許我跟隨您出家修行，接受具足戒，成為比丘。』 於是，世尊允許賴吒和羅居士出家修行，並授予他具足戒。受戒后，他在住所住了數日，之後便整理衣缽，輾轉前往舍衛國，住在勝林給孤獨園。尊者賴吒和羅出家修行，受具足戒后，在遠離喧囂的地方獨自居住，內心不放縱，精勤修行。他獨自居住，內心不放縱，精勤修行后，達到了族姓子剃除鬚髮，身披袈裟，堅定信仰，捨棄家庭，出家修行所追求的最高目標：無上梵行圓滿，在現世中自我認知、自我覺悟，自我證悟併成就，生死已盡，梵行已立，該做的已做完，不再受輪迴之苦，如實知曉真理。尊者賴吒和羅證悟了佛法，最終證得了阿羅漢果。 之後，尊者賴吒和羅證得阿羅漢果九年或十年後，他心中想：『我當初答應出家修行后要回去見父母，現在我應該回去履行諾言了。』於是，尊者賴吒和羅前往佛陀所在的地方，向佛陀頂禮，然後坐在一旁，說道：『世尊！我當初有個約定，出家修行后要回去見父母。

The good friends and companions of the householder Raṭṭhapāla immediately went together to Raṭṭhapāla's place and said to him: 'Householder, your parents have allowed you to have faith in the Dharma and the Vinaya, to leave home and go forth to practice. If you have practiced, you can go back to see your parents.' Upon hearing these words, the householder Raṭṭhapāla was overjoyed, filled with love and happiness. He rose from the ground, gradually regained his health. Once his body was restored, he left his dwelling and went to where the Buddha was, bowed at the Buddha's feet, and said: 'Venerable Sir, my parents have allowed me to have faith in the Dharma and the Vinaya, to leave home and go forth to practice. I wish that the Venerable Sir would allow me to go forth and practice under the Venerable Sir, receive the full ordination, and become a bhikkhu.' Then, the Venerable One allowed the householder Raṭṭhapāla to go forth and practice, and granted him the full ordination. After receiving the ordination, he stayed at his dwelling for some time, and then he gathered his robes and bowl, and traveled to Sāvatthī, staying at the Jeta Grove, Anāthapiṇḍika's Park. After the Venerable Raṭṭhapāla went forth and received the full ordination, he lived in seclusion, without negligence, practicing diligently. Having lived in seclusion, without negligence, and practiced diligently, he achieved the highest goal for which a clansman shaves his hair and beard, puts on the yellow robe, has faith, leaves home, and goes forth to practice: the completion of the unsurpassed holy life, realizing for himself in this very life, knowing, seeing, and attaining it, that birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, knowing it as it truly is. The Venerable Raṭṭhapāla, having understood the Dharma, attained Arahantship. Then, after the Venerable Raṭṭhapāla had attained Arahantship for nine or ten years, he thought: 'I had originally promised that after going forth to practice, I would go back to see my parents. Now, I should go back to fulfill my promise.' Then, the Venerable Raṭṭhapāla went to where the Buddha was, bowed at the Buddha's feet, sat down to one side, and said: 'Venerable Sir, I had an agreement that after going forth to practice, I would go back to see my parents.'

。世尊！我今辭行，往見父母，赴其本要。」

爾時，世尊便作是念：「此賴吒和羅族姓子，若使舍戒、罷道行欲如本者，必無是處。」世尊知已，告曰：「汝去！未度者度，未解脫者令得解脫，未滅訖者令得滅訖。賴吒和羅！今隨汝意。」

彼時，尊者賴吒和羅聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。至己房中，收舉臥具，著衣持缽，遊行展轉，往至鍮蘆吒，住鍮蘆吒村北尸攝和園。於是，尊者賴吒和羅過夜平旦，著衣持缽，入鍮蘆吒而行乞食。尊者賴吒和羅作如是念：「世尊稱歎次第乞食，我今寧可於此鍮蘆吒次第乞食。」尊者賴吒和羅便於鍮蘆吒次第乞食，展轉至本家。

彼時，尊者賴吒和羅父在中門住，修理鬚髮，尊者賴吒和羅父遙見尊者賴吒和羅來，便作是語：「此禿沙門為黑所縛，斷種無子，破壞我家。我有一子，極愛憐念，意常忍樂，見無厭足，彼將去度，當莫與食。」

尊者賴吒和羅自於父家不得佈施，但得嘖𡂡：「此禿沙門為黑所縛，斷種無子，破壞我家。我有一子，極愛憐念，意常愛樂，見無厭足，彼將去度，當莫與食。」尊者賴吒和羅知已，便速出去。

彼時，尊者賴吒和羅父家婢使，以箕盛臭爛飲食，欲棄著糞聚中

現代漢語譯本：『世尊！我現在要告辭了，想去見我的父母，完成我應盡的責任。』 當時，世尊心想：『這個賴吒和羅家族的子弟，如果捨棄戒律、放棄修行，像以前一樣追求慾望，那是不可能的。』世尊知道后，就告訴他說：『你去吧！讓那些未得度的人得度，讓那些未解脫的人得解脫，讓那些未滅盡煩惱的人滅盡煩惱。賴吒和羅，現在隨你的意願吧。』 那時，尊者賴吒和羅聽了佛陀的話，非常高興地接受並牢記在心，立刻從座位上起身，向佛陀的腳稽首，繞佛三圈后離去。他回到自己的房間，收拾好臥具，穿上袈裟，拿著缽，輾轉來到鍮蘆吒，住在鍮蘆吒村北的尸攝和園。於是，尊者賴吒和羅過了一夜，第二天清晨，穿上袈裟，拿著缽，進入鍮蘆吒城乞食。尊者賴吒和羅心想：『世尊稱讚次第乞食，我不如就在這鍮蘆吒城次第乞食吧。』尊者賴吒和羅便在鍮蘆吒城次第乞食，輾轉來到了自己的家。 當時，尊者賴吒和羅的父親正站在中門，修剪鬚髮。尊者賴吒和羅的父親遠遠地看見尊者賴吒和羅來了，便說道：『這個禿頭沙門被黑暗所束縛，斷絕了後代，破壞了我的家庭。我有一個兒子，我非常愛他，心裡總是喜歡他，看他永遠不會厭倦，他卻被帶去出家了，不要給他食物。』 尊者賴吒和羅在自己家裡沒有得到佈施，反而聽到責罵：『這個禿頭沙門被黑暗所束縛，斷絕了後代，破壞了我的家庭。我有一個兒子，我非常愛他，心裡總是喜歡他，看他永遠不會厭倦，他卻被帶去出家了，不要給他食物。』尊者賴吒和羅知道后，便迅速離開了。 當時，尊者賴吒和羅父親家的婢女，正用簸箕盛著腐爛的食物，準備倒在糞堆里。

English version: 『Venerable Sir, I now take my leave to visit my parents and fulfill my filial duties.』 At that time, the World-Honored One thought: 『This son of the Raṭṭhapāla clan, if he were to abandon the precepts, give up the path, and pursue desires as before, it would be impossible.』 Knowing this, the World-Honored One said: 『Go then! Let those who are not yet liberated be liberated, let those who are not yet freed be freed, and let those who have not yet extinguished their defilements extinguish them. Raṭṭhapāla, now follow your own will.』 Then, Venerable Raṭṭhapāla, having heard the Buddha's words, accepted them well and kept them in mind. He immediately rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and departed. He returned to his own room, gathered his bedding, put on his robes, and took his bowl. He then traveled to Thullakoṭṭhita, and stayed in the Sīsavā Grove north of Thullakoṭṭhita village. There, Venerable Raṭṭhapāla, after spending the night, put on his robes and took his bowl in the early morning, and entered Thullakoṭṭhita to beg for alms. Venerable Raṭṭhapāla thought: 『The World-Honored One praises the practice of begging for alms in order, I should beg for alms in order in this Thullakoṭṭhita.』 Venerable Raṭṭhapāla then begged for alms in order in Thullakoṭṭhita, and eventually reached his own home. At that time, Venerable Raṭṭhapāla's father was standing at the middle gate, trimming his hair and beard. Venerable Raṭṭhapāla's father saw Venerable Raṭṭhapāla coming from afar, and said: 『This bald-headed ascetic is bound by darkness, has cut off his lineage, and has ruined my family. I have a son, whom I love dearly, and whom I always enjoy seeing, and never tire of looking at, but he has been taken away to become a monk, do not give him any food.』 Venerable Raṭṭhapāla did not receive any alms at his own home, but instead heard reproaches: 『This bald-headed ascetic is bound by darkness, has cut off his lineage, and has ruined my family. I have a son, whom I love dearly, and whom I always enjoy seeing, and never tire of looking at, but he has been taken away to become a monk, do not give him any food.』 Venerable Raṭṭhapāla, knowing this, quickly left. At that time, a maidservant of Venerable Raṭṭhapāla's father's household was carrying rotten food in a winnowing basket, intending to throw it on the dung heap.

。尊者賴吒和羅見父婢使，以箕盛臭爛飲食，欲棄著糞聚中，便作是語：「汝妹！若此爛飲食法應棄者，可著我缽中，我當食之。」

彼時，尊者賴吒和羅父家婢使，以箕中臭爛飲食瀉著缽中。瀉著缽中時取其二相，識其音聲及其手足，取二相已，即往至尊者賴吒和羅父所，而作是語：「尊今當知，尊子賴吒和羅還來至此鍮蘆吒，可往見之。」尊者賴吒和羅父聞已，大歡喜踴躍，左手攝衣，右手摩抆鬚髮，疾往詣尊者賴吒和羅所。

彼時，尊者賴吒和羅向壁食此臭爛食。尊者賴吒和羅父見尊者賴吒和羅向壁食此臭爛食，作如是說：「汝賴吒和羅！汝至柔軟，身體極好，常食好食，賴吒和羅！汝云何乃食此臭爛食耶？賴吒和羅！汝以何意來此鍮蘆吒，而不能還至父母家耶？」

尊者賴吒和羅白曰：「居士！我入父家不得佈施，但得嘖𡂡：『此禿沙門為黑所縛，斷種無子，破壞我家。我唯有一子，至愛憐念，意常愛樂，見無厭足，彼將去度，當莫與食。』我聞此已，便速出去。」

尊者賴吒和羅父即辭謝曰：「賴吒和羅可忍！賴吒和羅可忍！我實不知賴吒和羅還入父家。」於是，尊者賴吒和羅父敬心扶抱尊者賴吒和羅，將入于內，敷座令坐，尊者賴吒和羅即便就坐

尊者賴吒和羅看見父親家的婢女用簸箕盛著腐爛的食物，想要倒在糞堆里，就對她說：『妹妹，如果這些腐爛的食物應該丟棄，可以倒進我的缽里，我來吃掉它。』 當時，尊者賴吒和羅父親家的婢女，把簸箕里腐爛的食物倒進了他的缽里。倒進缽里的時候，她記住了他的兩個特徵，辨認出他的聲音和手腳，記下這兩個特徵后，就去見尊者賴吒和羅的父親，對他說：『老爺，您應該知道，您的兒子賴吒和羅已經回到這個鍮蘆吒了，您可以去見他。』尊者賴吒和羅的父親聽了，非常高興，跳躍起來，左手整理衣服，右手撫摸鬍鬚頭髮，急忙趕到尊者賴吒和羅那裡。 當時，尊者賴吒和羅正對著墻壁吃這些腐爛的食物。尊者賴吒和羅的父親看見尊者賴吒和羅對著墻壁吃這些腐爛的食物，就說：『你，賴吒和羅！你以前身體非常柔軟，身體極好，經常吃美味的食物，賴吒和羅！你怎麼吃這些腐爛的食物呢？賴吒和羅！你為什麼來到這個鍮蘆吒，卻不回到父母家呢？』 尊者賴吒和羅回答說：『居士！我回到父親家得不到佈施，只能聽到責罵：『這個禿頭沙門被黑色所束縛，斷絕了後代，破壞了我的家庭。我只有一個兒子，非常疼愛，心裡總是喜歡他，看他永遠不滿足，他卻要出家，不要給他食物。』我聽到這些話后，就趕緊離開了。』 尊者賴吒和羅的父親立刻道歉說：『賴吒和羅，請原諒！賴吒和羅，請原諒！我真的不知道賴吒和羅已經回到家裡了。』於是，尊者賴吒和羅的父親恭敬地扶著尊者賴吒和羅，把他帶進屋裡，鋪好座位讓他坐下，尊者賴吒和羅就坐了下來。

Reverend Raṭṭhapāla saw his father's maidservant carrying rotten food in a winnowing basket, intending to discard it in a dung heap. He then said to her, 'Sister, if this rotten food is to be discarded, you may put it in my bowl, and I will eat it.' At that time, the maidservant of Reverend Raṭṭhapāla's father poured the rotten food from the winnowing basket into his bowl. As she poured it into the bowl, she noted two of his characteristics, recognizing his voice and his hands and feet. Having noted these two characteristics, she went to Reverend Raṭṭhapāla's father and said, 'Sir, you should know that your son Raṭṭhapāla has returned to this Thūlakoṭṭhita. You may go and see him.' Upon hearing this, Reverend Raṭṭhapāla's father was overjoyed and leaped up. He adjusted his clothes with his left hand and stroked his beard and hair with his right hand, hurrying to where Reverend Raṭṭhapāla was. At that time, Reverend Raṭṭhapāla was eating the rotten food while facing the wall. When Reverend Raṭṭhapāla's father saw him eating the rotten food while facing the wall, he said, 'You, Raṭṭhapāla! You used to be so delicate, with a very fine body, and you always ate good food. Raṭṭhapāla! How can you eat this rotten food? Raṭṭhapāla! Why have you come to this Thūlakoṭṭhita and not returned to your parents' home?' Reverend Raṭṭhapāla replied, 'Householder! When I returned to my father's house, I received no alms, only scolding: 『This bald ascetic is bound by darkness, has cut off his lineage, and has ruined my family. I have only one son, whom I love dearly, and I am always happy to see him, never tiring of it. Yet he is going to become a monk; do not give him food.』 Having heard this, I quickly left.' Reverend Raṭṭhapāla's father immediately apologized, saying, 'Raṭṭhapāla, please forgive me! Raṭṭhapāla, please forgive me! I truly did not know that Raṭṭhapāla had returned home.' Then, with reverence, Reverend Raṭṭhapāla's father supported Reverend Raṭṭhapāla, brought him inside, spread out a seat for him to sit on, and Reverend Raṭṭhapāla sat down.

於是，其父見尊者賴吒和羅坐已，往至婦所，而作是語：「卿今當知，賴吒和羅族姓子今來還家，可速辦飲食。」

尊者賴吒和羅母聞已，大歡喜踴躍，速辦飲食。辦飲食已，疾輦錢出，著中庭地，聚作大積，彼大錢積，一面立人，一面坐人，各不相見。作大錢積已，往詣尊者賴吒和羅所，作如是語：「賴吒和羅！是汝母分所有錢財，汝父錢財無量，百千不可復計，今盡付汝。賴吒和羅！汝可舍戒罷道，行欲佈施，快修福業。所以者何？世尊境界甚難甚難，出家學道亦復甚難。」

尊者賴吒和羅白其母曰：「我今欲有所說，能見聽不？」

尊者賴吒和羅母語曰：「居士子！汝有所說，我當聽之。」

尊者賴吒和羅白其母曰：「當作新布囊，用盛滿錢，以車載之，至恒伽江，瀉著深處。所以者何？因此錢故，令人憂苦、愁戚、啼哭，不得快樂

於是，他的父親見尊者賴吒和羅坐定后，便走到妻子那裡，對她說：『你現在應當知道，賴吒和羅家的兒子現在回來了，快去準備飲食。』 尊者賴吒和羅的母親聽了這話，非常高興，立刻準備飲食。準備好飲食后，她迅速地把錢拿出來，堆放在院子中央，堆成一大堆。這堆錢非常高，一面站著人，另一面坐著人，彼此都看不見。堆好錢后，她走到尊者賴吒和羅那裡，對他說：『賴吒和羅！這些是你母親的財產，你父親的財產更是數不勝數，現在都給你。賴吒和羅！你可以還俗，享受世俗的慾望，多做佈施，好好修福。為什麼呢？世尊的境界非常難以達到，出家修行也很難。』 尊者賴吒和羅對他的母親說：『我現在想說些話，您能聽嗎？』 尊者賴吒和羅的母親說：『兒子，你想說什麼，我都會聽的。』 尊者賴吒和羅對他的母親說：『應該做個新的布袋，裝滿錢，用車載到恒河邊，把錢都倒進深水裡。為什麼呢？因為這些錢會讓人憂愁、痛苦、哭泣，無法快樂。』

Then, his father, seeing the Venerable Raṭṭhapāla seated, went to his wife and said, 'You should know that Raṭṭhapāla, the son of our clan, has now returned home. Quickly prepare food.' Upon hearing this, the Venerable Raṭṭhapāla's mother was overjoyed and quickly prepared food. Having prepared the food, she swiftly brought out money and piled it up in the middle of the courtyard, forming a large heap. This heap of money was so large that a person standing on one side could not see a person sitting on the other. After making this large pile of money, she went to the Venerable Raṭṭhapāla and said, 'Raṭṭhapāla! This is your mother's share of wealth, and your father's wealth is immeasurable, countless. Now, I give it all to you. Raṭṭhapāla! You can give up your monastic vows, indulge in worldly desires, give generously, and accumulate merit. Why? Because the realm of the Blessed One is very difficult to attain, and the life of a renunciate is also very difficult.' The Venerable Raṭṭhapāla said to his mother, 'I wish to say something. Will you listen?' The Venerable Raṭṭhapāla's mother said, 'My son, whatever you wish to say, I will listen.' The Venerable Raṭṭhapāla said to his mother, 'You should make a new cloth bag, fill it with money, load it onto a cart, and take it to the Ganges River, where you should pour it into the deep water. Why? Because this money causes people to worry, suffer, weep, and be unable to find happiness.'

於是，尊者賴吒和羅母而作是念：「以此方便不能令子賴吒和羅舍戒罷道，我寧可至其本婦所，作如是語：『諸新婦等！汝可以先所著瓔珞嚴飾其身，賴吒和羅族姓子本在家時極所愛念，以此瓔珞速嚴身已，汝等共往至賴吒和羅族姓子所，各抱一足而作是說：「不審賢郎有何天女勝於我者，而令賢郎舍我為彼修梵行耶？」』」

於是，其母即至尊者賴吒和羅其本婦所，作如是語：「諸新婦等！汝可以先所著瓔珞嚴飾其身，賴吒和羅族姓子本在家時極所愛念，以此瓔珞速嚴身已，汝等共往至賴吒和羅族姓子所，各抱一足而作是說：『不審賢郎有何天女勝於我者，而令賢郎舍我為彼修梵行耶？』」

彼時，尊者賴吒和羅其本婦等即各以先所著瓔珞嚴飾其身，尊者賴吒和羅本在家時極所愛念。以此瓔珞嚴飾身已，往詣尊者賴吒和羅所，各抱一足而作是說：「不審賢郎有何天女勝於我者，而令賢郎舍我為彼修梵行耶？」

尊者賴吒和羅語本婦曰：「諸妹！當知我不為天女故修于梵行。所為修梵行者，彼義已得，佛教所作，今已成辦。」

尊者賴吒和羅諸婦等卻住一面，啼泣垂淚而作是語：「我非賢郎妹，然賢郎喚我為妹

於是，尊者賴吒和羅的母親心想：『用這種方法不能讓我的兒子賴吒和羅放棄戒律，停止修行。我不如去找他以前的妻子們，對她們說：「新娘們！你們可以戴上以前佩戴的珠寶首飾，好好打扮自己。這些都是賴吒和羅在家時最喜歡的。打扮好后，你們一起去賴吒和羅那裡，每人抱住他的一隻腳，問他說：『不知道我的好丈夫，是有哪位天女比我們更好，才讓你捨棄我們，為她修行呢？』」』 於是，他的母親就去找尊者賴吒和羅以前的妻子們，對她們說：『新娘們！你們可以戴上以前佩戴的珠寶首飾，好好打扮自己。這些都是賴吒和羅在家時最喜歡的。打扮好后，你們一起去賴吒和羅那裡，每人抱住他的一隻腳，問他說：『不知道我的好丈夫，是有哪位天女比我們更好，才讓你捨棄我們，為她修行呢？』」』 當時，尊者賴吒和羅以前的妻子們就各自戴上以前佩戴的珠寶首飾，這些都是尊者賴吒和羅在家時最喜歡的。打扮好后，她們就去尊者賴吒和羅那裡，每人抱住他的一隻腳，問他說：『不知道我的好丈夫，是有哪位天女比我們更好，才讓你捨棄我們，為她修行呢？』 尊者賴吒和羅對以前的妻子們說：『各位妹妹！你們要知道，我不是爲了天女才修行的。我修行是爲了追求真理，佛陀的教誨我已經實踐，現在已經圓滿了。』 尊者賴吒和羅的妻子們退到一旁，哭泣流淚地說：『我不是你的妹妹，但你卻稱呼我們為妹妹。』

Then, the Venerable Raṭṭhapāla's mother thought: 'By this means, I cannot make my son Raṭṭhapāla give up his vows and stop his practice. I might as well go to his former wives and say to them: 「Brides! You can adorn yourselves with the jewelry you used to wear, which Raṭṭhapāla loved very much when he was at home. After you have adorned yourselves quickly with this jewelry, you should all go together to Raṭṭhapāla, each of you holding one of his feet, and say: 『I wonder, dear husband, what heavenly maiden is better than us, that you have abandoned us to practice the holy life for her?』」' Then, his mother went to the former wives of the Venerable Raṭṭhapāla and said to them: 'Brides! You can adorn yourselves with the jewelry you used to wear, which Raṭṭhapāla loved very much when he was at home. After you have adorned yourselves quickly with this jewelry, you should all go together to Raṭṭhapāla, each of you holding one of his feet, and say: 『I wonder, dear husband, what heavenly maiden is better than us, that you have abandoned us to practice the holy life for her?』」' At that time, the former wives of the Venerable Raṭṭhapāla each adorned themselves with the jewelry they used to wear, which the Venerable Raṭṭhapāla had loved very much when he was at home. After adorning themselves with this jewelry, they went to the Venerable Raṭṭhapāla, each holding one of his feet, and said: 'I wonder, dear husband, what heavenly maiden is better than us, that you have abandoned us to practice the holy life for her?' The Venerable Raṭṭhapāla said to his former wives: 'Sisters! You should know that I do not practice the holy life for the sake of a heavenly maiden. The purpose for which I practice the holy life has been attained, the Buddha's teachings have been fulfilled, and now it is accomplished.' The wives of the Venerable Raṭṭhapāla stepped aside, weeping and crying, and said: 'I am not your sister, yet you call us sisters.'

於是，尊者賴吒和羅回還顧視，白父母曰：「居士！若施食者便以時施，何為相嬈？」

爾時，父母即從坐起，自行澡水，以上味餚饌，種種豐饒，食啖含消，手自斟酌，極令飽滿。食訖收器，行澡水竟，取一小床，別坐聽法。尊者賴吒和羅為父母說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起立，說頌曰：

「觀此嚴飾形，　　珍寶瓔珞等， 右磐縈其發，　　紺黛畫眉目。 此欺愚癡人，　　不誑度彼岸， 以眾好彩色，　　莊嚴臭穢身。 眾香遍涂體，　　雌黃黃其足。 身服凈妙衣，　　莊嚴猶幻化。 斷絕鹿䩙繦，　　及破壞鹿門。 我舍離餌去，　　誰樂於鹿縛。」

尊者賴吒和羅說此頌已，以如意足乘虛而去，至鍮蘆吒林入彼林中，于鞞醯勒樹下敷尼師檀，結加趺坐。爾時，拘牢婆王及諸群臣前後圍繞，坐于正殿，咨嗟稱歎尊者賴吒和羅：「若我聞賴吒和羅族姓子來此鍮蘆吒者，我必往見。」

於是，拘牢婆王告獵師曰：「汝去案行鍮蘆吒林，我欲出獵。」獵師受教，即便案行鍮蘆吒林

於是，尊者賴吒和羅回頭看了看，對父母說：『居士！如果你們要佈施食物，就按時佈施，為什麼要這樣打擾我呢？』 當時，他的父母立刻從座位上站起來，自己洗手，用美味佳餚，各種豐盛的食物，吃喝消化，親自斟酌，讓他吃得飽飽的。吃完后收拾餐具，洗完手，拿來一張小床，另外坐下聽法。尊者賴吒和羅為父母說法，勸導他們生起渴望，成就歡喜，用無量方便為他們說法，勸導他們生起渴望，成就歡喜后，就從座位上站起來，說了這首偈： 『看這裝飾華麗的身體，珍寶瓔珞等等，右邊盤著頭髮，用黛色畫著眉毛眼睛。 這欺騙愚癡的人，卻不能欺騙度過彼岸的人，用各種好看的顏色，來裝飾這臭穢的身體。 這欺騙愚癡的人，卻不能欺騙度過彼岸的人，用各種香料塗滿身體，用雌黃涂黃腳。 這欺騙愚癡的人，卻不能欺騙度過彼岸的人，身上穿著乾淨美好的衣服，裝飾得像幻化一樣。 這欺騙愚癡的人，卻不能欺騙度過彼岸的人，斷絕了鹿皮繩索，以及破壞了鹿門。 我捨棄了誘餌離去，誰還喜歡被鹿束縛呢？』 尊者賴吒和羅說完這首偈后，用如意足騰空而去，到達鍮蘆吒林，進入林中，在鞞醯勒樹下鋪上尼師檀，結跏趺坐。當時，拘牢婆王和各位大臣前後圍繞，坐在正殿，讚歎尊者賴吒和羅：『如果我聽說賴吒和羅族姓的兒子來到這鍮蘆吒，我一定要去拜見他。』 於是，拘牢婆王告訴獵人說：『你去巡視鍮蘆吒林，我想要去打獵。』獵人接受命令，就去巡視鍮蘆吒林。

Then, the Venerable Raṭṭhapāla looked back and said to his parents, 'Householders! If you are going to offer food, offer it at the proper time. Why are you disturbing me like this?' At that time, his parents immediately rose from their seats, washed their hands themselves, and with delicious dishes, all kinds of abundant food, ate and drank, personally pouring for him, making him completely full. After eating, they cleared the dishes, washed their hands, took a small bed, and sat separately to listen to the Dharma. The Venerable Raṭṭhapāla taught the Dharma to his parents, encouraging them to generate longing and achieve joy. He taught them with countless skillful means, encouraging them to generate longing and achieve joy. Then, he rose from his seat and spoke this verse: 'Behold this adorned form, with jewels and necklaces, the hair coiled on the right, the eyebrows and eyes painted with dark dye. This deceives the foolish, but does not deceive those who have crossed to the other shore. With various beautiful colors, they adorn this foul-smelling body. This deceives the foolish, but does not deceive those who have crossed to the other shore. With various fragrances they smear the body, and with orpiment they yellow the feet. This deceives the foolish, but does not deceive those who have crossed to the other shore. The body is clothed in clean and beautiful garments, adorned like an illusion. This deceives the foolish, but does not deceive those who have crossed to the other shore. I have severed the deer-skin ropes and destroyed the deer gate. I have abandoned the bait and left. Who would still enjoy being bound by deer?' After the Venerable Raṭṭhapāla spoke this verse, he ascended into the sky with his psychic powers and went to the Thūlakoṭṭhita Grove. He entered the grove and sat cross-legged on a mat under a Belleric myrobalan tree. At that time, King Koravya and his ministers, surrounded by attendants, were sitting in the main hall, praising the Venerable Raṭṭhapāla: 'If I hear that the son of the Raṭṭhapāla clan has come to this Thūlakoṭṭhita, I will certainly go to see him.' Then, King Koravya said to the hunter, 'Go and scout the Thūlakoṭṭhita Grove. I want to go hunting.' The hunter received the order and went to scout the Thūlakoṭṭhita Grove.

。於是，獵師案行鍮蘆吒林，見尊者賴吒和羅在鞞醯勒樹下，敷尼師檀，結加趺坐，便作是念：「所為拘牢婆王及諸群臣共坐正殿，咨嗟稱歎者，今已在此。」

爾時，獵師案行鍮蘆吒林已，還詣拘牢婆王所，白曰：「大王！當知我已案行鍮蘆吒林，隨大王意。大王本所為與諸群臣共坐正殿，咨嗟稱歎尊者賴吒和羅：『若我聞賴吒和羅族姓子來此鍮蘆吒者，我必往見。』尊者賴吒和羅族姓子今在鍮蘆吒林中鞞醯勒樹下，敷尼師檀，結加趺坐。大王欲見者，便可往也。」

拘牢婆王聞已，告御者曰：「汝速嚴駕，我今欲往見賴吒和羅。」

御者受教，即速嚴駕，訖還白曰：「大王！當知嚴駕已辦，隨大王意。」

於是，拘牢婆王即乘車出，往至鍮蘆吒林，遙見尊者賴吒和羅，即便下車，步進往至尊者賴吒和羅所。尊者賴吒和羅見拘牢婆王來，而作是說：「大王！今來欲自坐耶？」

拘牢婆王曰：「今我雖到自己境界，然我意欲令賴吒和羅族姓子請我令坐。」

尊者賴吒和羅即請拘牢婆王曰：「今有別座，大王可坐

現代漢語譯本：於是，獵人巡視鍮蘆吒樹林，看見尊者賴吒和羅在鞞醯勒樹下，鋪著坐具，結跏趺坐，便心想：『之前拘牢婆王和各位大臣在正殿里讚歎的那個人，現在就在這裡了。』 當時，獵人巡視完鍮蘆吒樹林后，回到拘牢婆王那裡，稟告說：『大王！請您知道，我已經巡視了鍮蘆吒樹林，正如您所期望的那樣。大王您之前和各位大臣在正殿里讚歎尊者賴吒和羅：『如果我們聽說賴吒和羅這位貴族子弟來到鍮蘆吒樹林，我們一定要去拜見他。』現在尊者賴吒和羅這位貴族子弟就在鍮蘆吒樹林中的鞞醯勒樹下，鋪著坐具，結跏趺坐。大王如果想見他，現在就可以去了。』 拘牢婆王聽后，告訴御者說：『你快點準備車駕，我現在要去拜見賴吒和羅。』 御者領命，立刻準備好車駕，然後回來稟告說：『大王！車駕已經準備好了，請您決定。』 於是，拘牢婆王就乘車出發，前往鍮蘆吒樹林，遠遠地看見尊者賴吒和羅，就下車步行，走到尊者賴吒和羅那裡。尊者賴吒和羅看見拘牢婆王來了，就說：『大王！您來是想自己坐下嗎？』 拘牢婆王說：『我現在雖然到了自己的領地，但我希望賴吒和羅這位貴族子弟能邀請我坐下。』 尊者賴吒和羅就邀請拘牢婆王說：『這裡有別的座位，大王可以坐下。』

English version: Then, the hunter, while patrolling the Thūlakoṭṭhita forest, saw the venerable Rāṭṭhapāla under a Belleric myrobalan tree, with his seat spread out, sitting cross-legged. He thought, 'The one whom King Koravya and his ministers were praising in the main hall is now here.' At that time, after the hunter had patrolled the Thūlakoṭṭhita forest, he returned to King Koravya and reported, 'Your Majesty! Know that I have patrolled the Thūlakoṭṭhita forest, as you wished. Your Majesty, you and your ministers were praising the venerable Rāṭṭhapāla in the main hall, saying, 『If we hear that Rāṭṭhapāla, a noble son, has come to this Thūlakoṭṭhita, we will surely go to see him.』 Now, the venerable Rāṭṭhapāla, a noble son, is in the Thūlakoṭṭhita forest under a Belleric myrobalan tree, with his seat spread out, sitting cross-legged. If Your Majesty wishes to see him, you may go now.' Upon hearing this, King Koravya told his charioteer, 'Quickly prepare the chariot, for I wish to go and see Rāṭṭhapāla.' The charioteer, having received the order, quickly prepared the chariot and returned to report, 'Your Majesty! Know that the chariot is ready, as you wish.' Then, King Koravya set out in his chariot, went to the Thūlakoṭṭhita forest, and seeing the venerable Rāṭṭhapāla from afar, he got out of the chariot and walked to where the venerable Rāṭṭhapāla was. The venerable Rāṭṭhapāla, seeing King Koravya coming, said, 'Your Majesty! Have you come to sit down yourself?' King Koravya said, 'Although I have now arrived in my own territory, I wish that Rāṭṭhapāla, the noble son, would invite me to sit down.' The venerable Rāṭṭhapāla then invited King Koravya, saying, 'There is another seat here, Your Majesty may sit down.'

於是，拘牢婆王與尊者賴吒和羅共相問訊，卻坐一面，語賴吒和羅：「若為家衰故出家學道耶？若為無財物故行學道者，賴吒和羅！拘牢婆王家多有財物，我出財物與賴吒和羅，勸賴吒和羅舍戒罷道，行欲佈施，快修福業。所以者何？賴吒和羅！師教甚難，出家學道亦復甚難。」

尊者賴吒和羅聞已，語曰：「大王！今以不凈請我，非清凈請。」

拘牢婆王聞已，問曰：「我當云何以清凈請賴吒和羅，非以不凈耶？」

尊者賴吒和羅語曰：「大王！應如是語：『賴吒和羅！我國人民安隱快樂，無恐怖、無斗諍，亦無棘刺、無苦使役，米穀豐饒，乞食易得，賴吒和羅住我國中，我當護如法。』大王！如是以凈請我，非以不凈。」

拘牢婆王聞已，語曰：「我今以凈請賴吒和羅，非以不凈。我國人民安隱快樂，無恐怖、無斗諍，亦無棘刺、無苦使役，米穀豐饒，乞食易得，賴吒和羅住我國中，我當護如法。

「複次，賴吒和羅！有四種衰，謂衰衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。云何為四？病衰、老衰、財衰、親衰

於是，拘牢婆王與尊者賴吒和羅互相問候，然後坐到一邊，對賴吒和羅說：『是因為家道衰落才出家修道的嗎？還是因為沒有錢財才修道的呢？賴吒和羅！拘牢婆王家有很多財富，我可以拿出財物給你，勸你放棄戒律，停止修行，去享受世俗的慾望，多做善事。為什麼呢？賴吒和羅！師父的教導很難，出家修行也很難。』 尊者賴吒和羅聽了，說：『大王！你現在是用不清凈的方式邀請我，而不是用清凈的方式。』 拘牢婆王聽了，問：『我應該怎樣用清凈的方式邀請你，而不是用不清凈的方式呢？』 尊者賴吒和羅說：『大王！你應該這樣說：『賴吒和羅！我國人民安居樂業，沒有恐懼，沒有爭鬥，也沒有荊棘，沒有苦役，糧食豐收，容易乞食，賴吒和羅住在我國內，我會依法保護你。』大王！這樣才是用清凈的方式邀請我，而不是用不清凈的方式。』 拘牢婆王聽了，說：『我現在用清凈的方式邀請你，而不是用不清凈的方式。我國人民安居樂業，沒有恐懼，沒有爭鬥，也沒有荊棘，沒有苦役，糧食豐收，容易乞食，賴吒和羅住在我國內，我會依法保護你。』 『此外，賴吒和羅！有四種衰敗，因為這些衰敗，人們才會剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，出家修行。哪四種呢？病衰、老衰、財衰、親衰。』

Then, King Koraavya exchanged greetings with the Venerable Raṭṭhapāla, and after sitting down to one side, said to Raṭṭhapāla, 'Is it because of family decline that you have gone forth into homelessness? Or is it because of a lack of wealth that you are practicing the path? Raṭṭhapāla! The Koraavya family has much wealth. I will give wealth to Raṭṭhapāla and urge him to abandon his precepts and stop his practice, to indulge in desires and do good deeds. Why is that? Raṭṭhapāla! The teacher's instructions are very difficult, and going forth into homelessness is also very difficult.' Venerable Raṭṭhapāla, having heard this, said, 'Great King! You are now inviting me with impurity, not with purity.' King Koraavya, having heard this, asked, 'How should I invite Raṭṭhapāla with purity, and not with impurity?' Venerable Raṭṭhapāla said, 'Great King! You should say this: 'Raṭṭhapāla! The people of my country are peaceful and happy, without fear, without strife, without thorns, without forced labor, with abundant grain, and easy to obtain alms. Raṭṭhapāla, stay in my country, and I will protect you according to the law.' Great King! This is how you invite me with purity, not with impurity.' King Koraavya, having heard this, said, 'I now invite Raṭṭhapāla with purity, not with impurity. The people of my country are peaceful and happy, without fear, without strife, without thorns, without forced labor, with abundant grain, and easy to obtain alms. Raṭṭhapāla, stay in my country, and I will protect you according to the law.' 'Furthermore, Raṭṭhapāla! There are four kinds of decline. Because of these declines, people shave their heads and beards, put on robes, and with true faith, leave their homes and go forth into homelessness to practice the path. What are the four? The decline of illness, the decline of old age, the decline of wealth, and the decline of relatives.'

。賴吒和羅！云何病衰？或有一人長病疾患，極重甚苦，彼作是念：『我長病疾患，極重甚苦，我實有欲，不能行欲，我今寧可剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』彼於後時以病衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，是為病衰。

「賴吒和羅！云何老衰？或有一人年耆根熟，壽過垂訖，彼作是念：『我年耆根熟，壽過垂訖，我實有欲，不能行欲，我今寧可剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』彼於後時以老衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，是謂老衰。

「賴吒和羅！云何財衰？或有一人貧窮無力，彼作是念：『我貧窮無力，我今寧可剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』彼於後時以財衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，是謂財衰。

「賴吒和羅！云何親衰？或有一人親里斷種，死亡沒盡，彼作是念：『我親里斷種，死亡沒盡，我今寧可剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』彼於後時以親衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，是謂親衰。

「賴吒和羅昔時無病，安隱成就，平等食道，不冷不熱，平正安樂，順次不諍，由是之故，食啖含消，安隱得化

『賴吒和羅！什麼是因病而衰？』 有人長期患病，病情非常嚴重，痛苦不堪，他會這樣想：『我長期患病，病情非常嚴重，痛苦不堪，我實際上還有慾望，卻無法滿足，我不如剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道。』 他之後因為疾病衰弱的原因，剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道，這就是因病而衰。 『賴吒和羅！什麼是因年老而衰？』 有人年紀大了，身體機能衰退，壽命將盡，他會這樣想：『我年紀大了，身體機能衰退，壽命將盡，我實際上還有慾望，卻無法滿足，我不如剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道。』 他之後因為年老衰弱的原因，剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道，這就是因年老而衰。 『賴吒和羅！什麼是因貧困而衰？』 有人貧窮無力，他會這樣想：『我貧窮無力，我不如剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道。』 他之後因為貧困的原因，剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道，這就是因貧困而衰。 『賴吒和羅！什麼是因親人離散而衰？』 有人親族斷絕，死亡殆盡，他會這樣想：『我的親族斷絕，死亡殆盡，我不如剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道。』 他之後因為親人離散的原因，剃掉鬚髮，穿上袈裟，以虔誠的信仰，捨棄家庭，離開世俗，去學習佛道，這就是因親人離散而衰。 『賴吒和羅！過去沒有疾病，安穩成就，飲食均衡，不冷不熱，平和安樂，順應自然不爭鬥，因此，吃下去的食物能夠消化，安穩地得到轉化。』

『Rāṭhapāla, what is decline due to illness?』 There is a person who is chronically ill, with a very serious and painful condition. He thinks: 『I am chronically ill, with a very serious and painful condition. I still have desires, but I cannot fulfill them. I might as well shave my head and beard, put on the monastic robe, with sincere faith, leave my home, abandon worldly life, and study the path.』 Later, due to the decline caused by illness, he shaves his head and beard, puts on the monastic robe, with sincere faith, leaves his home, abandons worldly life, and studies the path. This is decline due to illness. 『Rāṭhapāla, what is decline due to old age?』 There is a person who is old, with declining physical functions, and whose life is nearing its end. He thinks: 『I am old, with declining physical functions, and my life is nearing its end. I still have desires, but I cannot fulfill them. I might as well shave my head and beard, put on the monastic robe, with sincere faith, leave my home, abandon worldly life, and study the path.』 Later, due to the decline caused by old age, he shaves his head and beard, puts on the monastic robe, with sincere faith, leaves his home, abandons worldly life, and studies the path. This is called decline due to old age. 『Rāṭhapāla, what is decline due to poverty?』 There is a person who is poor and powerless. He thinks: 『I am poor and powerless. I might as well shave my head and beard, put on the monastic robe, with sincere faith, leave my home, abandon worldly life, and study the path.』 Later, due to the decline caused by poverty, he shaves his head and beard, puts on the monastic robe, with sincere faith, leaves his home, abandons worldly life, and studies the path. This is called decline due to poverty. 『Rāṭhapāla, what is decline due to the loss of relatives?』 There is a person whose family line is broken, and all relatives have died. He thinks: 『My family line is broken, and all relatives have died. I might as well shave my head and beard, put on the monastic robe, with sincere faith, leave my home, abandon worldly life, and study the path.』 Later, due to the decline caused by the loss of relatives, he shaves his head and beard, puts on the monastic robe, with sincere faith, leaves his home, abandons worldly life, and studies the path. This is called decline due to the loss of relatives. 『Rāṭhapāla, in the past, there was no illness, there was peaceful accomplishment, balanced diet, neither cold nor hot, peaceful and joyful, following the natural order without conflict. Therefore, the food eaten could be digested and transformed peacefully.』

。賴吒和羅非以病衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。

「賴吒和羅往昔之時，年幼童子，發黑清凈，身體盛壯，爾時作倡伎樂，極以自娛，莊嚴其身，常喜遊戲。彼時親屬皆不欲使令其學道，父母啼泣，憂戚懊惱，亦不聽汝出家學道。然汝剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。賴吒和羅不以老衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。

「賴吒和羅！此鍮蘆吒第一家、最大家、最勝家、最上家，謂財物也。賴吒和羅！不以財衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。

「賴吒和羅！此鍮蘆吒林間，大豪親族親皆存在，賴吒和羅不以親衰故，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。

「賴吒和羅，此四種衰，或有衰者，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。我見賴吒和羅都無此衰，可使賴吒和羅剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。賴吒和羅！知見何等，為聞何等，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道？」

尊者賴吒和羅答曰：「大王！世尊知、見，如來、無所著、等正覺為說四事，我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、舍家、無家、學道

現代漢語譯本：賴吒和羅因為疾病衰弱，所以剃除了鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道。 『賴吒和羅在過去年輕的時候，還是個孩童，頭髮烏黑亮麗，身體強壯，那時他喜歡唱歌跳舞，以此自娛自樂，打扮自己，常常喜歡玩耍。當時他的親屬都不想讓他去學道，父母哭泣，憂愁煩惱，也不允許他出家修道。然而你卻剃除了鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道。賴吒和羅不是因為年老衰弱，才剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道的。』 『賴吒和羅！你所在的鍮蘆吒家族是第一大家族、最顯赫的家族、最強大的家族、最尊貴的家族，指的是你們的財富。賴吒和羅！你不是因為財富衰敗，才剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道的。』 『賴吒和羅！你所在的鍮蘆吒家族在林間，親戚朋友都還健在，賴吒和羅你不是因為親人衰敗，才剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道的。』 『賴吒和羅，這四種衰敗，或許有人因為這些衰敗而剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道。我看到賴吒和羅你並沒有這些衰敗，是什麼原因讓你剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道的呢？賴吒和羅！你是因為知道什麼，聽到什麼，才剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道的？』 尊者賴吒和羅回答說：『大王！世尊所知所見，如來、無所著、等正覺所說的四件事，我想要忍受並樂於接受這些，我知曉並聽聞了這些，所以才剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，離開世俗，出家修道。』

English version: Ratthapala, due to illness and weakness, shaved his head and beard, donned the monastic robe, and with faith, left his home, renounced the world, and entered the path of practice. 'Ratthapala, in your past youth, as a child, with black and pure hair, and a strong body, you used to enjoy singing and dancing, adorning yourself, and often playing. At that time, your relatives did not want you to study the path, your parents wept, worried and distressed, and did not allow you to leave home to study the path. Yet you shaved your head and beard, donned the monastic robe, and with faith, left your home, renounced the world, and entered the path of practice. Ratthapala, it was not because of old age and weakness that you shaved your head and beard, donned the monastic robe, and with faith, left your home, renounced the world, and entered the path of practice.' 'Ratthapala! Your family in Thullakotthita is the first family, the most prominent family, the most powerful family, the most noble family, referring to your wealth. Ratthapala! It was not because of the decline of wealth that you shaved your head and beard, donned the monastic robe, and with faith, left your home, renounced the world, and entered the path of practice.' 'Ratthapala! Your family in Thullakotthita, in the forest, your relatives and friends are all still alive. Ratthapala, it was not because of the decline of your relatives that you shaved your head and beard, donned the monastic robe, and with faith, left your home, renounced the world, and entered the path of practice.' 'Ratthapala, these four kinds of decline, perhaps some people because of these declines shave their heads and beards, don the monastic robe, and with faith, leave their homes, renounce the world, and enter the path of practice. I see that Ratthapala, you do not have these declines. What is the reason that you shaved your head and beard, donned the monastic robe, and with faith, left your home, renounced the world, and entered the path of practice? Ratthapala! What did you know, what did you hear, that made you shave your head and beard, don the monastic robe, and with faith, leave your home, renounce the world, and enter the path of practice?' Venerable Ratthapala replied: 'Great King! The four things that the Blessed One knows and sees, that the Tathagata, the Unattached One, the Perfectly Enlightened One has spoken of, I wish to endure and delight in these, I know and have heard these, and therefore I shaved my head and beard, donned the monastic robe, and with faith, left my home, renounced the world, and entered the path of practice.'

。云何為四？大王！此世無護，無可依恃，此世一切趣向老法，此世非常，要當捨去，此世無滿，無有厭足，為愛走使。」

拘牢婆王問曰：「賴吒和羅！向之所說：『大王！此世無護，無可依恃。』賴吒和羅！我有兒孫、兄弟、枝黨、象軍、車軍、馬軍、步軍，皆能射御，嚴毅勇猛，王子、力士，缽邏騫提摩訶能伽有占相、有策慮、有計算、有善知書、有善談論，有君臣、有眷屬，持咒知咒，彼隨諸方，有恐怖者能制止之。若賴吒和羅所說：『大王！此世無護，無可依恃。』賴吒和羅！向所說，此有何義耶？」

尊者賴吒和羅答曰：「大王！我今問王，隨所解答。大王！此身頗有病耶？」

拘牢婆王答曰：「賴吒和羅！今我此身常有風病。」

尊者賴吒和羅問曰：「大王！風病發時，生極重甚苦者，大王！爾時可得語彼兒孫、兄弟、象軍、馬軍、車軍、步軍皆能射御，嚴毅勇猛，王子、力士，鍮邏騫提摩訶能伽，占相、策慮、計算、知書、善能談論、君臣、眷屬，持咒知咒，汝等共來暫代我受極重甚苦，令我無病得安樂耶？」

拘牢婆王答曰：「不也。所以者何？我自作業，因業緣業，獨受極苦，甚重苦也

現代漢語譯本：什麼是四種呢？大王！這個世間沒有保護，沒有可以依賴的，這個世間一切都趨向衰老，這個世間是無常的，終將捨棄，這個世間沒有滿足，沒有厭足，被愛慾驅使。 拘牢婆王問道：『賴吒和羅！你剛才說：『大王！這個世間沒有保護，沒有可以依賴的。』賴吒和羅！我有兒孫、兄弟、親族、象軍、車軍、馬軍、步軍，他們都能射箭駕車，威嚴勇猛，還有王子、力士，缽邏騫提摩訶能伽，他們會占卜、有謀略、會計算、精通文書、善於辯論，有君臣、有眷屬，懂得咒語，他們可以阻止來自各方的恐懼。如果像賴吒和羅所說：『大王！這個世間沒有保護，沒有可以依賴的。』賴吒和羅！你剛才說的話是什麼意思呢？』 尊者賴吒和羅回答說：『大王！我現在問你，請你如實回答。大王！你的身體有病嗎？』 拘牢婆王回答說：『賴吒和羅！我現在身體經常有風病。』 尊者賴吒和羅問道：『大王！當風病發作時，產生非常嚴重痛苦的時候，大王！那時你可以對你的兒孫、兄弟、象軍、馬軍、車軍、步軍，他們都能射箭駕車，威嚴勇猛，還有王子、力士，鍮邏騫提摩訶能伽，他們會占卜、有謀略、會計算、精通文書、善於辯論，有君臣、有眷屬，懂得咒語，說：『你們一起來暫時代替我承受這極重的痛苦，讓我沒有病痛得到安樂嗎？』 拘牢婆王回答說：『不能。為什麼呢？因為我自己的行為，因果報應，我只能獨自承受這極大的痛苦。』

English version: What are the four? O King! This world has no protection, no refuge, this world is all heading towards old age, this world is impermanent, it must be abandoned, this world has no satisfaction, no satiety, driven by desire. King Koravya asked: 'Ratthapala! What you said earlier: 'O King! This world has no protection, no refuge.' Ratthapala! I have sons and grandsons, brothers, relatives, elephant troops, chariot troops, horse troops, infantry troops, all of whom can shoot and drive, are majestic and brave, and there are princes, strongmen, and the Brahmin Mahamattas, who can predict, have strategies, can calculate, are proficient in writing, are good at debate, have ministers and relatives, know mantras, and they can stop the fear from all directions. If, as Ratthapala said: 'O King! This world has no protection, no refuge.' Ratthapala! What is the meaning of what you just said?' Venerable Ratthapala replied: 'O King! I will now ask you, please answer truthfully. O King! Is your body sick?' King Koravya replied: 'Ratthapala! My body often has wind sickness now.' Venerable Ratthapala asked: 'O King! When the wind sickness occurs, and it produces very severe pain, O King! At that time, can you say to your sons and grandsons, brothers, elephant troops, horse troops, chariot troops, infantry troops, all of whom can shoot and drive, are majestic and brave, and there are princes, strongmen, and the Brahmin Mahamattas, who can predict, have strategies, can calculate, are proficient in writing, are good at debate, have ministers and relatives, know mantras, say: 'You all come together to temporarily bear this extreme pain for me, so that I can be free from illness and have peace?' King Koravya replied: 'No. Why? Because of my own actions, the cause and effect, I can only bear this great pain alone.'

尊者賴吒和羅語曰：「大王！以是故，世尊說此世無護，無可依恃。我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。」

拘牢婆王語曰：「若賴吒和羅所說：『大王！此世無護，無可依恃。』賴吒和羅！我亦欲是忍樂於是。所以者何？此世真實無護，無可依恃。」

拘牢婆王復問曰：「若賴吒和羅所說：『大王！此世一切趣向老法。』賴吒和羅向所說，此復有何義？」

尊者賴吒和羅答曰：「大王！我今問王，隨所解答。若大王年或二十四、或二十五者，于意云何？爾時速疾何如於今？爾時筋力、形體、顏色何如於今？」

拘牢婆王答曰：「賴吒和羅！若我時年或二十四、或二十五，自憶爾時，速疾、筋力、形體、顏色無勝我者。賴吒和羅！我今極老，諸根衰熟，壽過垂訖，年滿八十，不復能起。」

尊者賴吒和羅語曰：「大王！以是故，世尊說此世一切趣向老法。我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。」

拘牢婆王語曰：「若賴吒和羅所說：『大王！此世一切趣向老法。』我亦欲是忍樂於是。所以者何？此世真實一切趣向老法

尊者賴吒和羅說：『大王！正因如此，世尊才說這個世界沒有保護，沒有依靠。我想要接受並樂於此，我親身知曉並見聞此事，所以剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，過著無家可歸的生活，修習佛道。』 拘牢婆王說：『如果賴吒和羅所說：『大王！這個世界沒有保護，沒有依靠。』賴吒和羅！我也想要接受並樂於此。為什麼呢？因為這個世界確實沒有保護，沒有依靠。』 拘牢婆王又問：『如果賴吒和羅所說：『大王！這個世界一切都趨向衰老。』賴吒和羅你所說的，這又是什麼意思呢？』 尊者賴吒和羅回答說：『大王！我現在問您，請您隨自己的想法回答。如果大王您在二十四歲或二十五歲的時候，您覺得那時您的速度如何？那時您的筋骨力量、體型、容貌又如何呢？』 拘牢婆王回答說：『賴吒和羅！如果我那時二十四歲或二十五歲，我回憶那時，我的速度、筋骨力量、體型、容貌無人能勝過我。賴吒和羅！我現在非常衰老，各個器官都衰退成熟，壽命即將結束，已經八十歲了，再也站不起來了。』 尊者賴吒和羅說：『大王！正因如此，世尊才說這個世界一切都趨向衰老。我想要接受並樂於此，我親身知曉並見聞此事，所以剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，過著無家可歸的生活，修習佛道。』 拘牢婆王說：『如果賴吒和羅所說：『大王！這個世界一切都趨向衰老。』我也想要接受並樂於此。為什麼呢？因為這個世界確實一切都趨向衰老。』

Venerable Raṭṭhapāla said: 'Your Majesty! It is for this reason that the Blessed One said that this world is without protection, without refuge. I wish to accept and delight in this, I know and have seen and heard this, therefore I have shaved my head and beard, put on the saffron robe, and with faith, left home, gone forth from the household life into homelessness, to practice the path.' King Koravya said: 'If what Raṭṭhapāla said is true: 『Your Majesty! This world is without protection, without refuge.』 Raṭṭhapāla! I also wish to accept and delight in this. Why is that? Because this world is truly without protection, without refuge.' King Koravya further asked: 'If what Raṭṭhapāla said is true: 『Your Majesty! This world is all tending towards aging.』 What is the meaning of what you said, Raṭṭhapāla?' Venerable Raṭṭhapāla replied: 'Your Majesty! I will now ask you, please answer as you see fit. If Your Majesty were twenty-four or twenty-five years old, what do you think? How was your speed then compared to now? How were your strength, physique, and appearance then compared to now?' King Koravya replied: 'Raṭṭhapāla! If I were twenty-four or twenty-five years old, recalling that time, my speed, strength, physique, and appearance were unmatched. Raṭṭhapāla! Now I am extremely old, my faculties are weakened, my life is nearing its end, I am eighty years old, and I can no longer stand up.' Venerable Raṭṭhapāla said: 'Your Majesty! It is for this reason that the Blessed One said that this world is all tending towards aging. I wish to accept and delight in this, I know and have seen and heard this, therefore I have shaved my head and beard, put on the saffron robe, and with faith, left home, gone forth from the household life into homelessness, to practice the path.' King Koravya said: 'If what Raṭṭhapāla said is true: 『Your Majesty! This world is all tending towards aging.』 I also wish to accept and delight in this. Why is that? Because this world is truly all tending towards aging.'

拘牢婆王復問曰：「若賴吒和羅所說：『大王！此世無常，要當捨去。』賴吒和羅向所說，此復有何義？」

尊者賴吒和羅語曰：「大王！我今問王，隨所解答。大王！有豐拘樓國及豐後宮、豐倉庫耶？」

拘牢婆王答曰：「如是。」

尊者賴吒和羅復問曰：「大王！有豐拘樓國及豐後宮、豐倉庫者，若時有法來不可依，忍樂破壞，一切世無不歸死者。爾時豐拘樓國及豐後宮、豐倉庫者，可得從此世持至後世耶？」

拘牢婆王答曰：「不也。所以者何？我獨無二，亦無伴侶從此世至後世也。」

尊者賴吒和羅語曰：「大王！以是故，世尊說此世無常，要當捨去。我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。」

拘牢婆王語曰：「若賴吒和羅所說：『大王！此世無常，要當捨去。』者，我亦欲是忍樂於是。所以者何？此世真實無常，要當捨去。」

拘牢婆王復問曰：「若賴吒和羅所說：『大王！此世無滿，無有厭足，為愛走使。』賴吒和羅向所說，此復有何義？」

尊者賴吒和羅答曰：「大王！我今問王，隨所解答。大王！有豐拘樓國及豐後宮、豐倉庫耶？」

拘牢婆王答曰：「如是

拘牢婆王又問：『如果賴吒和羅所說：『大王！這個世界是無常的，終將要捨棄。』賴吒和羅所說的，這又是什麼意思呢？』 尊者賴吒和羅說：『大王！我現在問您，請您隨自己的理解回答。大王！您有富饒的拘樓國，以及眾多的後宮和豐厚的倉庫嗎？』 拘牢婆王回答說：『是的。』 尊者賴吒和羅又問：『大王！擁有富饒的拘樓國，以及眾多的後宮和豐厚的倉庫，如果有一天，有無法抗拒的規律來臨，一切都將走向毀滅，世間萬物都無法逃脫死亡。那時，您所擁有的富饒的拘樓國，以及眾多的後宮和豐厚的倉庫，可以從這個世界帶到後世嗎？』 拘牢婆王回答說：『不能。為什麼呢？因為我獨自一人，沒有伴侶可以從這個世界帶到後世。』 尊者賴吒和羅說：『大王！因此，世尊說這個世界是無常的，終將要捨棄。我想要接受並樂於此，我親眼所見，親耳所聞，所以剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，過著無家可歸的生活，修習佛道。』 拘牢婆王說：『如果賴吒和羅所說：『大王！這個世界是無常的，終將要捨棄。』，我也想要接受並樂於此。為什麼呢？因為這個世界確實是無常的，終將要捨棄。』 拘牢婆王又問：『如果賴吒和羅所說：『大王！這個世界是無法滿足的，沒有厭足的時候，被慾望驅使。』賴吒和羅所說的，這又是什麼意思呢？』 尊者賴吒和羅回答說：『大王！我現在問您，請您隨自己的理解回答。大王！您有富饒的拘樓國，以及眾多的後宮和豐厚的倉庫嗎？』

King Koravya then asked, 'If Ratthapala said, 『O King! This world is impermanent, it must be abandoned.』 What is the meaning of what Ratthapala said?' Venerable Ratthapala said, 'O King! I will now ask you, answer as you see fit. O King! Do you have a prosperous Kuru kingdom, a large harem, and abundant storehouses?' King Koravya replied, 'Yes.' Venerable Ratthapala then asked, 'O King! Having a prosperous Kuru kingdom, a large harem, and abundant storehouses, if a law comes that cannot be resisted, bringing destruction, and all in the world cannot escape death, then can your prosperous Kuru kingdom, large harem, and abundant storehouses be taken from this world to the next?' King Koravya replied, 'No. Why is that? Because I am alone, without a companion to take from this world to the next.' Venerable Ratthapala said, 'O King! Therefore, the World Honored One said this world is impermanent, it must be abandoned. I wish to accept and delight in this, I know and see this, therefore I shaved my hair and beard, put on the robes, with faith, left home, became homeless, and practice the Way.' King Koravya said, 'If Ratthapala said, 『O King! This world is impermanent, it must be abandoned,』 then I also wish to accept and delight in this. Why is that? Because this world is truly impermanent, it must be abandoned.' King Koravya then asked, 'If Ratthapala said, 『O King! This world is insatiable, there is no satisfaction, driven by desire.』 What is the meaning of what Ratthapala said?' Venerable Ratthapala replied, 'O King! I will now ask you, answer as you see fit. O King! Do you have a prosperous Kuru kingdom, a large harem, and abundant storehouses?'

尊者賴吒和羅復問曰：「大王！有豐拘樓國及豐後宮、豐倉庫者，若於東方有一人來，可信可任，不欺誑世，來語王言：『我從東方來，見彼國土極大富樂，多有人民。大王！可得彼國爾所財物、人民、力役，欲得彼國整御之耶？』」

拘牢婆王答曰：「賴吒和羅！若我知有如是豐國，爾所財物、人民、力役，得彼人民整御治者，我必取之。」

「如是南方、西方、北方，從大海彼岸若有人來，可信可任，不欺誑世，來語王言：『我從大海彼岸來，見彼國土極大富樂，多有人民。大王！可得彼國爾所財物、人民、力役，欲得彼國整御之耶？』」

尊者賴吒和羅語曰：「大王！以是故，世尊說此世無滿，無有厭足，為愛走使。我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。」

拘牢婆王語曰：「若賴吒和羅所說：『大王！此世無滿，無有厭足，為愛走使。』我亦欲是忍樂於是。所以者何？此世真實無滿，無有厭足，為愛走使

尊者賴吒和羅又問：『大王！如果有一個富饒的拘樓國，以及富饒的後宮和倉庫，如果東方有一個人來，他值得信任，不會欺騙世人，他來告訴您：『我從東方來，看到那個國家非常富裕快樂，有很多人民。大王！您可以得到那個國家的那些財富、人民和勞力，您想統治那個國家嗎？』 拘牢婆王回答說：『賴吒和羅！如果我知道有這樣一個富饒的國家，有那些財富、人民和勞力，並且可以統治那裡的人民，我一定會佔領它。』 『同樣，南方、西方、北方，如果從大海彼岸有人來，他值得信任，不會欺騙世人，他來告訴您：『我從大海彼岸來，看到那個國家非常富裕快樂，有很多人民。大王！您可以得到那個國家的那些財富、人民和勞力，您想統治那個國家嗎？』 尊者賴吒和羅說：『大王！因此，世尊說這個世界沒有滿足，沒有厭足，是被慾望驅使的。我想要忍受這種快樂，我親身知道並聽聞過這些，所以剃除了鬚髮，穿上袈裟，以堅定的信念捨棄家庭，出家修行。』 拘牢婆王說：『如果賴吒和羅所說：『大王！這個世界沒有滿足，沒有厭足，是被慾望驅使的。』我也想忍受這種快樂。為什麼呢？因為這個世界確實沒有滿足，沒有厭足，是被慾望驅使的。』

Venerable Raṭṭhapāla then asked: 『O King! If there were a prosperous Kuru country, with a prosperous harem and storehouses, and if a person came from the east, trustworthy and reliable, not deceiving the world, and told you: 『I come from the east, and I have seen that land is extremely wealthy and happy, with many people. O King! You could obtain that country's wealth, people, and labor, would you want to govern that country?』 King Koravya replied: 『Raṭṭhapāla! If I knew there was such a prosperous country, with that much wealth, people, and labor, and I could govern those people, I would certainly take it.』 『Likewise, from the south, west, and north, if someone came from the other side of the great sea, trustworthy and reliable, not deceiving the world, and told you: 『I come from the other side of the great sea, and I have seen that land is extremely wealthy and happy, with many people. O King! You could obtain that country's wealth, people, and labor, would you want to govern that country?』 Venerable Raṭṭhapāla said: 『O King! Therefore, the World-Honored One said that this world is never full, never satisfied, and is driven by desire. I want to endure this pleasure, I have personally known and heard these things, so I shaved my head and beard, put on the robes, with firm faith left my home, and went forth to practice the path.』 King Koravya said: 『If what Raṭṭhapāla said is true: 『O King! This world is never full, never satisfied, and is driven by desire.』 I also want to endure this pleasure. Why? Because this world is indeed never full, never satisfied, and is driven by desire.』

尊者賴吒和羅語曰：「大王！世尊知、見，如來、無所著、等正覺為我說此四事，我知忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。」

於是，尊者賴吒和羅說此頌曰：

「我見世間人，　　有財癡不施， 得財復更求，　　慳貪積聚物。 王者得天下，　　整御隨其力， 海內無厭足，　　復求于海外。 王及諸人民，　　未離欲命盡， 散發妻子哭，　　嗚呼苦難伏。 衣被而埋藏，　　或積薪火燒， 緣行至後世，　　燒已無慧念。 死後財不隨，　　妻子及奴婢， 貧富俱共同，　　愚智亦復然。 智者不懷憂，　　唯愚抱悒戚， 是故智慧勝，　　逮得正覺道。 深著于有有，　　愚癡作惡行， 於法非法行，　　以力強奪他。 少智習效他，　　愚多作惡行， 趣胎至後世，　　數數受生死。 已受出生世，　　獨作眾惡事， 如賊他所縛，　　自作惡所害。 如是此眾生，　　至到於後世， 為己所作業，　　自作惡所害。 如果熟自墮，　　老少亦如斯， 欲莊美愛樂，　　心趣好惡色。 為欲所縛害，　　因欲恐怖生， 王我見此覺，　　知是沙門妙。」

尊者賴吒和羅所說如是

尊者賴吒和羅說：『大王！世尊知曉、洞見一切，如來、無所執著、正等覺者為我講述了這四件事，我深知忍耐的快樂，我深知所見所聞的真相，因此剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家修行。』 於是，尊者賴吒和羅說了這首偈頌： 『我看到世間的人，擁有財富卻吝嗇不施捨，得到財富后又更加貪求，慳吝地積聚財物。 君王統治天下，竭盡全力治理，卻對國內的財富永不滿足，還想向海外擴張。 君王和所有人民，在沒有擺脫慾望之前就已命終，死後家屬哭泣，哀嚎著被痛苦所壓倒。 屍體被裹上衣物埋葬，或者堆積柴火焚燒，隨著業力前往來世，燒完后什麼智慧念頭都沒有。 死後財富不會跟隨，妻子和奴婢也不會跟隨，貧窮和富貴的人都一樣，愚笨和聰明的人也一樣。 智者不會憂愁，只有愚人才會悲傷，所以智慧殊勝，能夠證得正覺之道。 深深執著于有和無，愚癡地做惡事，行非法之事，用強力去掠奪他人。 少智的人效仿他人，愚笨的人多做惡事，從投胎到後世，不斷地經歷生死輪迴。 已經出生在世間，獨自做各種惡事，就像賊被捆綁一樣，被自己所做的惡事所傷害。 就像這樣，這些眾生，到了來世，被自己所造的業所束縛，被自己所做的惡事所傷害。 如果果實成熟後會自然墜落，年老和年少的人也是如此，貪戀美好的事物，心向往美好的顏色。 被慾望所束縛和傷害，因為慾望而產生恐懼，大王，我看到並覺悟到這些，知道出家修行是多麼的殊勝。』 尊者賴吒和羅如是說。

Venerable Raṭṭhapāla said, 『O king! The Blessed One, knowing and seeing, the Tathāgata, the Arahant, the Perfectly Enlightened One, has told me these four things. I know the pleasure of patience, I know what is seen and heard. Therefore, having shaved off my hair and beard, having put on the yellow robe, with faith, I have gone forth from home to homelessness.』 Then, Venerable Raṭṭhapāla spoke this verse: 『I see people in the world, who have wealth but are foolishly ungenerous, having obtained wealth, they seek even more, miserly hoarding their possessions. Kings rule the world, governing with all their might, yet they are never satisfied with what is within their realm, and seek to expand overseas. Kings and all people, before they are free from desire, meet their end, their families weep, overwhelmed by grief. The body is wrapped in cloth and buried, or piled with wood and burned, following their karma to the next life, after burning, there is no wise thought. After death, wealth does not follow, nor do wives and servants, the poor and the rich are the same, the foolish and the wise are also the same. The wise do not grieve, only the foolish are sorrowful, therefore wisdom is superior, capable of attaining the path of perfect enlightenment. Deeply attached to being and non-being, foolishly doing evil deeds, acting unlawfully, forcefully seizing from others. Those with little wisdom imitate others, the foolish do many evil deeds, from conception to the next life, repeatedly experiencing the cycle of birth and death. Having been born into the world, they alone do various evil deeds, like a thief bound, harmed by their own evil deeds. Thus, these beings, upon reaching the next life, are bound by their own karma, harmed by their own evil deeds. If a fruit falls when ripe, so too are the old and the young, craving beauty and pleasure, the mind is drawn to pleasing and displeasing sights. Bound and harmed by desire, fear arises from desire, O king, I have seen and realized this, knowing that the life of a renunciate is sublime.』 Thus spoke Venerable Raṭṭhapāla.

。拘牢婆王聞尊者賴吒和羅所說，歡喜奉行。

賴吒和羅經第十六竟(六千七百七十七字)

中阿含經卷第三十一(第三唸誦)

中阿含經卷第三十二

（一三三）大品優婆離經第十七(第三唸誦)

一時，佛游那難陀，在波婆離㮈林。

爾時，長苦行尼揵中后彷佯，往詣佛所，共相問訊，卻坐一面。於是，世尊問曰：「苦行尼揵親子施設幾行，令不行惡業，不作惡業？」

長苦行尼揵答曰：「瞿曇！我尊師尼揵親子不為我等施設於行，令不行惡業，不作惡業。但為我等施設於罰，令不行惡業，不作惡業。」

世尊又復問曰：「苦行尼揵親子施設幾罰，令不行惡業，不作惡業？」

長苦行尼揵答曰：「瞿曇！我尊師尼揵親子為我等輩施設三罰，令不行惡業，不作惡業。云何為三？身罰、口罰及意罰也。」

世尊又復問曰：「苦行！云何身罰異、口罰異、意罰異耶？」

長苦行尼揵答曰：「瞿曇！我等身罰異、口罰異、意罰異也

現代漢語譯本：拘牢婆王聽聞尊者賴吒和羅所說，歡喜地奉行。 賴吒和羅經第十六結束（共六千七百七十七字） 《中阿含經》卷第三十一（第三唸誦） 《中阿含經》卷第三十二 （一三三）大品優婆離經第十七（第三唸誦） 一時，佛陀在那難陀游化，住在波婆離㮈林。 當時，長苦行尼犍（耆那教徒）在中午過後徘徊，前往佛陀所在之處，互相問候后，坐在一旁。於是，世尊問道：『苦行尼犍親子設立了幾種修行方式，使人不去做惡業，不造作惡業？』 長苦行尼犍回答說：『瞿曇！我的尊師尼犍親子沒有為我們設立修行方式，使我們不去做惡業，不造作惡業。只是為我們設立了懲罰，使我們不去做惡業，不造作惡業。』 世尊又問道：『苦行尼犍親子設立了幾種懲罰，使人不去做惡業，不造作惡業？』 長苦行尼犍回答說：『瞿曇！我的尊師尼犍親子為我們設立了三種懲罰，使我們不去做惡業，不造作惡業。哪三種呢？身罰、口罰和意罰。』 世尊又問道：『苦行！身罰、口罰、意罰是如何不同的呢？』 長苦行尼犍回答說：『瞿曇！我們的身罰、口罰、意罰是不同的。』

English version: King Kula-bhava, having heard what the Venerable Raṭṭhapāla had said, joyfully followed it. The Raṭṭhapāla Sutta, the sixteenth, ends (6,777 words). The Madhyama Āgama, Volume 31 (The Third Recitation) Taisho Tripitaka, Volume 01, No. 0026, Madhyama Āgama The Madhyama Āgama, Volume 32 Translated by the Tripiṭaka Master Gautama Saṅghadeva of Kasmir during the Eastern Jin Dynasty (133) The Upāli Sutta of the Great Chapter, the seventeenth (The Third Recitation) At one time, the Buddha was wandering in Nālandā, staying in the Pāvārika mango grove. Then, the long-practicing ascetic Nigaṇṭha, after midday, wandered about and went to where the Buddha was. After exchanging greetings, he sat down to one side. Then, the Blessed One asked: 'Nigaṇṭha, how many practices does your teacher, Nigaṇṭha Nātaputta, prescribe to prevent one from doing evil deeds and committing bad actions?' The long-practicing ascetic Nigaṇṭha replied: 'Gotama, our teacher, Nigaṇṭha Nātaputta, does not prescribe practices for us to prevent us from doing evil deeds and committing bad actions. But he prescribes punishments for us to prevent us from doing evil deeds and committing bad actions.' The Blessed One then asked: 'Nigaṇṭha, how many punishments does your teacher, Nigaṇṭha Nātaputta, prescribe to prevent one from doing evil deeds and committing bad actions?' The long-practicing ascetic Nigaṇṭha replied: 'Gotama, our teacher, Nigaṇṭha Nātaputta, prescribes three punishments for us to prevent us from doing evil deeds and committing bad actions. What are the three? Bodily punishment, verbal punishment, and mental punishment.' The Blessed One then asked: 'Ascetic, how are bodily punishment, verbal punishment, and mental punishment different?' The long-practicing ascetic Nigaṇṭha replied: 'Gotama, our bodily punishment, verbal punishment, and mental punishment are different.'

世尊又復問曰：「苦行！此三罰如是相似，尼揵親子施設何罰為最重，令不行惡業，不作惡業？為身罰、口罰，為意罰耶？」

長苦行尼揵答曰：「瞿曇！此三罰如是相似，我尊師尼揵親子施設身罰為最重，令不行惡業，不作惡業。口罰不然，意罰最下，不及身罰極大甚重。」

世尊又復問曰：「苦行！汝說身罰為最重耶？」

長苦行尼揵答曰：「瞿曇！身罰最重。」

世尊復再三問曰：「苦行！汝說身罰為最重耶？」

長苦行尼揵亦再三答曰：「瞿曇！身罰最重。」於是，世尊再三審定長苦行尼揵如此事已，便默然住。

長苦行尼揵問曰：「沙門瞿曇施設幾罰，令不行惡業，不作惡業？」

爾時，世尊答曰：「苦行！我不施設罰，令不行惡業，不作惡業。我但施設業，令不行惡業，不作惡業。」

長苦行尼揵問曰：「瞿曇施設幾業，令不行惡業，不作惡業。」

世尊又復答曰：「苦行！我施設三業，令不行惡業，不作惡業。云何為三？身業、口業及意業也。」

長苦行尼揵問曰：「瞿曇！身業異、口業異、意業異耶？」

世尊又復答曰：「苦行！我身業異、口業異、意業異也

世尊又問：『苦行者！這三種懲罰如此相似，尼犍子認為哪種懲罰最重，能使人不去做惡業？是身體的懲罰、語言的懲罰，還是意念的懲罰呢？』 長苦行尼犍回答說：『喬達摩！這三種懲罰如此相似，我的老師尼犍子認為身體的懲罰最重，能使人不去做惡業。語言的懲罰次之，意念的懲罰最輕，比不上身體懲罰的巨大和嚴重。』 世尊又問：『苦行者！你說身體的懲罰最重嗎？』 長苦行尼犍回答說：『喬達摩！身體的懲罰最重。』 世尊又再三問：『苦行者！你說身體的懲罰最重嗎？』 長苦行尼犍也再三回答說：『喬達摩！身體的懲罰最重。』於是，世尊再三確認長苦行尼犍的觀點后，便沉默不語。 長苦行尼犍問：『沙門喬達摩設立幾種懲罰，使人不去做惡業？』 這時，世尊回答說：『苦行者！我不設立懲罰，使人不去做惡業。我只是設立業，使人不去做惡業。』 長苦行尼犍問：『喬達摩設立幾種業，使人不去做惡業？』 世尊又回答說：『苦行者！我設立三種業，使人不去做惡業。哪三種呢？身體的業、語言的業和意念的業。』 長苦行尼犍問：『喬達摩！身體的業、語言的業和意念的業是不同的嗎？』 世尊又回答說：『苦行者！我的身體的業、語言的業和意念的業是不同的。』

The World-Honored One then asked again: 'Ascetic, these three punishments being so similar, which punishment does Nigantha Nataputta consider the most severe, so as to prevent the doing of evil deeds? Is it bodily punishment, verbal punishment, or mental punishment?' The long-practicing ascetic Nigantha replied: 'Gautama, these three punishments being so similar, my teacher Nigantha Nataputta considers bodily punishment the most severe, so as to prevent the doing of evil deeds. Verbal punishment is secondary, and mental punishment is the least, not as great and severe as bodily punishment.' The World-Honored One then asked again: 'Ascetic, do you say that bodily punishment is the most severe?' The long-practicing ascetic Nigantha replied: 'Gautama, bodily punishment is the most severe.' The World-Honored One asked again, a third time: 'Ascetic, do you say that bodily punishment is the most severe?' The long-practicing ascetic Nigantha also replied a third time: 'Gautama, bodily punishment is the most severe.' Thereupon, the World-Honored One, having confirmed the long-practicing ascetic Nigantha's view three times, remained silent. The long-practicing ascetic Nigantha asked: 'Shramana Gautama, how many punishments do you establish to prevent the doing of evil deeds?' At that time, the World-Honored One replied: 'Ascetic, I do not establish punishments to prevent the doing of evil deeds. I only establish karma to prevent the doing of evil deeds.' The long-practicing ascetic Nigantha asked: 'Gautama, how many karmas do you establish to prevent the doing of evil deeds?' The World-Honored One then replied: 'Ascetic, I establish three karmas to prevent the doing of evil deeds. What are the three? Bodily karma, verbal karma, and mental karma.' The long-practicing ascetic Nigantha asked: 'Gautama, are bodily karma, verbal karma, and mental karma different?' The World-Honored One then replied: 'Ascetic, my bodily karma, verbal karma, and mental karma are different.'

長苦行尼揵問曰：「瞿曇！此三業如是相似，施設何業為最重，令不行惡業，不作惡業？為身業、口業，為意業耶？」

世尊又復答曰：「苦行！此三業如是相似，我施設意業為最重，令不行惡業，不作惡業。身業、口業則不然也。」

長苦行尼揵問曰：「瞿曇！施設意業為最重耶？」

世尊又復答曰：「苦行！我施設意業為最重也。」

長苦行尼揵復再三問曰：「瞿曇！施設意業為最重耶？」世尊亦再三答曰：「苦行！我施設意業為最重也。」於是，長苦行尼揵再三審定世尊如此事已，即從座起，繞世尊三匝而退還去，往詣尼揵親子所。

尼揵親子遙見長苦行尼揵來，即便問曰：「苦行！從何處來？」

長苦行尼揵答曰：「尊！我從那難陀波婆離㮈林沙門瞿曇處來。」

尼揵親子問曰：「苦行！頗共沙門瞿曇有所論耶？」

長苦行尼揵答曰：「共論。」

尼揵親子告曰：「苦行！若共沙門瞿曇有所論者，盡為我說，我或能知彼之所論。」

於是，長苦行尼揵共世尊有所論者盡向彼說，尼揵親子聞便嘆曰：「善哉！苦行！謂汝于師行弟子法，所作智辯聰明決定，安隱無畏成就調御，逮大辯才，得甘露幢，于甘露界自作證成就游

長苦行尼犍問道：『瞿曇！這三種行為如此相似，你認為哪種行為最重要，能使人不去做惡事，不造惡業？是身體的行為、語言的行為，還是思想的行為呢？』 世尊回答說：『苦行者！這三種行為如此相似，我認為思想的行為最重要，能使人不去做惡事，不造惡業。身體的行為和語言的行為則不然。』 長苦行尼犍問道：『瞿曇！你認為思想的行為最重要嗎？』 世尊回答說：『苦行者！我認為思想的行為最重要。』 長苦行尼犍又再三問道：『瞿曇！你認為思想的行為最重要嗎？』世尊也再三回答說：『苦行者！我認為思想的行為最重要。』於是，長苦行尼犍再三確認世尊的觀點后，就從座位上站起來，繞著世尊走了三圈，然後退回去，前往尼犍親子那裡。 尼犍親子遠遠地看見長苦行尼犍來了，就問道：『苦行者！你從哪裡來？』 長苦行尼犍回答說：『尊者！我從那難陀波婆離的㮈林沙門瞿曇那裡來。』 尼犍親子問道：『苦行者！你和沙門瞿曇談論過什麼嗎？』 長苦行尼犍回答說：『談論過。』 尼犍親子說：『苦行者！如果你和沙門瞿曇談論過什麼，請都告訴我，我或許能知道他所談論的內容。』 於是，長苦行尼犍就把他和世尊談論的內容都告訴了他，尼犍親子聽了后讚歎道：『太好了！苦行者！你對你的老師行了弟子的禮儀，你的智慧、辯才、聰明、決斷，都安穩無畏，成就了調御，獲得了大辯才，得到了甘露幢，在甘露的境界中自己作證併成就遊歷。』

The long-ascetic Nigandha asked: 'Gautama! These three actions are so similar, which action do you consider the most important, that prevents one from doing evil deeds and creating bad karma? Is it the action of the body, the action of speech, or the action of thought?' The World-Honored One replied: 'Ascetic! These three actions are so similar, I consider the action of thought the most important, that prevents one from doing evil deeds and creating bad karma. The actions of the body and speech are not so.' The long-ascetic Nigandha asked: 'Gautama! Do you consider the action of thought the most important?' The World-Honored One replied: 'Ascetic! I consider the action of thought the most important.' The long-ascetic Nigandha asked again and again: 'Gautama! Do you consider the action of thought the most important?' The World-Honored One also replied again and again: 'Ascetic! I consider the action of thought the most important.' Thereupon, the long-ascetic Nigandha, having confirmed the World-Honored One's view three times, rose from his seat, circled the World-Honored One three times, and then retreated, going to Nigandha's son. Nigandha's son, seeing the long-ascetic Nigandha coming from afar, asked: 'Ascetic! Where have you come from?' The long-ascetic Nigandha replied: 'Venerable one! I have come from the place of the Shramana Gautama in the Nanda-Pavarika grove.' Nigandha's son asked: 'Ascetic! Have you discussed anything with the Shramana Gautama?' The long-ascetic Nigandha replied: 'We have discussed.' Nigandha's son said: 'Ascetic! If you have discussed anything with the Shramana Gautama, please tell me everything, and perhaps I can understand what he discussed.' Thereupon, the long-ascetic Nigandha told him everything he had discussed with the World-Honored One. Nigandha's son, upon hearing this, exclaimed: 'Excellent! Ascetic! You have performed the duties of a disciple to your teacher. Your wisdom, eloquence, intelligence, and decisiveness are all secure and fearless, you have achieved self-control, obtained great eloquence, received the banner of nectar, and in the realm of nectar, you have self-witnessed and achieved the journey.'

。所以者何？謂汝向沙門瞿曇施設身罰為最重，令不行惡業，不作惡業。口罰不然，意罰最下，不及身罰極大甚重。」

是時，優婆離居士與五百居士俱集在眾中，叉手向尼揵親子。於是，優婆離居士語長苦行尼揵曰：「尊已再三審定沙門瞿曇如此事耶？」

長苦行尼揵答曰：「居士！我已再三審定沙門瞿曇如此事也。」

優婆離居士語長苦行尼揵曰：「我亦能至再三審定沙門瞿曇如此事已，隨所牽挽。猶如力士執長髦羊，隨所牽挽。我亦如是，能至再三審定沙門瞿曇如此事已，隨所牽挽。猶如力士手執髦裘，抖擻去塵。我亦如是，能至再三審定沙門瞿曇如此事已，隨所牽挽。猶如沽酒師、沽酒弟子取漉酒囊，著深水中，隨意所欲，隨所牽挽。我亦如是，能至再三審定沙門瞿曇如此事已，隨所牽挽。猶龍象王年滿六十，而以憍傲摩訶能加牙足體具，筋力熾盛，力士將去以水洗髀、洗脊、洗脅、洗腹、洗牙、洗頭及水中戲。我亦如是，能至再三審定沙門瞿曇如此事已，隨其所洗。我往詣沙門瞿曇所，共彼談論，降伏已還。」

尼揵親子語優婆離居士曰：「我亦可伏沙門瞿曇，汝亦可也，長苦行尼揵亦可也。」

於是，長苦行尼揵白尼揵親子曰：「我不欲令優婆離居士往詣沙門瞿曇所

現代漢語譯本：這是為什麼呢？因為你們認為對沙門瞿曇施加身體上的懲罰是最重的，可以讓他不做惡事，不行惡業。口頭上的懲罰則不然，而意念上的懲罰是最輕的，比不上身體懲罰的巨大和嚴重。 當時，優婆離居士與五百位居士一同聚集在人群中，合掌向尼揵親子行禮。這時，優婆離居士對長苦行尼揵說：『尊者您已經再三審視過沙門瞿曇的這些觀點了嗎？』 長苦行尼揵回答說：『居士！我已經再三審視過沙門瞿曇的這些觀點了。』 優婆離居士對長苦行尼揵說：『我也能像您一樣，再三審視沙門瞿曇的這些觀點，然後隨意地牽引他。就像一個力士抓住長毛的羊，隨意地牽引它一樣。我也能這樣，再三審視沙門瞿曇的這些觀點，然後隨意地牽引他。就像一個力士手拿毛皮大衣，抖擻去塵一樣。我也能這樣，再三審視沙門瞿曇的這些觀點，然後隨意地牽引他。就像一個賣酒的師傅或學徒拿著濾酒的布袋，放入深水中，隨意地牽引一樣。我也能這樣，再三審視沙門瞿曇的這些觀點，然後隨意地牽引他。就像一頭年滿六十歲、驕傲自大的龍象王，擁有巨大的牙齒和強壯的身體，筋骨強健，力大無窮，力士將它帶去洗大腿、洗背、洗脅、洗腹、洗牙、洗頭，並在水中嬉戲一樣。我也能這樣，再三審視沙門瞿曇的這些觀點，然後隨意地洗滌他。我將前往沙門瞿曇那裡，與他辯論，降伏他之後再回來。』 尼揵親子對優婆離居士說：『我也可以降伏沙門瞿曇，你也可以，長苦行尼揵也可以。』 這時，長苦行尼揵對尼揵親子說：『我不希望優婆離居士前往沙門瞿曇那裡。』

English version: Why is that? Because you consider inflicting bodily punishment on the ascetic Gautama to be the most severe, preventing him from doing evil deeds and committing bad actions. Verbal punishment is not as effective, and mental punishment is the least severe, not comparable to the great and serious nature of bodily punishment. At that time, the lay disciple Upali, along with five hundred other lay disciples, gathered in the assembly, and with folded hands, paid respect to Nigantha Nataputta. Then, the lay disciple Upali said to the long-practicing ascetic Nigantha: 'Venerable one, have you examined these views of the ascetic Gautama thoroughly, again and again?' The long-practicing ascetic Nigantha replied: 'Lay disciple! I have examined these views of the ascetic Gautama thoroughly, again and again.' The lay disciple Upali said to the long-practicing ascetic Nigantha: 'I too can, like you, examine these views of the ascetic Gautama thoroughly, again and again, and then pull him around as I please. Just as a strong man grabs a long-haired sheep and pulls it around as he pleases. I too can do this, examine these views of the ascetic Gautama thoroughly, again and again, and then pull him around as I please. Just as a strong man takes a fur coat and shakes off the dust. I too can do this, examine these views of the ascetic Gautama thoroughly, again and again, and then pull him around as I please. Just as a wine seller or apprentice takes a wine-filtering bag and puts it into deep water, pulling it around as he pleases. I too can do this, examine these views of the ascetic Gautama thoroughly, again and again, and then pull him around as I please. Just like a proud and arrogant elephant king, sixty years old, with huge tusks and a strong body, powerful muscles, and immense strength, whom a strong man takes to wash his thighs, back, sides, belly, tusks, and head, and plays with in the water. I too can do this, examine these views of the ascetic Gautama thoroughly, again and again, and then wash him as I please. I will go to the ascetic Gautama, debate with him, subdue him, and then return.' Nigantha Nataputta said to the lay disciple Upali: 'I can also subdue the ascetic Gautama, and you can too, and the long-practicing ascetic Nigantha can too.' Then, the long-practicing ascetic Nigantha said to Nigantha Nataputta: 'I do not wish for the lay disciple Upali to go to the ascetic Gautama.'

。所以者何？沙門瞿曇知幻化咒，能咒化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。」

尼揵親子語曰：「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。若沙門瞿曇受優婆離居士化作弟子者，必有是處。」

優婆離居士再三白尼揵親子曰：「我今往詣沙門瞿曇所，共彼談論，降伏已還。」

尼揵親子亦再三答曰：「汝可速往！我亦可伏沙門瞿曇，汝亦可也，長苦行尼揵亦可也。」

長苦行尼揵復再三白曰：「我不欲令優婆離居士往詣沙門瞿曇所。所以者何？沙門瞿曇知幻化咒，能咒化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。」

尼揵親子語曰：「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。若沙門瞿曇受優婆離居士化作弟子者，必有是處。優婆離居士！汝去隨意。」

於是，優婆離居士稽首尼揵親子足，繞三匝而去，往詣佛所，共相問訊，卻坐一面，問曰：「瞿曇！今日長苦行尼揵來至此耶？」

世尊答曰：「來也。居士！」

優婆離居士問曰：「瞿曇！頗共長苦行尼揵有所論耶？」

世尊答曰：「有所論也

現代漢語譯本：這是為什麼呢？因為沙門瞿曇懂得幻化咒語，能用咒語變出弟子，包括比丘、比丘尼、優婆塞、優婆私，恐怕優婆離居士會受到沙門瞿曇的幻化，變成他的弟子。 尼犍子說道：『苦行者！如果優婆離居士被沙門瞿曇幻化成弟子，那是不可能的。如果沙門瞿曇被優婆離居士幻化成弟子，那倒是有可能。』 優婆離居士再三對尼犍子說：『我現在要去沙門瞿曇那裡，和他辯論，降伏他之後就回來。』 尼犍子也再三回答說：『你可以快去！我也可以降伏沙門瞿曇，你也可以，長苦行尼犍也可以。』 長苦行尼犍又再三說道：『我不希望優婆離居士去沙門瞿曇那裡。這是為什麼呢？因為沙門瞿曇懂得幻化咒語，能用咒語變出弟子，包括比丘、比丘尼、優婆塞、優婆私，恐怕優婆離居士會受到沙門瞿曇的幻化，變成他的弟子。』 尼犍子說道：『苦行者！如果優婆離居士被沙門瞿曇幻化成弟子，那是不可能的。如果沙門瞿曇被優婆離居士幻化成弟子，那倒是有可能。優婆離居士！你去吧，隨意。』 於是，優婆離居士向尼犍子行禮，繞著他走了三圈，然後離開，前往佛陀那裡，互相問候之後，坐在一旁，問道：『瞿曇！今天長苦行尼犍來過這裡嗎？』 世尊回答說：『來過，居士！』 優婆離居士問道：『瞿曇！你和長苦行尼犍有過辯論嗎？』 世尊回答說：『有過辯論。』

English version: Why is that? Because the Shramana Gautama knows the magic of illusion, and can use spells to transform disciples, including monks, nuns, male lay followers, and female lay followers. I'm afraid that Upali the householder will be transformed by Shramana Gautama and become his disciple. Nigantha's son said: 'Ascetic! If Upali the householder is transformed into a disciple by Shramana Gautama, that is impossible. If Shramana Gautama is transformed into a disciple by Upali the householder, that is possible.' Upali the householder said to Nigantha's son again and again: 'I am going to Shramana Gautama now, to debate with him, and I will return after subduing him.' Nigantha's son also replied again and again: 'You can go quickly! I can also subdue Shramana Gautama, you can too, and the long-practicing ascetic Nigantha can too.' The long-practicing ascetic Nigantha said again and again: 'I do not want Upali the householder to go to Shramana Gautama. Why is that? Because Shramana Gautama knows the magic of illusion, and can use spells to transform disciples, including monks, nuns, male lay followers, and female lay followers. I'm afraid that Upali the householder will be transformed by Shramana Gautama and become his disciple.' Nigantha's son said: 'Ascetic! If Upali the householder is transformed into a disciple by Shramana Gautama, that is impossible. If Shramana Gautama is transformed into a disciple by Upali the householder, that is possible. Upali the householder! Go as you please.' Then, Upali the householder bowed to Nigantha's son's feet, walked around him three times, and left, going to the Buddha. After greeting each other, he sat to one side and asked: 'Gautama! Did the long-practicing ascetic Nigantha come here today?' The World Honored One replied: 'He came, householder!' Upali the householder asked: 'Gautama! Did you have a debate with the long-practicing ascetic Nigantha?' The World Honored One replied: 'We had a debate.'

優婆離居士語曰：「瞿曇！若共長苦行尼揵有所論者，盡為我說，若我聞已，或能知之。」於是，世尊共長苦行尼揵有所論者，盡向彼說。

爾時，優婆離居士聞便嘆曰：「善哉！苦行！謂于尊師行弟子法，所作智辯聰明決定，安隱無畏成就調御，逮大辯才，得甘露幢，于甘露界自作證成就游。所以者何？謂向沙門瞿曇施設身罰最重，令不行惡業，不作惡業。口罰不然，意罰最下，不及身罰極大甚重。」

彼時，世尊告曰：「居士！我欲與汝共論此事，汝若住真諦者，以真諦答。」

優婆離居士報曰：「瞿曇！我住真諦，以真諦答。沙門瞿曇！但當與我共論此事。」

世尊問曰：「居士！于意云何？若有尼揵來，好喜于佈施，樂行於佈施，無戲、樂不戲，為極清凈，極行咒也。若彼行來時，多殺大小蟲，云何？居士！尼揵親子於此殺生施設報耶？」

優婆離居士答曰：「瞿曇！若思者有大罪，若無思者無大罪也。」

世尊問曰：「居士！汝說思為何等耶？」

優婆離居士答曰：「瞿曇！意業是也。」

世尊告曰：「居士！汝當思量而後答也。汝之所說，前與后違，后與前違，則不相應。居士！汝在此眾自說：『瞿曇！我住真諦，以真諦答

優婆離居士說：『瞿曇！如果和那些苦行尼犍有任何討論，請都告訴我，如果我聽了，或許能理解。』於是，世尊把和苦行尼犍的討論都告訴了他。 當時，優婆離居士聽后讚歎道：『太好了！苦行！這才是對尊師的弟子之道，所作所為都充滿智慧、辯才、聰明、果斷，安穩無畏，成就調御，獲得大辯才，得到甘露幢，在甘露境界中自我證悟並自在遊歷。為什麼這麼說呢？因為他們對沙門瞿曇施加最重的身體懲罰，讓他不行惡業，不作惡業。口頭懲罰則不然，意念懲罰最輕，比不上身體懲罰的巨大和嚴重。』 那時，世尊說：『居士！我想和你討論這件事，如果你堅持真理，就用真理回答。』 優婆離居士回答說：『瞿曇！我堅持真理，用真理回答。沙門瞿曇！請和我討論這件事吧。』 世尊問道：『居士！你認為如何？如果有個尼犍來，喜歡佈施，樂於佈施，沒有戲謔，不樂於戲謔，爲了極度清凈，極度修行咒語。如果他來的時候，殺了很多大小蟲子，怎麼樣？居士！尼犍的弟子會因此殺生而受到報應嗎？』 優婆離居士回答說：『瞿曇！如果是有意為之，就有大罪；如果是無意為之，就沒有大罪。』 世尊問道：『居士！你說的「意」是什麼意思？』 優婆離居士回答說：『瞿曇！是意業。』 世尊說：『居士！你應該思考後再回答。你所說的，前面和後面矛盾，後面和前面矛盾，是不相應的。居士！你在這裡當衆說：『瞿曇！我堅持真理，用真理回答。』

Upali the householder said, 'Gautama! If there is any discussion with the long-term ascetic Nigantas, please tell me everything. If I hear it, perhaps I can understand it.' Then, the World-Honored One told him everything he had discussed with the long-term ascetic Nigantas. At that time, Upali the householder, upon hearing this, exclaimed, 'Excellent! Ascetic practice! This is the way a disciple should treat his teacher. Their actions are full of wisdom, eloquence, intelligence, and decisiveness. They are secure and fearless, achieving self-control, attaining great eloquence, obtaining the banner of nectar, and self-realizing and freely wandering in the realm of nectar. Why is this so? Because they impose the heaviest physical punishment on the Shramana Gautama, preventing him from doing evil deeds. Verbal punishment is not the same, and mental punishment is the least, not as great and severe as physical punishment.' At that time, the World-Honored One said, 'Householder! I want to discuss this matter with you. If you abide by the truth, answer with the truth.' Upali the householder replied, 'Gautama! I abide by the truth and will answer with the truth. Shramana Gautama! Please discuss this matter with me.' The World-Honored One asked, 'Householder! What do you think? If a Niganta comes, who likes to give alms, enjoys giving alms, is not frivolous, does not enjoy frivolity, and is extremely pure, practicing mantras to the extreme. If he kills many insects, large and small, when he comes, what then? Householder! Will the Niganta's disciple receive retribution for this killing?' Upali the householder replied, 'Gautama! If it is intentional, there is great sin; if it is unintentional, there is no great sin.' The World-Honored One asked, 'Householder! What do you mean by 'intention'?' Upali the householder replied, 'Gautama! It is mental karma.' The World-Honored One said, 'Householder! You should think before you answer. What you have said contradicts itself, the former contradicts the latter, and the latter contradicts the former, which is not consistent. Householder! You said here in front of everyone: 'Gautama! I abide by the truth and will answer with the truth.'

。沙門瞿曇！但當與我共論此事。』居士！于意云何？若有尼揵來飲湯斷冷水，彼無湯時，便欲飲冷水，不得冷水，彼便命終。居士！尼揵親子云何可說彼尼揵所生耶？」

優婆離居士答曰：「瞿曇！有天名意著，彼尼揵命終，若意著死者，必生彼處。」

世尊告曰：「居士！汝當思量而後答也。汝之所說，前與后違，后與前違，則不相應。汝在此眾自說：『瞿曇！我住真諦，以真諦答。沙門瞿曇！但當與我共論此事。』居士！于意云何？若使有人持利刀來，彼作是說：『我於此那難陀內一切眾生，於一日中斫剉斬截、剝裂削割，作一肉聚，作一肉積。』居士！于意云何？彼人寧能於此那難陀內一切眾生，於一日中斫剉斬截、剝裂削割，作一肉聚，作一肉積耶？」

優婆離居士答曰：「不也。所以者何？此那難陀內極大富樂，多有人民。是故彼人於此那難陀內一切眾生，必不能得於一日中斫剉斬截、剝裂削割，作一肉聚，作一肉積。瞿曇！彼人唐大煩勞。」

「居士！于意云何？若有沙門、梵志來，有大如意足，有大威德，有大福祐，有大威神，心得自在，彼作是說：『我以發一瞋念，令此一切那難陀內燒使成灰

『沙門瞿曇！但請與我討論這件事。』居士！你認為如何？如果有個尼犍派的人習慣喝熱水，不喝冷水，當他沒有熱水時，就想喝冷水，但又得不到冷水，他就會因此喪命。居士！尼犍派的親生兒子怎麼能說他是尼犍派所生的呢？』 優婆離居士回答說：『瞿曇！有一種天叫做意著，那個尼犍派的人如果死了，如果意著死了，一定會生到那個地方。』 世尊告訴他說：『居士！你應該仔細思考後再回答。你所說的話，前面和後面互相矛盾，後面和前面互相矛盾，是不相應的。你在這裡當著大家的面說：『瞿曇！我堅持真理，用真理回答。沙門瞿曇！但請與我討論這件事。』居士！你認為如何？如果有人拿著鋒利的刀來，他說：『我要把這那難陀城裡所有的眾生，在一天之內砍殺、斬斷、剝皮、割裂，把他們變成一堆肉，堆成一堆肉山。』居士！你認為如何？這個人能在一天之內把那難陀城裡所有的眾生砍殺、斬斷、剝皮、割裂，變成一堆肉，堆成一堆肉山嗎？』 優婆離居士回答說：『不能。為什麼呢？因為這那難陀城非常繁榮富庶，人口眾多。所以這個人不可能在一天之內把那難陀城裡所有的眾生砍殺、斬斷、剝皮、割裂，變成一堆肉，堆成一堆肉山。瞿曇！那個人只是徒勞無功，白費力氣。』 『居士！你認為如何？如果有沙門、婆羅門來，他們有強大的如意神通，有強大的威德，有強大的福佑，有強大的威神力，心意自由自在，他們說：『我只要發一個嗔恨的念頭，就能把這整個那難陀城燒成灰燼。』

'O ascetic Gotama, let us discuss this matter.' Householder, what do you think? If a Nigantha is accustomed to drinking hot water and abstains from cold water, and when he has no hot water, he desires to drink cold water, but cannot obtain it, he would die. Householder, how can a Nigantha's own son be said to be born of that Nigantha?' The householder Upali replied, 'Gotama, there is a heaven called 'Intentional,' and if that Nigantha dies, if the 'Intentional' dies, he will certainly be born there.' The Blessed One said, 'Householder, you should consider carefully before answering. What you have said contradicts itself, the latter contradicting the former, and they are not consistent. You said here in front of everyone, 'Gotama, I abide in truth, and I answer with truth. O ascetic Gotama, let us discuss this matter.' Householder, what do you think? If someone came with a sharp knife and said, 'I will chop, cut, skin, and slice all the beings in this Nalanda in one day, making them into a pile of flesh, a mountain of flesh.' Householder, what do you think? Could that person in one day chop, cut, skin, and slice all the beings in this Nalanda, making them into a pile of flesh, a mountain of flesh?' The householder Upali replied, 'No. Why? Because this Nalanda is very prosperous and wealthy, with a large population. Therefore, that person could not in one day chop, cut, skin, and slice all the beings in this Nalanda, making them into a pile of flesh, a mountain of flesh. Gotama, that person would be just wasting his effort and labor.' 'Householder, what do you think? If there were ascetics or Brahmins who came, possessing great magical powers, great majesty, great blessings, great divine power, and freedom of mind, and they said, 'With just one thought of anger, I can burn this entire Nalanda to ashes.'

。』居士！于意云何？彼沙門、梵志寧能令此一切那難陀內燒成灰耶？」

優婆離居士答曰：「瞿曇！何但一那難陀？何但二、三、四？瞿曇！彼沙門、梵志有大如意足，有大威德，有大福祐，有大威神，心得自在，若發一瞋念，能令一切國一切人民燒使成灰，況一那難陀耶？」

世尊告曰：「居士！汝當思量而後答也。汝之所說，前與后違，后與前違，則不相應。汝在此眾自說：『瞿曇！我住真諦，以真諦答。沙門瞿曇！但當與我共論此事。』」

世尊問曰：「居士！汝頗曾聞大澤無事、麒麟無事、麋鹿無事、靜寂無事、空野無事、無事即無事耶？」

優婆離居士答曰：「瞿曇！我聞有也。」

「居士！于意云何？彼為誰大澤無事、麒麟無事、麋鹿無事、靜寂無事、空野無事、無事即無事耶？」

優婆離居士默然不答。世尊告曰：「居士！速答。居士！速答。今非默然時。居士在此眾自說：『瞿曇！我住真諦，以真諦答。沙門瞿曇！但當與我共論此事。』」

於是，優婆離居士須臾默然已，語曰：「瞿曇！我不默然，我但思惟於此義耳

『居士！你認為如何？那些沙門、婆羅門能讓這整個難陀城都燒成灰燼嗎？』 優婆離居士回答說：『瞿曇！何止一個難陀城？何止兩個、三個、四個？瞿曇！那些沙門、婆羅門有強大的如意神通，有巨大的威德，有巨大的福佑，有巨大的威神，心意自在，如果他們發一個嗔怒的念頭，就能讓整個國家、所有人民都燒成灰燼，何況一個難陀城呢？』 世尊說道：『居士！你應該思考之後再回答。你所說的話，前面和後面互相矛盾，後面和前面互相矛盾，是不相應的。你在這眾人面前自己說：『瞿曇！我堅持真理，用真理回答。沙門瞿曇！只管和我討論這件事。』 世尊問道：『居士！你是否聽說過大澤無事、麒麟無事、麋鹿無事、靜寂無事、空野無事、無事即無事呢？』 優婆離居士回答說：『瞿曇！我聽說過。』 『居士！你認為如何？是誰讓大澤無事、麒麟無事、麋鹿無事、靜寂無事、空野無事、無事即無事呢？』 優婆離居士沉默不語，沒有回答。世尊說道：『居士！快回答。居士！快回答。現在不是沉默的時候。居士你在這眾人面前自己說：『瞿曇！我堅持真理，用真理回答。沙門瞿曇！只管和我討論這件事。』 於是，優婆離居士沉默了一會兒，說道：『瞿曇！我不是沉默，我只是在思考這個道理罷了。』

'Householder! What do you think? Can those ascetics and Brahmins burn this entire Nanda city to ashes?' The householder Upali replied: 'Gautama! Why just one Nanda city? Why just two, three, or four? Gautama! Those ascetics and Brahmins have great magical powers, great virtue, great blessings, great divine power, and freedom of mind. If they have a single thought of anger, they can burn an entire country and all its people to ashes, let alone one Nanda city!' The World-Honored One said: 'Householder! You should think before you answer. What you said contradicts itself, the former contradicts the latter, and the latter contradicts the former, which is not consistent. You yourself said in front of this assembly: 'Gautama! I abide by the truth, and I answer with the truth. Ascetic Gautama! Just discuss this matter with me.' The World-Honored One asked: 'Householder! Have you ever heard of the great marsh being without incident, the qilin being without incident, the deer being without incident, the stillness being without incident, the empty field being without incident, and no incident being no incident?' The householder Upali replied: 'Gautama! I have heard of it.' 'Householder! What do you think? Who makes the great marsh without incident, the qilin without incident, the deer without incident, the stillness without incident, the empty field without incident, and no incident being no incident?' The householder Upali remained silent and did not answer. The World-Honored One said: 'Householder! Answer quickly. Householder! Answer quickly. Now is not the time to be silent. Householder, you yourself said in front of this assembly: 'Gautama! I abide by the truth, and I answer with the truth. Ascetic Gautama! Just discuss this matter with me.' Then, after a moment of silence, the householder Upali said: 'Gautama! I am not silent, I am just contemplating this meaning.'

。瞿曇！彼愚癡尼揵不善曉了，不能解知，不識良田，而不自審，長夜欺我，為彼所誤，謂向沙門瞿曇施設身罰最重，令不行惡業，不作惡業，口罰、意罰而不如也。如我從沙門瞿曇所說知義，仙人發一瞋念，能令大澤無事、麒麟無事、麋鹿無事、寂靜無事、空野無事、無事即無事。世尊！我已知。善逝！我已解。我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

世尊告曰：「居士！汝默然行，勿得宣言，如是勝人默然為善。」

優婆離居士白曰：「世尊！我以是故，復於世尊重加歡喜。所以者何？謂世尊作如是說：『居士！汝默然行，勿得宣言，如是勝人默然為善。』世尊！若我更為余沙門、梵志作弟子者，彼等便當持幢、幡、蓋，遍行宣令于那難陀，作如是說：『優婆離居士為我作弟子，優婆離居士為我作弟子。然世尊作是說：居士！汝默然行，勿得宣言，如是勝人默然為善。』」

優婆離居士白曰：「世尊！從今日始，不聽諸尼揵入我家門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。」

世尊告曰：「居士！彼尼揵等，汝家長夜所共尊敬，若其來者，汝當隨力供養于彼

現代漢語譯本：『瞿曇啊！那些愚癡的尼犍外道不善於理解，不能明白事理，不認識真正的福田，而且不自我反省，長久以來欺騙我，被他們所誤導，認為對沙門瞿曇施加身體上的懲罰最嚴重，能使他不去做惡業，不造惡業，而口頭上的懲罰、意念上的懲罰卻不如身體上的懲罰。根據我從沙門瞿曇那裡聽到的道理，仙人發一個嗔恨的念頭，就能使大澤、麒麟、麋鹿、寂靜之地、空曠的野地都變得不安寧，無事也會變成有事。世尊！我已經明白了。善逝！我已經理解了。我現在皈依佛、法和比丘僧團，只希望世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 世尊告訴他說：『居士！你默默地修行，不要宣揚，像這樣賢善的人默默地行善是最好的。』 優婆離居士說道：『世尊！我因此更加對世尊感到歡喜。為什麼呢？因為世尊這樣說：『居士！你默默地修行，不要宣揚，像這樣賢善的人默默地行善是最好的。』世尊！如果我成為其他沙門、婆羅門的弟子，他們就會拿著旗幟、幡蓋，到處在那難陀宣揚，說：『優婆離居士做了我的弟子，優婆離居士做了我的弟子。』然而世尊卻這樣說：『居士！你默默地修行，不要宣揚，像這樣賢善的人默默地行善是最好的。』 優婆離居士說道：『世尊！從今天開始，我不允許尼犍外道進入我家門，只允許世尊的四眾弟子，比丘、比丘尼、優婆塞、優婆夷進入。』 世尊告訴他說：『居士！那些尼犍外道，是你們家長期以來所尊敬的，如果他們來了，你應該盡力供養他們。』

English version: 『O Gotama! Those foolish Niganthas are not good at understanding, they cannot comprehend, they do not recognize the true field of merit, and they do not reflect on themselves. They have long deceived me and misled me, thinking that inflicting bodily punishment on the ascetic Gotama is the most severe, making him not commit evil deeds, not create evil karma, while verbal punishment and mental punishment are not as effective as bodily punishment. According to the teachings I have heard from the ascetic Gotama, a sage's single thought of anger can disturb the great marsh, the unicorns, the deer, the peaceful places, and the empty fields, turning peace into unrest. O Lord! I have understood. O Well-gone One! I have comprehended. I now take refuge in the Buddha, the Dharma, and the Sangha of monks. I only wish that the Lord would accept me as a lay disciple, from today onwards, taking refuge for life, until the end of my days.』 The Lord said to him, 『Layman! Practice in silence, do not proclaim it. It is good for such virtuous people to do good in silence.』 The layman Upali said, 『O Lord! Because of this, I am even more delighted with the Lord. Why is that? Because the Lord said, 『Layman! Practice in silence, do not proclaim it. It is good for such virtuous people to do good in silence.』 O Lord! If I were to become a disciple of other ascetics or Brahmins, they would hold up banners and flags, proclaiming throughout Nalanda, saying, 『The layman Upali has become my disciple, the layman Upali has become my disciple.』 However, the Lord said, 『Layman! Practice in silence, do not proclaim it. It is good for such virtuous people to do good in silence.』 The layman Upali said, 『O Lord! From today onwards, I will not allow the Niganthas to enter my house, only the fourfold assembly of the Lord's disciples, monks, nuns, laymen, and laywomen.』 The Lord said, 『Layman! Those Niganthas, your family has long respected them. If they come, you should offer them what you can.』

優婆離白曰：「世尊！我以是故，復於世尊倍加歡喜。所以者何？謂世尊作如是說：『居士！彼尼揵等，汝家長夜所共尊敬，若其來者，汝當隨力供養于彼。』世尊！我本聞世尊作如是說：『當施與我，莫施與他。當施與我弟子，莫施與他弟子。若施與我者，當得大福，若施與他，不得大福。施與我弟子，當得大福，施與他弟子，不得大福。』」

世尊告曰：「居士！我不如是說：『當施與我，莫施與他。施與我弟子，莫施與他弟子。若施與我者，當得大福，若施與他，不得大福。施與我弟子，當得大福，若施與他弟子，不得大福。』居士！我說如是，施與一切，隨心歡喜，但施與不精進者，不得大福，施與精進者，當得大福。」

優婆離居士白曰：「世尊！愿無為也。我自知施與尼揵、不施與尼揵。世尊！我今再自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」於是，世尊為優婆離居士說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰。成就歡喜已，如諸佛法，先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無慾為妙，道品白凈

優婆離說道：『世尊！正因如此，我更加對世尊感到歡喜。這是為什麼呢？因為世尊這樣說：『居士！那些尼犍等，是你們家長期以來所尊敬的，如果他們來了，你應該盡力供養他們。』世尊！我原本聽世尊說：『應當施捨給我，不要施捨給其他人。應當施捨給我的弟子，不要施捨給其他人的弟子。如果施捨給我，會得到大福報，如果施捨給其他人，就得不到大福報。施捨給我的弟子，會得到大福報，施捨給其他人的弟子，就得不到大福報。』 世尊告訴他說：『居士！我不是這樣說的：『應當施捨給我，不要施捨給其他人。施捨給我的弟子，不要施捨給其他人的弟子。如果施捨給我，會得到大福報，如果施捨給其他人，就得不到大福報。施捨給我的弟子，會得到大福報，如果施捨給其他人的弟子，就得不到大福報。』居士！我是這樣說的，施捨給一切人，隨心歡喜，但是施捨給不精進的人，得不到大福報，施捨給精進的人，會得到大福報。』 優婆離居士說道：『世尊！請不要再說了。我自己知道是否應該施捨給尼犍。世尊！我現在再次皈依佛、法和比丘僧眾，只希望世尊接受我成為優婆塞，從今天開始，終身皈依，直到生命結束。』於是，世尊為優婆離居士說法，勸導他生起渴求，成就歡喜，用無量的方法為他說法，勸導他生起渴求。成就歡喜后，按照諸佛的教法，先說端正的法，讓聽的人感到歡喜，即說佈施、說持戒、說昇天之法，譴責慾望是災禍，生死是污穢，稱讚無慾是美妙的，以及道品清凈。

Upali said: 'World Honored One! It is for this reason that I am even more delighted with the World Honored One. Why is that? Because the World Honored One said this: 『Layman! Those Niganthas and others, whom your family has long respected, if they come, you should offer them according to your ability.』 World Honored One! I originally heard the World Honored One say: 『One should give to me, not to others. One should give to my disciples, not to the disciples of others. If one gives to me, one will obtain great merit; if one gives to others, one will not obtain great merit. Giving to my disciples will bring great merit; giving to the disciples of others will not bring great merit.』 The World Honored One said: 『Layman! I did not say this: 『One should give to me, not to others. Give to my disciples, not to the disciples of others. If one gives to me, one will obtain great merit; if one gives to others, one will not obtain great merit. Giving to my disciples will bring great merit; giving to the disciples of others will not bring great merit.』 Layman! I say this: give to all, with a joyful heart, but giving to those who are not diligent will not bring great merit, while giving to those who are diligent will bring great merit.』 Layman Upali said: 『World Honored One! Please do not say any more. I myself know whether or not I should give to the Niganthas. World Honored One! I now once again take refuge in the Buddha, the Dharma, and the Sangha of monks. I only wish that the World Honored One would accept me as a lay follower, from this day forward, taking refuge for the rest of my life, until the end of my days.』 Thereupon, the World Honored One preached the Dharma to Layman Upali, encouraging him to develop a thirst for it, and to achieve joy. He used countless methods to preach the Dharma to him, encouraging him to develop a thirst for it. Having achieved joy, according to the Dharma of all Buddhas, he first spoke of the upright Dharma, which made the listeners joyful, namely, speaking of giving, of keeping precepts, and of the Dharma of being born in heaven, condemning desire as a calamity, and birth and death as defilement, praising desirelessness as wonderful, and the path of purity.

。世尊為彼說如是法已，佛知彼有歡喜心、具足心、柔軟心、堪耐心、升上心、一向心、無疑心、無蓋心，有能有力，堪受正法，謂如諸佛所說正要。世尊便為彼說苦、習、滅、道。優婆離居士即于坐中見四聖諦，苦、習、滅、道，猶如白素，易染為色。如是優婆離居士即于坐中見四聖諦，苦、習、滅、道。

於是，優婆離居士見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。即從坐起，為佛作禮：「世尊！我今三自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

於是，優婆離居士聞佛所說，善受善持，稽首佛足，繞三匝而歸，敕守門者：「汝等當知，我今則為世尊弟子，從今日始，諸尼揵來，莫聽入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。若尼揵來者，當語彼言：『尊者！優婆離居士今受佛化，化作弟子，則不聽諸尼揵入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。若須食者，便可住此，當出食與。』」

於是，長苦行尼揵聞優婆離居士受沙門瞿曇化，化作弟子，則不聽諸尼揵入門，唯聽沙門瞿曇弟子，比丘、比丘尼、優婆塞、優婆私入

現代漢語譯本：世尊為他們說完這些佛法后，知道他們心生歡喜、內心滿足、心性柔和、能夠忍耐、心境提升、一心向道、不再疑惑、沒有矇蔽，有能力和力量，能夠接受正法，也就是諸佛所說的精要。世尊就為他們宣講苦、集、滅、道四聖諦。優婆離居士當即在座位上領悟了四聖諦，苦、集、滅、道，就像潔白的布匹，容易被染上顏色一樣。就這樣，優婆離居士當即在座位上領悟了四聖諦，苦、集、滅、道。 於是，優婆離居士見到了佛法，領悟了佛法，覺悟了清凈的佛法，斷除了疑惑，擺脫了迷惑，不再有其他尊崇的對象，不再追隨他人，沒有了猶豫，已經達到了果位，對於世尊的教法不再有任何畏懼。他立即從座位上站起來，向佛陀頂禮：『世尊！我現在皈依佛、法、僧三寶，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 於是，優婆離居士聽聞佛陀所說，善於接受並牢記在心，向佛陀的腳稽首，繞佛三圈后回家，並囑咐守門人：『你們應當知道，我現在是世尊的弟子了，從今天開始，所有尼犍外道來，都不要讓他們進門，只允許世尊的四眾弟子，比丘、比丘尼、優婆塞、優婆夷進入。如果尼犍外道來了，就告訴他們：『尊者！優婆離居士現在已經接受佛陀的教化，成為佛陀的弟子，所以不允許尼犍外道進門，只允許世尊的四眾弟子，比丘、比丘尼、優婆塞、優婆夷進入。如果需要食物，可以在這裡等候，我會給你們送食物。』 於是，長期苦行的尼犍外道聽說優婆離居士接受了沙門瞿曇的教化，成為他的弟子，不允許尼犍外道進門，只允許沙門瞿曇的弟子，比丘、比丘尼、優婆塞、優婆夷進入。

English version: After the World Honored One had spoken these teachings, he knew that they had joyful hearts, fulfilled minds, gentle natures, were able to endure, had uplifted spirits, were single-minded, without doubt, without obstruction, and had the capacity and strength to receive the true Dharma, which is the essence of what all Buddhas teach. The World Honored One then explained to them the Four Noble Truths: suffering, its origin, its cessation, and the path. Upali the householder immediately understood the Four Noble Truths, suffering, its origin, its cessation, and the path, while still seated, just as a white cloth is easily dyed with color. Thus, Upali the householder immediately understood the Four Noble Truths, suffering, its origin, its cessation, and the path, while still seated. Then, Upali the householder saw the Dharma, understood the Dharma, awakened to the pure Dharma, cut off doubt, escaped delusion, had no other object of veneration, no longer followed others, had no hesitation, had already attained the fruit, and had no fear regarding the World Honored One's teachings. He immediately rose from his seat, bowed to the Buddha, and said: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha, the three jewels. I beseech the World Honored One to accept me as a lay disciple, from this day forward, for the rest of my life, until my death.' Then, Upali the householder, having heard the Buddha's teachings, received them well and kept them in mind. He bowed at the Buddha's feet, circumambulated him three times, and returned home. He instructed the gatekeepers: 'You should know that I am now a disciple of the World Honored One. From today onward, do not allow any Niganthas to enter. Only allow the fourfold assembly of the World Honored One's disciples, monks, nuns, laymen, and laywomen, to enter. If any Niganthas come, tell them: 'Venerable ones! Upali the householder has now accepted the Buddha's teachings and become his disciple. Therefore, Niganthas are not allowed to enter, only the fourfold assembly of the World Honored One's disciples, monks, nuns, laymen, and laywomen. If you need food, you may wait here, and I will send food to you.' Then, the Niganthas who practiced long austerities heard that Upali the householder had accepted the teachings of the Shramana Gautama and become his disciple, and that Niganthas were not allowed to enter, only the disciples of the Shramana Gautama, monks, nuns, laymen, and laywomen.

。長苦行尼揵聞已，往詣尼揵親子所，白曰：「尊！此是我本所說。」

尼揵親子問曰：「苦行！何者是汝本所說耶？」

長苦行尼揵答曰：「尊！我本所說，不欲令優婆離居士往詣沙門瞿曇所。所以者何？沙門瞿曇知幻化咒，能咒化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。尊！優婆離居士今已受沙門瞿曇化。化作弟子已，不聽諸尼揵入門，唯聽沙門瞿曇弟子，比丘、比丘尼、優婆塞、優婆私入。」

長苦行尼揵復白曰：「尊！若不信我所說者，尊自可往，亦可遣使。」

於是，尼揵親子告曰：「苦行！汝可自往，詣彼看之，為優婆離居士受沙門瞿曇化作弟子耶？為沙門瞿曇受優婆離居士化作弟子耶？」

長苦行尼揵受尼揵親子教已，往詣優婆離居士家。守門人遙見長苦行尼揵來，而作是說：「尊者！優婆離居士今受佛化，化作弟子，則不聽諸尼揵入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。若欲得食者，便可住此，當出食與。」

長苦行尼揵語曰：「守門人！我不用食

現代漢語譯本：長苦行尼犍聽到這些話后，就去見尼犍親子，稟告說：『尊者！這些是我之前說過的。』 尼犍親子問道：『苦行者！你之前說的是什麼呢？』 長苦行尼犍回答說：『尊者！我之前說的是，不希望優婆離居士去見沙門瞿曇。因為沙門瞿曇懂得幻化咒語，能用咒語把人變成他的弟子，包括比丘、比丘尼、優婆塞、優婆私。我擔心優婆離居士會受到沙門瞿曇的蠱惑，變成他的弟子。尊者！現在優婆離居士已經受到沙門瞿曇的蠱惑，變成他的弟子了。他變成弟子后，就不允許尼犍教徒進入，只允許沙門瞿曇的弟子，包括比丘、比丘尼、優婆塞、優婆私進入。』 尼犍親子說：『苦行者！如果說優婆離居士受到沙門瞿曇的蠱惑變成弟子，那是不可能的。如果說沙門瞿曇受到優婆離居士的蠱惑變成弟子，那倒是有可能。』 長苦行尼犍又稟告說：『尊者！如果您不相信我說的，您可以親自去看看，也可以派人去。』 於是，尼犍親子說道：『苦行者！你親自去看看，看看到底是優婆離居士受到沙門瞿曇的蠱惑變成弟子了，還是沙門瞿曇受到優婆離居士的蠱惑變成弟子了？』 長苦行尼犍接受了尼犍親子的指示后，就去了優婆離居士的家。守門人遠遠地看到長苦行尼犍來了，就說：『尊者！優婆離居士現在已經皈依佛陀，成為他的弟子了，所以不允許尼犍教徒進入，只允許世尊的四眾弟子，包括比丘、比丘尼、優婆塞、優婆私進入。如果您想吃飯，可以在這裡等候，我們會把食物拿出來給您。』 長苦行尼犍說：『守門人！我不需要食物。』

English version: Having heard this, the long-ascetic Nigandha went to Nigandha's son and reported, 'Venerable one! This is what I said before.' Nigandha's son asked, 'Ascetic! What is it that you said before?' The long-ascetic Nigandha replied, 'Venerable one! What I said before was that I did not want Upali the householder to go to the ascetic Gotama. Why? Because the ascetic Gotama knows the magic of transformation, and can use spells to transform people into his disciples, including monks, nuns, male lay followers, and female lay followers. I was afraid that Upali the householder would be seduced by the ascetic Gotama and become his disciple. Venerable one! Now Upali the householder has already been seduced by the ascetic Gotama and become his disciple. Having become his disciple, he does not allow Nigandha followers to enter, but only allows the ascetic Gotama's disciples, including monks, nuns, male lay followers, and female lay followers, to enter.' Nigandha's son said, 'Ascetic! If Upali the householder has been seduced by the ascetic Gotama and become his disciple, that is impossible. If the ascetic Gotama has been seduced by Upali the householder and become his disciple, that is possible.' The long-ascetic Nigandha again reported, 'Venerable one! If you do not believe what I say, you can go yourself, or you can send a messenger.' Then, Nigandha's son said, 'Ascetic! You can go yourself and see whether Upali the householder has been seduced by the ascetic Gotama and become his disciple, or whether the ascetic Gotama has been seduced by Upali the householder and become his disciple?' Having received the instructions from Nigandha's son, the long-ascetic Nigandha went to Upali the householder's home. The gatekeeper saw the long-ascetic Nigandha coming from afar and said, 'Venerable one! Upali the householder has now converted to the Buddha and become his disciple, so he does not allow Nigandha followers to enter, but only allows the World Honored One's fourfold assembly of disciples, including monks, nuns, male lay followers, and female lay followers, to enter. If you want food, you can wait here, and we will bring food out to you.' The long-ascetic Nigandha said, 'Gatekeeper! I do not need food.'

長苦行尼揵知此事已，奮頭而去，往詣尼揵親子所，白曰：「尊！此是如我本所說。」

長苦行尼揵答曰：「尊！我本所說，不欲令優婆離居士往詣沙門瞿曇所。所以者何？沙門瞿曇知幻化咒，能咒化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。尊！優婆離居士今已受沙門瞿曇化，化作弟子已，不聽諸尼揵入門，唯聽沙門瞿曇弟子，比丘、比丘尼、優婆塞、優婆私入。」

尼揵親子告曰：「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。若沙門瞿曇受優婆離居士化作弟子者，必有是處。」

長苦行尼揵白曰：「尊！若不信我所說者，愿尊自往。」

於是，尼揵親子與大尼揵眾五百人俱，往詣優婆離居士家。守門人遙見尼揵親子與大尼揵眾五百人俱來，而作是說：「尊者！優婆離居士今受佛化，化作弟子，則不聽諸尼揵入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。若欲得食者，便可住此，當出食與。」

尼揵親子語曰：「守門人！我不用食，但欲得見優婆離居士。」

守門人語曰：「愿尊住此，我今入白尊者優婆離居士

長苦行尼犍得知此事後，怒氣衝衝地前往尼犍親子那裡，稟告說：『尊者！這正如我之前所說的那樣。』 長苦行尼犍回答說：『尊者！我之前說的是，不希望優婆離居士去拜訪沙門瞿曇。因為沙門瞿曇懂得幻化咒語，能用咒語變出弟子，包括比丘、比丘尼、優婆塞、優婆私，我擔心優婆離居士會被沙門瞿曇迷惑，變成他的弟子。尊者！現在優婆離居士已經被沙門瞿曇迷惑，變成他的弟子了，他現在不讓尼犍教的人進門，只允許沙門瞿曇的弟子，比丘、比丘尼、優婆塞、優婆私進入。』 尼犍親子說：『苦行者！如果說優婆離居士被沙門瞿曇迷惑而成為弟子，那是不可能的。如果說沙門瞿曇被優婆離居士迷惑而成為弟子，那倒是有可能。』 長苦行尼犍稟告說：『尊者！如果您不相信我所說的，請您親自去看看。』 於是，尼犍親子帶著五百名尼犍教徒，一同前往優婆離居士的家。守門人遠遠地看見尼犍親子帶著五百名尼犍教徒前來，便說道：『尊者！優婆離居士現在已經皈依佛陀，成為他的弟子，所以不讓尼犍教的人進門，只允許世尊的四眾弟子，比丘、比丘尼、優婆塞、優婆私進入。如果你們想要食物，可以在這裡等候，我們會把食物拿出來給你們。』 尼犍親子說：『守門人！我不需要食物，我只是想見優婆離居士。』 守門人說：『請您稍等，我現在進去稟告優婆離居士。』

Having learned of this, the ascetic Nigantha, full of anger, went to Nigantha's son and reported, 'Venerable one! This is just as I said before.' Nigantha's son asked, 'Ascetic! What did you say before?' The ascetic Nigantha replied, 'Venerable one! What I said before was that I didn't want Upali the householder to visit the Shramana Gautama. Because the Shramana Gautama knows illusionary spells and can use them to conjure disciples, including monks, nuns, male lay followers, and female lay followers. I was worried that Upali the householder would be seduced by the Shramana Gautama and become his disciple. Venerable one! Now Upali the householder has already been seduced by the Shramana Gautama and become his disciple. He now doesn't allow Nigantha's people to enter, only allowing the Shramana Gautama's disciples, monks, nuns, male lay followers, and female lay followers to enter.' Nigantha's son said, 'Ascetic! If Upali the householder were seduced by the Shramana Gautama and became his disciple, that would be impossible. If the Shramana Gautama were seduced by Upali the householder and became his disciple, that would be possible.' The ascetic Nigantha reported, 'Venerable one! If you don't believe what I say, please go and see for yourself.' So, Nigantha's son, along with five hundred Nigantha followers, went to Upali the householder's house. The gatekeeper, seeing Nigantha's son and five hundred Nigantha followers coming from afar, said, 'Venerable ones! Upali the householder has now converted to the Buddha and become his disciple, so he doesn't allow Nigantha's people to enter, only allowing the World Honored One's fourfold disciples, monks, nuns, male lay followers, and female lay followers to enter. If you want food, you can wait here, and we will bring food out to you.' Nigantha's son said, 'Gatekeeper! I don't need food, I just want to see Upali the householder.' The gatekeeper said, 'Please wait here, I will go in and report to Upali the householder.'

彼守門人即入白曰：「居士！當知尼揵親子與大尼揵眾五百人俱住在門外，作如是語：『我欲得見優婆離居士。』」

優婆離居士告守門人：「汝至中門，敷設床座，訖還白我。」

守門人受教，往至中門，敷設床座訖，還白曰：「居士！當知敷床已訖，唯愿居士自當知時。」

優婆離居士將守門人往至中門，若有床座，極高廣大，極凈好敷，謂優婆離居士本抱尼揵親子所令坐者。優婆離居士自處其上，結加趺坐，告守門人：「汝出往至尼揵親子所，作如是語：『尊人！優婆離居士言：「尊人慾入者，自可隨意。」』」

彼守門人受教即出，至尼揵親子所，作如是語：「尊人！優婆離居士言：『尊人慾入者，自可隨意。』」於是，尼揵親子與大尼揵眾五百人俱入至中門。

優婆離居士遙見尼揵親子與大尼揵眾五百人俱入，而作是語：「尊人！有座，欲坐隨意。」

尼揵親子語曰：「居士！汝應爾耶？自上高座，結加趺坐，與人共語，如出家者學道無異。」

優婆離居士語曰：「尊人！我自有物，欲與便與，不與便不與，此座我有，是故我言：『有座，欲坐隨意。』」

尼揵親子敷座而坐，語曰：「居士！何以故爾？欲降伏沙門瞿曇而反自降伏來

守門人立刻進去稟告說：『居士！您要知道，尼犍的兒子和五百位尼犍教徒都等在門外，他們說：『我們想見優婆離居士。』 優婆離居士告訴守門人：『你到中門，鋪設好床座，然後回來告訴我。』 守門人接受吩咐，到中門鋪設好床座，然後回來稟告說：『居士！床座已經鋪設好了，請居士自己決定時間。』 優婆離居士帶著守門人來到中門，那裡有一張極高大、極其乾淨的床座，那是優婆離居士原本為尼犍的兒子準備的。優婆離居士自己坐到上面，結跏趺坐，然後告訴守門人：『你出去告訴尼犍的兒子，說：『尊者！優婆離居士說：「尊者想進來，請隨意。」』 守門人接受吩咐，立刻出去，到尼犍的兒子那裡，這樣說：『尊者！優婆離居士說：「尊者想進來，請隨意。」』於是，尼犍的兒子和五百位尼犍教徒一起進入中門。 優婆離居士遠遠看見尼犍的兒子和五百位尼犍教徒一起進來，就說：『尊者！有座位，想坐請隨意。』 尼犍的兒子說：『居士！你這樣做合適嗎？自己坐在高座上，結跏趺坐，和人說話，就像出家人學道一樣。』 優婆離居士說：『尊者！我有的東西，想給就給，不想給就不給。這個座位是我的，所以我說：「有座位，想坐請隨意。」』 尼犍的兒子鋪開座位坐下，說：『居士！你為什麼這樣？想降伏沙門瞿曇，反而自己被降伏了。』

The gatekeeper immediately went in and reported, 『Layman! You should know that Nigantha』s son and five hundred Nigantha followers are waiting outside the gate, saying, 「We wish to see the layman Upali.」』 Layman Upali told the gatekeeper, 『Go to the middle gate, set up a seat, and then come back and tell me.』 The gatekeeper, following instructions, went to the middle gate, set up a seat, and then returned to report, 『Layman! The seat has been set up. Please decide the time yourself.』 Layman Upali led the gatekeeper to the middle gate, where there was an extremely high and large, very clean seat, which Layman Upali had originally prepared for Nigantha』s son. Layman Upali sat on it himself, sat cross-legged, and then told the gatekeeper, 『Go out and tell Nigantha』s son, saying, 「Venerable one! Layman Upali says, 『If the venerable one wishes to enter, please do so at your convenience.』」』 The gatekeeper, following instructions, immediately went out to Nigantha』s son and said, 『Venerable one! Layman Upali says, 「If the venerable one wishes to enter, please do so at your convenience.」』 Thereupon, Nigantha』s son and five hundred Nigantha followers entered the middle gate together. Layman Upali, seeing Nigantha』s son and five hundred Nigantha followers entering together from afar, said, 『Venerable ones! There are seats, please sit as you wish.』 Nigantha』s son said, 『Layman! Is it appropriate for you to do this? Sitting on a high seat yourself, sitting cross-legged, and speaking to people, just like a renunciate learning the Way.』 Layman Upali said, 『Venerable one! What I have, I give if I want to, and I don』t give if I don』t want to. This seat is mine, so I say, 「There are seats, please sit as you wish.」』 Nigantha』s son spread out a seat and sat down, saying, 『Layman! Why are you like this? You wanted to subdue the Shramana Gautama, but instead, you have been subdued yourself.』

。猶如有人求眼入林，而失眼還。如是，居士欲往降伏沙門瞿曇，反為沙門瞿曇所降伏來。猶如有人以渴入池，而反渴還。居士亦然，欲往降伏沙門瞿曇，而反自降伏還。居士！何以故爾？」

優婆離居士語曰：「尊人！聽我說喻，慧者聞喻則解其義。尊人！譬一梵志，有年少婦，彼婦懷妊，語其夫曰：『我今懷妊，君去至市，可為兒買好戲具來。』時，彼梵志語其婦曰：『但令卿得安隱產已，何憂無耶？若生男者，當爲卿買男戲具來，若生女者，亦當為買女戲具來。』婦至再三語其夫曰：『我今懷妊，君去至市，速為兒買好戲具來。』梵志亦至再三語其婦曰：『但令卿得安隱產已，何憂無耶？若生男者，當爲卿買男戲具來，若生女者，亦當為買女戲具來。』

「彼梵志者極憐念婦，即便問曰：『卿欲為兒買何戲具？』婦報之曰：『君去為兒買獼猴子好戲具來。』梵志聞已，往至市中買獼猴子戲具。持還語其婦曰：『我已為兒買獼猴子戲具來還。』其婦見已，嫌色不好，即語夫曰：『君可持此獼猴戲具往至染家，染作黃色，令極可愛，搗使光生。』梵志聞已，即時持此獼猴戲具，往至染家而語之曰：『為我染此獼猴戲具，作好黃色，令極可愛，搗使光生

現代漢語譯本：就像有人爲了尋找眼睛而進入森林，結果反而失去了眼睛一樣。就像這樣，居士您想去降伏沙門瞿曇，結果反而被沙門瞿曇所降伏。又像有人因為口渴而到池塘邊，結果反而更加口渴。居士您也是這樣，想去降伏沙門瞿曇，結果反而自己被降伏了。居士！為什麼會這樣呢？ 優婆離居士說：『尊者，請聽我說個比喻，有智慧的人聽了比喻就能明白其中的道理。尊者，譬如有一個婆羅門，年紀很大了，他的妻子懷孕了，就對丈夫說：『我現在懷孕了，你到集市去，給孩子買些好玩的玩具回來。』當時，那個婆羅門對妻子說：『只要你平安生產就好，何必擔心沒有玩具呢？如果生的是男孩，我就給你買男孩的玩具，如果生的是女孩，我就給你買女孩的玩具。』妻子再三對丈夫說：『我現在懷孕了，你到集市去，快點給孩子買些好玩的玩具回來。』婆羅門也再三對妻子說：『只要你平安生產就好，何必擔心沒有玩具呢？如果生的是男孩，我就給你買男孩的玩具，如果生的是女孩，我就給你買女孩的玩具。』 那個婆羅門非常愛他的妻子，就問她說：『你想給孩子買什麼玩具呢？』妻子回答說：『你去給孩子買個小猴子的好玩具回來。』婆羅門聽了，就到集市上買了小猴子的玩具。拿回來對妻子說：『我已經給孩子買了小猴子的玩具回來了。』他的妻子看到后，嫌顏色不好看，就對丈夫說：『你可以拿著這個小猴子玩具到染坊，染成黃色，讓它非常可愛，再搗弄得發光。』婆羅門聽了，就立刻拿著這個小猴子玩具，到染坊對染匠說：『請你把這個小猴子玩具染成好看的黃色，讓它非常可愛，再搗弄得發光。』

English version: It's like someone seeking their eyes by entering a forest, only to lose their eyes instead. Similarly, you, householder, intended to subdue the ascetic Gautama, but instead, you have been subdued by him. It's like someone going to a pond because they are thirsty, only to return even thirstier. You, householder, are the same; you intended to subdue the ascetic Gautama, but instead, you have been subdued yourself. Householder! Why is this so? The householder Upali said, 'Venerable one, please listen to my parable; a wise person will understand the meaning through a parable. Venerable one, imagine a Brahmin, who was quite old, whose wife was pregnant. She said to her husband, 『I am now pregnant; please go to the market and buy some nice toys for the child.』 At that time, the Brahmin said to his wife, 『Just ensure you have a safe delivery; why worry about not having toys? If a boy is born, I will buy boy's toys for you; if a girl is born, I will buy girl's toys for you.』 The wife repeatedly said to her husband, 『I am now pregnant; please go to the market and quickly buy some nice toys for the child.』 The Brahmin also repeatedly said to his wife, 『Just ensure you have a safe delivery; why worry about not having toys? If a boy is born, I will buy boy's toys for you; if a girl is born, I will buy girl's toys for you.』 That Brahmin, being very fond of his wife, then asked, 『What kind of toy do you want me to buy for the child?』 The wife replied, 『Go and buy a nice toy of a baby monkey for the child.』 Upon hearing this, the Brahmin went to the market and bought a toy of a baby monkey. He brought it back and said to his wife, 『I have bought a toy of a baby monkey for the child.』 When his wife saw it, she disliked the color and said to her husband, 『You can take this monkey toy to the dyer, have it dyed yellow, make it very lovely, and polish it to make it shine.』 Upon hearing this, the Brahmin immediately took the monkey toy to the dyer and said to him, 『Please dye this monkey toy a nice yellow, make it very lovely, and polish it to make it shine.』

。』爾時，染家便語梵志：『獼猴戲具染作黃色，令極可愛，此可爾也，然不可搗使光澤生。』於是，染家說此頌曰：

「『獼猴忍受色，　　不能堪忍搗， 若搗則命終，　　終不可椎打， 此是臭穢囊，　　獼猴滿不凈。』

「尊人！當知尼揵所說亦復如是，不能堪忍受他難問，亦不可得思惟觀察，唯但染愚，不染慧也。尊人！復聽，猶如清凈波羅㮈衣，主持往至於彼染家，而語之曰：『為染此衣，作極好色，令可愛也。亦為極搗，使光澤生。』彼時染家語衣主曰：『此衣可染，作極好色，令可愛也。亦可極搗，使光澤生。』於是，染家說此頌曰：

「『如波羅㮈衣，　　白凈忍受色， 搗已則柔軟，　　光色增益好。』

「尊人！當知諸如來、無所著、等正覺所說亦復如是，極能堪忍受他難問，亦快可得思惟觀察。唯但染慧，不染愚也。」

尼揵親子語曰：「居士為沙門瞿曇幻咒所化。」

優婆離居士語曰：「尊人！善幻化咒，極善幻化咒。尊人！彼幻化咒令我父母長夜得利饒益，安隱快樂，及其妻子、奴婢、作使、那難陀國王，及一切世間，天及魔梵、沙門、梵志，從人至天，令彼長夜得利饒益，安隱快樂

現代漢語譯本：當時，染匠就對梵志說：『猴子的玩具染色成黃色，使其非常可愛，這是可以的，但不能捶打使它產生光澤。』於是，染匠說了這首偈語： 『猴子能忍受染色，不能忍受捶打，如果捶打就會喪命，終究不能捶打，這是個臭穢的囊袋，猴子渾身不乾淨。』 『尊者！您應當知道尼犍所說也是這樣，不能忍受他人的詰難，也不能進行思考觀察，只是染上愚昧，不染上智慧。尊者！請再聽我說，就像拿著乾淨的波羅奈衣，去到染匠那裡，對他說：『請把這件衣服染色，染成最好的顏色，使其可愛。也要用力捶打，使它產生光澤。』當時，染匠對衣主說：『這件衣服可以染色，染成最好的顏色，使其可愛。也可以用力捶打，使它產生光澤。』於是，染匠說了這首偈語： 『像波羅奈衣，潔白能忍受染色，捶打后就柔軟，光澤顏色更加美好。』 『尊者！您應當知道諸如來、無所著、等正覺所說也是這樣，非常能忍受他人的詰難，也很快可以進行思考觀察。只是染上智慧，不染上愚昧。』 尼犍的親子說：『居士是被沙門瞿曇的幻術咒語迷惑了。』 優婆離居士說：『尊者！這幻術咒語真好，非常好的幻術咒語。尊者！這幻術咒語使我的父母長夜得到利益和好處，安穩快樂，以及他們的妻子、奴婢、僕人、難陀國王，以及一切世間，天、魔、梵、沙門、婆羅門，從人到天，使他們長夜得到利益和好處，安穩快樂。』

English version: At that time, the dyer then said to the Brahmin: 'The monkey's toy can be dyed yellow to make it very lovely, that is acceptable, but it cannot be pounded to make it shiny.' Then, the dyer spoke this verse: 'The monkey can endure dyeing, but cannot endure pounding. If pounded, it will die. It should never be beaten. This is a foul-smelling bag, the monkey is full of impurities.' 'Venerable one! You should know that what the Niganthas say is also like this, they cannot endure others' questions, nor can they be contemplated and observed. They only take on ignorance, not wisdom. Venerable one! Listen again, it is like taking a clean Benares cloth to the dyer and saying to him: 'Please dye this cloth, make it the best color, make it lovely. Also, pound it hard to make it shiny.' At that time, the dyer said to the owner of the cloth: 'This cloth can be dyed, made the best color, made lovely. It can also be pounded hard to make it shiny.' Then, the dyer spoke this verse: 'Like the Benares cloth, white and pure, it can endure dyeing. After being pounded, it becomes soft, and its luster and color become even more beautiful.' 'Venerable one! You should know that what the Tathagatas, the Arahants, the Fully Enlightened Ones say is also like this, they are very capable of enduring others' questions, and they can quickly be contemplated and observed. They only take on wisdom, not ignorance.' The son of the Nigantha said: 'The householder is bewitched by the magic spells of the ascetic Gotama.' The householder Upali said: 'Venerable one! That magic spell is good, a very good magic spell. Venerable one! That magic spell makes my parents gain benefit and advantage, peace and happiness for a long time, as well as their wives, slaves, servants, King Nanda, and all the world, gods, demons, Brahmas, ascetics, Brahmins, from humans to gods, making them gain benefit and advantage, peace and happiness for a long time.'

尼揵親子語曰：「居士！舉那難陀知優婆離居士是尼揵弟子，今者竟為誰弟子耶？」

於是，優婆離居士即從座起，右膝著地，若方有佛，叉手向彼，語曰：「尊人！聽我所說也。

「雄猛離愚癡，　　斷穢整降伏， 無敵微妙思，　　學戒禪智慧。 安隱無有垢，　　佛弟子婆離， 大聖修習已，　　得德說自在。 善念妙正觀，　　不高亦不下， 不動常自在，　　佛弟子婆離。 無曲常知足，　　舍離慳得滿， 作沙門成覺，　　後身尊大士。 無比無有塵，　　佛弟子婆離， 無疾不可量，　　甚深得牟尼。 常安隱勇猛，　　住法微妙思， 調御常不戲，　　佛弟子婆離。 大龍樂住高，　　結盡得解脫， 應辯才清凈，　　慧生離憂戚。 不還有釋迦，　　佛弟子婆離， 正去禪思惟，　　無有嬈清凈。 常笑無有恚，　　樂離得第一， 無畏常專精，　　佛弟子婆離。 七仙無與等，　　三達逮得梵， 凈浴如明燈，　　得息止怨結。 勇猛極清凈，　　佛弟子婆離， 得息慧如地，　　大慧除世貪。 可祠無上眼，　　上士無與等， 御者無有恚，　　佛弟子婆離

尼犍的親子說道：『居士！你不是知道難陀和優婆離居士是尼犍的弟子嗎？現在他們究竟成了誰的弟子呢？』 於是，優婆離居士立刻從座位上站起來，右膝跪地，如果佛在場，就合掌向佛，說道：『尊者！請聽我說。 『雄猛地遠離愚癡，斷除污穢，調伏身心，擁有無敵的微妙智慧，學習戒律、禪定和智慧。 安穩無垢，佛弟子優婆離，大聖修習之後，獲得功德，能自在說法。 善念、微妙的正觀，不高也不低，不動搖，常自在，是佛弟子優婆離。 不彎曲，常知足，捨棄慳吝，獲得圓滿，成為沙門，成就覺悟，後身成為尊貴的大士。 無比無塵，佛弟子優婆離，無病不可衡量，甚深地證得牟尼。 常安穩勇猛，安住於法，擁有微妙的智慧，調御身心，常不戲論，是佛弟子優婆離。 如大龍般安住于高處，結縛已盡，獲得解脫，應辯才清凈，智慧生起，遠離憂愁。 不再輪迴，是釋迦的弟子，佛弟子優婆離，正行禪定思惟，沒有煩惱，清凈無染。 常歡笑，沒有嗔恚，樂於遠離，獲得第一，無畏，常專精，是佛弟子優婆離。 七仙無法與之相比，通達三明，證得梵行，如明燈般清凈，止息怨結。 勇猛極其清凈，佛弟子優婆離，獲得止息，智慧如大地，大智慧能去除世間的貪慾。 值得供養的無上之眼，上士無人能比，調御者沒有嗔恚，是佛弟子優婆離。』

The son of Nigantha said: 'Layman! You know that Nanda and Upali were disciples of Nigantha, but now, whose disciples have they become?' Then, Upali the layman immediately rose from his seat, knelt on his right knee, and if the Buddha were present, he would fold his hands towards him, and said: 'Venerable one! Listen to what I have to say. 'Valiantly abandoning ignorance, cutting off defilements, subduing the mind, possessing invincible subtle wisdom, learning precepts, meditation, and wisdom. Peaceful and without blemish, Upali, the Buddha's disciple, having practiced by the Great Sage, has attained merit and can freely preach the Dharma. With good mindfulness, subtle right view, neither high nor low, unwavering, always free, is Upali, the Buddha's disciple. Not crooked, always content, abandoning stinginess, attaining fulfillment, becoming a Shramana, achieving enlightenment, in the next life becoming a noble Bodhisattva. Incomparable and without dust, Upali, the Buddha's disciple, without illness, immeasurable, deeply attaining Muni. Always peaceful and courageous, abiding in the Dharma, possessing subtle wisdom, controlling the mind, never engaging in idle talk, is Upali, the Buddha's disciple. Like a great dragon dwelling on high, with fetters exhausted, attaining liberation, with clear eloquence, wisdom arising, free from sorrow. No longer returning, a disciple of Shakya, Upali, the Buddha's disciple, rightly practicing meditation and contemplation, without affliction, pure and undefiled. Always smiling, without anger, delighting in detachment, attaining the first, fearless, always diligent, is Upali, the Buddha's disciple. The seven sages cannot compare, having mastered the three knowledges, attaining Brahma conduct, pure like a bright lamp, ceasing the bonds of enmity. Valiant and extremely pure, Upali, the Buddha's disciple, having attained cessation, wisdom like the earth, great wisdom can remove worldly greed. Worthy of offering, the supreme eye, the noble one is incomparable, the controller without anger, is Upali, the Buddha's disciple.'

斷望無上善，　　善調無比御， 無上常歡喜，　　無疑有光明。 斷慢無上覺，　　佛弟子婆離， 斷愛無比覺，　　無煙無有㷿。 如去為善逝，　　無比無與等， 名稱已逮正，　　佛弟子婆離。 此是百難佛，　　本未曾思惟， 優婆離所說，　　諸天來至彼。 善助加諸辯，　　如法如其人， 尼揵親子問，　　佛十力弟子。」

尼揵親子問曰：「居士！汝以何意稱歎沙門瞿曇耶？」

優婆離居士報曰：「尊人！聽我說喻，慧者聞喻則解其義。猶善鬘師、鬘師弟子，採種種華，以長綖結作種種鬘。如是，尊人！如來、無所著、等正覺有無量稱歎，我之所尊，以故稱歎。」

說此法時，優婆離居士遠塵離垢，諸法法眼生；尼揵親子即吐熱血，至波和國，以此惡患，尋便命終。

佛說如是。優婆離居士聞佛所說，歡喜奉行

現代漢語譯本：斷絕了對無上善的渴望，善於調御無與倫比，無上地常懷歡喜，無疑地擁有光明。 斷絕了傲慢，達到無上的覺悟，佛弟子婆離，斷絕了愛慾，達到無與倫比的覺悟，沒有煙霧，也沒有火焰。 如來離去，成為善逝，無與倫比，沒有可以與之相比的，名稱已經達到正位，佛弟子婆離。 這是百難得一見的佛，本來從未曾思慮過，優婆離所說的話，諸天都來到那裡。 善於幫助，增加辯才，如法如其人，尼犍的親子問，佛的十力弟子。 尼犍的親子問道：『居士！你為什麼這樣稱讚沙門瞿曇呢？』 優婆離居士回答說：『尊者！請聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。就像善於編織花環的工匠和他的弟子，採集各種各樣的花，用長線結成各種各樣的花環。同樣，尊者！如來、無所著、等正覺擁有無量的稱讚，我所尊敬的，因此稱讚他。』 在說此法時，優婆離居士遠離塵垢，對諸法的法眼生起；尼犍的親子當即吐出熱血，到了波和國，因為這個惡疾，隨即就去世了。 佛陀這樣說道。優婆離居士聽聞佛陀所說，歡喜地奉行。

English version: Having severed the desire for the supreme good, skillfully taming the incomparable, always rejoicing in the supreme, undoubtedly possessing light. Having severed arrogance, attaining supreme enlightenment, the Buddha's disciple, Bharadvaja, having severed desire, attaining incomparable enlightenment, without smoke, without flame. The Tathagata has departed, having become the Well-Gone One, incomparable, without equal, the name has already reached its proper place, the Buddha's disciple, Bharadvaja. This is a Buddha that is one in a hundred difficulties, originally never conceived, what Upali said, the devas all came there. Skilled in helping, increasing eloquence, according to the Dharma, according to the person, the son of the Nigantha asked, the disciple of the Buddha with ten powers. The son of the Nigantha asked: 'Layman! Why do you praise the Shramana Gautama in this way?' The layman Upali replied: 'Venerable one! Please listen to my analogy, a wise person will understand the meaning upon hearing the analogy. Just like a skilled garland maker and his disciple, collecting various flowers, using long threads to make various garlands. Similarly, venerable one! The Tathagata, the Unattached One, the Perfectly Enlightened One has immeasurable praises, whom I respect, therefore I praise him.' While this Dharma was being spoken, the layman Upali was freed from defilement, and the Dharma eye arose regarding all dharmas; the son of the Nigantha immediately vomited hot blood, and upon reaching Pava, due to this evil illness, he immediately died. Thus spoke the Buddha. The layman Upali, having heard what the Buddha said, joyfully practiced it.

優婆離經第十七竟(六千二百六十三字)

中阿含經卷第三十三

（一三四）大品釋問經第十八(第三唸誦)

一時，佛游摩竭陀國，在王舍城東，㮈林村北，鞞陀提山因陀羅石室。

爾時，天王釋聞佛游摩竭陀國，在王舍城東，㮈林村北，鞞陀提山因陀羅石室。時，天王釋告五結樂子：「我聞世尊游摩竭陀國，在王舍城東，㮈林村北，鞞陀提山因陀羅石室。五結！汝來共往見佛。」

五結樂子白曰：「唯然。」於是，五結樂子挾琉璃琴從天王釋行，三十三天聞天王釋其意至重，欲往見佛，三十三天亦復侍從天王釋行。於是，天王釋及三十三天、五結樂子猶如力士屈伸臂頃，於三十三天忽沒不現已，住摩竭陀國王舍城東，㮈林村北，鞞陀提山，去石室不遠。

爾時，鞞陀提山光耀極照，明如火㷿，彼山左右居民見之，便作是念：「鞞陀提山火燒普然。」

時，天王釋住一處已，告曰：「五結！世尊如是住無事處山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐

《優婆離經》第十七完（六千二百六十三字）

《中阿含經》卷第三十三

（一三四）《大品釋問經》第十八（第三唸誦）

一時，佛陀在摩竭陀國游化，住在王舍城東邊的㮈林村北，鞞陀提山的因陀羅石室。

當時，天王釋聽聞佛陀在摩竭陀國游化，住在王舍城東邊的㮈林村北，鞞陀提山的因陀羅石室。當時，天王釋告訴五結樂子：『我聽聞世尊在摩竭陀國游化，住在王舍城東邊的㮈林村北，鞞陀提山的因陀羅石室。五結！你來，我們一起去見佛陀。』

五結樂子回答說：『好的。』於是，五結樂子拿著琉璃琴跟從天王釋出發，三十三天眾神聽到天王釋如此重視，想要去見佛陀，三十三天也跟隨著天王釋一同前往。於是，天王釋和三十三天、五結樂子，如同力士屈伸手臂一般，在三十三天忽然消失不見，已經到達摩竭陀國王舍城東邊的㮈林村北，鞞陀提山，離石室不遠的地方。

當時，鞞陀提山光芒耀眼，明亮如火炬，那山周圍的居民看到后，便這樣想：『鞞陀提山著火了，到處燃燒。』

當時，天王釋住在一處后，說道：『五結！世尊如此住在清凈無事的地方，山林樹下，喜歡居住在高聳的巖石，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，隨順禪坐。'

The end of the seventeenth chapter of the Upali Sutra (6,263 words)

The Thirty-second Scroll of the Madhyama Agama Sutra

The Thirty-third Scroll of the Madhyama Agama Sutra

Translated by the Tripiṭaka Master Gautama Saṃghadeva of Jibin in the Eastern Jin Dynasty

(134) The Eighteenth Chapter of the Great Chapter on Questions and Explanations (The Third Recitation)

At one time, the Buddha was traveling in the country of Magadha, residing east of Rajagriha, north of the village of Nalanda, in the Indra stone chamber of Mount Vebhara.

At that time, King Sakra, the lord of the gods, heard that the Buddha was traveling in the country of Magadha, residing east of Rajagriha, north of the village of Nalanda, in the Indra stone chamber of Mount Vebhara. Then, King Sakra said to Pancasikha, the son of Gandharva: 'I have heard that the World Honored One is traveling in the country of Magadha, residing east of Rajagriha, north of the village of Nalanda, in the Indra stone chamber of Mount Vebhara. Pancasikha! Come, let us go together to see the Buddha.'

Pancasikha, the son of Gandharva, replied: 'Yes, indeed.' Thereupon, Pancasikha, the son of Gandharva, carrying his crystal lute, followed King Sakra. The thirty-three gods heard that King Sakra was so earnest in his desire to see the Buddha, and they also followed King Sakra. Then, King Sakra, the thirty-three gods, and Pancasikha, the son of Gandharva, as quickly as a strong man might stretch or bend his arm, vanished from the thirty-three heavens and appeared in the country of Magadha, east of Rajagriha, north of the village of Nalanda, on Mount Vebhara, not far from the stone chamber.

At that time, Mount Vebhara shone with an intense light, as bright as a blazing fire. The people living around the mountain saw it and thought: 'Mount Vebhara is on fire, burning everywhere.'

Then, King Sakra, having settled in one place, said: 'Pancasikha! The World Honored One dwells in such a peaceful place, under the trees in the forest, enjoying the high cliffs, quiet and without sound, secluded, without evil, without people, in accordance with meditation.'

。有大威德，諸天共俱，樂彼遠離，燕坐安隱，快樂遊行。我等未通，不應便前。五結！汝往先通，我等然後當進。」

五結樂子白曰：「唯然。」於是，五結樂子受天王釋教已，挾琉璃琴即先往至因陀羅石室，便作是念：「知此處離佛不近不遠，令佛知我，聞我音聲。」住彼處已，調琉璃琴，作欲相應偈、龍相應偈、沙門相應偈、阿羅訶相應偈，而歌頌曰：

「賢禮汝父母，　　月及耽浮樓， 謂生汝殊妙，　　令我發歡心。 煩熱求涼風，　　渴欲飲冷水， 如是我愛汝，　　猶羅訶愛法。 如收水甚難，　　著欲亦復然， 無量生共會，　　如施與無著。 池水清且涼，　　底有金粟沙， 如龍象熱逼，　　入此池水浴。 猶如鉤牽象，　　我意為汝伏， 所行汝不覺，　　窈窕未得汝。 我意極著汝，　　煩冤燒我心， 是故我不樂，　　如人入虎口。 如釋子思禪，　　常樂在於一， 如牟尼得覺，　　得汝妙凈然。 如牟尼所樂，　　無上正盡覺， 如是我所樂，　　常求欲得汝。 如病欲得藥，　　如饑欲得食， 賢汝止我心，　　猶如水滅火。 若我所作福，　　供養諸無著， 彼是悉凈妙，　　我共汝受報

『他』擁有強大的威德，眾天神都跟隨著他，他們喜歡那遠離塵囂、安靜禪坐的安穩和快樂。『我們』還沒有通報，不應該貿然上前。五結！你先去通報，『我們』然後才進去。 五結樂子回答說：『遵命。』於是，五結樂子接受了天王釋的命令后，帶著琉璃琴，就先前往因陀羅石室，心中想著：『知道這裡離佛不遠也不近，讓佛知道我，聽到我的聲音。』他住在那裡后，調好琉璃琴，彈唱了與慾望相應的偈、與龍相應的偈、與沙門相應的偈、與阿羅漢相應的偈，並歌頌道： 『賢啊，禮讚你的父母，月亮和耽浮樓，說你出生得如此殊妙，讓我心生歡喜。 煩熱時渴望涼風，口渴時渴望冷水，我就是這樣愛慕你，就像羅訶愛慕佛法一樣。 就像收水很難一樣，執著于慾望也是如此，無數次生命中相遇，就像施捨給無所執著的人一樣。 池水清澈又涼爽，池底有金色的細沙，就像龍象被熱逼迫，進入這池水中沐浴。 就像用鉤子牽引大象一樣，我的心被你征服，你所做的一切你都不知道，我還沒有得到你。 我的心極其執著於你，煩惱冤屈燃燒著我的心，因此我不快樂，就像人進入虎口一樣。 就像釋迦弟子思考禪定，常常喜歡專注於一境，就像牟尼獲得覺悟一樣，得到你，如此美妙而清凈。 就像牟尼所喜愛的，無上正等正覺，我所喜愛的也是這樣，常常渴望得到你。 就像生病的人渴望得到藥物，就像飢餓的人渴望得到食物，賢啊，你平息我的心，就像水撲滅火焰一樣。 如果我所做的福德，供養給那些無所執著的人，那些都是清凈美好的，我與你一同承受果報。』

'He' possesses great power and virtue, and all the gods follow him. They enjoy the tranquility and happiness of being far away from the world, sitting in peaceful meditation. 'We' have not yet announced ourselves, so we should not go forward rashly. Five Bonds! You go and announce us first, and then 'we' will enter. Five Bonds, the musician, replied, 'As you command.' Then, Five Bonds, having received the order from King Sakra, took his crystal lute and went first to the Indra stone chamber, thinking, 'I know this place is neither too far nor too near the Buddha. Let the Buddha know of me and hear my voice.' After staying there, he tuned his crystal lute and sang verses corresponding to desire, verses corresponding to dragons, verses corresponding to ascetics, and verses corresponding to Arhats, and he sang: 'O virtuous one, I praise your parents, the moon and the Tamburu, saying that you were born so wonderfully, making my heart rejoice. When it's hot, I long for a cool breeze; when I'm thirsty, I long for cold water. This is how I love you, just as Rahula loves the Dharma. Just as it is difficult to collect water, so it is with attachment to desire. We have met in countless lives, like giving to one who is unattached. The pond water is clear and cool, with golden sand at the bottom, like a dragon elephant, oppressed by the heat, entering this pond to bathe. Like using a hook to pull an elephant, my heart is conquered by you. You are unaware of all that you do, and I have not yet obtained you. My heart is extremely attached to you, and my vexations burn my heart. Therefore, I am not happy, like a person entering a tiger's mouth. Like a disciple of Sakyamuni contemplating meditation, always liking to focus on one thing, like a Muni attaining enlightenment, obtaining you is so wonderful and pure. Just as the Muni delights in the unsurpassed, perfect enlightenment, so do I delight in always desiring to obtain you. Like a sick person longing for medicine, like a hungry person longing for food, O virtuous one, you calm my heart, like water extinguishing fire. If the merits I have made, I offer to those who are unattached, those are all pure and wonderful, and I will share the rewards with you.'

愿我共汝終，　　不離汝獨沽， 我寧共汝死，　　不用相離生。 釋為與我願，　　三十三天尊， 汝人無上尊，　　是我願最堅。 是故禮大雄，　　𥡳首人最上， 斷絕諸愛刺，　　我禮日之親。」

於是，世尊從三昧起，讚歎五結樂子曰：「善哉！善哉！五結！汝歌音與琴聲相應，琴聲與歌音相應，歌音不出琴聲外，琴聲不出歌音外。五結！汝頗憶昔時歌頌此欲相應偈、龍相應偈、沙門相應偈、阿羅訶相應偈耶？」

五結樂子白曰：「世尊！唯大仙人自當知之。大仙人！昔時世尊初得覺道，游郁鞞羅尼連禪河岸，阿阇和羅尼拘類樹下。爾時，耽浮樓樂王女，名賢月色。有天名結，摩兜麗御車子，求欲彼女。大仙人！彼當求欲于彼女時，我亦復求欲得彼女。然，大仙人！求彼女時竟不能得，我于爾時住彼女后，便歌頌此欲相應偈、龍相應偈、沙門相應偈、阿羅訶相應偈。大仙人！我歌頌此偈時，彼女回顧，怡然含笑而語我曰：『五結！我未曾見彼佛世尊，然我已從三十三天聞彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。五結！若汝能數稱歎世尊者，可與汝共事大仙人。』我唯一共會，自後不復見

『我願與你終生相伴，不願獨自茍活，我寧願與你一同死去，也不願分離而生。』 『我向三十三天尊神發願，你，無上尊者，是我的最堅定的願望。』 『因此，我禮拜大雄，向人中最尊貴者叩首，斷絕一切愛慾的刺痛，我禮拜如太陽般親近的人。』 於是，世尊從禪定中起身，讚歎五結樂子說：『好啊！好啊！五結！你的歌聲與琴聲和諧相應，琴聲與歌聲也和諧相應，歌聲不超出琴聲的範圍，琴聲也不超出歌聲的範圍。五結！你是否還記得以前歌頌的這些與慾望相應的偈頌、與龍相應的偈頌、與沙門相應的偈頌、與阿羅漢相應的偈頌呢？』 五結樂子回答說：『世尊！只有大仙人您自己知道。大仙人！過去世尊您剛證得覺悟之道時，在郁鞞羅尼連禪河岸邊的阿阇和羅尼拘類樹下。當時，耽浮樓樂王的女兒，名叫賢月色。有一個天神名叫結，是摩兜麗御車的兒子，他想追求她。大仙人！當他追求她的時候，我也想得到她。然而，大仙人！我追求她時最終沒有得到，那時我站在她身後，便歌頌了這些與慾望相應的偈頌、與龍相應的偈頌、與沙門相應的偈頌、與阿羅漢相應的偈頌。大仙人！當我歌頌這些偈頌時，她回頭，高興地笑著對我說：『五結！我雖然沒有見過那位佛世尊，但我已經從三十三天聽聞過那位世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。五結！如果你能多次稱讚世尊，我可以與你共事。』我只與她相會了一次，之後就再也沒有見過她了。

'I wish to be with you until the end, not to live alone. I would rather die with you than live separated.' 'I make this vow to the thirty-three heavenly deities, you, the supreme one, are my most steadfast wish.' 'Therefore, I bow to the Great Hero, prostrating before the most honored among people, severing all the thorns of desire, I bow to the one as close as the sun.' Then, the World-Honored One arose from his meditation and praised Five-Knot Musician, saying, 'Excellent! Excellent! Five-Knot! Your singing is in harmony with the sound of the lute, and the sound of the lute is in harmony with your singing. The singing does not go beyond the sound of the lute, and the sound of the lute does not go beyond the singing. Five-Knot! Do you remember singing these verses related to desire, verses related to dragons, verses related to ascetics, and verses related to Arhats?' Five-Knot Musician replied, 'World-Honored One! Only the Great Sage knows. Great Sage! In the past, when the World-Honored One first attained enlightenment, you were by the bank of the Uruvela Nairanjana River, under the Ajapala Nigrodha tree. At that time, the daughter of the king of the Tamburu musicians, named Virtuous Moon, was there. A deity named Knot, the son of Matali, the charioteer, sought her. Great Sage! When he sought her, I also desired her. However, Great Sage! When I sought her, I could not obtain her. At that time, I stood behind her and sang these verses related to desire, verses related to dragons, verses related to ascetics, and verses related to Arhats. Great Sage! When I sang these verses, she turned around, smiled happily, and said to me, 'Five-Knot! Although I have not seen that Buddha, I have heard from the thirty-three heavens about that World-Honored One, the Tathagata, the Unattached One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those Who Need Taming, the Teacher of Gods and Humans, called Buddha, the Blessed One. Five-Knot! If you can praise the World-Honored One many times, I can be with you.' I only met her once, and after that, I never saw her again.'

於是，天王釋而作是念：「五結樂子已令世尊從定覺起已，通我于善逝。」彼時，天王釋告曰：「五結！汝即往彼，為我稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『大仙人！天王釋稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？大仙人！天王釋及三十三天欲見世尊！』」

五結樂子白曰：「唯然。」

於是，五結樂子舍琉璃琴，叉手向佛，白曰：「世尊！唯大仙人！天王釋稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？大仙人！天王釋及三十三天欲見世尊！」

爾時，世尊告曰：「五結！今天王釋安隱快樂，及諸天、人、阿修羅、揵沓和、羅剎及餘種種身安隱快樂。五結！天王釋欲見我者，隨其所欲。」

於是，五結樂子聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣天王釋所，白曰：「天王！我已為白世尊，世尊今待天王，唯愿天王自當知時。」

於是，天王釋及三十三天、五結樂子往詣佛所。時，天王釋稽首佛足，再三自稱名姓言：「唯大仙人！我是天王釋，我是天王釋。」

世尊告曰：「如是。如是。拘翼！汝是天王釋

於是，天王釋迦提桓因心想：『五結樂子已經讓世尊從禪定中醒來，並告知我佛陀已經覺悟。』當時，天王釋迦提桓因對五結樂子說：『五結，你現在去，替我頂禮佛足，問候世尊身體是否安康，是否舒適無病，起居是否輕便，氣力是否如常？並這樣說：『大仙人！天王釋迦提桓因頂禮佛足，問候世尊身體是否安康，是否舒適無病，起居是否輕便，氣力是否如常？大仙人！天王釋迦提桓因和三十三天眾都想見世尊！』 五結樂子回答說：『好的。』 於是，五結樂子放下琉璃琴，合掌向佛，說道：『世尊！大仙人！天王釋迦提桓因頂禮佛足，問候世尊身體是否安康，是否舒適無病，起居是否輕便，氣力是否如常？大仙人！天王釋迦提桓因和三十三天眾都想見世尊！』 這時，世尊說道：『五結，今天天王釋迦提桓因安穩快樂，以及諸天、人、阿修羅、乾闥婆、羅剎和其餘各種眾生都安穩快樂。五結，天王想見我，就隨他的意願吧。』 於是，五結樂子聽了佛陀所說，善加領受，頂禮佛足，繞佛三圈后離去，前往天王釋迦提桓因處，說道：『天王，我已經稟告世尊，世尊現在等待天王，希望天王自己把握時機。』 於是，天王釋迦提桓因和三十三天眾、五結樂子一同前往佛陀處。當時，天王釋迦提桓因頂禮佛足，再三自稱名姓說：『大仙人！我是天王釋迦提桓因，我是天王釋迦提桓因。』 世尊說道：『是的，是的，拘翼！你是天王釋迦提桓因。』

Then, the heavenly king Sakra thought: 'Pancashikha has already caused the Blessed One to rise from his meditation and has informed me that the Buddha has awakened.' At that time, the heavenly king Sakra said to Pancashikha: 'Pancashikha, you go now, bow down to the Buddha's feet on my behalf, and inquire about the Blessed One's health, whether he is comfortable and free from illness, whether his movements are easy, and whether his strength is as usual? And say this: 'Great Sage! The heavenly king Sakra bows down to the Buddha's feet and inquires about the Blessed One's health, whether he is comfortable and free from illness, whether his movements are easy, and whether his strength is as usual? Great Sage! The heavenly king Sakra and the thirty-three gods wish to see the Blessed One!'' Pancashikha replied: 'Yes, indeed.' Then, Pancashikha put down his crystal lute, folded his hands towards the Buddha, and said: 'Blessed One! Great Sage! The heavenly king Sakra bows down to the Buddha's feet and inquires about the Blessed One's health, whether he is comfortable and free from illness, whether his movements are easy, and whether his strength is as usual? Great Sage! The heavenly king Sakra and the thirty-three gods wish to see the Blessed One!' At that time, the Blessed One said: 'Pancashikha, today the heavenly king Sakra is secure and happy, and the gods, humans, asuras, gandharvas, rakshasas, and all other beings are secure and happy. Pancashikha, if the heavenly king wishes to see me, let him do as he pleases.' Then, Pancashikha, having heard what the Buddha said, received it well, bowed down to the Buddha's feet, circumambulated him three times, and departed, going to the heavenly king Sakra, and said: 'Heavenly King, I have already informed the Blessed One, and the Blessed One is now waiting for the Heavenly King. May the Heavenly King know the right time.' Then, the heavenly king Sakra, along with the thirty-three gods and Pancashikha, went to the Buddha. At that time, the heavenly king Sakra bowed down to the Buddha's feet, and repeatedly declared his name, saying: 'Great Sage! I am the heavenly king Sakra, I am the heavenly king Sakra.' The Blessed One said: 'Yes, yes, Kausika! You are the heavenly king Sakra.'

時，天王釋再三自稱名姓，稽首佛足，卻住一面；三十三天及五結樂子亦稽首佛足，卻住一面。時天王釋白曰：「唯大仙人！我去世尊近遠坐耶？」

世尊告曰：「汝近我坐。所以者何？汝有大天眷屬。」於是，天王釋稽首佛足，卻坐一面，三十三天及五結樂子亦稽首佛足，卻坐一面。爾時，因陀羅石室忽然廣大。所以者何？佛之威神及諸天威德。

時，天王釋坐已，白曰：「唯大仙人！我于長夜欲見世尊，欲請問法。大仙人！往昔一時世尊游舍衛國，住石巖中，大仙人！我爾時自為及為三十三天，乘千象車，往至鞞沙門大王家。爾時，鞞沙門大王家有妾，名槃阇那，爾時，世尊入定寂然，彼妾叉手禮世尊足。大仙人！我語彼曰：『妹！我今非往見世尊時，世尊入定，若世尊從定寤者，妹便為我稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？作如是說：「唯大仙人！天王釋稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？」』大仙人！彼妹為我稽首佛足，問訊世尊，世尊為憶不耶？」

世尊告曰：「拘翼！彼妹為汝稽首我足，具宣汝意，問訊於我，我亦憶，拘翼！當汝去時，聞此音聲，便從定寤

當時，天王釋迦一再自報姓名，向佛陀的腳稽首，然後退到一旁站立；三十三天眾神和五結樂子也向佛陀的腳稽首，然後退到一旁站立。當時，天王釋迦說道：『偉大的仙人！我應該離世尊近一點坐還是遠一點坐呢？』 世尊回答說：『你靠近我坐。為什麼呢？因為你有龐大的天界眷屬。』於是，天王釋迦向佛陀的腳稽首，然後退到一旁坐下，三十三天眾神和五結樂子也向佛陀的腳稽首，然後退到一旁坐下。那時，因陀羅石室忽然變得寬廣起來。這是為什麼呢？是因為佛陀的威神和諸天神的威德。 當時，天王釋迦坐定后，說道：『偉大的仙人！我長久以來就想見世尊，想請教佛法。偉大的仙人！過去有一次，世尊在舍衛國游化，住在石窟中。偉大的仙人！那時，我爲了自己和三十三天眾神，乘坐千象車，前往毗沙門大王的府邸。當時，毗沙門大王的府邸里有一位侍妾，名叫槃阇那。那時，世尊入定寂靜無聲，那位侍妾合掌向世尊的腳行禮。偉大的仙人！我告訴她說：『妹妹！現在不是拜見世尊的時候，世尊正在入定。如果世尊從定中醒來，你便替我向佛陀的腳稽首，問候世尊聖體是否安康，是否安樂無病，起居是否輕便，氣力是否如常？』就這樣說：『偉大的仙人！天王釋迦向佛陀的腳稽首，問候世尊聖體是否安康，是否安樂無病，起居是否輕便，氣力是否如常？』偉大的仙人！那位侍妾替我向佛陀的腳稽首，問候世尊，世尊還記得嗎？』 世尊回答說：『拘翼！那位侍妾替你向我的腳稽首，詳細轉達了你的意思，問候了我，我記得。拘翼！當你離開時，我聽到這個聲音，便從定中醒來。』

At that time, King Sakka, the lord of gods, repeatedly declared his name and bowed at the Buddha's feet, then stood aside; the thirty-three gods and the five celestial musicians also bowed at the Buddha's feet and stood aside. Then, King Sakka said, 'O great sage! Should I sit near or far from the Blessed One?' The Blessed One replied, 'You sit near me. Why? Because you have a large retinue of gods.' Thereupon, King Sakka bowed at the Buddha's feet and sat aside, and the thirty-three gods and the five celestial musicians also bowed at the Buddha's feet and sat aside. At that time, the Indra stone chamber suddenly became vast. Why was this? It was due to the Buddha's majestic power and the gods' virtue. Then, after King Sakka had sat down, he said, 'O great sage! For a long time, I have desired to see the Blessed One and to ask about the Dharma. O great sage! Once in the past, the Blessed One was traveling in Savatthi and stayed in a rock cave. O great sage! At that time, for myself and the thirty-three gods, I rode in a thousand-elephant chariot to the house of King Vessavana. At that time, there was a concubine in King Vessavana's house named Panjana. At that time, the Blessed One was in meditative silence, and that concubine clasped her hands and bowed at the Blessed One's feet. O great sage! I said to her, 'Sister! Now is not the time to see the Blessed One, for the Blessed One is in meditation. If the Blessed One awakens from meditation, then you should bow at the Buddha's feet on my behalf and inquire whether the Blessed One's holy body is well, whether he is happy and free from illness, whether his movements are light, and whether his strength is as usual?' Say this: 'O great sage! King Sakka bows at the Buddha's feet and inquires whether the Blessed One's holy body is well, whether he is happy and free from illness, whether his movements are light, and whether his strength is as usual?' O great sage! That concubine bowed at the Buddha's feet on my behalf and inquired of the Blessed One. Does the Blessed One remember?' The Blessed One replied, 'Kosiya! That concubine bowed at my feet on your behalf, fully conveyed your intention, and inquired of me. I remember. Kosiya! When you left, I heard that voice and awoke from meditation.'

「大仙人！昔時我聞，若如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐出於世時，增諸天眾，減阿修羅。大仙人！我自眼見世尊弟子比丘從世尊修習梵行，舍欲離欲，身壞命終，得至善處，生於天中。大仙人！瞿毗釋女是世尊弟子，亦從世尊修習梵行，憎惡是女身，愛樂男形，轉女人身，受男子形，舍欲離欲，身壞命終，得生妙處三十三天，為我作子。彼既生已，諸天悉知，瞿婆天子有大如意足，有大威德，有大福祐，有大威神。

「大仙人！我復見有世尊弟子三比丘等，亦從世尊修習梵行，不捨離欲，身壞命終，生餘下賤伎樂宮中，彼既生已，日日來至三十三天供事諸天，奉侍瞿婆天子。天子見彼已，而說頌曰：

「『與眼優婆私，　　我字名瞿毗， 奉敬佛及法，　　凈意供養眾。 我已蒙佛恩，　　釋子大祐德， 妙生三十三，　　彼知祐天子。 見彼本比丘，　　受生伎樂神， 叉手面前立，　　瞿婆為說偈。 是本瞿曇子，　　我本為人時， 來至到我家，　　飲食好供養。 此本與聖等，　　行無上梵行， 今為他所使，　　日來奉事天

『大仙人！我以前聽說，如果如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐出現在世上時，會增加諸天眾，減少阿修羅。大仙人！我親眼看到世尊的弟子比丘跟隨世尊修行梵行，捨棄慾望，脫離慾望，身壞命終后，到達善處，生於天界。大仙人！瞿毗釋女是世尊的弟子，也跟隨世尊修行梵行，憎惡女身，喜愛男形，轉變為男子身，捨棄慾望，脫離慾望，身壞命終后，得生妙處三十三天，成為我的兒子。他出生后，諸天都知道，瞿婆天子有大如意足，有大威德，有大福祐，有大威神。 『大仙人！我又看到世尊的三個弟子比丘，也跟隨世尊修行梵行，沒有捨棄慾望，身壞命終后，生在其他伎樂宮中，他們出生后，每天都來到三十三天供奉諸天，侍奉瞿婆天子。天子見到他們后，就說了偈語： 『『與眼優婆私，我字名瞿毗，奉敬佛及法，凈意供養眾。我已蒙佛恩，釋子大祐德，妙生三十三，彼知祐天子。見彼本比丘，受生伎樂神，叉手面前立，瞿婆為說偈。是本瞿曇子，我本為人時，來至到我家，飲食好供養。此本與聖等，行無上梵行，今為他所使，日來奉事天』

'Great Immortal! In the past, I heard that when a Tathagata, Arhat, Samyaksambuddha, one with perfect knowledge and conduct, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, the Blessed One, appears in the world, the number of gods increases, and the number of Asuras decreases. Great Immortal! I have personally seen the Buddha's disciple monks, who followed the Buddha in practicing the holy life, abandoning desires, and detaching from desires, after their bodies broke and their lives ended, reach a good place and be born in the heavens. Great Immortal! The Sakyan woman, Gopi, was a disciple of the Buddha, and also followed the Buddha in practicing the holy life, detesting her female body, loving the male form, transforming into a male body, abandoning desires, and detaching from desires, after her body broke and her life ended, she was born in the wonderful place of the Thirty-three Heavens, becoming my son. After he was born, all the gods knew that the god Gopa had great magical powers, great virtue, great blessings, and great divine power.' 'Great Immortal! I also saw three disciple monks of the Buddha, who also followed the Buddha in practicing the holy life, without abandoning desires, after their bodies broke and their lives ended, they were born in other pleasure palaces. After they were born, they came to the Thirty-three Heavens every day to serve the gods and attend to the god Gopa. When the god saw them, he spoke a verse:' '『With eyes, Upasika, my name is Gopi, I honor the Buddha and the Dharma, and with a pure mind, I make offerings to the Sangha. I have received the Buddha's grace, the Sakyan's great virtue, and was wonderfully born in the Thirty-three Heavens, they know the blessed god. Seeing those former monks, reborn as pleasure gods, standing with their hands folded in front of me, Gopa spoke a verse. These were the sons of Gautama, when I was a human, they came to my house, and I offered them good food. These were equal to the saints, practicing the unsurpassed holy life, now they are servants of others, coming daily to serve the gods.』'

我本承事汝，　　聞聖善說法， 得信成就戒，　　妙生三十三。 汝本受奉事，　　行無上梵行， 今為他所使，　　日來奉事天。 汝以何為面，　　受持佛法已， 反背不向法，　　是眼覺善說。 我昔見汝等，　　今生下伎樂， 自行非法行，　　自生於非法。 我本在居家，　　觀我今勝德， 轉女成天子，　　自在五欲樂。 彼訶瞿曇等，　　厭已嘆瞿曇， 我今當進行，　　天子真諦說。 二于彼勤行，　　憶瞿曇法律， 知欲有災患，　　即彼舍離欲。 彼為欲結縛，　　即得舍遠離， 如象斷羈靽，　　度三十三天。 因陀羅天梵，　　一切皆來集， 即彼坐上去，　　雄猛舍塵欲。 帝釋見已厭，　　勝天天中天， 彼本生下賤，　　度三十三天。 厭已妙息言，　　瞿婆后說曰， 人中有佛勝，　　釋牟尼知欲。 彼子中失念，　　我訶更復得， 於三中之一，　　則生伎樂中。 二成等正道，　　在天定根樂， 汝說如是法，　　弟子無有惑。 度漏斷邪疑，　　禮佛勝伏根， 若彼覺諸法，　　二得升進處

我本應侍奉您，聽聞聖者宣說善法， 因此獲得信仰，成就戒律，美妙地轉生到三十三天。 您本應接受我的侍奉，修行無上的梵行， 如今卻被他人驅使，每日侍奉天神。 您以何面目，在受持佛法之後， 反而背棄佛法，不向正道，這真是明眼人所見的善說。 我過去見到你們，如今卻淪落為下賤的伎樂， 自己行非法之事，自生於非法之中。 我本在家時，觀察我現在殊勝的功德， 從女子轉產生為天子，自在享受五欲之樂。 他們呵斥瞿曇等人，厭惡之後又讚歎瞿曇， 我現在應當前行，宣說天子所見的真諦。 他們二人勤奮修行，憶念瞿曇的教誨， 知道慾望有災禍，隨即捨棄了慾望。 他們被慾望束縛，隨即得以捨棄遠離， 如同大象掙脫韁繩，超越了三十三天。 因陀羅天、梵天，一切都來聚集， 他們隨即坐上去，雄猛地捨棄了塵世的慾望。 帝釋天見到後感到厭惡，勝過天中之天， 他們本是**，卻超越了三十三天。 厭惡之後，美妙地停止了言語，瞿婆隨後說道， 人中佛陀最為殊勝，釋迦牟尼知曉慾望。 他的弟子中有人失念，我呵斥之後又重新獲得， 在三者之中，則會轉生到伎樂之中。 二人成就等正覺，在天界獲得定根之樂， 您所說的法，弟子們沒有疑惑。 超越煩惱，斷除邪見，禮敬佛陀，降伏諸根， 如果他們覺悟諸法，二人都能得到升進之處。

I used to serve you, having heard the holy one preach the good Dharma, Thus gaining faith, accomplishing precepts, and wonderfully being reborn in the Thirty-three Heavens. You were supposed to receive my service, practicing the supreme Brahma conduct, But now you are being used by others, serving the gods daily. With what face, after upholding the Buddha's Dharma, Do you turn your back on the Dharma, not facing the right path? This is truly a good saying seen by the clear-eyed. I used to see you, but now I have fallen into the lowly state of a musician, Engaging in unlawful acts myself, born into the unlawful. When I was at home, I observed my current superior merits, Transforming from a woman into a heavenly prince, freely enjoying the pleasures of the five desires. They scolded Gautama and others, and after disliking him, they praised Gautama, Now I should go forward, proclaiming the truth seen by the heavenly prince. The two of them diligently practiced, remembering Gautama's teachings, Knowing that desires bring disaster, they immediately abandoned desires. They were bound by desires, but then they were able to abandon and distance themselves, Like an elephant breaking free from its reins, they transcended the Thirty-three Heavens. Indra, Brahma, all gathered together, They then sat down, bravely abandoning worldly desires. Indra, upon seeing this, felt disgust, surpassing the heavens of heavens, They were originally ** but transcended the Thirty-three Heavens. After feeling disgust, they beautifully stopped speaking, and Gopa then said, The Buddha among humans is the most supreme, Shakyamuni knows desires. Some of his disciples lost their mindfulness, and after I scolded them, they regained it, Among the three, they will be reborn into the realm of musicians. The two achieved perfect enlightenment, obtaining the joy of firm roots in the heavens, The Dharma you speak, your disciples have no doubts about. Transcending afflictions, cutting off wrong views, paying homage to the Buddha, subduing the senses, If they awaken to all dharmas, both can attain a place of advancement.

彼得升進已，　　生於梵天中， 我等知彼法，　　大仙來至此。』」

爾時，世尊便作是念：「此鬼長夜無有諛諂，亦無欺誑，無幻質直。若有問者，盡欲知故，不欲觸嬈彼之所問亦復如是，我寧可說甚深阿毗曇。」世尊知已，為天王釋說此頌曰：

「于現法樂故，　　亦為後世樂， 拘翼自恣問，　　隨意之所樂， 彼彼之所問，　　盡當爲決斷。 世尊已見聽，　　日天求見義， 在摩竭陀國，　　賢婆娑婆問。」

於是，天王釋白曰：「世尊！天、人、阿修羅、揵沓和、羅剎及餘種種身，各各有幾結耶？」

世尊聞已，答曰：「拘翼！天、人、阿修羅、揵沓和、羅剎及餘種種身，各各有二結，慳及嫉也。彼各各作是念：『令我無杖、無結、無怨、無恚、無諍、無斗、無苦，安樂遊行。』彼雖作是念，然故有杖、有結、有怨、有恚、有諍、有斗、有苦，無安樂遊行。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然。大仙人！天、人、阿修羅、揵沓和、羅剎及餘種種身，各各有二結。彼作是念：『令我無杖、無結、無怨、無恚、無諍、無斗、無苦，安樂遊行。』彼雖作是念，然故有杖有結、有怨、有恚、有諍、有斗、有苦，無安樂遊行

『彼得已經升進，生於梵天之中，我們知道他的法，大仙來到了這裡。』 這時，世尊心想：『這個鬼長久以來沒有諂媚，也沒有欺騙，沒有虛幻，非常正直。如果有人問他，他會盡力瞭解，不願打擾提問者，我也應該講說甚深的阿毗曇。』世尊知道后，為天王釋說此偈： 『爲了現世的快樂，也爲了後世的快樂，拘翼你可以隨意發問，隨你所樂，你所問的，我都會為你解答。世尊已經允許，日天求見真義，在摩竭陀國，賢婆娑婆提問。』 於是，天王釋稟告說：『世尊！天、人、阿修羅、乾闥婆、羅剎以及其他各種身形，各自有多少結縛呢？』 世尊聽后，回答說：『拘翼！天、人、阿修羅、乾闥婆、羅剎以及其他各種身形，各自都有兩個結縛，即慳吝和嫉妒。他們各自都這樣想：『讓我沒有棍杖、沒有結縛、沒有怨恨、沒有嗔恚、沒有爭執、沒有鬥爭、沒有痛苦，安樂自在。』他們雖然這樣想，但仍然有棍杖、有結縛、有怨恨、有嗔恚、有爭執、有鬥爭、有痛苦，沒有安樂自在。』 當時，天王釋聽后，稟告說：『是的，世尊！是的，善逝！是的，大仙人！天、人、阿修羅、乾闥婆、羅剎以及其他各種身形，各自都有兩個結縛。他們這樣想：『讓我沒有棍杖、沒有結縛、沒有怨恨、沒有嗔恚、沒有爭執、沒有鬥爭、沒有痛苦，安樂自在。』他們雖然這樣想，但仍然有棍杖、有結縛、有怨恨、有嗔恚、有爭執、有鬥爭、有痛苦，沒有安樂自在。』

'Peter has ascended, born in the Brahma heaven, we know his Dharma, the great sage has come here.' At that time, the World Honored One thought: 'This ghost has long been without flattery, nor deception, without illusion, and is very upright. If someone asks him, he will try his best to understand, not wanting to disturb the questioner, I should also speak of the profound Abhidhamma.' Knowing this, the World Honored One spoke this verse to the King of Gods, Shakra: 'For the sake of present happiness, and also for the sake of future happiness, Kausika, you may ask freely, as you please, whatever you ask, I will answer for you. The World Honored One has already permitted, the Sun God seeks to see the true meaning, in the Magadha country, the wise Vāsava asks.' Then, the King of Gods, Shakra, reported: 'World Honored One! How many fetters do the gods, humans, asuras, gandharvas, rakshasas, and other various beings each have?' Upon hearing this, the World Honored One replied: 'Kausika! The gods, humans, asuras, gandharvas, rakshasas, and other various beings each have two fetters, namely stinginess and jealousy. They each think: 'Let me be without staff, without fetters, without resentment, without anger, without strife, without conflict, without suffering, peaceful and at ease.' Although they think this way, they still have staff, have fetters, have resentment, have anger, have strife, have conflict, have suffering, and are not peaceful and at ease.' At that time, the King of Gods, Shakra, upon hearing this, reported: 'Yes, World Honored One! Yes, Sugata! Yes, Great Sage! The gods, humans, asuras, gandharvas, rakshasas, and other various beings each have two fetters. They think: 'Let me be without staff, without fetters, without resentment, without anger, without strife, without conflict, without suffering, peaceful and at ease.' Although they think this way, they still have staff, have fetters, have resentment, have anger, have strife, have conflict, have suffering, and are not peaceful and at ease.'

。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

時，天王釋聞佛所說，歡喜奉行。

復問曰：「大仙人！慳、嫉者，何因何緣，為從何生，由何而有？復何因由無慳、嫉耶？」

世尊聞已，答曰：「拘翼！慳、嫉者，因愛、不愛，緣愛、不愛，從愛、不愛生，由愛、不愛有。若無愛、不愛者，則無慳、嫉也。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！慳、嫉者，因愛、不愛，緣愛、不愛，從愛、不愛生，由愛、不愛有。若無愛、不愛者，則無慳、嫉也。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！愛、不愛者，何因何緣，為從何生，由何而有？復何因由無愛、不愛耶？」

世尊聞已，答曰：「拘翼！愛、不愛者，因欲緣欲，從欲而生，由欲故有。若無慾者，則無愛、不愛。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！愛、不愛者，因欲緣欲，從欲而生，由欲故有，若無慾者，則無愛、不愛

現代漢語譯本：是的，世尊！是的，善逝！是的，大仙人！正如佛陀所說，我完全理解，我已斷除疑惑，不再迷惑，沒有任何猶豫，因為我聽聞了佛陀的教誨。 當時，天王釋提桓因聽聞佛陀所說，歡喜地奉行。 他又問道：『大仙人！慳吝和嫉妒，是因何而起，因何而生，由何而有？又因何而沒有慳吝和嫉妒呢？』 世尊聽后回答說：『拘翼！慳吝和嫉妒，是因愛和不愛而起，緣于愛和不愛，從愛和不愛而生，由愛和不愛而有。如果沒有愛和不愛，那麼就沒有慳吝和嫉妒。』 當時，天王釋提桓因聽后，說道：『是的，世尊！是的，善逝！是的，大仙人！慳吝和嫉妒，是因愛和不愛而起，緣于愛和不愛，從愛和不愛而生，由愛和不愛而有。如果沒有愛和不愛，那麼就沒有慳吝和嫉妒。是的，世尊！是的，善逝！是的，大仙人！正如佛陀所說，我完全理解，我已斷除疑惑，不再迷惑，沒有任何猶豫，因為我聽聞了佛陀的教誨。』 他又問道：『大仙人！愛和不愛，是因何而起，因何而生，由何而有？又因何而沒有愛和不愛呢？』 世尊聽后回答說：『拘翼！愛和不愛，是因慾望而起，緣于慾望，從慾望而生，由慾望而有。如果沒有慾望，那麼就沒有愛和不愛。』 當時，天王釋提桓因聽后，說道：『是的，世尊！是的，善逝！是的，大仙人！愛和不愛，是因慾望而起，緣于慾望，從慾望而生，由慾望而有。如果沒有慾望，那麼就沒有愛和不愛。』

English version: Yes, World Honored One! Yes, Well-gone One! Yes, Great Sage! As the Buddha has spoken, I fully understand it. I have cut off doubts and confusion, and have no hesitation, because I have heard the Buddha's teachings. At that time, King Sakra, the lord of gods, having heard what the Buddha said, joyfully practiced it. He further asked: 'Great Sage! What is the cause and condition for stinginess and jealousy? From what do they arise, and by what are they caused? And by what are stinginess and jealousy absent?' The World Honored One, having heard this, replied: 'Kausika! Stinginess and jealousy arise from love and non-love, are conditioned by love and non-love, are born from love and non-love, and exist because of love and non-love. If there is no love and non-love, then there is no stinginess and jealousy.' At that time, King Sakra, having heard this, said: 'Yes, World Honored One! Yes, Well-gone One! Yes, Great Sage! Stinginess and jealousy arise from love and non-love, are conditioned by love and non-love, are born from love and non-love, and exist because of love and non-love. If there is no love and non-love, then there is no stinginess and jealousy. Yes, World Honored One! Yes, Well-gone One! Yes, Great Sage! As the Buddha has spoken, I fully understand it. I have cut off doubts and confusion, and have no hesitation, because I have heard the Buddha's teachings.' At that time, King Sakra, having heard what the Buddha said, joyfully practiced it. He further asked: 'Great Sage! What is the cause and condition for love and non-love? From what do they arise, and by what are they caused? And by what are love and non-love absent?' The World Honored One, having heard this, replied: 'Kausika! Love and non-love arise from desire, are conditioned by desire, are born from desire, and exist because of desire. If there is no desire, then there is no love and non-love.' At that time, King Sakra, having heard this, said: 'Yes, World Honored One! Yes, Well-gone One! Yes, Great Sage! Love and non-love arise from desire, are conditioned by desire, are born from desire, and exist because of desire. If there is no desire, then there is no love and non-love.'

復問曰：「大仙人！欲者，何因何緣，為從何生，由何而有？復何因由無有欲耶？」

世尊聞已，答曰：「拘翼！欲者，因念緣念，從念而生，由念故有。若無念者，則無有欲。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！欲者，因念緣念，從念而生，由念故有，若無念者，則無有欲。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！念者，何因何緣，為從何生，由何而有？復何因由無有念耶？」

世尊聞已，答曰：「拘翼！念者，因思緣思，從思而生，由思故有，若無思者，則無有念，由念故有欲，由欲故有愛、不愛，由愛、不愛故有慳、嫉，由慳、嫉故有刀杖、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中生無量惡不善之法，如是此純大苦陰生

現代漢語譯本：是的，世尊！是的，善逝！是的，大仙人！正如佛所說，我完全理解，我已斷除疑惑，不再猶豫，因為我聽聞了佛的教誨。 當時，天王釋聽聞佛所說，歡喜地接受並奉行。 他又問道：『大仙人！慾望，是因何而起，緣何而生，由何而有？又因何而無有慾望呢？』 世尊聽后回答說：『拘翼！慾望，是因念頭而起，緣于念頭而生，由念頭而有。如果沒有念頭，那麼就沒有慾望。』 當時，天王釋聽聞后，說道：『是的，世尊！是的，善逝！是的，大仙人！慾望，是因念頭而起，緣于念頭而生，由念頭而有。如果沒有念頭，那麼就沒有慾望。是的，世尊！是的，善逝！是的，大仙人！正如佛所說，我完全理解，我已斷除疑惑，不再猶豫，因為我聽聞了佛的教誨。』 他又問道：『大仙人！念頭，是因何而起，緣何而生，由何而有？又因何而無有念頭呢？』 世尊聽后回答說：『拘翼！念頭，是因思慮而起，緣于思慮而生，由思慮而有。如果沒有思慮，那麼就沒有念頭。由念頭而有慾望，由慾望而有愛和不愛，由愛和不愛而有慳吝和嫉妒，由慳吝和嫉妒而有刀杖、爭鬥、憎恨、諂媚、欺騙、妄語、兩舌，心中生起無量惡不善之法，如此這純粹的大苦蘊就產生了。』

English version: 'Yes, World-Honored One! Yes, Well-Gone One! Yes, Great Sage! As the Buddha has spoken, I fully understand it. I have cut off doubts and am without hesitation, because I have heard the Buddha's teachings.' At that time, King Sakka of the gods, having heard what the Buddha said, joyfully accepted and practiced it. He further asked: 'Great Sage! Desire, what is its cause, what is its condition, from what does it arise, and by what is it? And by what is there no desire?' The World-Honored One, having heard this, replied: 'Kosiya! Desire arises from thought, is conditioned by thought, and exists because of thought. If there is no thought, then there is no desire.' At that time, King Sakka of the gods, having heard this, said: 'Yes, World-Honored One! Yes, Well-Gone One! Yes, Great Sage! Desire arises from thought, is conditioned by thought, and exists because of thought. If there is no thought, then there is no desire. Yes, World-Honored One! Yes, Well-Gone One! Yes, Great Sage! As the Buddha has spoken, I fully understand it. I have cut off doubts and am without hesitation, because I have heard the Buddha's teachings.' He further asked: 'Great Sage! Thought, what is its cause, what is its condition, from what does it arise, and by what is it? And by what is there no thought?' The World-Honored One, having heard this, replied: 'Kosiya! Thought arises from consideration, is conditioned by consideration, and exists because of consideration. If there is no consideration, then there is no thought. From thought comes desire, from desire comes love and dislike, from love and dislike come stinginess and jealousy, from stinginess and jealousy come weapons, fighting, hatred, flattery, deception, false speech, and divisive speech. In the heart arise immeasurable evil and unwholesome states, and thus this pure mass of great suffering arises.'

。若無思者，則無有念，若無念者，則無有欲，若無慾者，則無愛、不愛，若無愛、不愛者，則無慳、嫉，若無慳、嫉者，則無刀杖、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中不生無量惡不善之法，如是此純大苦陰滅。」

時，天王釋聞已，白曰：「唯然。世尊！唯然，善逝！唯然，大仙人！念者，因思緣思，從思而生，由思故有，若無思者，則無有念，由念故有欲，由欲故有愛、不愛，由愛、不愛故有慳、嫉，由慳、嫉故有刀杖、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中生無量惡不善之法，如是此純大苦陰生。若無思者，則無有念，若無念者，則無有欲，若無慾者，則無愛、不愛，若無愛、不愛者，則無慳、嫉，若無慳、嫉者，則無刀杖、斗諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中不生無量惡不善之法，如是此純大苦陰滅。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！何者滅戲道跡？比丘何行趣向滅戲道跡耶？」

世尊聞已，答曰：「拘翼！滅戲道跡者，謂八支聖道，正見乃至正定為八，拘翼，是謂滅戲道跡。比丘者，行此趣向滅戲道跡

現代漢語譯本：如果一個人沒有思考，就不會有念頭；沒有念頭，就不會有慾望；沒有慾望，就不會有愛和不愛；沒有愛和不愛，就不會有吝嗇和嫉妒；沒有吝嗇和嫉妒，就不會有刀槍、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、挑撥離間，心中就不會產生無數的惡和不善之法。這樣，這純粹巨大的苦蘊就會滅盡。 當時，天王釋提桓因聽了這些話，回答說：『是的，世尊！是的，善逝！是的，大仙人！念頭是因思考而產生，由思考而生，因思考而存在。如果沒有思考，就不會有念頭。因為有念頭，所以有慾望；因為有慾望，所以有愛和不愛；因為有愛和不愛，所以有吝嗇和嫉妒；因為有吝嗇和嫉妒，所以有刀槍、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、挑撥離間，心中產生無數的惡和不善之法。這樣，這純粹巨大的苦蘊就會產生。如果沒有思考，就不會有念頭；沒有念頭，就不會有慾望；沒有慾望，就不會有愛和不愛；沒有愛和不愛，就不會有吝嗇和嫉妒；沒有吝嗇和嫉妒，就不會有刀槍、爭鬥、憎恨、嫉妒、諂媚、欺騙、謊言、挑撥離間，心中就不會產生無數的惡和不善之法。這樣，這純粹巨大的苦蘊就會滅盡。是的，世尊！是的，善逝！是的，大仙人！正如佛陀所說，我完全理解了，我斷除了疑惑，沒有猶豫，因為聽了佛陀所說。』 當時，天王釋提桓因聽了佛陀所說，歡喜地奉行。 他又問道：『大仙人！什麼是滅除戲論的道路？比丘如何修行才能趨向滅除戲論的道路呢？』 世尊聽了，回答說：『拘翼！滅除戲論的道路，就是八正道，即正見乃至正定這八項。拘翼，這就是滅除戲論的道路。比丘修行此道，就能趨向滅除戲論的道路。』

English version: If there is no thinking, there will be no thought; if there is no thought, there will be no desire; if there is no desire, there will be no love or non-love; if there is no love or non-love, there will be no stinginess or jealousy; if there is no stinginess or jealousy, there will be no weapons, fighting, hatred, jealousy, flattery, deception, lies, or divisive speech, and countless evil and unwholesome dharmas will not arise in the mind. Thus, this pure great mass of suffering will cease. At that time, the heavenly king Sakra, having heard these words, replied: 'Yes, O Blessed One! Yes, O Well-gone One! Yes, O Great Sage! Thought arises from thinking, is born from thinking, and exists because of thinking. If there is no thinking, there will be no thought. Because of thought, there is desire; because of desire, there is love and non-love; because of love and non-love, there is stinginess and jealousy; because of stinginess and jealousy, there are weapons, fighting, hatred, jealousy, flattery, deception, lies, and divisive speech, and countless evil and unwholesome dharmas arise in the mind. Thus, this pure great mass of suffering arises. If there is no thinking, there will be no thought; if there is no thought, there will be no desire; if there is no desire, there will be no love or non-love; if there is no love or non-love, there will be no stinginess or jealousy; if there is no stinginess or jealousy, there will be no weapons, fighting, hatred, jealousy, flattery, deception, lies, or divisive speech, and countless evil and unwholesome dharmas will not arise in the mind. Thus, this pure great mass of suffering will cease. Yes, O Blessed One! Yes, O Well-gone One! Yes, O Great Sage! As the Buddha has spoken, I fully understand it, I have cut off doubt, and have no hesitation, because I have heard what the Buddha has said.' At that time, the heavenly king Sakra, having heard what the Buddha had said, joyfully practiced it. He then asked: 'O Great Sage! What is the path that extinguishes proliferation? How does a bhikkhu practice to approach the path that extinguishes proliferation?' The Blessed One, having heard this, replied: 'Kausika! The path that extinguishes proliferation is the Noble Eightfold Path, namely, right view to right concentration, these eight. Kausika, this is the path that extinguishes proliferation. A bhikkhu, by practicing this path, approaches the path that extinguishes proliferation.'

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！滅戲道跡者，謂八支聖道，正見乃至正定為八。大仙人！是為滅戲道跡。比丘者，行此趣向滅戲道跡。唯然。世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！比丘者，趣向滅戲道跡，斷幾法，行幾法耶？」

世尊聞已，答曰：「拘翼！比丘者，趣向滅戲道跡，斷三法，修行三法。云何為三？一曰念，二曰言，三曰求。拘翼！念者，我說有二種，可行、不可行。若念不可行者，我即斷彼，若念可行者，我為彼知時，有念有智，為成就彼念故；言亦如是。拘翼！求者，我說亦有二種，可行、不可行。若求不可行者，我即斷彼，若求可行者，我為彼知時，有念有智，成就彼求故。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅戲道跡，斷三法，修行三法。云何為三？一曰念，二曰言，三曰求。大仙人說念有二種，可行，不可行。若念增長惡不善法，減損善法者，大仙人便斷彼，若念減損惡不善法，增長善法者

當時，天王釋提桓因聽聞后，說道：『是的，世尊！是的，善逝！是的，大仙人！滅除戲論的道路，指的是八支聖道，即正見乃至正定這八項。大仙人！這就是滅除戲論的道路。比丘修行此道，趨向滅除戲論的道路。是的，世尊！是的，善逝！是的，大仙人！如佛所說之法，我完全知曉，我已斷除疑惑，沒有猶豫，因為聽聞了佛陀的教誨。』 他又問道：『大仙人！比丘趨向滅除戲論的道路，要斷除幾種法，修行幾種法呢？』 世尊聽聞后，回答說：『拘翼！比丘趨向滅除戲論的道路，要斷除三種法，修行三種法。哪三種呢？一是念，二是言，三是求。拘翼！關於念，我說有兩種，可行和不可行。如果念是不可行的，我就斷除它；如果念是可行的，我就在知道時，有念有智，爲了成就那個念；言也是如此。拘翼！關於求，我也說有兩種，可行和不可行。如果求是不可行的，我就斷除它；如果求是可行的，我就在知道時，有念有智，爲了成就那個求。』 當時，天王釋提桓因聽聞后，說道：『是的，世尊！是的，善逝！是的，大仙人！比丘趨向滅除戲論的道路，要斷除三種法，修行三種法。哪三種呢？一是念，二是言，三是求。大仙人說念有兩種，可行和不可行。如果念增長惡不善法，減少善法，大仙人就斷除它；如果念減少惡不善法，增長善法，'

Then, King Sakka, lord of the devas, having heard this, said: 'Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! The path to the cessation of proliferation is the Noble Eightfold Path, namely, right view to right concentration, these eight. Great Sage! This is the path to the cessation of proliferation. A bhikkhu, practicing this, proceeds towards the path to the cessation of proliferation. Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! As the Dharma has been spoken by the Buddha, I fully understand it, I have cut off doubt and confusion, and have no hesitation, because I have heard the Buddha's teachings.' Then, King Sakka, lord of the devas, having heard what the Buddha said, joyfully practiced it. He further asked: 'Great Sage! A bhikkhu, proceeding towards the path to the cessation of proliferation, what kinds of things does he abandon, and what kinds of things does he practice?' The Blessed One, having heard this, replied: 'Kosiya! A bhikkhu, proceeding towards the path to the cessation of proliferation, abandons three things and practices three things. What are the three? They are thought, speech, and seeking. Kosiya! Regarding thought, I say there are two kinds, those that are suitable and those that are unsuitable. If a thought is unsuitable, I abandon it; if a thought is suitable, I am aware of it, with mindfulness and wisdom, in order to accomplish that thought. The same is true for speech. Kosiya! Regarding seeking, I also say there are two kinds, those that are suitable and those that are unsuitable. If a seeking is unsuitable, I abandon it; if a seeking is suitable, I am aware of it, with mindfulness and wisdom, in order to accomplish that seeking.' Then, King Sakka, lord of the devas, having heard this, said: 'Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! A bhikkhu, proceeding towards the path to the cessation of proliferation, abandons three things and practices three things. What are the three? They are thought, speech, and seeking. Great Sage, you say there are two kinds of thought, those that are suitable and those that are unsuitable. If a thought increases evil and unwholesome things and decreases wholesome things, the Great Sage abandons it; if a thought decreases evil and unwholesome things and increases wholesome things,'

。大仙人為彼知時，有念有智，成就彼念故；言亦如是。大仙人說求亦有二種，可行、不可行。若求增長惡不善法，減損善法者，大仙人便斷彼。若求減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼求故。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！比丘者，趣向滅戲道跡有幾法，護從解脫行幾法耶？」

世尊聞已，答曰：「拘翼！比丘者，趣向滅戲道跡有六法，護從解脫行六法也。云何為六？眼視色，耳聞聲，鼻嗅香，舌嘗味，身覺觸，意知法。拘翼！眼視色者，我說有二種，可行、不可行。若眼視色不可行者，我即斷彼，若眼視色可行者，我為彼知時，有念有智，成就彼故。如是耳聞聲、鼻嗅香、舌嘗味、身覺觸、意知法者，我說亦有二種，可行、不可行。若意知法不可行者，我即斷彼，若意知法可行者，我為彼知時，有念有智，成就彼故。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅戲道跡者有六法，護從解脫行六法。云何為六？眼視色，耳聞聲，鼻嗅香，舌嘗味，身覺觸，意知法

現代漢語譯本：當大仙人知道時機，他會有念頭和智慧，併成就那個念頭；言語也是如此。大仙人說，尋求也有兩種，可行和不可行。如果尋求增長惡不善法，減少善法，大仙人就會斷絕那種尋求。如果尋求減少惡不善法，增長善法，大仙人會在知道時機時，有念頭和智慧，併成就那種尋求。是的，世尊！是的，善逝！是的，大仙人！正如佛所說的法，我完全理解，我斷除了疑惑和迷惑，沒有猶豫，因為聽聞了佛所說的話。 當時，天王釋聽了佛所說的話，歡喜地奉行。 他又問道：『大仙人！比丘，趨向滅除戲論的道路有幾種法，守護並跟隨解脫的修行有幾種法呢？』 世尊聽后回答說：『拘翼！比丘，趨向滅除戲論的道路有六種法，守護並跟隨解脫的修行也有六種法。哪六種呢？眼睛看顏色，耳朵聽聲音，鼻子聞氣味，舌頭嘗味道，身體感覺觸覺，意識知道法。拘翼！眼睛看顏色，我說有兩種，可行和不可行。如果眼睛看顏色是不可行的，我就斷絕那種行為；如果眼睛看顏色是可行的，我會在知道時機時，有念頭和智慧，併成就那種行為。同樣，耳朵聽聲音、鼻子聞氣味、舌頭嘗味道、身體感覺觸覺、意識知道法，我也說有兩種，可行和不可行。如果意識知道法是不可行的，我就斷絕那種行為；如果意識知道法是可行的，我會在知道時機時，有念頭和智慧，併成就那種行為。』 當時，天王釋聽后說道：『是的，世尊！是的，善逝！是的，大仙人！比丘，趨向滅除戲論的道路有六種法，守護並跟隨解脫的修行也有六種法。哪六種呢？眼睛看顏色，耳朵聽聲音，鼻子聞氣味，舌頭嘗味道，身體感覺觸覺，意識知道法。

English version: When the Great Sage knows the time, he has mindfulness and wisdom, and accomplishes that thought; speech is also like that. The Great Sage says that seeking also has two kinds, feasible and unfeasible. If one seeks to increase evil and unwholesome things, and decrease wholesome things, the Great Sage will cut off that seeking. If one seeks to decrease evil and unwholesome things, and increase wholesome things, the Great Sage, when he knows the time, has mindfulness and wisdom, and accomplishes that seeking. Yes, World Honored One! Yes, Well-gone One! Yes, Great Sage! As the Dharma spoken by the Buddha, I fully understand it, I have cut off doubts and confusion, without hesitation, because I have heard what the Buddha has said. At that time, King Sakka of the Gods, having heard what the Buddha said, joyfully practiced it. He further asked: 'Great Sage! For a bhikkhu, how many dharmas are there that lead to the path of extinguishing playfulness, and how many dharmas are there that protect and follow the practice of liberation?' Having heard this, the World Honored One replied: 'Kosiya! For a bhikkhu, there are six dharmas that lead to the path of extinguishing playfulness, and there are six dharmas that protect and follow the practice of liberation. What are the six? The eye sees forms, the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body feels touch, and the mind knows dharmas. Kosiya! Regarding the eye seeing forms, I say there are two kinds, feasible and unfeasible. If the eye seeing forms is unfeasible, I will cut off that action; if the eye seeing forms is feasible, I will, when I know the time, have mindfulness and wisdom, and accomplish that action. Likewise, regarding the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body feeling touch, and the mind knowing dharmas, I also say there are two kinds, feasible and unfeasible. If the mind knowing dharmas is unfeasible, I will cut off that action; if the mind knowing dharmas is feasible, I will, when I know the time, have mindfulness and wisdom, and accomplish that action.' At that time, King Sakka of the Gods, having heard this, said: 'Yes, World Honored One! Yes, Well-gone One! Yes, Great Sage! For a bhikkhu, there are six dharmas that lead to the path of extinguishing playfulness, and there are six dharmas that protect and follow the practice of liberation. What are the six? The eye sees forms, the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body feels touch, and the mind knows dharmas.'

。大仙人說眼視色者，有二種，可行、不可行。若眼視色增長惡不善法，減損善法者，大仙人即斷彼。若眼視色減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼故。如是耳聞聲、鼻嗅香、舌嘗味、身覺觸，大仙人說意知法者，亦有二種，可行、不可行。若意知法增長惡不善法，減損善法者，大仙人即斷彼，若意知法減損惡不善法，增長善法者。大仙人為彼知時，有念有智，成就彼故。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！比丘者，趣向滅戲道跡，命存一時頃，復斷幾法，行幾法耶？」

世尊聞已，答曰：「拘翼！比丘者，趣向滅戲道跡，命存一時頃，復斷三法，行三法。云何為三？一曰喜，二曰憂，三曰舍。拘翼！喜者，我說有二種，可行、不可行。若喜不可行者，我即斷彼，若喜可行者，我為彼知時，有念有智，成就彼故；憂亦如是。拘翼！舍者，我說亦有二種，可行、不可行。若舍不可行者，我即斷彼，若舍可行者，我為彼知時，有念有智，成就彼故

現代漢語譯本：大仙人說，眼睛看到顏色，有兩種情況，可行和不可行。如果眼睛看到顏色增長了惡不善的法，減少了善法，大仙人就會斷除它。如果眼睛看到顏色減少了惡不善的法，增長了善法，大仙人就會知道時機，有正念和智慧，成就它。同樣，耳朵聽到聲音、鼻子聞到香氣、舌頭嚐到味道、身體感覺到觸覺，大仙人說，意識知道法，也有兩種情況，可行和不可行。如果意識知道法增長了惡不善的法，減少了善法，大仙人就會斷除它。如果意識知道法減少了惡不善的法，增長了善法，大仙人就會知道時機，有正念和智慧，成就它。是的，世尊！是的，善逝！是的，大仙人！如佛所說之法，我全部知曉，我斷除了疑惑和迷惑，沒有猶豫，因為聽聞了佛所說之法。」 當時，天王釋聽聞佛所說，歡喜地奉行。 又問：『大仙人！比丘，趨向滅除戲論的道跡，生命存在的一時之間，又斷除幾種法，修行幾種法呢？』 世尊聽后，回答說：『拘翼！比丘，趨向滅除戲論的道跡，生命存在的一時之間，又斷除三種法，修行三種法。哪三種呢？一是喜，二是憂，三是舍。拘翼！喜，我說有兩種，可行和不可行。如果喜不可行，我就斷除它；如果喜可行，我就知道時機，有正念和智慧，成就它。憂也是如此。拘翼！舍，我也說有兩種，可行和不可行。如果舍不可行，我就斷除它；如果舍可行，我就知道時機，有正念和智慧，成就它。』

English version: The Great Sage said that when the eye sees a color, there are two possibilities: what is suitable and what is not suitable. If seeing a color with the eye increases evil and unwholesome states and diminishes wholesome states, the Great Sage will cut it off. If seeing a color with the eye diminishes evil and unwholesome states and increases wholesome states, the Great Sage will know the right time for it, with mindfulness and wisdom, and accomplish it. Likewise, with the ear hearing sounds, the nose smelling scents, the tongue tasting flavors, and the body feeling touch, the Great Sage says that the mind knowing dharmas also has two possibilities: what is suitable and what is not suitable. If the mind knowing dharmas increases evil and unwholesome states and diminishes wholesome states, the Great Sage will cut it off. If the mind knowing dharmas diminishes evil and unwholesome states and increases wholesome states, the Great Sage will know the right time for it, with mindfulness and wisdom, and accomplish it. Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! As the Dharma spoken by the Buddha, I know it all, I have cut off doubt and confusion, without hesitation, because I have heard the Dharma spoken by the Buddha.』 He further asked: 『Great Sage! A bhikkhu, who is heading towards the path of extinguishing proliferation, while life exists for a moment, what kinds of dharmas does he cut off, and what kinds of dharmas does he practice?』 Having heard this, the Blessed One replied: 『Kosiya! A bhikkhu, who is heading towards the path of extinguishing proliferation, while life exists for a moment, cuts off three dharmas and practices three dharmas. What are the three? They are joy, sorrow, and equanimity. Kosiya! Joy, I say, has two possibilities: what is suitable and what is not suitable. If joy is not suitable, I cut it off; if joy is suitable, I know the right time for it, with mindfulness and wisdom, and accomplish it. The same is true for sorrow. Kosiya! Equanimity, I also say, has two possibilities: what is suitable and what is not suitable. If equanimity is not suitable, I cut it off; if equanimity is suitable, I know the right time for it, with mindfulness and wisdom, and accomplish it.』

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅戲道跡，命存一時頃，斷三法，行三法。云何為三？一曰喜，二曰憂，三曰舍。大仙人說喜者，有二種，可行、不可行。若喜增長惡不善法，減損善法者，大仙人即斷彼，若喜減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼故；憂亦如是。大仙人說舍者，亦有二種，可行、不可行。若舍增長惡不善法，減損善法者，大仙人即斷彼。若舍減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼故。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！一切沙門、梵志同一說、一欲、一愛、一樂、一意耶？」

世尊聞已，答曰：「拘翼！一切沙門、梵志不同一說、一欲、一愛、一樂、一意也。」

時，天王釋復問曰：「大仙人！一切沙門、梵志以何等故，不同一說、一欲、一愛、一樂、一意耶？」

世尊聞已，答曰：「拘翼！此世有若干種界，有無量界，彼隨所知界，即彼界隨其力，隨其方便，一向說此為真諦，餘者虛妄

當時，天王釋提桓因聽聞后，說道：『是的，世尊！是的，善逝！是的，大仙人！比丘修行者，是趨向于滅除戲論的道路，生命只存在於一時之間，他們斷除三種法，修行三種法。哪三種呢？一是喜，二是憂，三是舍。大仙人所說的喜，有兩種，可行和不可行。如果喜增長惡不善法，減損善法，大仙人就會斷除它；如果喜減損惡不善法，增長善法，大仙人會知道時機，有正念和智慧，成就它。憂也是如此。大仙人所說的舍，也有兩種，可行和不可行。如果舍增長惡不善法，減損善法，大仙人就會斷除它；如果舍減損惡不善法，增長善法，大仙人會知道時機，有正念和智慧，成就它。是的，世尊！是的，善逝！是的，大仙人！如佛所說之法，我全部知曉，我斷除了疑惑，沒有猶豫，因為聽聞了佛所說。』 當時，天王釋提桓因聽聞佛所說后，歡喜地奉行。 他又問道：『大仙人！所有的沙門和婆羅門，他們的說法、慾望、愛、快樂和意念都相同嗎？』 世尊聽聞后，回答說：『拘翼！所有的沙門和婆羅門，他們的說法、慾望、愛、快樂和意念都不相同。』 當時，天王釋提桓因又問道：『大仙人！所有的沙門和婆羅門，為什麼他們的說法、慾望、愛、快樂和意念都不相同呢？』 世尊聽聞后，回答說：『拘翼！這個世間有若干種界，有無量種界，他們隨自己所知的界，就按照那個界的力量和方便，一味地說這是真理，其他的都是虛妄。』

Then, King Sakka, having heard this, said: 'Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! A bhikkhu, a practitioner who is heading towards the path of extinguishing frivolous talk, whose life exists for a short time, abandons three things and practices three things. What are the three? They are joy, sorrow, and equanimity. The Great Sage says that joy is of two kinds, permissible and impermissible. If joy increases evil and unwholesome things and diminishes wholesome things, the Great Sage abandons it. If joy diminishes evil and unwholesome things and increases wholesome things, the Great Sage knows the time for it, is mindful and wise, and accomplishes it. Sorrow is also the same. The Great Sage says that equanimity is also of two kinds, permissible and impermissible. If equanimity increases evil and unwholesome things and diminishes wholesome things, the Great Sage abandons it. If equanimity diminishes evil and unwholesome things and increases wholesome things, the Great Sage knows the time for it, is mindful and wise, and accomplishes it. Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! As the Dharma spoken by the Buddha, I know it all, I have cut off doubts, and have no hesitation, because I have heard what the Buddha has said.' Then, King Sakka, having heard what the Buddha said, joyfully practiced it. He further asked: 'Great Sage! Do all ascetics and Brahmins have the same teachings, desires, love, pleasure, and intentions?' Having heard this, the Blessed One replied: 'Kosiya! All ascetics and Brahmins do not have the same teachings, desires, love, pleasure, and intentions.' Then, King Sakka further asked: 'Great Sage! Why do all ascetics and Brahmins not have the same teachings, desires, love, pleasure, and intentions?' Having heard this, the Blessed One replied: 'Kosiya! In this world, there are various kinds of realms, there are countless realms. According to the realm they know, they follow the power and means of that realm, and insist that this is the truth, and the rest is false.'

。拘翼！是故一切沙門、梵志不同一說、一欲、一愛、一樂、一意耳。」

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！此世有若干種界，有無量界，彼隨所知界，即彼界隨其力，隨其方便，一向說此為真諦，餘者虛妄。大仙人！以是故，一切沙門、梵志不同一說、一欲、一愛、一樂、一意耳。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

復問曰：「大仙人！一切沙門、梵志得至究竟，究竟白凈、究竟梵行、究竟梵行訖耶？」

世尊聞已，答曰：「拘翼！不必一切沙門、梵志得至究竟，究竟白凈、究竟梵行、究竟梵行訖。」

時，天王釋復問曰：「大仙人！以何等故？不必一切沙門、梵志得至究竟，究竟白凈、究竟梵行、究竟梵行訖耶？」

世尊聞已，答曰：「拘翼！若有沙門、梵志於無上愛盡，不正善心解脫者，彼不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖。拘翼！若有沙門、梵志於無上愛盡，正善心解脫者，彼至究竟、究竟白凈、究竟梵行、究竟梵行訖

現代漢語譯本：『拘翼啊！因此，一切沙門、婆羅門的主張、慾望、愛、快樂和意願都不盡相同。』 當時，天王釋提桓因聽了這話，說道：『是的，世尊！是的，善逝！是的，大仙人！這個世間有若干種界限，有無量的界限。他們根據自己所知的界限，就按照那個界限的力量和方便，一味地說這是真理，其他的都是虛妄。大仙人！因此，一切沙門、婆羅門的主張、慾望、愛、快樂和意願都不盡相同。是的，世尊！是的，善逝！是的，大仙人！如佛所說之法，我完全明白，我已斷除疑惑，不再猶豫，因為聽了佛所說之法。』 當時，天王釋提桓因聽了佛所說，歡喜奉行。 又問道：『大仙人！一切沙門、婆羅門都能達到究竟，究竟清凈，究竟梵行，究竟梵行圓滿嗎？』 世尊聽了，回答說：『拘翼啊！不是一切沙門、婆羅門都能達到究竟，究竟清凈，究竟梵行，究竟梵行圓滿。』 當時，天王釋提桓因又問道：『大仙人！因為什麼緣故，不是一切沙門、婆羅門都能達到究竟，究竟清凈，究竟梵行，究竟梵行圓滿呢？』 世尊聽了，回答說：『拘翼啊！如果有沙門、婆羅門對於無上的愛慾滅盡，沒有以正善的心解脫，他們就不能達到究竟，不能究竟清凈，不能究竟梵行，不能究竟梵行圓滿。拘翼啊！如果有沙門、婆羅門對於無上的愛慾滅盡，以正善的心解脫，他們就能達到究竟，究竟清凈，究竟梵行，究竟梵行圓滿。』

English version: 'Kausika! Therefore, all ascetics and Brahmins do not have the same views, desires, loves, pleasures, and intentions.' Then, Sakra, the king of the gods, having heard this, said: 'Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! In this world, there are various realms, countless realms. According to the realm they know, they assert that this is the truth, and the rest is false, based on the power and means of that realm. Great Sage! Therefore, all ascetics and Brahmins do not have the same views, desires, loves, pleasures, and intentions. Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! I understand all the Dharma spoken by the Buddha. I have cut off doubts and have no hesitation, because I have heard the Buddha's teachings.' Then, Sakra, the king of the gods, having heard what the Buddha said, rejoiced and practiced accordingly. He further asked: 'Great Sage! Do all ascetics and Brahmins attain the ultimate, ultimate purity, ultimate holy life, and the completion of the ultimate holy life?' The Blessed One, having heard this, replied: 'Kausika! Not all ascetics and Brahmins attain the ultimate, ultimate purity, ultimate holy life, and the completion of the ultimate holy life.' Then, Sakra, the king of the gods, further asked: 'Great Sage! For what reason do not all ascetics and Brahmins attain the ultimate, ultimate purity, ultimate holy life, and the completion of the ultimate holy life?' The Blessed One, having heard this, replied: 'Kausika! If there are ascetics and Brahmins who have extinguished the supreme craving, but have not been liberated with a right and good mind, they do not attain the ultimate, ultimate purity, ultimate holy life, and the completion of the ultimate holy life. Kausika! If there are ascetics and Brahmins who have extinguished the supreme craving and have been liberated with a right and good mind, they attain the ultimate, ultimate purity, ultimate holy life, and the completion of the ultimate holy life.'

時，天王釋聞已，白曰：「唯然，世尊！唯然，善逝！唯然，大仙人！若有沙門、梵志於無上愛盡，不正善心解脫者，彼不至究竟，不究竟白凈，不究竟梵行，不究竟梵行訖。大仙人！若有沙門、梵志，于無上愛盡，正善心解脫者，彼至究竟，究竟白凈、究竟梵行、究竟梵行訖。唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」

時，天王釋聞佛所說，善受善持，白曰：「大仙人！我于長夜有疑惑刺，世尊今日而拔出之。所以者何？謂如來、無所著、等正覺故。」

世尊問曰：「拘翼！汝頗憶昔時曾問余沙門、梵志如此事耶？」

時，天王釋答曰：「世尊！唯大仙人自當知之。大仙人！三十三天集在法堂，各懷愁戚，數數嘆說，我等若值如來、無所著、等正覺者，必當往見。大仙人！然我等不得值如來、無所著、等正覺已，便行具足五欲功德。大仙人！我等放逸，行放逸已，大威德天子于極妙處，即便命終，大仙人！我見大威德天子于極妙處，即命終時，便生極厭，身毛皆豎，莫令我於此處速命終

當時，天王釋提桓因聽聞佛陀所說后，說道：『是的，世尊！是的，善逝！是的，大仙人！如果有沙門或婆羅門對於無上的愛慾滅盡，但心解脫不正確、不善巧，那麼他們就不能達到究竟，不能達到究竟的清凈，不能達到究竟的梵行，不能達到梵行的最終完成。大仙人！如果有沙門或婆羅門對於無上的愛慾滅盡，並且心解脫正確、善巧，那麼他們就能達到究竟，達到究竟的清凈，達到究竟的梵行，達到梵行的最終完成。是的，世尊！是的，善逝！是的，大仙人！如佛陀所說之法，我完全理解，我已斷除疑惑，消除迷惑，不再猶豫，這是因為聽聞了佛陀的教誨。』 當時，天王釋提桓因聽聞佛陀所說，善加領受並牢記在心，說道：『大仙人！我長久以來心中存有疑惑的刺，世尊今日將它拔除。這是因為如來是無所執著、等正覺的緣故。』 世尊問道：『拘翼，你是否記得過去曾向其他沙門或婆羅門詢問過類似的事情？』 當時，天王釋提桓因回答說：『世尊！只有大仙人您自己知道。大仙人！三十三天眾神聚集在法堂，各自懷著憂愁，多次嘆息說道，如果我們能遇到如來、無所執著、等正覺者，必定會前去拜見。大仙人！然而我們未能遇到如來、無所執著、等正覺，便開始享受五欲的功德。大仙人！我們放縱自己，放縱之後，一位大威德天子在極樂之處，就突然命終了。大仙人！我看到大威德天子在極樂之處，突然命終時，便產生了極大的厭惡，全身汗毛都豎了起來，我害怕自己也會在這裡迅速命終。』

Then, Sakka, the king of the gods, having heard what the Buddha said, replied: 'Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! If there are ascetics or brahmins who have extinguished the highest craving, but whose minds are not rightly and skillfully liberated, they will not reach the ultimate, will not reach ultimate purity, will not reach ultimate holy life, will not complete the ultimate holy life. Great Sage! If there are ascetics or brahmins who have extinguished the highest craving, and whose minds are rightly and skillfully liberated, they will reach the ultimate, reach ultimate purity, reach ultimate holy life, and complete the ultimate holy life. Yes, Blessed One! Yes, Well-gone One! Yes, Great Sage! As the Dharma has been spoken by the Buddha, I fully understand it, I have cut off doubts, eliminated confusion, and have no more hesitation, because I have heard the Buddha's teachings.' Then, Sakka, the king of the gods, having heard what the Buddha said, received it well and kept it in mind, and said: 'Great Sage! For a long time, I have had a thorn of doubt in my heart, and today the Blessed One has pulled it out. This is because the Tathagata is unattached and fully enlightened.' The Blessed One asked: 'Kosiya, do you remember ever asking other ascetics or brahmins about such matters?' Then, Sakka, the king of the gods, replied: 'Blessed One! Only the Great Sage himself knows. Great Sage! The thirty-three gods gathered in the Dharma hall, each with sorrow in their hearts, repeatedly lamenting, saying that if we were to encounter a Tathagata, unattached and fully enlightened, we would surely go to see him. Great Sage! However, since we have not encountered a Tathagata, unattached and fully enlightened, we have indulged in the merits of the five desires. Great Sage! We indulged ourselves, and after indulging, a great and powerful god, in a place of extreme pleasure, suddenly passed away. Great Sage! When I saw that great and powerful god, in a place of extreme pleasure, suddenly pass away, I felt extreme disgust, and the hairs on my body stood on end, fearing that I too would quickly pass away here.'

「大仙人！我因此厭、因此憂戚故，若見余沙門、梵志在無事處山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，彼樂遠離，燕坐安隱，快樂遊行。我見彼已，便謂是如來、無所著、等正覺，即往奉見。彼不識我，而問我言：『汝為是誰？』我時答彼：『大仙人！我是天王釋。大仙人！我是天王釋。』彼復問我：『我曾見釋，亦見釋種姓，以何等故名為釋？以何等故為釋種姓？』我便答彼：『大仙人！若有來問我事者，我便隨所能、隨其力而答彼。是故我名為釋。』彼作是說：『我等若隨其事以問釋者，釋亦隨其事答我，彼問我事，我不問彼，彼歸命我，我不歸命彼。』大仙人！從彼沙門、梵志竟不得威儀法教，況復得如是問耶？」

時，天王釋而說頌曰：

「釋往釋往已，　　釋今作是說， 遠離意所念，　　除疑諸猶豫。 久遠行於世，　　推求索如來， 見沙門梵志，　　在遠離燕坐。 謂是正盡覺，　　往奉敬禮事， 云何得升進？　　如是我問彼。 問已不能知，　　聖道及道跡。 世尊今為我，　　若意有所疑， 所念及所思，　　其意之所行， 知心隱及現，　　明者為我說

『大仙人！我因為厭倦、因為憂愁的緣故，如果看到其他沙門、婆羅門在無人的山林樹下，喜歡居住在高高的巖石上，寂靜無聲，遠離塵囂，沒有邪惡，沒有民眾，順應著禪坐，他們樂於遠離，禪坐安穩，快樂。我看到他們后，就認為他們是如來、無所執著、等正覺，就前去拜見。他們不認識我，就問我：『你是誰？』我當時回答他們：『大仙人！我是天王釋。大仙人！我是天王釋。』他們又問我：『我曾見過釋，也見過釋的種姓，因為什麼緣故稱為釋？因為什麼緣故是釋的種姓？』我便回答他們：『大仙人！如果有來問我事情的人，我就隨我的能力、隨我的力量來回答他們。因此我名為釋。』他們這樣說：『我們如果隨事情來問釋，釋也隨事情回答我們，他們問我事情，我不問他們，他們歸順我，我不歸順他們。』大仙人！從那些沙門、婆羅門那裡最終沒有得到威儀法教，更何況能得到這樣的提問呢？』 當時，天王釋說了這樣的偈頌： 『釋往釋往已，釋今作是說，遠離意所念，除疑諸猶豫。 久遠行於世，推求索如來，見沙門梵志，在遠離燕坐。 謂是正盡覺，往奉敬禮事，云何得升進？如是我問彼。 問已不能知，聖道及道跡。世尊今為我，若意有所疑， 所念及所思，其意之所行，知心隱及現，明者為我說。』

'Great Immortal! Because of my weariness and sorrow, if I see other ascetics or Brahmins in secluded forests under trees, enjoying dwelling on high rocks, silent and far from the noise, without evil, without people, following meditation, they enjoy seclusion, meditate peacefully, and are happy. When I see them, I think they are the Tathagata, the unattached, the fully enlightened one, and I go to pay my respects. They do not recognize me and ask me: 'Who are you?' I then answer them: 'Great Immortal! I am the King of Gods, Shakra. Great Immortal! I am the King of Gods, Shakra.' They then ask me: 'I have seen Shakra, and also the Shakra lineage, for what reason are you called Shakra? For what reason are you of the Shakra lineage?' I then answer them: 'Great Immortal! If there are those who come to ask me about things, I will answer them according to my ability and strength. Therefore, I am called Shakra.' They say: 'If we ask Shakra about things, Shakra will also answer us about things, they ask me about things, I do not ask them, they submit to me, I do not submit to them.' Great Immortal! From those ascetics and Brahmins, I ultimately did not receive the teachings of proper conduct, let alone receive such questions?' At that time, the King of Gods, Shakra, spoke this verse: 'Shakra went, Shakra went, Shakra now says this, abandoning the thoughts of the mind, removing doubts and hesitations. For a long time, I have walked in the world, seeking the Tathagata, seeing ascetics and Brahmins, in secluded meditation. Thinking they are the fully enlightened ones, I go to pay my respects, how can one advance? This is what I ask them. Having asked, they do not know, the holy path and the path's traces. World Honored One, now for me, if there is any doubt in my mind, What is thought and what is pondered, the workings of the mind, knowing the hidden and the manifest of the mind, the wise one, tell me.'

尊佛尊為師，　　尊無著牟尼， 尊斷諸結使，　　自度度眾生。 覺者第一覺，　　御者最上御， 息者尊妙息，　　大仙自度度。 故我禮天尊，　　稽首人最上，

於是，世尊問曰：「拘翼！汝頗憶昔時，得如是離，得如是歡喜，謂於我得法喜耶？」

時，天王釋答曰：「世尊！唯大仙人自當知之。大仙人！昔一時天及阿修羅而共鬥戰。大仙人！天及阿修羅共鬥戰時，我作是念：『令天得勝，破阿修羅，諸天食及阿修羅食，盡令三十三天食。』大仙人！天及阿修羅共鬥戰時，天便得勝，破阿修羅，諸天食及阿修羅食，盡令三十三天食。大仙人！爾時有離有喜，雜刀杖、結怨、斗諍、憎嫉，不得神通，不得覺道，不得涅槃。大仙人！今日得離得喜，不雜刀杖、結怨、斗諍、憎嫉，得通得覺，亦得涅槃。」

世尊問曰：「拘翼！汝何因得離得喜？謂於我得法喜耶？」

時，天王釋答曰：「大仙人！我作是念：『我於此命終，生於人間，彼若有族，極大富樂，資財無量，畜牧、產業不可稱計，封戶、食邑種種具足，謂剎利長者族、梵志長者族、居士長者族及余族，極大富樂，資財無量，畜牧、產業不可稱計，封戶、食邑種種具足

『我尊敬佛陀為導師，尊敬無著的牟尼，尊敬斷除一切煩惱的聖者，他自己得度也度化眾生。 覺悟者是第一覺悟者，調御者是最上調御者，寂靜者是至妙寂靜者，大仙自己得度也度化眾生。 所以我禮敬天尊，稽首於人中最尊貴者，他斷絕了一切愛慾的毒刺，我禮敬如同太陽般親近的佛陀。』 於是，世尊問道：『拘翼！你是否記得過去，曾獲得如此的解脫，如此的歡喜，認為是從我這裡獲得法喜嗎？』 當時，天王釋回答說：『世尊！只有大仙人您自己知道。大仙人！過去有一次，天人和阿修羅共同作戰。大仙人！天人和阿修羅共同作戰時，我曾這樣想：『希望天人獲勝，擊敗阿修羅，讓天人和阿修羅的食物，都歸三十三天享用。』大仙人！天人和阿修羅共同作戰時，天人便獲勝，擊敗了阿修羅，天人和阿修羅的食物，都歸三十三天享用。大仙人！那時有解脫和歡喜，但其中夾雜著刀劍、結怨、爭鬥、憎恨，無法獲得神通，無法覺悟真理，無法達到涅槃。大仙人！今天我獲得解脫和歡喜，其中不夾雜刀劍、結怨、爭鬥、憎恨，能夠獲得神通，能夠覺悟真理，也能夠達到涅槃。』 世尊問道：『拘翼！你因何獲得解脫和歡喜？認為是從我這裡獲得法喜嗎？』 當時，天王釋回答說：『大仙人！我曾這樣想：『我如果在此命終，轉生到人間，如果出生在某個家族，極其富裕快樂，擁有無量的財富，畜牧和產業不可計數，封地和食邑各種條件都具備，比如剎帝利長者家族、婆羅門長者家族、居士長者家族以及其他家族，極其富裕快樂，擁有無量的財富，畜牧和產業不可計數，封地和食邑各種條件都具備。』

'I respect the Buddha as my teacher, I respect the unattached Muni, I respect the one who has severed all fetters, who has liberated himself and liberates others. The awakened one is the foremost awakened one, the tamer is the supreme tamer, the pacified one is the most excellent pacified one, the great sage has liberated himself and liberates others. Therefore, I pay homage to the heavenly honored one, I bow my head to the most noble among men, he has severed all the thorns of desire, I pay homage to the Buddha who is as close as the sun.' Then, the World Honored One asked: 'Kausika! Do you remember the past, when you obtained such liberation, such joy, thinking that you obtained the joy of the Dharma from me?' At that time, the King of Gods, Sakra, replied: 'World Honored One! Only the great sage himself knows. Great sage! Once upon a time, the gods and the asuras were fighting together. Great sage! When the gods and asuras were fighting together, I thought: 'May the gods win, defeat the asuras, and let all the food of the gods and asuras be consumed by the thirty-three gods.' Great sage! When the gods and asuras were fighting together, the gods won, defeated the asuras, and all the food of the gods and asuras was consumed by the thirty-three gods. Great sage! At that time, there was liberation and joy, but it was mixed with swords, grudges, strife, and hatred, and I could not obtain supernatural powers, could not awaken to the truth, and could not attain Nirvana. Great sage! Today I have obtained liberation and joy, which is not mixed with swords, grudges, strife, and hatred, and I can obtain supernatural powers, can awaken to the truth, and can also attain Nirvana.' The World Honored One asked: 'Kausika! Why did you obtain liberation and joy? Do you think you obtained the joy of the Dharma from me?' At that time, the King of Gods, Sakra, replied: 'Great sage! I thought: 'If I die here and am reborn in the human world, if I am born into a family, extremely wealthy and happy, possessing immeasurable wealth, livestock and industries beyond count, with fiefdoms and stipends of all kinds, such as a Kshatriya elder family, a Brahmin elder family, a householder elder family, or other families, extremely wealthy and happy, possessing immeasurable wealth, livestock and industries beyond count, with fiefdoms and stipends of all kinds.'

。生如是族已，成就諸根，如來所說法、律有得信者。得信已，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，學智。學智已，若得智者，便得究竟智，得究竟邊。學智，學智已，若得智、不得究竟智者。若有諸天，有大福祐，色像巍巍，光耀煒燁極有威力，安隱快樂，長住宮殿，生於最上，我生彼中。』」

於是，天王釋而說頌曰：

「舍離於天身，　　來下生人間， 不愚癡入胎，　　隨我意所樂。 得身具足已，　　逮質直正道， 行具足梵行，　　常樂於乞食。

「學智，學智已，若得智者，便得究竟智，得究竟邊，學智，學智已，若得智、不得究竟智者，當作最上妙天，諸天聞名，色究竟天，往生彼中。大仙人！愿當得阿那含。大仙人！我今定得須陀洹。」

世尊問曰：「拘翼！汝何因得此極好、極高、極廣差降，而自稱說得須陀洹耶？」

時，天王釋以偈答曰：

「不更有餘尊，　　唯世尊境界， 得最上差降，　　未曾有此處。 大仙我此坐，　　即於此天身， 我更得增壽，　　如是自眼見。」

說此法時，天王釋遠塵離垢，諸法法眼生，及八萬諸天亦遠塵離垢，諸法法眼生

現代漢語譯本：『如果此人已具備了作為人的條件，成就了諸根，並且對如來所說的法和律產生了信仰。一旦有了信仰，他就會剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，過上無家可歸的修行生活，學習智慧。學習智慧后，如果他獲得了智慧，就能獲得究竟的智慧，達到究竟的彼岸。如果學習智慧后，他獲得了智慧，但沒有獲得究竟的智慧，那麼，如果他有諸天那樣的巨大福報，擁有莊嚴的容貌，光芒四射，極其有威力，安穩快樂，長久居住在宮殿中，生於最上層天，我就會生在那裡。』 於是，天王釋提桓因說了這樣的偈頌： 『捨棄天上的身體，降生到人間，不愚癡地入胎，隨我心意所樂。得到具足的身體后，獲得正直的道路，修行圓滿的梵行，常常樂於乞食。 學習智慧，學習智慧后，如果他獲得了智慧，就能獲得究竟的智慧，達到究竟的彼岸。學習智慧，學習智慧后，如果他獲得了智慧，但沒有獲得究竟的智慧，他將成為最殊勝的天人，諸天都聽聞他的名號，他將往生到色究竟天。大仙人！我希望能夠證得阿那含果。大仙人！我現在必定證得須陀洹果。』 世尊問道：『拘翼，你因何獲得如此極好、極高、極廣的殊勝境界，卻自稱證得了須陀洹果呢？』 當時，天王釋提桓因用偈頌回答說： 『沒有比世尊更尊貴的了，只有世尊的境界，才能獲得最殊勝的境界，這是前所未有的。大仙人，我坐在這裡，就在這天身中，我還能增加壽命，這是我親眼所見的。』 當宣說此法時，天王釋提桓因遠離塵垢，對諸法生起了法眼，以及八萬諸天也遠離塵垢，對諸法生起了法眼。

English version: 'If this person has the conditions to be a human, has perfected their faculties, and has faith in the Dharma and Vinaya taught by the Tathagata. Once they have faith, they will shave their head and beard, wear the monastic robe, with firm faith renounce their home, live a homeless life of practice, and study wisdom. Having studied wisdom, if they attain wisdom, they will attain ultimate wisdom and reach the ultimate shore. If, having studied wisdom, they attain wisdom but do not attain ultimate wisdom, then, if they have great blessings like the devas, possessing majestic appearances, radiant light, extreme power, peaceful happiness, dwelling long in palaces, and being born in the highest heavens, I will be born there.' Then, the deva king Sakra spoke these verses: 'Having abandoned the heavenly body, I descend to be born in the human realm, not foolishly entering the womb, according to my heart's desire. Having obtained a complete body, I attain the straight path, practice the complete Brahmacarya, and always delight in begging for alms. Having studied wisdom, if they attain wisdom, they will attain ultimate wisdom and reach the ultimate shore. Having studied wisdom, if they attain wisdom but do not attain ultimate wisdom, they will become the most excellent deva, whose name is heard by all devas, and they will be reborn in the Akanistha heaven. Great sage! I wish to attain Anagami. Great sage! I am now certain to attain Srotapanna.' The World Honored One asked: 'Kausika, how is it that you have attained such excellent, high, and vast distinctions, yet you claim to have attained Srotapanna?' Then, the deva king Sakra replied in verses: 'There is none more venerable than the World Honored One, only in the World Honored One's realm can one attain the most excellent distinctions, this has never happened before. Great sage, as I sit here, in this very deva body, I can even increase my lifespan, this I have seen with my own eyes.' When this Dharma was spoken, the deva king Sakra was freed from dust and defilement, and the Dharma eye arose regarding all dharmas, and eighty thousand devas were also freed from dust and defilement, and the Dharma eye arose regarding all dharmas.

。於是，天王釋見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。即從坐起，稽首佛足，白曰：「世尊！我今自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

於是，天王釋稱歎五結樂子曰：「善哉！善哉！汝五結大益於我。所以者何？由汝故，佛從定寤，以汝先使世尊從定寤故，令我等后得見佛。五結！我從此歸，以耽浮樓伎樂王女賢月色嫁與汝作婦，及其父樂王本國拜與汝作伎樂王。」

於是，天王釋告三十三天曰：「汝等共來！若我等本為梵天王，住梵天上，再三恭敬禮事者，彼今盡為世尊恭敬禮事。所以者何？世尊梵天，梵天當造化最尊生眾生，眾生有及當有彼所，可知盡知，可見盡見。」

於是，天王釋及三十三天、五結樂子，若本為梵天，住梵天上，再三恭敬禮事者，彼盡為世尊恭敬禮事，稽首如來、無所著、等正覺。於是，天王釋及三十三天、五結樂子再為世尊恭敬禮事，稽首佛足，繞三匝已，即于彼處忽沒不現。

爾時，梵天色像巍巍，光耀煒燁，夜將向旦，往詣佛所，稽首佛足，卻住一面，即時以偈白世尊曰：

「為多饒益義，　　見利義曰天， 賢住摩竭國，　　婆娑婆問事

現代漢語譯本：於是，天王釋提桓因聽聞佛法后，領悟了佛法，覺悟了清凈的法理，斷除了疑惑和迷惑，不再有其他值得尊敬的，不再追隨他人，心中沒有猶豫，已經達到了果位的證悟，對於世尊的教法獲得了無所畏懼的信心。他立即從座位上站起來，向佛陀的腳稽首致敬，說道：『世尊！我現在皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 於是，天王釋提桓因稱讚五結樂子說：『太好了！太好了！你五結對我有很大的益處。為什麼呢？因為你的緣故，佛陀從禪定中醒來，因為你先使世尊從禪定中醒來，才使我們後來得以見到佛陀。五結！我從今以後將把耽浮樓伎樂王的女兒賢月色嫁給你為妻，並且將她父親的樂王本國封給你，讓你成為伎樂王。』 於是，天王釋提桓因告訴三十三天說：『你們都過來！我們以前如果對梵天王，住在梵天上，再三恭敬禮拜的話，現在都應該對世尊恭敬禮拜。為什麼呢？世尊就是梵天，梵天是創造化育最尊貴的眾生，眾生過去、現在和未來都屬於他，他完全知曉，完全看見。』 於是，天王釋提桓因和三十三天、五結樂子，他們以前如果對梵天，住在梵天上，再三恭敬禮拜的話，現在都對世尊恭敬禮拜，向如來、無所著、等正覺稽首致敬。於是，天王釋提桓因和三十三天、五結樂子再次對世尊恭敬禮拜，向佛陀的腳稽首致敬，繞佛三圈后，就在那裡忽然消失不見了。 這時，梵天身形巍峨，光芒閃耀，在黎明將至的時候，來到佛陀所在的地方，向佛陀的腳稽首致敬，然後退到一旁站立，隨即用偈頌對世尊說道： 『爲了眾多饒益的意義， 爲了看見利益的意義，天人說， 賢者住在摩竭陀國， 婆娑婆前來請教。』

English version: Then, the heavenly king Śakra, having heard the Dharma, understood it, awakened to the pure Dharma, cut off doubts and delusions, had no other to respect, no longer followed others, had no hesitation in his mind, had already attained the fruit of enlightenment, and gained fearlessness in the teachings of the World Honored One. He immediately rose from his seat, bowed his head to the Buddha's feet, and said, 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. I beseech the World Honored One to accept me as an Upāsaka, from this day forward, taking refuge for life, until the end of my days.' Then, the heavenly king Śakra praised the five-knotted musician, saying, 'Excellent! Excellent! You five-knotted one have greatly benefited me. Why is that? Because of you, the Buddha awoke from meditation. Because you first caused the World Honored One to awaken from meditation, we were later able to see the Buddha. Five-knotted one! From now on, I will give you the daughter of the king of the Tamburu musicians, the virtuous Moon-colored one, as your wife, and I will bestow upon you her father's kingdom of music, making you the king of musicians.' Then, the heavenly king Śakra told the thirty-three heavens, 'Come all of you! If we used to pay respects to the Brahma king, dwelling in the Brahma heavens, with repeated reverence, we should now pay respects to the World Honored One. Why is that? The World Honored One is Brahma. Brahma is the most honored creator of beings. Beings, past, present, and future, belong to him. He knows all, he sees all.' Then, the heavenly king Śakra and the thirty-three heavens, and the five-knotted musician, who used to pay respects to Brahma, dwelling in the Brahma heavens, with repeated reverence, now all paid respects to the World Honored One, bowing their heads to the Tathagata, the Unattached One, the Perfectly Enlightened One. Then, the heavenly king Śakra and the thirty-three heavens, and the five-knotted musician, again paid respects to the World Honored One, bowing their heads to the Buddha's feet, and after circumambulating the Buddha three times, they suddenly disappeared from that place. At that time, Brahma, with a majestic form and radiant light, as the night was turning to dawn, went to the place where the Buddha was, bowed his head to the Buddha's feet, and then stood to one side. Immediately, he spoke to the World Honored One in verse: 'For the sake of many beneficial meanings, For the sake of seeing the meaning of benefit, the devas say, The wise one dwells in Magadha, Vāsava comes to inquire.'

「大仙人說此法時，天王釋遠塵離垢，諸法法眼生，及八萬諸天亦遠塵離垢，諸法法眼生。」於是，世尊告梵天曰：「如是，如是。梵天所說：

「『為多饒益義，　　見利義曰天， 賢住摩竭國，　　婆娑婆問事。』

「梵天！我說法時，天王釋遠塵離垢，諸法法眼生，及八萬諸天亦遠塵離垢，諸法法眼生。」

佛說如是。時，天王釋及三十三天、五結樂子並大梵天，聞佛所說，歡喜奉行。

釋問經第十八竟(七千三百六十八字)

（一三五）中阿含大品善生經第十九(第三唸誦)

一時，佛游王舍城，在饒蝦蟆林。

爾時，善生居士子，父臨終時，因六方故，遺敕其子，善教善訶曰：「善生！我命終后，汝當叉手向六方禮：『東方若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。』」

善生居士子聞父教已，白父曰：「唯。當如尊敕

『大仙人說此法時，天王釋遠塵離垢，諸法法眼生，以及八萬諸天也遠離塵垢，生起了對諸法的法眼。』於是，世尊告訴梵天說：『是這樣的，是這樣的。梵天所說：』 『爲了許多利益的意義，爲了看到利益而稱之為天，賢者住在摩竭陀國，婆娑婆詢問事情。』 『梵天！我說法時，天王釋遠離塵垢，生起了對諸法的法眼，以及八萬諸天也遠離塵垢，生起了對諸法的法眼。』 佛陀如此說道。當時，天王釋提桓因和三十三天、五結樂子以及大梵天，聽聞佛陀所說，歡喜地奉行。 《釋問經》第十八結束（七千三百六十八字） （一三五）《中阿含經》大品《善生經》第十九（第三唸誦） 一時，佛陀在王舍城游化，住在饒蝦蟆林。 當時，善生居士的兒子，在他父親臨終時，因為六方的緣故，遺囑他的兒子，善加教導和告誡說：『善生！我死後，你應當合掌向六方禮拜：『東方如果有眾生，我全部恭敬、供養、禮敬他們。我全部恭敬、供養、禮敬他們之後，他們也應當恭敬、供養、禮敬我。像這樣南方、西方、北方、下方、上方，如果有眾生，我全部恭敬、供養、禮敬他們。我全部恭敬、供養、禮敬他們之後，他們也應當恭敬、供養、禮敬我。』 善生居士的兒子聽了父親的教誨后，對父親說：『是的。我將遵從您的教誨。』

'When the great sage spoke this Dharma, King Sakra was freed from defilement, and the Dharma eye of all dharmas arose, and eighty thousand devas were also freed from defilement, and the Dharma eye of all dharmas arose.' Then, the World Honored One said to Brahma: 'It is so, it is so. What Brahma said:' 'For the sake of many benefits, for the sake of seeing benefits, it is called heaven, the wise one dwells in Magadha, and Vasava asks about matters.' 'Brahma! When I spoke the Dharma, King Sakra was freed from defilement, and the Dharma eye of all dharmas arose, and eighty thousand devas were also freed from defilement, and the Dharma eye of all dharmas arose.' The Buddha spoke thus. At that time, King Sakra, the Thirty-three Gods, the five pleasure-bound beings, and the Great Brahma, having heard what the Buddha said, joyfully practiced it. The eighteenth chapter of the 'Sakra's Questions Sutra' ends (7,368 words) (135) The nineteenth chapter of the 'Good Life Sutra' in the 'Middle Length Discourses', Great Chapter (Third Recitation) At one time, the Buddha was traveling in Rajagriha, staying in the Bamboo Grove. At that time, the son of the householder Good Life, when his father was dying, because of the six directions, instructed his son, teaching and admonishing him well, saying: 'Good Life! After I die, you should fold your hands and bow to the six directions: 'If there are beings in the east, I will completely respect, offer to, and honor them. After I have completely respected, offered to, and honored them, they should also respect, offer to, and honor me. Likewise, in the south, west, north, below, and above, if there are beings, I will completely respect, offer to, and honor them. After I have completely respected, offered to, and honored them, they should also respect, offer to, and honor me.' The son of the householder Good Life, having heard his father's teachings, said to his father: 'Yes. I will follow your instructions.'

於是，善生居士子，父命終后，平旦沐浴，著新芻磨衣，手執生拘舍葉，往至水邊，叉手向六方禮：「東方若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。」

彼時，世尊過夜平旦，著衣持缽，入王舍城而行乞食。世尊入王舍城乞食時，遙見善生居士子平旦沐浴，著新芻磨衣，手執生拘舍葉，往至水邊，叉手向六方禮：「東方若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。」

世尊見已，往至善生居士子所，問曰：「居士子！受何沙門、梵志教，教汝恭敬、供養、禮事，平旦沐浴，著新芻磨衣，手執生拘舍葉，往至水邊，叉手向六方禮：『東方若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我

於是，善生居士的兒子，在父親去世后，清晨沐浴，穿上新的粗布衣服，手持新鮮的拘舍葉，來到水邊，合掌向六個方向行禮：『東方如果有眾生，我將盡力恭敬、供養、禮待他們。我盡力恭敬、供養、禮待他們之後，他們也應當恭敬、供養、禮待我。』南方、西方、北方、下方、上方也是如此，『如果有眾生，我將盡力恭敬、供養、禮待他們。我盡力恭敬、供養、禮待他們之後，他們也應當恭敬、供養、禮待我。』 那時，世尊在清晨過後，穿上袈裟，拿著缽，進入王舍城乞食。世尊進入王舍城乞食時，遠遠看見善生居士的兒子清晨沐浴，穿上新的粗布衣服，手持新鮮的拘舍葉，來到水邊，合掌向六個方向行禮：『東方如果有眾生，我將盡力恭敬、供養、禮待他們。我盡力恭敬、供養、禮待他們之後，他們也應當恭敬、供養、禮待我。』南方、西方、北方、下方、上方也是如此，『如果有眾生，我將盡力恭敬、供養、禮待他們。我盡力恭敬、供養、禮待他們之後，他們也應當恭敬、供養、禮待我。』 世尊看到后，走到善生居士的兒子那裡，問道：『居士子！你受了哪位沙門或婆羅門的教導，教你如此恭敬、供養、禮待，清晨沐浴，穿上新的粗布衣服，手持新鮮的拘舍葉，來到水邊，合掌向六個方向行禮：『東方如果有眾生，我將盡力恭敬、供養、禮待他們。我盡力恭敬、供養、禮待他們之後，他們也應當恭敬、供養、禮待我。』

Then, the son of the householder, Good Life, after his father's death, bathed at dawn, put on new coarse clothes, held fresh kusha leaves in his hand, went to the water's edge, and with his palms together, paid homage to the six directions: 'If there are beings in the east, I will respectfully honor, offer to, and serve them. After I have respectfully honored, offered to, and served them, they should also respectfully honor, offer to, and serve me.' The same for the south, west, north, below, and above, 'If there are beings, I will respectfully honor, offer to, and serve them. After I have respectfully honored, offered to, and served them, they should also respectfully honor, offer to, and serve me.' At that time, the World Honored One, after the night had passed, put on his robe, took his bowl, and entered the city of Rajagriha to beg for alms. As the World Honored One entered Rajagriha to beg for alms, he saw from afar the son of the householder, Good Life, bathing at dawn, putting on new coarse clothes, holding fresh kusha leaves in his hand, going to the water's edge, and with his palms together, paying homage to the six directions: 'If there are beings in the east, I will respectfully honor, offer to, and serve them. After I have respectfully honored, offered to, and served them, they should also respectfully honor, offer to, and serve me.' The same for the south, west, north, below, and above, 'If there are beings, I will respectfully honor, offer to, and serve them. After I have respectfully honored, offered to, and served them, they should also respectfully honor, offer to, and serve me.' Having seen this, the World Honored One went to the son of the householder, Good Life, and asked: 'Householder's son! By whose teaching of which Shramana or Brahmin are you taught to respectfully honor, offer to, and serve, bathing at dawn, putting on new coarse clothes, holding fresh kusha leaves in your hand, going to the water's edge, and with your palms together, paying homage to the six directions: 'If there are beings in the east, I will respectfully honor, offer to, and serve them. After I have respectfully honored, offered to, and served them, they should also respectfully honor, offer to, and serve me.''

。如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我耶？』」

善生居士子答曰：「世尊！我不受余沙門、梵志教也。世尊！我父臨命終時，因六方故，遺敕於我，善教善訶曰：『善生！我命終后，汝當叉手向六方禮：「東方若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。」』世尊！我受父遺教，恭敬、供養、禮事故，平旦沐浴，著新芻磨衣，手執生拘舍葉，往至水邊，叉手向六方禮：『東方若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬，供養、禮事彼已，彼亦當恭敬、供養、禮事我。如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。』」

世尊聞已，告曰：「居士子！我說有六方，不說無也。居士子！若有人善別六方，離四方惡不善業垢，彼于現法可敬可重，身壞命終，必至善處，上生天中。居士子！眾生有四種業、四種穢

現代漢語譯本：『如果是南方、西方、北方、下方、上方，如果有眾生存在，我都會恭敬、供養、禮拜他們。我恭敬、供養、禮拜他們之後，他們也會恭敬、供養、禮拜我嗎？』 善生居士子回答說：『世尊！我不接受其他沙門、婆羅門的教導。世尊！我父親臨終時，因為六方的緣故，遺囑教導我，善意地教誨說：『善生！我死後，你應當合掌向六方禮拜：「東方如果有眾生存在，我都會恭敬、供養、禮拜他們。我恭敬、供養、禮拜他們之後，他們也會恭敬、供養、禮拜我。像南方、西方、北方、下方、上方，如果有眾生存在，我都會恭敬、供養、禮拜他們。我恭敬、供養、禮拜他們之後，他們也會恭敬、供養、禮拜我。」』世尊！我接受父親的遺教，恭敬、供養、禮拜，所以每天早晨沐浴，穿上新的粗布衣服，手拿新鮮的拘舍葉，到水邊，合掌向六方禮拜：『東方如果有眾生存在，我都會恭敬、供養、禮拜他們。我恭敬、供養、禮拜他們之後，他們也會恭敬、供養、禮拜我。像南方、西方、北方、下方、上方，如果有眾生存在，我都會恭敬、供養、禮拜他們。我恭敬、供養、禮拜他們之後，他們也會恭敬、供養、禮拜我。』 世尊聽后，告訴他說：『居士子！我說有六方，不是說沒有。居士子！如果有人能夠善於分辨六方，遠離四方惡的不善業的污垢，那麼他在現世就值得尊敬和重視，身壞命終后，必定會到達善處，升到天界。居士子！眾生有四種業、四種污穢』

English version: 'If it is the South, West, North, Below, Above, if there are beings, I will respectfully, offer to, and venerate them. After I have respectfully, offered to, and venerated them, will they also respectfully, offer to, and venerate me?' The householder's son, Sigala, replied: 'Venerable One! I do not accept the teachings of other ascetics or Brahmins. Venerable One! When my father was dying, because of the six directions, he left instructions for me, kindly teaching and admonishing me, saying: 'Sigala! After I die, you should clasp your hands and bow to the six directions: 「If there are beings in the East, I will respectfully, offer to, and venerate them. After I have respectfully, offered to, and venerated them, they will also respectfully, offer to, and venerate me. Likewise, in the South, West, North, Below, and Above, if there are beings, I will respectfully, offer to, and venerate them. After I have respectfully, offered to, and venerated them, they will also respectfully, offer to, and venerate me.」』 Venerable One! I follow my father's instructions, respectfully offering to, and venerating, so every morning I bathe, put on new coarse clothes, hold fresh kusha leaves in my hand, go to the water's edge, and clasp my hands to bow to the six directions: 『If there are beings in the East, I will respectfully, offer to, and venerate them. After I have respectfully, offered to, and venerated them, they will also respectfully, offer to, and venerate me. Likewise, in the South, West, North, Below, and Above, if there are beings, I will respectfully, offer to, and venerate them. After I have respectfully, offered to, and venerated them, they will also respectfully, offer to, and venerate me.』 Having heard this, the Venerable One said: 'Householder's son! I say there are six directions, not that there are none. Householder's son! If someone is able to discern the six directions well, and is free from the defilements of the four kinds of evil and unwholesome actions, then in this very life, they are worthy of respect and esteem, and after the body breaks and life ends, they will surely reach a good destination, ascending to the heavens. Householder's son! Beings have four kinds of actions, four kinds of defilements.'

。云何為四？居士子！殺生者，是眾生業種、穢種，不與取、邪淫、妄言者，是眾生業種、穢種。」於是，世尊說此頌曰：

「殺生不與取，　　邪淫犯他妻， 所言不真實，　　慧者不稱譽。

「居士子！人因四事故，便得多罪。云何為四？行欲、行恚、行怖、行癡。」於是，世尊說此頌曰：

「欲恚怖及癡，　　行惡非法行， 彼必滅名稱，　　如月向盡沒。

「居士子！人因四事故，便得多福。云何為四？不行欲、不行恚、不行怖、不行癡。」於是，世尊說此頌曰：

「斷欲無恚怖，　　無癡行法行， 彼名稱普聞，　　如月漸盛滿。

「居士子！求財物者，當知有六非道。云何為六？一曰種種戲求財物者為非道。二曰非時行求財物者為非道。三曰飲酒放逸求財物者為非道。四曰親近惡知識求財物者為非道。五曰常喜妓樂求財物者為非道。六曰懶惰求財物者為非道。

「居士子！若人種種戲者，當知有六災患。云何為六？一者負則生怨。二者失則生恥。三者負則眠不安。四者令怨家懷喜。五者使宗親懷憂。六者在眾所說人不信用。居士子！人博戲者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗

現代漢語譯本：『什麼是四種？居士子！殺生，是不清凈的眾生業因、污穢的種子；不給予而取，邪淫，妄語，是不清凈的眾生業因、污穢的種子。』於是，世尊說了這首偈： 『殺生、不與取，邪淫侵犯他人之妻，所說不真實，有智慧的人不會稱讚。』 『居士子！人因為四種原因，就會造作許多罪過。什麼是四種？行為受慾望驅使，行為受嗔恨驅使，行為受恐懼驅使，行為受愚癡驅使。』於是，世尊說了這首偈： 『受慾望、嗔恨、恐懼和愚癡驅使，行為邪惡、不合法，他們必定會名聲敗壞，如同月亮走向虧缺消失。』 『居士子！人因為四種原因，就會獲得許多福報。什麼是四種？行為不受慾望驅使，行為不受嗔恨驅使，行為不受恐懼驅使，行為不受愚癡驅使。』於是，世尊說了這首偈： 『斷除慾望，沒有嗔恨和恐懼，沒有愚癡，行為合法，他們的名聲會廣為流傳，如同月亮逐漸變得圓滿。』 『居士子！尋求財物的人，應當知道有六種不正當的途徑。什麼是六種？第一，以各種賭博遊戲來求取財物是不正當的途徑。第二，在不適當的時間求取財物是不正當的途徑。第三，飲酒放縱而求取財物是不正當的途徑。第四，親近惡友而求取財物是不正當的途徑。第五，經常喜歡歌舞娛樂而求取財物是不正當的途徑。第六，懶惰而求取財物是不正當的途徑。』 『居士子！如果有人沉迷於各種賭博遊戲，應當知道有六種災禍。什麼是六種？第一，輸了就會產生怨恨。第二，輸了就會感到羞恥。第三，輸了就會睡不安穩。第四，會讓仇家感到高興。第五，會讓親人感到擔憂。第六，在眾人面前說話，別人不會相信。居士子！人如果沉迷賭博，就不會經營事業，不經營事業，那麼功業就不會成功，沒有得到的財物，就不能得到，原有的財物，就會逐漸消耗。』

English version: 『What are the four? Layman, killing living beings is a cause of unwholesome karma and a seed of defilement; taking what is not given, sexual misconduct, and false speech are causes of unwholesome karma and seeds of defilement.』 Then, the World-Honored One spoke this verse: 『Killing, taking what is not given, sexual misconduct violating another's spouse, and speaking untruthfully, are not praised by the wise.』 『Layman, a person incurs much demerit due to four reasons. What are the four? Acting out of desire, acting out of hatred, acting out of fear, and acting out of ignorance.』 Then, the World-Honored One spoke this verse: 『Driven by desire, hatred, fear, and ignorance, acting wickedly and unlawfully, they will surely lose their reputation, like the moon waning and disappearing.』 『Layman, a person gains much merit due to four reasons. What are the four? Not acting out of desire, not acting out of hatred, not acting out of fear, and not acting out of ignorance.』 Then, the World-Honored One spoke this verse: 『Having abandoned desire, without hatred and fear, without ignorance, acting lawfully, their reputation will spread far and wide, like the moon gradually becoming full.』 『Layman, those who seek wealth should know there are six wrong ways. What are the six? First, seeking wealth through various games of chance is a wrong way. Second, seeking wealth at inappropriate times is a wrong way. Third, seeking wealth while indulging in alcohol is a wrong way. Fourth, seeking wealth by associating with bad companions is a wrong way. Fifth, seeking wealth while constantly enjoying music and entertainment is a wrong way. Sixth, seeking wealth through laziness is a wrong way.』 『Layman, if a person indulges in various games of chance, know that there are six calamities. What are the six? First, losing will cause resentment. Second, losing will cause shame. Third, losing will cause restless sleep. Fourth, it will make enemies happy. Fifth, it will make relatives worried. Sixth, when speaking in public, people will not believe them. Layman, if a person is addicted to gambling, they will not manage their affairs, and if they do not manage their affairs, then their work will not succeed, wealth not yet obtained will not be obtained, and existing wealth will gradually be depleted.』

「居士子，人非時行者，當知有六災患。云何為六？一者不自護。二者不護財物。三者不護妻子。四者為人所疑。五者多生苦患。六者為人所謗。居士子！人非時行者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。

「居士子！若人飲酒放逸者，當知有六災患。一者現財物失。二者多有疾患。三者增諸斗諍。四者隱藏發露。五者不稱不護。六者滅慧生癡。居士子！人飲酒放逸者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。

「居士子！若人親近惡知識者，當知有六災患。云何為六？一者親近賊。二者親近欺誑。三者親近狂醉。四者親近放恣。五者逐會嬉戲。六者以此為親友，以此為伴侶。居士子！若人親近惡知識者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。

「居士子！若人喜伎樂者，當知有六災患。云何為六？一者喜聞歌。二者喜見舞。三者喜往作樂。四者喜見弄鈴。五者喜拍兩手。六者喜大聚會。居士子！若人喜伎樂者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。

「居士子！若有懶惰者，當知有六災患

『居士子，如果一個人不按時作息，應當知道有六種災禍。哪六種呢？第一是不保護自己。第二是不保護財物。第三是不保護妻子。第四是被人懷疑。第五是多生苦惱。第六是被人誹謗。居士子！一個人不按時作息，不努力經營做事，做事不努力經營，那麼功業就不能成功，沒有得到的財物，就不能得到，原有的財物，就會逐漸消耗。 『居士子！如果一個人飲酒放縱，應當知道有六種災禍。第一是現有的財物損失。第二是多生疾病。第三是增加各種爭鬥。第四是隱藏的事情暴露。第五是不被尊重不被保護。第六是智慧泯滅而生愚癡。居士子！一個人飲酒放縱，不努力經營做事，做事不努力經營，那麼功業就不能成功，沒有得到的財物，就不能得到，原有的財物，就會逐漸消耗。 『居士子！如果一個人親近惡知識，應當知道有六種災禍。哪六種呢？第一是親近盜賊。第二是親近欺騙。第三是親近瘋狂醉酒的人。第四是親近放縱的人。第五是追逐聚會嬉戲。第六是把這些人當作親友，把這些人當作伴侶。居士子！如果一個人親近惡知識，不努力經營做事，做事不努力經營，那麼功業就不能成功，沒有得到的財物，就不能得到，原有的財物，就會逐漸消耗。 『居士子！如果一個人喜歡歌舞伎樂，應當知道有六種災禍。哪六種呢？第一是喜歡聽歌。第二是喜歡看舞。第三是喜歡去作樂。第四是喜歡看弄鈴。第五是喜歡拍手。第六是喜歡大型聚會。居士子！如果一個人喜歡歌舞伎樂，不努力經營做事，做事不努力經營，那麼功業就不能成功，沒有得到的財物，就不能得到，原有的財物，就會逐漸消耗。 『居士子！如果一個人懶惰，應當知道有六種災禍。

'Householder, if a person does not act at the proper time, it should be known that there are six calamities. What are the six? First, not protecting oneself. Second, not protecting possessions. Third, not protecting one's wife. Fourth, being suspected by others. Fifth, experiencing much suffering. Sixth, being slandered by others. Householder! If a person does not act at the proper time, does not diligently manage affairs, and if affairs are not diligently managed, then achievements cannot be accomplished, wealth not yet obtained cannot be obtained, and existing wealth will gradually be depleted.' 'Householder! If a person indulges in drinking, it should be known that there are six calamities. First, existing wealth is lost. Second, many illnesses arise. Third, various conflicts increase. Fourth, hidden matters are exposed. Fifth, one is not respected or protected. Sixth, wisdom is extinguished and ignorance arises. Householder! If a person indulges in drinking, does not diligently manage affairs, and if affairs are not diligently managed, then achievements cannot be accomplished, wealth not yet obtained cannot be obtained, and existing wealth will gradually be depleted.' 'Householder! If a person associates with evil companions, it should be known that there are six calamities. What are the six? First, associating with thieves. Second, associating with deceivers. Third, associating with those who are mad with drink. Fourth, associating with those who are unrestrained. Fifth, pursuing gatherings and amusements. Sixth, regarding these people as friends and companions. Householder! If a person associates with evil companions, does not diligently manage affairs, and if affairs are not diligently managed, then achievements cannot be accomplished, wealth not yet obtained cannot be obtained, and existing wealth will gradually be depleted.' 'Householder! If a person enjoys music and entertainment, it should be known that there are six calamities. What are the six? First, enjoying listening to songs. Second, enjoying watching dances. Third, enjoying going to entertainments. Fourth, enjoying watching bell-playing. Fifth, enjoying clapping hands. Sixth, enjoying large gatherings. Householder! If a person enjoys music and entertainment, does not diligently manage affairs, and if affairs are not diligently managed, then achievements cannot be accomplished, wealth not yet obtained cannot be obtained, and existing wealth will gradually be depleted.' 'Householder! If a person is lazy, it should be known that there are six calamities.'

。云何為六？一者大早不作業。二者大晚不作業。三者大寒不作業。四者大熱不作業。五者大飽不作業。六者大饑不作業。居士子！若人懶惰者不經營作事，作事不營則功業不成，未得財物則不能得，本有財物便轉消耗。」於是世尊說此頌曰：

「種種戲逐色，　　嗜酒喜作樂， 親近惡知識，　　懶惰不作業， 放恣不自護，　　此處壞敗人。 行來不防護，　　邪淫犯他妻， 心中常結怨，　　求愿無有利， 飲酒念女色，　　此處壞敗人。 重作不善行，　　佷戾不受教， 罵沙門梵志，　　顛倒有邪見， 兇暴行黑業，　　此處壞敗人。 自乏無財物，　　飲酒失衣被， 負債如涌泉，　　彼必壞門族。 數往至酒爐，　　親近惡朋友， 應得財不得，　　是伴黨為樂。 多有惡朋友，　　常隨不善伴， 今世及後世，　　二俱得敗壞。 人習惡轉減，　　習善轉興盛， 習勝者轉增，　　是故當習勝。 習升則得升，　　常逮智慧升， 轉獲清凈戒，　　及與微妙上， 晝則喜眠臥，　　夜則好遊行。 放逸常飲酒，　　居家不得成， 大寒及大熱，　　謂有懶惰人。 至竟不成業，　　終不獲財利， 若寒及大熱，　　不計猶如草

什麼是六種不應該工作的情況呢？第一種是大清早不工作。第二種是太晚了不工作。第三種是大冷天不工作。第四種是大熱天不工作。第五種是吃得太飽不工作。第六種是餓得太厲害不工作。居士啊！如果有人懶惰不經營做事，做事不經營，那麼事業就不會成功，沒有得到的財物就不能得到，原有的財物也會逐漸消耗。於是世尊說了這首偈頌： 『沉迷於各種嬉戲玩樂，嗜好飲酒喜歡作樂，親近惡劣的朋友，懶惰不工作，放縱自己不加以保護，這樣的人就會走向敗壞。走路時不注意防護，邪淫侵犯別人的妻子，心中常常懷有怨恨，所求所愿都沒有好處，飲酒貪戀女色，這樣的人就會走向敗壞。屢次做不好的事情，固執不接受教誨，辱罵沙門和婆羅門，思想顛倒有邪見，兇暴地做壞事，這樣的人就會走向敗壞。自己缺乏財物，飲酒後丟失衣服被子，欠債像泉水一樣涌來，這樣的人必定會敗壞門楣。經常去酒館，親近惡劣的朋友，應該得到的財富得不到，卻以和他們為伍為樂。有很多惡劣的朋友，常常跟隨不善的人，今生和來世，都會走向敗壞。人習慣了惡就會衰減，習慣了善就會興盛，習慣了勝者就會更加增長，所以應當習慣於勝。習慣了上升就會上升，常常達到智慧的提升，轉而獲得清凈的戒律，以及微妙的境界。白天喜歡睡覺，晚上喜歡**，放縱自己常常飲酒，居家生活不會成功，大冷天和大熱天，都是懶惰的人的借口。最終不能成就事業，終究不能獲得財富利益，如果寒冷和大熱，都不放在心上，就像對待草一樣。』

What are the six situations in which one should not work? The first is not working too early in the morning. The second is not working too late at night. The third is not working when it's too cold. The fourth is not working when it's too hot. The fifth is not working when one is too full. The sixth is not working when one is too hungry. Layman! If a person is lazy and does not manage their affairs, and if their affairs are not managed, then their endeavors will not succeed. What they have not obtained, they will not obtain, and what they already have will gradually be depleted. Thereupon, the World Honored One spoke this verse: 『Indulging in various games and amusements, addicted to drinking and fond of pleasure, associating with bad companions, being lazy and not working, indulging oneself without self-protection, such a person will go to ruin. Walking without being careful, committing adultery and violating another's wife, constantly harboring resentment in one's heart, seeking and wishing for nothing beneficial, drinking and lusting after women, such a person will go to ruin. Repeatedly doing bad deeds, being stubborn and not accepting instruction, scolding ascetics and Brahmins, having perverse thoughts and wrong views, violently engaging in evil actions, such a person will go to ruin. Lacking wealth, losing clothes and bedding after drinking, debts piling up like a spring, such a person will surely ruin their family. Frequently going to taverns, associating with bad friends, not obtaining the wealth one should, but taking pleasure in being with them. Having many bad friends, constantly following unwholesome companions, in this life and the next, both will go to ruin. A person who is accustomed to evil will decline, accustomed to good will prosper, accustomed to the superior will increase even more, therefore one should be accustomed to the superior. Accustomed to rising, one will rise, constantly attaining the rise of wisdom, turning to obtain pure precepts, and subtle realms. During the day, one likes to sleep, at night, one likes to **. Indulging oneself and often drinking, household life will not succeed. Extreme cold and extreme heat are excuses for lazy people. Ultimately, one cannot accomplish anything, and will never obtain wealth and benefit. If cold and heat are not taken to heart, but treated like grass.』

若人作是業，　　彼終不失樂。

「居士子！有四不親而似親。云何為四？一者知事非親似如親。二者面前愛言非親似如親。三者言語非親似如親。四者惡趣伴非親似如親。居士子！因四事故，知事非親似如親。云何為四？一者以知事奪財。二者以少取多。三者或以恐怖。四者或為利狎習。」於是世尊說此頌曰：

「人以知為事，　　言語至柔軟， 怖為利狎習，　　知非親如親， 常當遠離彼，　　如道有恐怖。

「居士子！因四事故，面前愛言非親似如親。云何為四？一者制妙事。二者教作惡。三者面前稱譽。四者背說其惡。」於是世尊說此頌曰：

「若制妙善法，　　教作惡不善， 對面前稱譽，　　背後說其惡。 若知妙及惡，　　亦復覺二說， 是親不可親，　　知彼人如是。

「居士子！因四事故言語非親似如親。云何為四？一者認過去事。二者必辯當來事。三者虛不真說。四者現事必滅，我當作不作認說。」於是世尊說此頌曰：

「認過及未來，　　虛論現滅事， 當作不作說，　　知非親如親，

「居士子！因四事故，惡趣伴非親似如親。云何為四？一者教種種戲

如果有人這樣做，他最終不會失去快樂。 『居士子！有四種不是親近的人卻像親近的人。哪四種呢？第一種是知道內情卻不像親近的人。第二種是當面說好聽的話卻不像親近的人。第三種是言語虛偽卻不像親近的人。第四種是引人走向惡道的同伴卻不像親近的人。居士子！因為四種原因，知道內情卻不像親近的人。哪四種呢？第一種是利用內情奪取別人的財產。第二種是用少量換取大量。第三種是或者用恐嚇的手段。第四種是或者爲了利益而親近。』於是世尊說了這首偈語： 『人以知情為手段，言語說得極其溫柔，用恐嚇來獲取利益，知道這種人不是親近的人卻裝作親近，應當常常遠離他們，就像道路上有恐怖一樣。』 『居士子！因為四種原因，當面說好聽的話卻不像親近的人。哪四種呢？第一種是阻止別人做美好的事情。第二種是教唆別人做壞事。第三種是當面稱讚。第四種是背後說壞話。』於是世尊說了這首偈語： 『如果阻止別人做美好的善事，教唆別人做不好的惡事，當面稱讚，背後說壞話。如果知道什麼是美好和邪惡，也覺察到這兩種說法，這種人是親近的人卻不能親近，要認識到這種人是這樣的。應當常常遠離他們，就像道路上有恐怖一樣。』 『居士子！因為四種原因，言語虛偽卻不像親近的人。哪四種呢？第一種是糾纏過去的事情。第二種是必定要爭辯未來的事情。第三種是虛假不真實地說。第四種是對於現在的事情必定會消滅，卻說我將要做或不做的這種話。』於是世尊說了這首偈語： 『糾纏過去和未來的事情，虛假地談論現在會消滅的事情，說將要做或不做的這種話，知道這種人不是親近的人卻裝作親近，應當常常遠離他們，就像道路上有恐怖一樣。』 『居士子！因為四種原因，引人走向惡道的同伴卻不像親近的人。哪四種呢？第一種是教唆別人做各種各樣的遊戲

If a person does this, they will ultimately not lose happiness. 'Householder, there are four types of people who are not close but appear to be. What are the four? First, those who know the situation but do not act like close friends. Second, those who speak sweetly to your face but are not close. Third, those whose words are false but do not act like close friends. Fourth, those who lead you to evil paths but do not act like close friends. Householder, because of four reasons, those who know the situation do not act like close friends. What are the four? First, they use their knowledge to seize others' wealth. Second, they take much for little. Third, they may use intimidation. Fourth, they may be close for their own benefit.' Then the World Honored One spoke this verse: 'People use knowledge as a means, their words are extremely gentle, they use intimidation to gain benefits, knowing these people are not close but pretend to be, you should always stay away from them, just like there is terror on the road.' 'Householder, because of four reasons, those who speak sweetly to your face do not act like close friends. What are the four? First, they prevent others from doing good things. Second, they incite others to do bad things. Third, they praise you to your face. Fourth, they speak ill of you behind your back.' Then the World Honored One spoke this verse: 'If they prevent others from doing good deeds, incite others to do bad deeds, praise you to your face, and speak ill of you behind your back. If you know what is good and evil, and also perceive these two kinds of speech, this person is close but cannot be close, you should recognize that this person is like this. You should always stay away from them, just like there is terror on the road.' 'Householder, because of four reasons, those whose words are false do not act like close friends. What are the four? First, they dwell on past events. Second, they must argue about future events. Third, they speak falsely and untruthfully. Fourth, regarding present events that will surely perish, they say things like 'I will do this or not do that.' Then the World Honored One spoke this verse: 'Dwelling on past and future events, falsely discussing present things that will perish, saying things like 'I will do this or not do that,' knowing these people are not close but pretend to be, you should always stay away from them, just like there is terror on the road.' 'Householder, because of four reasons, those who lead you to evil paths do not act like close friends. What are the four? First, they incite others to engage in various games

。二者教非時行。三者教令飲酒。四者教親近惡知識。」於是世尊說此頌曰：

「教若干種戲，　　飲酒犯他妻， 習下不習勝，　　彼滅如月盡，

「居士子！善親當知有四種。云何為四？一者同苦樂，當知是善親。二者愍念，當知是善親。三者求利，當知是善親。四者饒益，當知是善親。居士子！因四事故同苦樂，當知是善親。云何為四？一者為彼捨己。二者為彼舍財。三者為彼舍妻子。四者所說堪忍。」於是世尊說此頌曰：

「舍欲財妻子，　　所說能堪忍， 知親同苦樂，　　慧者當狎習。

「居士子！因四事故愍念，當知是善親。云何為四？一者教妙法。二者制惡法。三者面前稱說。四者卻怨家。」於是世尊說此頌曰：

「教妙善制惡，　　面稱卻怨家， 知善親愍念，　　慧者當狎習。

「居士子！因四事故求利，當知是善親。云何為四？一者密事發露。二者密不覆藏。三者得利為喜。四者不得利不憂。」於是世尊說此頌曰：

「密事露不藏，　　利喜無不憂， 知善親求利，　　慧者當狎習。

「居士子！因四事故饒益，當知是善親。云何為四？一者知財物盡。二者知財物盡已便給與物。三者見放逸教訶。四者常以愍念

現代漢語譯本：『第一，教人玩各種遊戲；第二，教人做不合時宜的事情；第三，教人飲酒；第四，教人親近惡知識。』於是世尊說了這首偈： 『教人玩各種遊戲，飲酒，侵犯他人妻子，學習低劣的而不學習高尚的，他們會像月亮耗盡一樣消亡，應當常常遠離他們，就像遠離有恐怖的道路一樣。』 『居士子！善友應當知道有四種。哪四種呢？第一種是同甘共苦，應當知道這是善友。第二種是憐憫關懷，應當知道這是善友。第三種是尋求利益，應當知道這是善友。第四種是給予幫助，應當知道這是善友。居士子！因為四種原因而同甘共苦，應當知道這是善友。哪四種呢？第一種是為對方捨棄自己。第二種是為對方捨棄財產。第三種是為對方捨棄妻子兒女。第四種是能忍受對方所說的話。』於是世尊說了這首偈： 『捨棄慾望、財產和妻子兒女，能忍受對方所說的話，知道朋友同甘共苦，有智慧的人應當親近他們。』 『居士子！因為四種原因而憐憫關懷，應當知道這是善友。哪四種呢？第一種是教導微妙的佛法。第二種是制止不好的行為。第三種是在人前稱讚。第四種是幫助排除怨敵。』於是世尊說了這首偈： 『教導微妙的善法，制止不好的行為，在人前稱讚，幫助排除怨敵，知道朋友憐憫關懷，有智慧的人應當親近他們。』 『居士子！因為四種原因而尋求利益，應當知道這是善友。哪四種呢？第一種是泄露秘密的事情。第二種是不隱瞞秘密的事情。第三種是得到利益感到高興。第四種是得不到利益不憂愁。』於是世尊說了這首偈： 『秘密的事情泄露而不隱瞞，得到利益感到高興，得不到利益不憂愁，知道朋友尋求利益，有智慧的人應當親近他們。』 『居士子！因為四種原因而給予幫助，應當知道這是善友。哪四種呢？第一種是知道對方的財物耗盡。第二種是知道對方財物耗盡后就給予財物。第三種是看到對方放逸就教導呵斥。第四種是常常以憐憫關懷對待。』

English version: 'Firstly, teaching various games; secondly, teaching untimely actions; thirdly, teaching to drink alcohol; fourthly, teaching to associate with bad companions.' Then the World Honored One spoke this verse: 'Teaching various games, drinking alcohol, violating others' wives, learning the inferior and not learning the superior, they will perish like the moon when it is exhausted, one should always stay away from them, just like staying away from a road with terror.' 'Householder, a good friend should be known to have four qualities. What are the four? The first is sharing joy and sorrow, this should be known as a good friend. The second is having compassion and care, this should be known as a good friend. The third is seeking benefit, this should be known as a good friend. The fourth is giving help, this should be known as a good friend. Householder, because of four reasons, sharing joy and sorrow, this should be known as a good friend. What are the four? The first is sacrificing oneself for the other. The second is sacrificing wealth for the other. The third is sacrificing wife and children for the other. The fourth is being able to endure what the other says.' Then the World Honored One spoke this verse: 'Sacrificing desires, wealth, and wife and children, being able to endure what the other says, knowing friends share joy and sorrow, the wise should associate with them.' 'Householder, because of four reasons, having compassion and care, this should be known as a good friend. What are the four? The first is teaching the wonderful Dharma. The second is restraining bad behavior. The third is praising in front of others. The fourth is helping to eliminate enemies.' Then the World Honored One spoke this verse: 'Teaching the wonderful good Dharma, restraining bad behavior, praising in front of others, helping to eliminate enemies, knowing friends have compassion and care, the wise should associate with them.' 'Householder, because of four reasons, seeking benefit, this should be known as a good friend. What are the four? The first is revealing secret matters. The second is not concealing secret matters. The third is being happy when gaining benefits. The fourth is not being worried when not gaining benefits.' Then the World Honored One spoke this verse: 'Revealing secret matters without concealing them, being happy when gaining benefits, not being worried when not gaining benefits, knowing friends seek benefit, the wise should associate with them.' 'Householder, because of four reasons, giving help, this should be known as a good friend. What are the four? The first is knowing when the other's wealth is exhausted. The second is giving wealth after knowing the other's wealth is exhausted. The third is teaching and scolding when seeing the other being negligent. The fourth is always treating with compassion and care.'

。」於是世尊說此頌曰：

「知財盡與物，　　放逸教愍念， 知善親饒益，　　慧者當狎習。

「居士子！聖法律中有六方，東方、南方、西方、北方、下方、上方。居士子！如東方者，如是子觀父母，子當以五事奉敬供養父母。云何為五？一者增益財物。二者備辦眾事。三者所欲則奉。四者自恣不違。五者所有私物盡以奉上。子以此五事奉敬供養父母，父母亦以五事善念其子，云何為五？一者愛念兒子。二者供給無乏。三者令子不負債。四者婚娶稱可。五者父母可意所有財物盡以付子。父母以此五事善念其子。居士子！如是東方二俱分別。居士子！聖法律中東方者，謂子、父母也。居士子！若慈孝父母者，必有增益則無衰耗。

「居士子！如南方者，如是弟子觀師，弟子當以五事恭敬供養于師。云何為五？一者善恭順。二者善承事。三者速起。四者所作業善。五者能奉敬師。弟子以此五事恭敬供養于師，師亦以五事善念弟子。云何為五？一者教技術。二者速教。三者儘教所知。四者安處善方。五者付囑善知識。師以此五事善念弟子。居士子！如是南方二俱分別。居士子！聖法律中南方者，謂弟子、師也。居士子！若人慈順於師者，必有增益則無衰耗

現代漢語譯本：於是世尊說了這首偈頌： 『知道財富終將耗盡，要慷慨佈施，要以慈悲之心教導他人，知道親近善人能帶來益處，有智慧的人應當親近他們。』 『居士子！在聖法律中有六個方向，即東方、南方、西方、北方、下方和上方。居士子！例如東方，是指兒子看待父母的方式，兒子應當以五件事來尊敬和供養父母。哪五件事呢？第一是增加父母的財富。第二是為父母準備好一切所需。第三是滿足父母的願望。第四是自己的行為不違背父母的意願。第五是將自己所有的私有物品都奉獻給父母。兒子以這五件事來尊敬和供養父母，父母也以五件事來善待他們的兒子。哪五件事呢？第一是愛念兒子。第二是供給兒子所需，不讓其匱乏。第三是讓兒子不負債。第四是為兒子娶合適的妻子。第五是將父母認為合適的全部財產都交給兒子。父母以這五件事來善待他們的兒子。居士子！這就是東方雙方的相互關係。居士子！在聖法律中，東方指的是兒子和父母。居士子！如果一個人孝順父母，必定會有所增長而不會衰敗。』 『居士子！例如南方，是指弟子看待老師的方式，弟子應當以五件事來恭敬和供養老師。哪五件事呢？第一是恭敬順從。第二是好好地侍奉老師。第三是迅速起身迎接老師。第四是所做的事情要善。第五是能夠尊敬老師。弟子以這五件事來恭敬和供養老師，老師也以五件事來善待弟子。哪五件事呢？第一是教導弟子技藝。第二是儘快教導。第三是毫無保留地教導所知的一切。第四是引導弟子走上正道。第五是把弟子託付給好的導師。老師以這五件事來善待弟子。居士子！這就是南方雙方的相互關係。居士子！在聖法律中，南方指的是弟子和老師。居士子！如果一個人尊敬順從老師，必定會有所增長而不會衰敗。』

English version: Then the World Honored One spoke this verse: 'Knowing that wealth is exhaustible, give generously, teach with compassion, knowing that associating with good people brings benefit, the wise should associate with them.' 'Householder, in the Holy Law, there are six directions: East, South, West, North, Below, and Above. Householder, for example, the East refers to how a son views his parents. A son should respect and support his parents with five things. What are the five? First, to increase their wealth. Second, to prepare all their needs. Third, to fulfill their wishes. Fourth, to not act against their will. Fifth, to offer all his private possessions to them. A son respects and supports his parents with these five things, and parents also treat their son well with five things. What are the five? First, to love their son. Second, to provide for their son's needs without deficiency. Third, to ensure their son does not incur debt. Fourth, to arrange a suitable marriage for their son. Fifth, to give all the property they deem suitable to their son. Parents treat their son well with these five things. Householder, this is the mutual relationship of the East. Householder, in the Holy Law, the East refers to the son and parents. Householder, if a person is filial to their parents, they will surely increase and not decline.' 'Householder, for example, the South refers to how a disciple views their teacher. A disciple should respect and support their teacher with five things. What are the five? First, to be respectful and obedient. Second, to serve the teacher well. Third, to rise quickly to greet the teacher. Fourth, to do good deeds. Fifth, to be able to respect the teacher. A disciple respects and supports their teacher with these five things, and the teacher also treats their disciple well with five things. What are the five? First, to teach the disciple skills. Second, to teach quickly. Third, to teach all that is known without reservation. Fourth, to guide the disciple onto the right path. Fifth, to entrust the disciple to good mentors. The teacher treats their disciple well with these five things. Householder, this is the mutual relationship of the South. Householder, in the Holy Law, the South refers to the disciple and teacher. Householder, if a person respects and obeys their teacher, they will surely increase and not decline.'

「居士子！如西方者，如是夫觀妻子，夫當以五事愛敬供給妻子。云何為五？一者憐念妻子。二者不輕慢。三者為作瓔珞嚴具。四者於家中得自在。五者念妻親親。夫以此五事愛敬供給妻子，妻子當以十三事善敬順夫，云何十三？一者重愛敬夫。二者重供養夫。三者善念其夫。四者攝持作業。五者善攝眷屬。六者前以瞻侍。七者后以愛行。八者言以誠實。九者不禁制門。十者見來贊善。十一者敷設床待。十二者施設凈美豐饒飲食。十三者供養沙門梵志。妻子以此十三事善敬順夫。居士子！如是西方二俱分別。居士子！聖法律中西方者，謂夫、妻子也。居士子！若人慈愍妻子者，必有增益則無衰耗。

「居士子！如北方者，如是大家觀奴婢使人，大家當以五事愍念給恤奴婢使人。云何為五？一者隨其力而作業。二者隨時食之。三者隨時飲之。四者及日休息。五者病給湯藥。大家以此五事愍念給恤奴婢使人，奴婢使人當以九事善奉大家。云何為九？一者隨時作業。二者專心作業。三者一切作業。四者前以瞻侍。五者后以愛行。六者言以誠實。七者急時不遠離。八者行他方時則便讚歎。九者稱大家庶幾。奴婢使人以此九事善奉大家。居士子！如是北方二俱分別

『居士子！關於西方，是這樣看待夫妻關係的，丈夫應當用五件事來愛護、尊敬和供養妻子。哪五件事呢？第一是憐愛妻子。第二是不輕視怠慢。第三是為她準備裝飾品。第四是在家中讓她自由自在。第五是關愛妻子的親人。丈夫用這五件事來愛護、尊敬和供養妻子，妻子應當用十三件事來好好地尊敬和順從丈夫。哪十三件事呢？第一是深深地愛敬丈夫。第二是好好地供養丈夫。第三是善待丈夫。第四是操持家務。第五是善待家人。第六是在前侍奉。第七是在後關愛。第八是言語誠實。第九是不限制丈夫的行動。第十是見到丈夫回來就讚美他。第十一是鋪好床等待他。第十二是準備乾淨美味豐盛的飲食。第十三是供養沙門和婆羅門。妻子用這十三件事來好好地尊敬和順從丈夫。居士子！這就是關於西方的雙方關係。居士子！在聖法律中，西方指的是丈夫和妻子。居士子！如果有人慈愛憐憫妻子，必定會有所增益而不會衰敗。 『居士子！關於北方，是這樣看待主人和奴婢、僕人的關係的，主人應當用五件事來憐憫和照顧奴婢、僕人。哪五件事呢？第一是根據他們的能力安排工作。第二是按時給他們食物。第三是按時給他們飲水。第四是讓他們按時休息。第五是生病時給他們湯藥。主人用這五件事來憐憫和照顧奴婢、僕人，奴婢、僕人應當用九件事來好好地侍奉主人。哪九件事呢？第一是按時工作。第二是專心工作。第三是做好一切工作。第四是在前侍奉。第五是在後關愛。第六是言語誠實。第七是緊急時刻不離開。第八是外出時讚美主人。第九是稱讚主人，希望他更好。奴婢、僕人用這九件事來好好地侍奉主人。居士子！這就是關於北方的雙方關係。

『Householder, regarding the West, this is how one should view the relationship between husband and wife. A husband should love, respect, and provide for his wife in five ways. What are these five? First, he should be compassionate towards his wife. Second, he should not belittle or disrespect her. Third, he should provide her with ornaments and adornments. Fourth, he should allow her freedom within the home. Fifth, he should care for his wife's relatives. When a husband loves, respects, and provides for his wife in these five ways, the wife should, in turn, respect and obey her husband in thirteen ways. What are these thirteen? First, she should deeply love and respect her husband. Second, she should provide for her husband well. Third, she should treat her husband kindly. Fourth, she should manage the household affairs. Fifth, she should treat her family members well. Sixth, she should serve him in his presence. Seventh, she should care for him from behind. Eighth, she should speak truthfully. Ninth, she should not restrict her husband's movements. Tenth, she should praise him when he returns home. Eleventh, she should prepare the bed for him. Twelfth, she should prepare clean, delicious, and abundant food. Thirteenth, she should make offerings to ascetics and Brahmins. A wife should respect and obey her husband in these thirteen ways. Householder, this is the relationship between the two parties in the West. Householder, in the Holy Law, the West refers to husband and wife. Householder, if a person is compassionate and merciful towards his wife, he will surely increase and not decline.』 『Householder, regarding the North, this is how one should view the relationship between master and slaves or servants. A master should be compassionate and care for his slaves and servants in five ways. What are these five? First, he should assign work according to their abilities. Second, he should provide them with food on time. Third, he should provide them with water on time. Fourth, he should allow them to rest on time. Fifth, he should provide them with medicine when they are sick. When a master is compassionate and cares for his slaves and servants in these five ways, the slaves and servants should, in turn, serve their master well in nine ways. What are these nine? First, they should work on time. Second, they should work diligently. Third, they should do all their work well. Fourth, they should serve him in his presence. Fifth, they should care for him from behind. Sixth, they should speak truthfully. Seventh, they should not leave in times of emergency. Eighth, they should praise their master when they are away. Ninth, they should praise their master, hoping he will be better. Slaves and servants should serve their master well in these nine ways. Householder, this is the relationship between the two parties in the North.』

。居士子！聖法律中北方者，謂大家、奴婢使人也。居士子！若有人慈愍奴婢使人者，必有增益則無衰耗。

「居士子！如下方者，如是親友觀親友臣，親友當以五事愛敬供給親友臣。云何為五？一者愛敬。二者不輕慢。三者不欺誑。四者施與珍寶。五者拯念親友臣。親友以此五事愛敬供給親友臣，親友臣亦以五事善念親友，云何為五？一者知財物盡。二者知財物盡已供給財物。三者見放逸教訶。四者愛念。五者急時可歸依。親友臣以此五事善念親友。居士子！如是下方二俱分別。居士子！聖法律中下方者，謂親友、親友臣也。居士子！若人慈愍親友臣者，必有增益則無衰耗。

「居士子！如上方者，如是施主觀沙門梵志，施主當以五事尊敬供養沙門梵志。云何為五？一者不禁制門。二者見來贊善。三者敷設床待。四者施設凈美豐饒飲食。五者擁護如法。施主以此五事尊敬供養沙門梵志，沙門梵志亦以五事善念施主。云何為五？一者教信行信念信。二者教禁戒。三者教博聞。四者教佈施。五者教慧行慧立慧。沙門梵志以此五事善念施主。居士子！如是上方二俱分別。居士子！聖法律中上方者，謂施主、沙門梵志也。居士子！若人尊奉沙門梵志者，必有增益則無衰耗

現代漢語譯本：居士子！在聖法律中，『北方』指的是家主、奴婢和使役之人。居士子！如果有人慈悲憐憫奴婢和使役之人，必定會有增長而不會衰退。 居士子！『下方』指的是親友和親友的臣屬，親友應當以五件事愛護、尊敬和供養親友的臣屬。哪五件事呢？第一是愛護和尊敬。第二是不輕慢。第三是不欺騙。第四是給予珍寶。第五是救濟和關懷親友的臣屬。親友以這五件事愛護、尊敬和供養親友的臣屬，親友的臣屬也應當以五件事善待親友。哪五件事呢？第一是知道財物耗盡。第二是在知道財物耗盡后供給財物。第三是看到放逸時教導和呵斥。第四是愛護和關懷。第五是在危急時可以依靠。親友的臣屬以這五件事善待親友。居士子！『下方』的雙方就是這樣分別的。居士子！在聖法律中，『下方』指的是親友和親友的臣屬。居士子！如果有人慈悲憐憫親友的臣屬，必定會有增長而不會衰退。 居士子！『上方』指的是施主和沙門、婆羅門，施主應當以五件事尊敬和供養沙門、婆羅門。哪五件事呢？第一是不限制他們進門。第二是見到他們來時讚歎歡迎。第三是鋪設床鋪等待。第四是施捨乾淨、美好、豐盛的飲食。第五是擁護如法。施主以這五件事尊敬和供養沙門、婆羅門，沙門、婆羅門也應當以五件事善待施主。哪五件事呢？第一是教導信奉、修行和確立信仰。第二是教導持守戒律。第三是教導廣博聞法。第四是教導佈施。第五是教導智慧的修行、確立和運用。沙門、婆羅門以這五件事善待施主。居士子！『上方』的雙方就是這樣分別的。居士子！在聖法律中，『上方』指的是施主和沙門、婆羅門。居士子！如果有人尊敬和供奉沙門、婆羅門，必定會有增長而不會衰退。

English version: Householder, in the Holy Law, 『the north』 refers to the master of the house, servants, and those who are employed. Householder, if someone is compassionate towards servants and those who are employed, there will surely be increase and no decrease. Householder, 『the lower direction』 refers to friends and the subordinates of friends. Friends should cherish, respect, and provide for their subordinates with five things. What are the five? First, cherishing and respecting. Second, not being contemptuous. Third, not deceiving. Fourth, giving treasures. Fifth, rescuing and caring for the subordinates of friends. Friends cherish, respect, and provide for their subordinates with these five things, and the subordinates of friends should also treat their friends well with five things. What are the five? First, knowing when wealth is exhausted. Second, providing wealth after knowing it is exhausted. Third, teaching and rebuking when they see negligence. Fourth, cherishing and caring. Fifth, being a refuge in times of crisis. The subordinates of friends treat their friends well with these five things. Householder, the two parties of 『the lower direction』 are thus distinguished. Householder, in the Holy Law, 『the lower direction』 refers to friends and the subordinates of friends. Householder, if someone is compassionate towards the subordinates of friends, there will surely be increase and no decrease. Householder, 『the upper direction』 refers to the benefactor and the ascetics and Brahmins. The benefactor should respect and provide for the ascetics and Brahmins with five things. What are the five? First, not restricting their entry. Second, praising and welcoming them when they come. Third, preparing a bed for them. Fourth, offering clean, delicious, and abundant food. Fifth, protecting them according to the Dharma. The benefactor respects and provides for the ascetics and Brahmins with these five things, and the ascetics and Brahmins should also treat the benefactor well with five things. What are the five? First, teaching faith, practice, and establishing faith. Second, teaching the precepts. Third, teaching extensive learning. Fourth, teaching generosity. Fifth, teaching the practice, establishment, and application of wisdom. The ascetics and Brahmins treat the benefactor well with these five things. Householder, the two parties of 『the upper direction』 are thus distinguished. Householder, in the Holy Law, 『the upper direction』 refers to the benefactor and the ascetics and Brahmins. Householder, if someone respects and honors the ascetics and Brahmins, there will surely be increase and no decrease.

「居士子，有四攝事，云何為四？一者惠施。二者愛言。三者行利。四者等利。」於是世尊說此頌曰：

「惠施及愛言，　　常為他行利， 眾生等同利，　　名稱普遠至， 此則攝持世，　　猶如御車人。 若無攝持者，　　母不因其子， 得供養恭敬，　　父因子亦然， 若有此法攝，　　故得大福祐。 照遠猶日光，　　速利翻捷疾， 不粗說聰明，　　如是得名稱。 定獲無功高，　　速利翻捷疾， 成就信尸賴，　　如是得名稱。 常起不懶惰，　　喜施人飲食， 將去調御正，　　如是得名稱。 親友臣同恤，　　愛樂有齊限， 謂攝在親中，　　殊妙如師子。 初當學技術，　　於後求財物， 后求財物已，　　分別作四分。 一分作飲食，　　一分作田業， 一分舉藏置，　　急時赴所須， 耕作商人給，　　一分出息利， 第五為取婦，　　第六作屋宅。 家若具六事，　　不增快得樂， 彼必饒錢財，　　如海中水流。 彼如是求財，　　猶如蜂採花， 長夜求錢財，　　當自受快樂。 出財莫令遠，　　亦勿令普漫， 不可以財與，　　兇暴及豪強

『居士子，有四種攝受他人的方法，是哪四種呢？第一是佈施。第二是愛語。第三是利行。第四是同事。』於是世尊說了這首偈頌： 『佈施和愛語，常常為他人行利益，使眾生得到同等的利益，名聲就會傳播到遠方，這就能攝受世人，就像駕車的人一樣。 如果沒有攝受的方法，母親不會因為兒子而得到供養和恭敬，父親也會因為兒子而得到。如果有了這種攝受的方法，就能得到大的福佑。 像日光一樣照耀遠方，像快速的箭一樣敏捷，不粗魯地說聰明的話，這樣就能得到名聲。 必定獲得無上的功德，像快速的箭一樣敏捷，成就了信賴和依靠，這樣就能得到名聲。 常常勤奮不懈怠，喜歡佈施飲食給他人，將自己調御得端正，這樣就能得到名聲。 親友和臣子都應同情關懷，愛樂要有一定的限度，這叫做攝受在親近的人中，像獅子一樣殊勝美妙。 最初應當學習技術，之後再求取財物，求取財物之後，要把它分成四份。 一份用來飲食，一份用來經營田地，一份用來儲藏，以備急需，一份用來耕作、經商，或者用來放貸生息。 第五份用來娶妻，第六份用來建造房屋。 如果家庭具備這六件事，不增加也能快樂，他們必定會擁有很多錢財，就像海中的水流一樣。 他們這樣求取財物，就像蜜蜂採花一樣，長久地求取錢財，應當自己享受快樂。 拿出錢財不要讓它流失太遠，也不要讓它隨意散漫，不可以把錢財給兇暴和強橫的人。

'Householder, there are four ways of attracting others. What are the four? First is giving. Second is kind speech. Third is beneficial conduct. Fourth is acting in concert.' Then the World Honored One spoke this verse: 'Giving and kind speech, always acting for the benefit of others, making all beings receive equal benefit, one's name will spread far and wide. This can attract the world, just like a charioteer. If there is no way to attract, a mother will not receive offerings and respect because of her son, and a father will also receive them because of his son. If there is this way of attracting, one can receive great blessings. Shining afar like sunlight, being as swift as a fast arrow, not speaking clever words rudely, in this way one can gain fame. One will surely obtain supreme merit, being as swift as a fast arrow, achieving trust and reliance, in this way one can gain fame. Always being diligent and not lazy, liking to give food and drink to others, regulating oneself to be upright, in this way one can gain fame. Relatives and ministers should all be compassionate and caring, love and joy should have limits. This is called attracting those who are close, being as excellent and wonderful as a lion. Initially, one should learn skills, and then seek wealth. After seeking wealth, one should divide it into four parts. One part is for food and drink, one part is for managing fields, one part is for storage to prepare for emergencies, and one part is for farming, business, or lending for interest. The fifth part is for taking a wife, and the sixth part is for building a house. If a family has these six things, they can be happy without increasing them. They will surely have a lot of wealth, like the flow of water in the sea. They seek wealth in this way, like bees collecting flowers. Having sought wealth for a long time, they should enjoy happiness themselves. When giving out wealth, do not let it flow too far away, nor let it scatter randomly. One should not give wealth to the violent and powerful.

東方為父母，　　南方為師尊， 西方為妻子，　　北方為奴婢， 下方親友臣，　　上沙門梵志。 愿禮此諸方，　　二俱得大稱， 禮此諸方已，　　施主得生天。」

佛說如是。善生居士子聞佛所說，歡喜奉行。

善生經第十九竟(四千二百五十五字)

中阿含經卷第三十三(萬一千六百二十三字)

中阿含經卷第三十四

（一三六）大品商人求財經第二十(第三唸誦)

爾時，世尊告諸比丘：「乃往昔時，閻浮洲中諸商人等皆共集會在賈客堂，而作是念：『我等寧可乘海裝船，入大海中取財寶來，以供家用。』復作是念：『諸賢入海，不可豫知安隱、不安隱，我等寧可各各備辦浮海之具，謂羖羊皮囊、大瓠、押筏。』彼於後時各各備辦浮海之具，羖羊皮囊、大瓠、押筏，便入大海。彼在海中為摩竭魚王破壞其船，彼商人等各各自乘浮海之具，羖羊皮囊、大瓠、押筏，浮向諸方。

「爾時，海東大風卒起，吹諸商人至海西岸，彼中逢見諸女人輩，極妙端正，一切嚴具以飾其身

現代漢語譯本：東方代表父母，南方代表師長，西方代表妻子，北方代表奴婢，下方代表親友臣屬，上方代表沙門和婆羅門。愿禮敬這六個方位，雙方都能獲得極大的讚譽，禮敬這六個方位后，施主便能升入天界。 佛陀如是說。善生居士子聽聞佛陀所說，歡喜地奉行。 《善生經》第十九結束（四千二百五十五字） 《中阿含經》卷第三十三（萬一千六百二十三字） 《中阿含經》卷第三十四 （一三六）《大品商人求財經》第二十（第三唸誦） 當時，世尊告訴眾比丘：『在很久以前，閻浮洲的商人們都聚集在賈客堂，他們這樣想：『我們不如乘船出海，到大海中獲取財寶，用來供養家用。』他們又想：『各位賢者出海，無法預知是否安全，我們不如各自準備好渡海的工具，比如羊皮囊、大葫蘆、木筏。』之後，他們各自準備好渡海的工具，羊皮囊、大葫蘆、木筏，便進入大海。他們在海中被摩竭魚王破壞了船隻，商人們各自乘坐渡海的工具，羊皮囊、大葫蘆、木筏，漂向四方。 『當時，海東突然颳起大風，將商人們吹到海西岸，他們在那裡遇到了許多女人，她們極其美麗端莊，身上佩戴著各種裝飾品。

English version: The east represents parents, the south represents teachers, the west represents wives, the north represents servants, the lower direction represents relatives and subjects, and the upper direction represents ascetics and Brahmins. May reverence be paid to these six directions, so that both sides may receive great praise. After paying reverence to these six directions, the benefactor will be reborn in heaven. The Buddha spoke thus. The householder's son, Shan Sheng, having heard what the Buddha said, joyfully practiced it. The end of the nineteenth chapter of the 'Shan Sheng Sutra' (4,255 characters). The thirty-third scroll of the 'Madhyama Agama Sutra' (11,623 characters). Taisho Tripitaka, Volume 01, No. 0026, 'Madhyama Agama Sutra'. The thirty-fourth scroll of the 'Madhyama Agama Sutra'. (136) The twentieth chapter, 'The Great Merchant's Quest for Wealth' (Third Recitation). At that time, the World Honored One told the monks: 'In the distant past, the merchants of Jambudvipa gathered in the merchant's hall, and they thought: 'We might as well take ships out to sea, to obtain treasures from the ocean, to provide for our families.' They also thought: 'It is impossible to know in advance whether it will be safe or unsafe for you wise ones to go to sea, we might as well each prepare tools for crossing the sea, such as goatskin bags, large gourds, and rafts.' Later, they each prepared tools for crossing the sea, goatskin bags, large gourds, and rafts, and then entered the ocean. In the sea, their ships were destroyed by the Makara fish king, and the merchants each rode their tools for crossing the sea, goatskin bags, large gourds, and rafts, drifting in all directions. 'At that time, a great wind suddenly arose from the east of the sea, blowing the merchants to the west coast of the sea, where they encountered many women, who were extremely beautiful and dignified, adorned with all kinds of ornaments.'

。彼女見已，便作是語：『善來，諸賢！快來，諸賢！此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，莫令閻浮洲商人南行，乃至於夢。』彼商人等皆與婦人共相娛樂。彼商人等因共婦人合會，生男或復生女。彼於後時，閻浮洲有一智慧商人獨住靜處，而作是念：『以何等故？此婦人輩制於我等不令南行耶？我寧可伺共居婦人，知彼眠已，安徐而起，當竊南行。』

「彼閻浮洲一智慧商人則於後，伺共居婦人，知彼眠已，安徐而起，即竊南行。彼閻浮洲一智慧商人既南行已，遙聞大音高聲喚叫，眾多人聲啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友，好閻浮洲安隱快樂，不復得見。彼商人聞已，極大恐怖，身毛皆豎，莫令人及非人觸嬈我者。於是，閻浮洲一智慧商人自製恐怖，復進南行。彼閻浮洲一智慧商人進行南已，忽見東邊有大鐵城，見已，遍觀不見其門，乃至可容貓子出處

現代漢語譯本：她看到他們后，就說：『歡迎，各位賢士！快來，各位賢士！這裡是極樂最美妙的地方，園林景觀、浴池、坐臥之處、樹木茂盛，有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠，都給各位賢士，應當和我們一起享樂，不要讓閻浮洲的商人南行，哪怕是在夢裡也不行。』那些商人們都和婦人一起享樂。那些商人們因為和婦人交合，生了男孩或女孩。後來，閻浮洲有一個聰明的商人獨自住在安靜的地方，心想：『因為什麼緣故？這些婦人限制我們不讓我們南行呢？我寧可等和自己同居的婦人睡著后，慢慢起身，偷偷南行。』 那個閻浮洲的聰明商人後來，等和自己同居的婦人睡著后，慢慢起身，就偷偷南行。那個閻浮洲的聰明商人南行后，遠遠聽到巨大的聲音高聲呼喊，很多人哭泣懊惱，呼喚父親母親，呼喚妻子以及所有愛戀的親朋好友，美好的閻浮洲安穩快樂，再也看不到了。那個商人聽到后，非常恐懼，汗毛都豎了起來，不要讓人或非人來觸碰我。於是，那個閻浮洲的聰明商人控制住恐懼，繼續南行。那個閻浮洲的聰明商人繼續南行后，忽然看到東邊有一座巨大的鐵城，看到后，四處觀看沒有看到城門，甚至連貓能鑽出去的地方都沒有。

English version: Upon seeing them, she spoke thus: 'Welcome, noble sirs! Come quickly, noble sirs! This place is the most wonderful of paradises, with gardens, bathing pools, places to sit and lie down, lush forests, and abundant wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, tridacna, coral, amber, agate, tortoiseshell, redstone, and rotating beads, all of which are given to you, noble sirs. You should enjoy yourselves with us and not let the merchants of Jambudvipa travel south, not even in dreams.' Those merchants all enjoyed themselves with the women. Those merchants, through their union with the women, begot sons and daughters. Later, a wise merchant from Jambudvipa, dwelling alone in a quiet place, thought to himself: 'For what reason do these women prevent us from traveling south? I would rather wait until the woman I live with is asleep, then quietly rise and secretly travel south.' That wise merchant from Jambudvipa, later, waited until the woman he lived with was asleep, then quietly rose and secretly traveled south. After that wise merchant from Jambudvipa had traveled south, he heard from afar a great sound of loud cries, many people weeping and lamenting, calling for their fathers and mothers, calling for their wives and all their beloved relatives and friends, the peaceful and happy Jambudvipa, which they could no longer see. Upon hearing this, the merchant was greatly terrified, his hair stood on end, and he wished that no human or non-human would touch him. Thereupon, the wise merchant from Jambudvipa controlled his fear and continued to travel south. After that wise merchant from Jambudvipa had continued to travel south, he suddenly saw a great iron city to the east. Upon seeing it, he looked all around but could not find a gate, not even a place where a cat could pass through.

「彼閻浮洲一智慧商人見鐵城北有大叢樹，即往至彼大叢樹所，安徐緣上，上已，問彼大眾人曰：『諸賢！汝等何故，啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友？好閻浮洲安隱快樂，不復得見耶？』時，大眾人便答彼曰：『賢者！我等是閻浮洲諸商人也，皆共集會在賈客堂，而作是念：「我等寧可乘海裝船，入大海中取財寶來以供家用。」賢者！我等復作是念：「諸賢！我等入海，不可豫知安隱、不安隱，我等寧可各各備辦浮海之具，謂羖羊皮囊、大瓠、押筏。」賢者！我於後時各各備辦浮海之具，謂羖羊皮囊、大瓠、押筏，便入大海。賢者！我等在海中，為摩竭魚王破壞其船。賢者！我等商人各各自乘浮海之具，羖羊皮囊、大瓠、押筏，浮向諸方。爾時，海東大風卒起，吹我等商人至海西岸，彼中逢見諸女人輩，極妙端正，一切嚴具以飾其身。彼女見已，便作是語：「善來，諸賢！快來，諸賢！此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳𤦛、赤石、旋珠，盡與諸賢，當與我等共相娛樂，莫令閻浮洲商人南行，乃至於夢。」

「『賢者！我等與彼婦人共相娛樂

『閻浮洲有一位聰明的商人，看到鐵城北邊有一大片樹林，就走到那片樹林那裡，慢慢地爬到樹上。上去之後，他問那些人說：『各位賢者！你們為什麼哭泣懊惱，呼喚父母，呼喚妻子和所有你們愛念的親朋好友？難道再也見不到安穩快樂的閻浮洲了嗎？』當時，那些人回答他說：『賢者！我們都是閻浮洲的商人，都一起在客棧里，想著：「我們不如乘船出海，到大海里去獲取財寶來供養家用。」賢者！我們又想著：「各位賢者！我們出海，不能預知是否安全，我們不如各自準備好渡海的工具，比如羊皮囊、大葫蘆、木筏。」賢者！後來，我們各自準備好了渡海的工具，比如羊皮囊、大葫蘆、木筏，就出海了。賢者！我們在海中，被摩竭魚王破壞了船隻。賢者！我們這些商人各自乘坐渡海的工具，羊皮囊、大葫蘆、木筏，漂向四方。當時，海東突然颳起大風，把我們這些商人吹到海西岸，在那裡遇到了許多女人，她們非常美麗端莊，用各種裝飾品打扮自己。她們看到我們后，就說：「歡迎，各位賢者！快來，各位賢者！這裡是極樂世界，最美妙的地方，有園林、浴池、休息的地方、茂密的樹林，還有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠，都給你們，和我們一起享樂吧，不要讓閻浮洲的商人南行，哪怕是在夢裡。」』 『賢者！我們和那些婦人一起享樂』

'In Jambudvipa, there was a wise merchant who saw a large grove of trees north of the Iron City. He went to that grove and slowly climbed up a tree. Once up, he asked the crowd, 'Good sirs! Why are you weeping and lamenting, calling out to your fathers and mothers, your wives, and all your beloved friends and relatives? Is it that you will never see the peaceful and happy Jambudvipa again?' At that time, the crowd replied, 'Good sir! We are all merchants from Jambudvipa, and we were all together in the guest house, thinking, 「We should set sail and go into the great ocean to obtain treasures to provide for our families.」 Good sir! We also thought, 「Good sirs! When we go to sea, we cannot know whether it will be safe or not. We should each prepare tools for crossing the sea, such as sheepskin bags, large gourds, and rafts.」 Good sir! Later, we each prepared tools for crossing the sea, such as sheepskin bags, large gourds, and rafts, and then we went to sea. Good sir! While we were at sea, the Makara fish king destroyed our ship. Good sir! We merchants each rode our sea-crossing tools, sheepskin bags, large gourds, and rafts, and floated in all directions. At that time, a great wind suddenly arose from the east of the sea, blowing us merchants to the west coast of the sea, where we encountered many women, who were extremely beautiful and dignified, adorned with all kinds of ornaments. When they saw us, they said, 「Welcome, good sirs! Come quickly, good sirs! This is the most wonderful place of supreme bliss, with gardens, bathing pools, places to rest, lush forests, and plenty of money, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white conch, tridacna, coral, amber, agate, tortoiseshell, red stone, and spiral beads. All of these are for you. Come and enjoy yourselves with us, and do not let the merchants of Jambudvipa travel south, not even in a dream.」' 'Good sir! We enjoyed ourselves with those women.'

。我等因共婦人合會，生男或復生女。賢者！若彼婦人不聞閻浮洲余諸商人在於海中，為摩竭魚王破壞船者，則與我等共相娛樂。賢者！若彼婦人聞閻浮洲有諸商人在於海中，為摩竭魚王破壞船者，便食我等，極遭逼迫。若食人時，有餘發毛及爪齒者，彼婦人等盡取食之。若食人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。賢者！當知我等閻浮洲商人本有五百人，于中已啖二百五十，余有二百五十，今皆在此大鐵城中。賢者！汝莫信彼婦人語，彼非真人，是羅剎鬼耳。』

「於是，閻浮洲一智慧商人于大叢樹安徐下已，複道而還彼婦人所本共居處，知彼婦人故眠未寤，即于其夜，彼閻浮洲一智慧商人速往至彼閻浮洲諸商人所，便作是語：『汝等共來！當至靜處，汝各獨往，勿將兒去，當共在彼，密有所論。』彼閻浮洲諸商人等共至靜處，各自獨去，不將兒息。

「於是，閻浮洲一智慧商人語曰：『諸商人！我則獨住于安靜處，而作是念：「以何等故？此婦人輩制於我等不令南行耶？我寧可伺共居婦人，知彼眠已，安徐而起，當竊南行。」於是，我便伺共居婦人，知彼眠已，我安徐起，即竊南行

現代漢語譯本：'我們因為和這些婦人結合，生了男孩或者女孩。賢者！如果這些婦人沒有聽說過閻浮洲其他商人在海中被摩竭魚王破壞船隻的事情，她們就會和我們一起享樂。賢者！如果這些婦人聽說過閻浮洲有商人在海中被摩竭魚王破壞船隻的事情，她們就會吃掉我們，使我們遭受極大的逼迫。如果吃人的時候，有剩餘的頭髮、毛髮和牙齒，這些婦人都會全部吃掉。如果吃人的時候，有血滴到地上，這些婦人就會用手爪挖地四寸深，把血吃掉。賢者！要知道我們這些閻浮洲的商人本來有五百人，其中已經有二百五十人被吃掉了，還剩下二百五十人，現在都在這個大鐵城中。賢者！你不要相信那些婦人的話，她們不是真人，是羅剎鬼啊。' 於是，閻浮洲一位有智慧的商人從大樹叢中慢慢下來后，又回到他之前和婦人一起居住的地方，知道那些婦人還在睡覺沒有醒來，就在當晚，這位閻浮洲有智慧的商人迅速前往其他閻浮洲商人所在的地方，然後說道：『你們都過來！到安靜的地方，你們各自單獨前往，不要帶孩子，我們一起到那裡，有秘密的事情要商量。』那些閻浮洲的商人們一起到了安靜的地方，各自單獨前往，沒有帶孩子。 於是，閻浮洲一位有智慧的商人說道：『各位商人！我獨自住在安靜的地方，心裡想著：「為什麼這些婦人要阻止我們向南走呢？我寧願等和自己同居的婦人睡著后，慢慢起身，偷偷向南走。」於是，我就等和自己同居的婦人睡著后，我慢慢起身，就偷偷向南走。』

English version: 'We, because of uniting with these women, have given birth to sons or daughters. Wise one! If these women have not heard of other merchants from Jambudvipa whose ships were destroyed by the Makara fish king in the sea, they will enjoy themselves with us. Wise one! If these women have heard of merchants from Jambudvipa whose ships were destroyed by the Makara fish king in the sea, they will eat us, causing us great distress. If, when eating people, there are any remaining hairs, fur, or teeth, these women will eat them all. If, when eating people, there is blood dripping on the ground, these women will use their claws to dig four inches deep into the ground and eat the blood. Wise one! Know that we merchants from Jambudvipa originally numbered five hundred, of whom two hundred and fifty have already been eaten, and two hundred and fifty remain, all now in this great iron city. Wise one! Do not believe the words of those women, they are not real people, they are Rakshasa demons.' Then, a wise merchant from Jambudvipa, having slowly descended from the large thicket of trees, returned to the place where he had previously lived with the women. Knowing that the women were still asleep and had not awakened, that very night, this wise merchant from Jambudvipa quickly went to the place where the other merchants from Jambudvipa were, and then said: 'Come all of you! Go to a quiet place, each of you go alone, do not bring your children, let us go there together, we have secret matters to discuss.' The merchants from Jambudvipa went together to a quiet place, each going alone, without bringing their children. Then, a wise merchant from Jambudvipa said: 'Fellow merchants! I was alone in a quiet place, thinking: 「Why are these women preventing us from going south? I would rather wait until the woman I live with falls asleep, then slowly get up and secretly go south.」 So, I waited until the woman I live with fell asleep, then I slowly got up and secretly went south.'

。我南行已，遙聞大音高聲喚叫，眾多人聲啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友，好閻浮洲安隱快樂，不復得見。我聞是已，極大恐怖，身毛皆豎，莫令人及非人觸嬈我者。於是，我便自製恐怖，復進南行，進南行已，忽見東邊有大鐵城，見已，遍觀不見其門，乃至可容貓子出處。

「『我復見於大鐵城北有大叢樹，即往至彼大叢樹所，安徐緣上，上已，問彼大眾人曰：「諸賢！汝等何故，啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友？好閻浮洲安隱快樂，不復得見耶？」彼大眾人而答我曰：「賢者！我等是閻浮洲諸商人，皆共集會在賈客堂，而作是念：『我等寧可乘海裝船，入大海中取財寶來以供家用。』賢者！我等復作是念：『諸賢！我等入海，不可豫知安隱、不安隱，我等寧可各各備辦浮海之具，謂羖羊皮囊、大瓠、押筏。』賢者！我等后時各各備辦浮海之具，謂羖羊皮囊、大瓠、押筏，便入大海。賢者！我等在海中，為摩竭魚王破壞其船。賢者！我等商人各各自乘浮海之具，羖羊皮囊、大瓠、押筏，浮向諸方

現代漢語譯本：我向南走，遠遠地聽到巨大的聲音高聲呼喊，許多人哭泣懊惱，呼喚父親母親，呼喚妻子以及所有心愛的親朋好友，美好的閻浮洲安穩快樂，再也看不到了。我聽到這些，非常恐懼，汗毛都豎了起來，不讓人和非人來打擾我。於是，我便控制住恐懼，繼續向南走，走著走著，忽然看見東邊有一座巨大的鐵城，看見后，四處觀看卻找不到它的門，甚至連貓能鑽出去的地方都沒有。 『我又看見大鐵城的北邊有一大片樹林，就走到那片樹林那裡，慢慢地爬了上去，上去後，問那些眾人說：「各位！你們為什麼哭泣懊惱，呼喚父親母親，呼喚妻子以及所有心愛的親朋好友？美好的閻浮洲安穩快樂，再也看不到了嗎？」那些眾人回答我說：「賢者！我們是閻浮洲的商人，都一起在商人的客棧里，想著：『我們不如乘船出海，到大海中去獲取財寶來供養家用。』賢者！我們又想著：『各位！我們入海，不能預知是否安全，我們不如各自準備好渡海的工具，比如羊皮囊、大葫蘆、木筏。』賢者！我們後來各自準備好渡海的工具，比如羊皮囊、大葫蘆、木筏，就進入了大海。賢者！我們在海中，被摩竭魚王破壞了船隻。賢者！我們這些商人各自乘坐渡海的工具，羊皮囊、大葫蘆、木筏，漂向四方。」

English version: I traveled south and from afar, I heard a great sound of loud cries, many people weeping and lamenting, calling for their fathers and mothers, calling for their wives and all their beloved relatives and friends. The peaceful and happy Jambudvipa was no longer to be seen. Upon hearing this, I was greatly terrified, my hair stood on end, and I did not want any humans or non-humans to disturb me. Then, I controlled my fear and continued south. As I went, I suddenly saw a large iron city to the east. After seeing it, I looked all around but could not find its gate, not even a place where a cat could pass through. 'I also saw a large grove of trees to the north of the great iron city, so I went to that grove of trees, slowly climbed up, and after climbing up, I asked the crowd of people, 「Gentlemen! Why are you weeping and lamenting, calling for your fathers and mothers, calling for your wives and all your beloved relatives and friends? Is it that the peaceful and happy Jambudvipa is no longer to be seen?」 The crowd of people answered me, 「Wise one! We are merchants from Jambudvipa, and we were all together in the merchants' inn, thinking, 『We might as well take a ship out to sea, go into the ocean to obtain treasures to provide for our families.』 Wise one! We also thought, 『Gentlemen! When we enter the sea, we cannot know in advance whether it will be safe or not, we might as well each prepare tools for crossing the sea, such as sheepskin bags, large gourds, and rafts.』 Wise one! Later, we each prepared tools for crossing the sea, such as sheepskin bags, large gourds, and rafts, and then we entered the ocean. Wise one! While we were in the sea, the Makara fish king destroyed our ships. Wise one! We merchants each rode our tools for crossing the sea, sheepskin bags, large gourds, and rafts, and floated in all directions.」'

。爾時，海東大風卒起，吹我等商人至海西岸，彼中逢見諸女人輩，極妙端正，一切嚴具以飾其身，彼女見已，便作是語：『善來，諸賢！快來，諸賢！此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，莫令閻浮洲商人南行，乃至於夢。』賢者！我等與彼婦人共相娛樂。我等因共婦人合會，生男或復生女。賢者！若彼婦人不聞閻浮洲更有商人在於海中，為摩竭魚王破壞船者，則與我等共相娛樂。賢者！若彼婦人聞閻浮洲更有商人在於海中，為摩竭魚王破壞船者，便食我等，極遭逼迫。若食人時，有餘發毛及爪齒者，彼婦人等盡取食之。若食人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。賢者！當知我等閻浮洲商人本有五百人，于中已啖二百五十，余有二百五十，今皆在此大鐵城中。賢者！汝莫信彼婦人語，彼非真人，是羅剎鬼耳。」』

「於是，閻浮洲諸商人問彼閻浮洲一智慧商人曰：『賢者！不問彼大眾人，諸賢！頗有方便令我等及汝等從此安隱度至閻浮洲耶？』閻浮洲一智慧商人答曰：『諸賢！我時脫不如是問也

現代漢語譯本：當時，海上突然颳起大風，把我們這些商人吹到了海的西岸。在那裡，我們遇到了一群女子，她們容貌極其美麗端莊，身上佩戴著各種華麗的裝飾。她們見到我們后，便說道：『歡迎，各位賢士！快來，各位賢士！這裡是極樂之地，有最美好的園林、浴池、休息場所、茂盛的樹林，還有大量的錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠，全都送給各位賢士。請和我們一起享樂，不要讓閻浮洲的商人再向南航行，哪怕是在夢中也不要。』賢士！我們便和那些女子一起享樂。我們因為和那些女子交合，生下了男孩或女孩。賢士！如果那些女子沒有聽說閻浮洲還有商人在海上，被摩竭魚王破壞了船隻，她們就會和我們一起享樂。賢士！如果那些女子聽說閻浮洲還有商人在海上，被摩竭魚王破壞了船隻，她們就會吃掉我們，對我們進行極大的逼迫。如果吃人的時候，有剩餘的頭髮、毛髮、指甲或牙齒，那些女子都會全部吃掉。如果吃人的時候，有血滴到地上，那些女子就會用手爪挖地四寸深，把血取出來吃掉。賢士！要知道我們這些閻浮洲的商人原本有五百人，其中已經有二百五十人被吃掉了，剩下的二百五十人現在都在這座大鐵城中。賢士！你們不要相信那些女人的話，她們不是真人，而是羅剎鬼啊！』 於是，閻浮洲的商人們問那位閻浮洲的智慧商人說：『賢士！我們不問那些大眾人，各位賢士！有沒有什麼辦法能讓我們和你們都安全地回到閻浮洲呢？』那位閻浮洲的智慧商人回答說：『各位賢士！我當時如果沒問就好了。』

English version: At that time, a great wind suddenly arose from the sea, blowing us merchants to the western shore of the sea. There, we encountered a group of women, who were extremely beautiful and dignified, adorned with all sorts of magnificent decorations. Upon seeing us, they said: 'Welcome, noble sirs! Come quickly, noble sirs! This is a place of utmost bliss, with the most beautiful gardens, bathing pools, resting places, lush forests, and abundant wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white conch, tridacna, coral, amber, agate, tortoiseshell, red stone, and spiral pearls, all of which we give to you, noble sirs. Please enjoy yourselves with us, and do not let the merchants of Jambudvipa travel south again, not even in dreams.' Noble sirs! We then enjoyed ourselves with those women. Because of our union with those women, we begot sons or daughters. Noble sirs! If those women had not heard that there were other merchants from Jambudvipa at sea, whose ships had been destroyed by the Makara fish king, they would have continued to enjoy themselves with us. Noble sirs! If those women heard that there were other merchants from Jambudvipa at sea, whose ships had been destroyed by the Makara fish king, they would eat us, subjecting us to extreme oppression. If, when eating people, there were any remaining hair, fur, nails, or teeth, those women would eat them all. If, when eating people, any blood dripped onto the ground, those women would dig four inches deep into the ground with their claws and eat the blood. Noble sirs! Know that we merchants of Jambudvipa originally numbered five hundred, of whom two hundred and fifty have already been eaten, and the remaining two hundred and fifty are now in this great iron city. Noble sirs! Do not believe the words of those women, they are not real people, but Rakshasa demons! ' Then, the merchants of Jambudvipa asked that wise merchant of Jambudvipa, saying: 'Noble sir! We do not ask those common people, but noble sirs! Is there any way that we and you can safely return to Jambudvipa?' That wise merchant of Jambudvipa replied: 'Noble sirs! I wish I had not asked at that time.'

。』於是，閻浮洲諸商人語曰：『賢者！還去至本共居婦人處已，伺彼眠時，安徐而起，更竊南行。』復往至彼大眾人所問曰：『諸賢！頗有方便令我等及汝等從此安隱度至閻浮洲耶？』於是，閻浮洲一智慧商人為諸商人默然而受。

「是時，閻浮洲一智慧商人還至共居婦人處已，伺彼眠時，安徐而起，即竊南行，復往至彼大眾人所，問曰：『諸賢！頗有方便令我等及汝等從此安隱度至閻浮洲耶？』彼大眾人答曰：『賢者！更無方便令我等從此安隱度至閻浮洲。賢者！我作是念：「我等當共破掘此墻，還歸本所。」適發心已，此墻轉更倍高於常。賢者！是謂方便令我等不得從此安隱度至閻浮洲。賢者！別有方便可令汝等從此安隱度至閻浮洲，我等永無方便。諸賢！我等聞天于空中唱曰：「閻浮洲諸商人愚癡不定，亦不善解。所以者何？不能令十五日說從解脫時而南行，彼有䭷馬王，食自然粳米，安隱快樂，充滿諸根，再三唱曰：『誰欲度彼岸，誰欲使我脫，誰欲使我將從此安隱度至閻浮洲耶？』汝等可共詣䭷馬王而作是語：『我等欲得渡至彼岸，愿脫我等，愿將我等從此安隱度至閻浮洲。』」賢者！是謂方便令汝等從此安隱度至閻浮洲

現代漢語譯本：於是，閻浮洲的商人們說：『賢者！回去到你和妻子共同居住的地方，等她睡著時，慢慢地起身，再偷偷地向南走。』又去到那些眾人所在的地方問道：『各位賢者！有沒有什麼辦法能讓我們和你們都平安地從這裡到達閻浮洲呢？』這時，閻浮洲的一位有智慧的商人默默地接受了這些商人的請求。 這時，閻浮洲的一位有智慧的商人回到和妻子共同居住的地方，等她睡著時，慢慢地起身，就偷偷地向南走，又去到那些眾人所在的地方，問道：『各位賢者！有沒有什麼辦法能讓我們和你們都平安地從這裡到達閻浮洲呢？』那些眾人回答說：『賢者！再也沒有什麼辦法能讓我們平安地從這裡到達閻浮洲了。賢者！我們曾想：「我們應當一起破開這堵墻，回到原來的地方。」剛一產生這個想法，這堵墻反而比原來更高了。賢者！這就是讓我們無法平安地從這裡到達閻浮洲的辦法。賢者！有別的辦法可以讓你們平安地從這裡到達閻浮洲，我們永遠沒有辦法。各位賢者！我們聽到天空中傳來聲音說：「閻浮洲的商人們愚蠢不定，也不善於理解。為什麼呢？不能讓十五天說從解脫時向南走，那裡有䭷馬王，吃著天然的粳米，安穩快樂，身心充滿活力，再三地喊道：『誰想渡到彼岸，誰想讓我解脫，誰想讓我帶你們平安地從這裡到達閻浮洲呢？』你們可以一起去到䭷馬王那裡，對它說：『我們想要渡到彼岸，希望您能解救我們，希望您能帶我們平安地從這裡到達閻浮洲。』」賢者！這就是讓你們平安地從這裡到達閻浮洲的辦法。』

English version: Then, the merchants of Jambudvipa said: 『Wise one! Return to the place where you live with your wife, and when she is asleep, slowly get up and secretly head south.』 They went again to the place where the crowd was and asked: 『Wise ones! Is there any way that we and you can safely cross from here to Jambudvipa?』 At that time, a wise merchant from Jambudvipa silently accepted the request of these merchants. At that time, a wise merchant from Jambudvipa returned to the place where he lived with his wife, and when she was asleep, he slowly got up and secretly headed south. He went again to the place where the crowd was and asked: 『Wise ones! Is there any way that we and you can safely cross from here to Jambudvipa?』 The crowd replied: 『Wise one! There is no other way for us to safely cross from here to Jambudvipa. Wise one! We thought: 「We should break through this wall together and return to our original place.」 As soon as we had this thought, the wall became even higher than before. Wise one! This is the way that prevents us from safely crossing from here to Jambudvipa. Wise one! There is another way for you to safely cross from here to Jambudvipa, but we will never have a way. Wise ones! We heard a voice in the sky saying: 「The merchants of Jambudvipa are foolish and indecisive, and they do not understand well. Why is that? They cannot let fifteen days pass before saying to head south from the time of liberation. There is a Valaha horse king there, eating natural rice, peaceful and happy, with all his senses full of vitality, repeatedly shouting: 『Who wants to cross to the other shore, who wants me to be liberated, who wants me to take them safely from here to Jambudvipa?』 You can all go to the Valaha horse king and say to him: 『We want to cross to the other shore, we hope you can save us, we hope you can take us safely from here to Jambudvipa.』」 Wise one! This is the way for you to safely cross from here to Jambudvipa.』

。商人汝來！可往至彼䭷馬王所，而作是語：「我等欲得渡至彼岸，愿脫我等，愿將我等從此安隱度至閻浮洲。」』

「於是，閻浮洲有一智慧商人語曰：『諸商人！今時往詣䭷馬王所，而作是語：「我等欲得渡至彼岸，愿脫我等，愿將我等從此安隱度至閻浮洲。」諸商人隨諸天意，諸商人若使十五日說從解脫時，䭷馬王食自然粳米，安隱快樂，充滿諸根，再三唱曰：「誰欲渡彼岸，誰欲從我脫，誰欲使我將從此安隱度至閻浮洲耶？」我等爾時即往彼所，而作是語：「我等欲得渡至彼岸，愿脫我等，愿將我等從此安隱度至閻浮洲。」』

「於是，䭷馬王后十五日說從解脫時，食自然粳米，安隱快樂，充滿諸根，再三唱曰：『誰欲得度彼岸？我當脫彼，我當將彼從此安隱度至閻浮洲。』時，閻浮洲諸商人聞已，即便往詣䭷馬王所而作是語：『我等欲得度至彼岸，愿脫我等，愿將我等從此安隱度至閻浮洲。』時䭷馬王語曰：『商人！彼婦人等必當抱兒共相將來而作是語：「諸賢！善來還此，此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，設不用我者，當憐念兒子

現代漢語譯本：『商人們，你們去！可以到那匹馬王那裡，這樣說：『我們想要渡到彼岸，希望您能解救我們，希望您能安全地把我們從這裡送到閻浮洲。』 於是，閻浮洲有一位聰明的商人說：『各位商人！現在去到馬王那裡，這樣說：『我們想要渡到彼岸，希望您能解救我們，希望您能安全地把我們從這裡送到閻浮洲。』各位商人要順應天意，如果各位在十五日後馬王解除束縛時說，馬王吃了天然的粳米，安穩快樂，全身充滿力量，會再三呼喊：『誰想渡到彼岸？誰想從我這裡解脫？誰想讓我安全地把他們從這裡送到閻浮洲？』我們那時就去到他那裡，這樣說：『我們想要渡到彼岸，希望您能解救我們，希望您能安全地把我們從這裡送到閻浮洲。』 於是，馬王在十五日後解除束縛時，吃了天然的粳米，安穩快樂，全身充滿力量，會再三呼喊：『誰想渡到彼岸？我將解救他們，我將安全地把他們從這裡送到閻浮洲。』當時，閻浮洲的商人們聽到后，就立刻去到馬王那裡，這樣說：『我們想要渡到彼岸，希望您能解救我們，希望您能安全地把我們從這裡送到閻浮洲。』當時，馬王說：『商人們！那些婦女們一定會抱著孩子一起來，這樣說：『各位賢士！歡迎回到這裡，這裡極其快樂，是最好的地方，有園林、浴池、坐臥之處、茂密的樹林，有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠，全部都給各位賢士，和我們一起享樂，如果不用我們，也請憐憫我們的孩子。』

English version: 『Merchants, go! You can go to that Horse King and say this: 『We wish to cross to the other shore, we hope you can deliver us, we hope you can safely take us from here to Jambudvipa.』 Then, a wise merchant from Jambudvipa said: 『Merchants! Now go to the Horse King and say this: 『We wish to cross to the other shore, we hope you can deliver us, we hope you can safely take us from here to Jambudvipa.』 Merchants, follow the will of heaven. If the merchants speak when the Horse King is released after fifteen days, the Horse King, having eaten natural rice, will be peaceful and happy, his whole body filled with strength, and he will repeatedly shout: 『Who wishes to cross to the other shore? Who wishes to be freed from me? Who wishes me to safely take them from here to Jambudvipa?』 At that time, we will go to him and say this: 『We wish to cross to the other shore, we hope you can deliver us, we hope you can safely take us from here to Jambudvipa.』 Then, when the Horse King is released after fifteen days, having eaten natural rice, he will be peaceful and happy, his whole body filled with strength, and he will repeatedly shout: 『Who wishes to cross to the other shore? I will deliver them, I will safely take them from here to Jambudvipa.』 At that time, the merchants of Jambudvipa, having heard this, immediately went to the Horse King and said this: 『We wish to cross to the other shore, we hope you can deliver us, we hope you can safely take us from here to Jambudvipa.』 At that time, the Horse King said: 『Merchants! Those women will surely come with their children, saying this: 『Virtuous ones! Welcome back here, this place is extremely joyful, it is the best place, with gardens, bathing pools, places to sit and lie down, lush forests, and much wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white conch, tridacna, coral, amber, agate, tortoiseshell, red stone, and rotating beads, all of which will be given to you virtuous ones, to enjoy with us. If you do not use us, please have pity on our children.』

。」若彼商人而作是念：「我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。」者，彼雖騎我正當背中，彼必顛倒，落墮於水，便當為彼婦人所食，當遭逼迫。若食人時，有餘發毛及爪齒者，彼婦人便當盡取食之。複次，若食人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。若彼商人不作是念：「我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。」者，彼雖持我身上一毛，彼必安隱度至閻浮洲。』」

於是，世尊告諸比丘：「彼婦人等抱兒子來，而作是語：『諸賢！善來還此，此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂

現代漢語譯本：如果那個商人這樣想：『我有兒女，我擁有最美好的極樂享受，有園林、水池、可以坐臥的地方、茂盛的樹林，我有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠。』那麼，即使他騎在我的背上，他一定會翻倒，落入水中，然後會被那個婦人吃掉，遭受逼迫。如果吃人的時候，有剩餘的頭髮、毛髮和牙齒，那個婦人也會全部吃掉。此外，如果吃人的時候，有血滴到地上，那些婦人會用手爪挖地四寸深，把血吃掉。如果那個商人不這樣想：『我有兒女，我擁有最美好的極樂享受，有園林、水池、可以坐臥的地方、茂盛的樹林，我有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠。』那麼，即使他只拿著我身上的一根毛，他也一定會平安地到達閻浮洲。』 於是，世尊告訴眾比丘：『那些婦人抱著孩子來，這樣說：『各位賢者！歡迎來到這裡，這裡有最美好的極樂享受，有園林、水池、可以坐臥的地方、茂盛的樹林，有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠，全部都給各位，請和我們一起享樂吧。』

English version: If that merchant were to think, 'I have sons and daughters, I possess the most wonderful and blissful pleasures, gardens, bathing pools, places to sit and lie down, lush forests, and I have much wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, tridacna, coral, amber, agate, hawksbill, redstone, and rotating beads,' then even if he were riding on my back, he would surely fall over, fall into the water, and then be eaten by that woman, suffering oppression. If, when eating a person, there are any remaining hairs, fur, or teeth, that woman would eat them all. Furthermore, if, when eating a person, there is blood that drips onto the ground, those women would dig four inches deep into the ground with their claws and eat the blood. If that merchant does not think, 'I have sons and daughters, I possess the most wonderful and blissful pleasures, gardens, bathing pools, places to sit and lie down, lush forests, and I have much wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, tridacna, coral, amber, agate, hawksbill, redstone, and rotating beads,' then even if he were holding just one hair from my body, he would surely safely reach Jambudvipa.' Then, the World Honored One told the monks, 'Those women come holding their children, and say, 'Good sirs! Welcome back here, this place has the most wonderful and blissful pleasures, gardens, bathing pools, places to sit and lie down, lush forests, and there is much wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, tridacna, coral, amber, agate, hawksbill, redstone, and rotating beads, all of which we give to you, please enjoy yourselves with us.'

。』若彼商人而作是念：『我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。』者，彼雖得騎䭷馬王脊正當背中，彼必顛倒，落墮於水，便當為彼婦人所食，當遭逼迫。若食人時，有餘發毛及爪齒者，彼婦人等盡取食之。複次，食彼人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。若彼商人不作是念：『我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊鬱，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車𤦲、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。』者，彼雖持䭷馬王一毛者，彼必安隱度至閻浮洲。

「諸比丘！我說此喻，欲令知義，此說是義，我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。

「若有比丘作如是念：『眼是我，我有眼，耳、鼻、舌、身、意是我，我有意。』者，彼比丘必被害，猶如商人為羅剎所食。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人

現代漢語譯本：如果那個商人這樣想：『我有妻兒，我擁有最美好的享樂，園林、浴池、起居之處、茂盛的樹林，我有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠。』那麼，即使他騎在馬王背上正中央，也一定會顛倒，落入水中，然後被那些羅剎女吃掉，遭受逼迫。當她們吃人的時候，如果有剩餘的頭髮、毛髮和指甲牙齒，那些羅剎女也會全部吃掉。而且，當她們吃人的時候，如果有血滴到地上，那些羅剎女會用手爪挖地四寸深，把血挖出來吃掉。如果那個商人不這樣想：『我有妻兒，我擁有最美好的享樂，園林、浴池、起居之處、茂盛的樹林，我有很多錢財、金銀、水晶、琉璃、摩尼寶珠、珍珠、碧玉、白珂、車渠、珊瑚、琥珀、瑪瑙、玳瑁、赤石、旋珠。』那麼，即使他只拿著馬王的一根毛，也一定能平安地到達閻浮洲。 諸位比丘！我講這個比喻，是爲了讓你們明白其中的道理，這個道理是正確的，我的教法講得很好，闡述得非常廣泛，保護得沒有漏洞，就像橋樑、木筏、浮具一樣，遍佈流傳，甚至到達天界和人間。我的教法就是這樣講得很好，闡述得非常廣泛，保護得沒有漏洞，就像橋樑、木筏、浮具一樣，遍佈流傳，甚至到達天界和人間。 如果哪個比丘這樣想：『眼睛是我，我擁有眼睛，耳朵、鼻子、舌頭、身體、意識是我，我擁有意識。』那麼，這個比丘一定會遭受損害，就像那個商人被羅剎吃掉一樣。我的教法講得很好，闡述得非常廣泛，保護得沒有漏洞，就像橋樑、木筏、浮具一樣，遍佈流傳，甚至到達天界和人間。

English version: If that merchant were to think, 『I have sons and daughters, I have the most exquisite pleasures, gardens, bathing pools, places to sit and lie down, lush forests, I have much wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, tridacna, coral, amber, agate, tortoiseshell, redstone, and rotating pearls,』 then even if he were riding on the very center of the back of the horse king, he would surely fall and tumble into the water, and then be eaten by those ogresses, and suffer oppression. When they eat people, if there are any remaining hairs, fur, or nails and teeth, those ogresses will eat them all. Moreover, when they eat people, if there is any blood that drips onto the ground, those ogresses will use their claws to dig four inches deep into the ground and eat the blood. If that merchant does not think, 『I have sons and daughters, I have the most exquisite pleasures, gardens, bathing pools, places to sit and lie down, lush forests, I have much wealth, gold, silver, crystal, lapis lazuli, mani jewels, pearls, jade, white coral, tridacna, coral, amber, agate, tortoiseshell, redstone, and rotating pearls,』 then even if he were only holding one hair of the horse king, he would surely safely reach Jambudvipa. Monks, I tell this parable to make you understand the meaning. This meaning is correct, my Dharma is well-spoken, expounded very broadly, protected without any gaps, like a bridge, raft, or float, spreading everywhere, even to the heavens and the human realm. My Dharma is thus well-spoken, expounded very broadly, protected without any gaps, like a bridge, raft, or float, spreading everywhere, even to the heavens and the human realm. If any monk were to think, 『The eye is me, I have an eye, the ear, nose, tongue, body, and mind are me, I have a mind,』 then that monk would surely be harmed, just like the merchant who was eaten by the ogresses. My Dharma is well-spoken, expounded very broadly, protected without any gaps, like a bridge, raft, or float, spreading everywhere, even to the heavens and the human realm.

。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。若有比丘作如是念：『眼非是我，我無有眼，耳、鼻、舌、身、意非是我，我無有意。』者，彼比丘得安隱去，猶如商人乘䭷馬王安隱得度。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。

「若有比丘作如是念：『色是我，我有色，聲、香、味、觸、法是我，我有法。』者，彼比丘必被害，猶如商人為羅剎所食。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。若有比丘作如是念：『色非是我，我無有色，聲、香、味、觸、法非是我，我無有法。』者，彼比丘得安隱去，猶如商人乘䭷馬王安隱得度。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。

「若有比丘作如是念：『色陰是我，我有色陰，覺、想、行、識陰是我，我有識陰。』者，彼比丘必被害，猶如商人為羅剎所食

我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。如果有個比丘這樣想：『眼睛不是我，我沒有眼睛；耳朵、鼻子、舌頭、身體、意識不是我，我沒有意識。』那麼，這位比丘就能安穩地離去，就像商人乘坐駿馬安全渡過一樣。我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。 如果有個比丘這樣想：『色是我，我擁有色；聲、香、味、觸、法是我，我擁有法。』那麼，這位比丘必定會遭受損害，就像商人被羅剎吃掉一樣。我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。如果有個比丘這樣想：『色不是我，我沒有色；聲、香、味、觸、法不是我，我沒有法。』那麼，這位比丘就能安穩地離去，就像商人乘坐駿馬安全渡過一樣。我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。我的教法闡述得很好，揭示得非常廣泛，保護得周全沒有漏洞，就像橋樑、木筏和渡船一樣，遍佈流傳，甚至到達天界和人間。 如果有個比丘這樣想：『色蘊是我，我擁有色蘊；感受、思想、行為、意識蘊是我，我擁有意識蘊。』那麼，這位比丘必定會遭受損害，就像商人被羅剎吃掉一樣。

My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 'The eye is not me, I have no eye; the ear, nose, tongue, body, and mind are not me, I have no mind,' then that bhikkhu will depart in peace, just as a merchant safely crosses over riding a fine horse. My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 'Form is me, I have form; sound, smell, taste, touch, and dharma are me, I have dharma,' then that bhikkhu will surely be harmed, just as a merchant is eaten by a rakshasa. My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 'Form is not me, I have no form; sound, smell, taste, touch, and dharma are not me, I have no dharma,' then that bhikkhu will depart in peace, just as a merchant safely crosses over riding a fine horse. My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. My Dharma is well-expounded, extensively revealed, and well-protected without any gaps, like bridges, rafts, and ferries, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 'The form aggregate is me, I have the form aggregate; feeling, perception, mental formations, and consciousness aggregates are me, I have the consciousness aggregate,' then that bhikkhu will surely be harmed, just as a merchant is eaten by a rakshasa.

。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。若有比丘作如是念：『色陰非是我，我無有色陰，覺、想、行、識陰非是我，我無有識陰。』者，彼比丘得安隱去，猶如商人乘䭷馬王安隱得度。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。

「若有比丘作如是念：『地是我，我有地，水、火、風、空、識是我，我有識。』者，彼比丘必被害，猶如商人為羅剎所食。我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。如是我法善說，發露極廣，善護無有空缺，如橋筏浮具，遍滿流佈，乃至天、人。若有比丘作如是念：『地非是我，我無有地，水、火、風、空、識非是我，我無有識。』者，彼比丘得安隱去，猶如商人乘䭷馬王安隱得度。」

「若有不信于，　　佛說正法律， 彼人必被害，　　如為羅剎食。 若人有信于，　　佛說正法律， 彼得安隱度，　　如乘䭷馬王。」

現代漢語譯本：我的教法善妙，闡述廣博，守護周全沒有疏漏，如同橋樑、木筏、浮具，普遍流傳，乃至天人和人。我的教法善妙，闡述廣博，守護周全沒有疏漏，如同橋樑、木筏、浮具，普遍流傳，乃至天人和人。如果有個比丘這樣想：『色陰不是我，我沒有色陰，受、想、行、識陰不是我，我沒有識陰。』那麼，這位比丘就能安穩離去，就像商人乘坐駿馬安穩渡過險境。我的教法善妙，闡述廣博，守護周全沒有疏漏，如同橋樑、木筏、浮具，普遍流傳，乃至天人和人。我的教法善妙，闡述廣博，守護周全沒有疏漏，如同橋樑、木筏、浮具，普遍流傳，乃至天人和人。 如果有個比丘這樣想：『地是我，我擁有地，水、火、風、空、識是我，我擁有識。』那麼，這位比丘必定會遭受損害，就像商人被羅剎吞食。我的教法善妙，闡述廣博，守護周全沒有疏漏，如同橋樑、木筏、浮具，普遍流傳，乃至天人和人。我的教法善妙，闡述廣博，守護周全沒有疏漏，如同橋樑、木筏、浮具，普遍流傳，乃至天人和人。如果有個比丘這樣想：『地不是我，我沒有地，水、火、風、空、識不是我，我沒有識。』那麼，這位比丘就能安穩離去，就像商人乘坐駿馬安穩渡過險境。 『如果有人不相信，佛陀所說的正法和戒律，這個人必定會遭受損害，就像被羅剎吞食一樣。如果有人相信，佛陀所說的正法和戒律，他就能安穩地度過，就像乘坐駿馬一樣。』

English version: My Dharma is well-spoken, extensively revealed, well-protected without any omissions, like bridges, rafts, and floats, spreading everywhere, even to gods and humans. My Dharma is well-spoken, extensively revealed, well-protected without any omissions, like bridges, rafts, and floats, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 『The form aggregate is not me, I do not have the form aggregate; feeling, perception, mental formations, and consciousness aggregates are not me, I do not have the consciousness aggregate,』 then that bhikkhu will depart in safety, just as a merchant safely crosses over by riding a noble horse. My Dharma is well-spoken, extensively revealed, well-protected without any omissions, like bridges, rafts, and floats, spreading everywhere, even to gods and humans. My Dharma is well-spoken, extensively revealed, well-protected without any omissions, like bridges, rafts, and floats, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 『Earth is me, I have earth; water, fire, wind, space, and consciousness are me, I have consciousness,』 then that bhikkhu will surely be harmed, just as a merchant is devoured by a rakshasa. My Dharma is well-spoken, extensively revealed, well-protected without any omissions, like bridges, rafts, and floats, spreading everywhere, even to gods and humans. My Dharma is well-spoken, extensively revealed, well-protected without any omissions, like bridges, rafts, and floats, spreading everywhere, even to gods and humans. If a bhikkhu thinks thus: 『Earth is not me, I do not have earth; water, fire, wind, space, and consciousness are not me, I do not have consciousness,』 then that bhikkhu will depart in safety, just as a merchant safely crosses over by riding a noble horse. Then, the World-Honored One spoke this verse: 『If someone does not believe in the true Dharma and discipline spoken by the Buddha, that person will surely be harmed, just as being devoured by a rakshasa. If someone believes in the true Dharma and discipline spoken by the Buddha, he will cross over safely, just as riding a noble horse.』

商人求財經第二十竟(四千二百七十三字)

（一三七）中阿含大品世間經第二十一(第三唸誦)

爾時，世尊告諸比丘：「如來自覺世間，亦為他說，如來知世間。如來自覺世間習，亦為他說，如來斷世間習。如來自覺世間滅，亦為他說，如來世間滅作證。如來自覺世間道跡，亦為他說，如來修世間道跡。若有一切盡普正，有彼一切如來知見覺得。所以者何？如來從昔夜覺無上正盡之覺，至於今日夜，于無餘涅槃界，當取滅訖。于其中間，若如來口有所言說，有所應對者，彼一切是真諦，不虛不離於如，亦非顛倒，真諦審實，若說師子者，當如說如來。所以者何？如來在眾有所講說，謂師子吼，一切世間，天及魔、梵、沙門、梵志，從人至天，如來是梵有，如來至冷有，無煩亦無熱，真諦不虛有。」於是，世尊說此頌曰：

「知一切世間，　　出一切世間， 說一切世間，　　一切世如真。 彼最上尊雄，　　能解一切縛， 得盡一切業，　　生死悉解脫。 是天亦是人，　　若有歸命佛， 稽首禮如來，　　甚深極大海。 知已亦脩敬，　　諸天香音神， 彼亦稽首禮，　　謂隨於死者

第二十篇 商人求財經（四千二百七十三字） （一三七）《中阿含經》大品第二十一《世間經》（第三唸誦） 當時，世尊告訴眾比丘：『如來覺悟了世間，也為他人宣說，如來了解世間。如來覺悟了世間的習性，也為他人宣說，如來斷除了世間的習性。如來覺悟了世間的滅盡，也為他人宣說，如來證得了世間的滅盡。如來覺悟了世間滅盡的道路，也為他人宣說，如來修習了世間滅盡的道路。如果有一切都完全正確，那麼一切如來都知道、見到、覺悟到。為什麼呢？如來從過去夜晚覺悟無上正等正覺，直到今日夜晚，在無餘涅槃界，將要滅盡。在這期間，如果如來口中有所言說，有所應對，那麼一切都是真諦，不虛妄，不離如實，也不是顛倒，真諦是真實的。如果說獅子，應當像說如來一樣。為什麼呢？如來在眾人中有所講說，稱為獅子吼，一切世間，天、魔、梵、沙門、婆羅門，從人到天，如來是梵有，如來達到清涼，沒有煩惱也沒有熱惱，真諦不虛妄。』 『瞭解一切世間， 出離一切世間， 宣說一切世間， 一切世間如實。 那位最上尊雄， 能解開一切束縛， 得以滅盡一切業， 生死都解脫。 無論是天還是人， 如果有歸命佛陀的， 都稽首禮敬如來， 如深廣的大海。 知道后也脩敬， 諸天、香音神， 他們也稽首禮敬， 說隨順於死者。』

The Twentieth Discourse on Merchants Seeking Wealth (4273 words) (137) The Twenty-first Discourse on the World from the Great Chapter of the Middle Length Discourses (Third Recitation) Then, the Blessed One addressed the bhikkhus, saying: 'The Tathagata has awakened to the world, and also teaches it to others; the Tathagata knows the world. The Tathagata has awakened to the origin of the world, and also teaches it to others; the Tathagata has abandoned the origin of the world. The Tathagata has awakened to the cessation of the world, and also teaches it to others; the Tathagata has realized the cessation of the world. The Tathagata has awakened to the path leading to the cessation of the world, and also teaches it to others; the Tathagata has cultivated the path leading to the cessation of the world. If there is anything that is completely and perfectly correct, all of that is known, seen, and awakened to by the Tathagata. Why is that? From the night the Tathagata awakened to the unsurpassed, complete, and perfect awakening, until this night, in the realm of nirvana without remainder, he will attain extinction. In the meantime, if the Tathagata has spoken or responded to anything, all of that is the truth, not false, not deviating from reality, nor is it inverted; the truth is real. If one speaks of a lion, it should be like speaking of the Tathagata. Why is that? When the Tathagata speaks in the assembly, it is called a lion's roar. In all the world, including gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, the Tathagata is a Brahma-being, the Tathagata has reached coolness, without affliction or heat; the truth is not false.' 'Knowing all the world, Going beyond all the world, Speaking of all the world, All the world as it truly is. That supreme, noble one, Is able to untie all bonds, Has attained the end of all karma, And is liberated from birth and death. Whether gods or humans, If there are those who take refuge in the Buddha, They bow down and pay homage to the Tathagata, Who is like a deep and vast ocean. Having known, they also practice reverence, The gods, the gandharvas, They also bow down and pay homage, Saying they follow the one who has died.'

稽首禮智士，　　歸命人之上， 無憂離塵安，　　無礙諸解脫。 是故當樂禪，　　住遠離極定， 當自作燈明，　　無我必失時。 失時有憂戚，　　謂墮地獄中。」

世間經第二十一竟(三百九十六字)

（一三八）中阿含大品福經第二十二(第三唸誦)

爾時，世尊告諸比丘：「莫畏於福，愛樂意所念。所以者何？福者是說樂。畏於福，不愛樂意所念。所以者何？非福者，是說苦。何以故？我憶往昔長夜作福，長夜受報，愛樂意所念。我往昔時七年行慈，七返成敗，不來此世，世敗壞時，生晃昱天，世成立時，來下生空梵宮殿中，于彼梵中，作大梵天，余處千返作自在天王，三十六返作天帝釋，復無量返作剎利頂生王。

「比丘！我作剎利頂生王時，有八萬四千大象，被好乘具，眾寶珓飾，白珠珞覆，于娑賀象王為首。比丘！我作剎利頂生王時，有八萬四千馬，被好乘具，眾寶嚴飾，金銀交絡，䭷馬王為首。比丘！我作剎利頂生王時，有八萬四千車，四種珓飾，莊以眾好，師子、虎豹斑文之皮織成雜色，種種珓飾，極利疾名樂聲車為首

稽首禮敬有智慧的人，歸順於人中之尊。 無憂無慮，遠離塵世的安寧，沒有任何障礙的解脫。 因此應當喜愛禪定，安住于遠離喧囂的極深禪定。 應當自己作為明燈，執著于『我』必定會錯失時機。 錯失時機就會有憂愁悲傷，這被稱為墮入地獄之中。 《世間經》第二十一結束（共三百九十六字） （一三八）《中阿含經·大品·福經》第二十二（第三次誦讀） 當時，世尊告訴眾比丘：『不要畏懼福報，要喜愛並樂於心中所想。為什麼呢？福報是快樂的代名詞。畏懼福報，不喜愛並樂於心中所想。為什麼呢？非福報是痛苦的代名詞。為什麼呢？我回憶過去長久以來行善積福，長久以來享受福報，喜愛並樂於心中所想。我過去七年修行慈心，七次經歷成敗，沒有再來這個世界。世界毀滅時，我生於晃昱天；世界成立時，我來到空梵宮殿中，在那梵天中，成為大梵天；在其他地方，我千次成為自在天王，三十六次成為天帝釋，又無數次成為剎利頂生王。』 『比丘們！我做剎利頂生王時，有八萬四千頭大象，都配備了精美的乘具，用各種珍寶裝飾，覆蓋著白色的珍珠瓔珞，以娑賀象王為首。比丘們！我做剎利頂生王時，有八萬四千匹馬，都配備了精美的乘具，用各種珍寶裝飾，金銀交錯，以䭷馬王為首。比丘們！我做剎利頂生王時，有八萬四千輛車，用四種珍寶裝飾，裝飾得非常精美，用獅子、虎豹斑紋的皮織成雜色，各種裝飾，以極利疾名樂聲車為首。

I bow my head in reverence to the wise, I take refuge in the one above all people. Free from worry, at peace away from the dust, with no hindrance to all liberations. Therefore, one should delight in meditation, dwelling in the extreme stillness of remoteness. One should be a lamp unto oneself, clinging to 『self』 will surely miss the time. Missing the time brings sorrow and grief, which is said to be falling into hell. The Twenty-first Discourse on the World concludes (396 words). (138) The Twenty-second Discourse on Blessings from the Great Chapter of the Middle Length Discourses (Third Recitation) Then, the Blessed One addressed the monks, 『Do not fear blessings, love and delight in what the mind conceives. Why is that? Blessings are said to be happiness. Fearing blessings, not loving and delighting in what the mind conceives. Why is that? Non-blessings are said to be suffering. Why is that? I recall in the past, for a long time, I performed good deeds, for a long time I received the rewards, loving and delighting in what the mind conceived. In the past, I practiced loving-kindness for seven years, seven times experiencing success and failure, not coming to this world again. When the world was destroyed, I was born in the Abhasvara heaven; when the world was established, I came down to the empty Brahma palace, and in that Brahma realm, I became the Great Brahma; in other places, I became the Lord of Devas a thousand times, thirty-six times I became Sakka, the king of the gods, and countless times I became a wheel-turning monarch.』 『Monks! When I was a wheel-turning monarch, I had eighty-four thousand elephants, all equipped with fine harnesses, adorned with various jewels, covered with white pearl necklaces, with the Sahaga elephant king as the leader. Monks! When I was a wheel-turning monarch, I had eighty-four thousand horses, all equipped with fine harnesses, adorned with various jewels, interwoven with gold and silver, with the Valaha horse king as the leader. Monks! When I was a wheel-turning monarch, I had eighty-four thousand chariots, adorned with four kinds of jewels, decorated with great beauty, woven with the skins of lions, tigers, and leopards in various colors, with various decorations, with the extremely swift and famous sounding chariot as the leader.』

。比丘！我作剎利頂生王時，有八萬四千大城，極大富樂，多有人民，拘舍和提王城為首。比丘！我作剎利頂生王時，有八萬四千樓，四種寶樓，金、銀、琉璃及水精，正法殿為首。

「比丘！我作剎利頂生王時，有八萬四千御座，四種寶座，金、銀、琉璃及水精，敷以氍氀、毾𣰆，覆以錦綺羅縠，有儭體被，兩頭安枕，加陵伽波和羅、波遮悉哆羅那。比丘！我作剎利頂生王時，有八萬四千雙衣，有初摩衣，有錦繒衣，有劫貝衣，有加陵伽波和羅衣。比丘！我作剎利頂生王時，有八萬四千女，身體光澤，皦潔明凈，美色過人，小不及天，恣容端正，睹者歡悅，眾寶瓔珞嚴飾具足，盡剎利種女，余族無量。

「比丘！我作剎利頂生王時，有八萬四千種食，晝夜常供，為我故設，欲令我食。比丘！彼八萬四千種食中，有一種食，極美凈潔，無量種味，是我常所食。比丘！彼八萬四千女中，有一剎利女，最端正姝妙，常奉侍我。比丘！彼八萬四千雙衣中，有一雙衣，或初摩衣，或錦繒衣，或劫貝衣，或加陵伽波和邏衣，是我常所著。比丘！彼八萬四千御座中，有一御座，或金或銀，或琉璃，或水精，敷以氍氀、毾𣰆，覆以錦綺羅縠，有儭體被，兩頭安枕，加陵伽波和邏、波遮悉哆邏那，是我常所臥

現代漢語譯本：比丘們！當我作為剎帝利轉輪王時，擁有八萬四千座大城市，極其富饒快樂，人口眾多，其中以拘舍和提王城為首。比丘們！當我作為剎帝利轉輪王時，擁有八萬四千座樓閣，由四種寶物建成，分別是金、銀、琉璃和水晶，其中以正法殿為首。 比丘們！當我作為剎帝利轉輪王時，擁有八萬四千個寶座，由四種寶物製成，分別是金、銀、琉璃和水晶，上面鋪著毛毯和厚氈，覆蓋著錦緞和絲綢，有靠墊，兩頭安放著枕頭，並有加陵伽波和羅和波遮悉哆羅那。比丘們！當我作為剎帝利轉輪王時，擁有八萬四千雙衣服，有初摩衣、錦繒衣、劫貝衣和加陵伽波和羅衣。比丘們！當我作為剎帝利轉輪王時，擁有八萬四千名女子，她們身體光澤，潔白明凈，容貌美麗過人，略遜於天人，姿態端莊，令人賞心悅目，佩戴著各種珍寶瓔珞，都是剎帝利種姓的女子，其他種姓的女子則數不勝數。 比丘們！當我作為剎帝利轉輪王時，有八萬四千種食物，日夜不斷地供應，專門為我準備，讓我享用。比丘們！在這八萬四千種食物中，有一種食物極其美味潔凈，味道豐富多樣，是我經常食用的。比丘們！在這八萬四千名女子中，有一位剎帝利女子，最為端莊美麗，經常侍奉我。比丘們！在這八萬四千雙衣服中，有一雙衣服，可能是初摩衣、錦繒衣、劫貝衣或加陵伽波和羅衣，是我經常穿的。比丘們！在這八萬四千個寶座中，有一個寶座，可能是金製、銀製、琉璃制或水晶制，上面鋪著毛毯和厚氈，覆蓋著錦緞和絲綢，有靠墊，兩頭安放著枕頭，並有加陵伽波和羅和波遮悉哆羅那，是我經常躺臥的。

English version: Monks! When I was a Khattiya king, a wheel-turning monarch, I had eighty-four thousand great cities, extremely wealthy and joyful, with many people, with the city of Kusavati as the foremost. Monks! When I was a Khattiya king, a wheel-turning monarch, I had eighty-four thousand mansions, made of four kinds of precious materials: gold, silver, crystal, and glass, with the Palace of Righteousness as the foremost. Monks! When I was a Khattiya king, a wheel-turning monarch, I had eighty-four thousand thrones, made of four kinds of precious materials: gold, silver, crystal, and glass, spread with woolen rugs and thick felt, covered with brocade and silk, with cushions, pillows at both ends, and with Kalinga-pavarana and Pacchattharana. Monks! When I was a Khattiya king, a wheel-turning monarch, I had eighty-four thousand pairs of garments, including garments of fine linen, silk, cotton, and Kalinga-pavarana. Monks! When I was a Khattiya king, a wheel-turning monarch, I had eighty-four thousand women, with radiant bodies, pure and bright, of surpassing beauty, slightly inferior to the devas, with graceful forms, pleasing to behold, adorned with various jeweled ornaments, all of the Khattiya lineage, with countless others from other lineages. Monks! When I was a Khattiya king, a wheel-turning monarch, there were eighty-four thousand kinds of food, constantly provided day and night, prepared for my sake, for me to eat. Monks! Among those eighty-four thousand kinds of food, there was one kind of food, extremely delicious and pure, with countless flavors, which I regularly ate. Monks! Among those eighty-four thousand women, there was one Khattiya woman, the most beautiful and charming, who constantly attended to me. Monks! Among those eighty-four thousand pairs of garments, there was one pair of garments, either of fine linen, silk, cotton, or Kalinga-pavarana, which I regularly wore. Monks! Among those eighty-four thousand thrones, there was one throne, either of gold, silver, crystal, or glass, spread with woolen rugs and thick felt, covered with brocade and silk, with cushions, pillows at both ends, and with Kalinga-pavarana and Pacchattharana, on which I regularly lay.

「比丘！彼八萬四千樓觀中，有一樓觀，或金或銀，或琉璃，或水精，名正法殿，是我常所住。比丘！彼八萬四千大城中，有一城極大富樂，多有人民，名拘舍和提，是我常所居。比丘！彼八萬四千車中而有一車，莊以眾好，師子、虎豹斑文之皮織成雜色，種種莊飾，極利疾名樂聲車，是我常所載，至觀望園觀。比丘！彼八萬四千馬中而有一馬，體紺青色，頭像如烏，名䭷馬王，是我常所騎，至觀望園觀。比丘！彼八萬四千大象中而有一象，舉體極白，七支盡正，名于娑賀象王，是我常所乘，至觀望園觀。

「比丘！我作此念：『是何業果，為何業報，令我今日有大如意足，有大威德，有大福祐，有大威神？』比丘！我復作此念：『是三業果，為三業報，令我今日有大如意足，有大威德，有大福祐，有大威神。一者佈施，二者調御，三者守護。』」

「觀此福之報，　　妙善多饒益， 比丘我在昔，　　七年修慈心。 七反成敗劫，　　不來還此世， 世間敗壞時，　　生於晃昱天。 世間轉成時，　　生於梵天中， 在梵為大梵，　　千生自在天。 三十六為釋，　　無量百頂王， 剎利頂生王，　　為人之最尊

『比丘們！在那八萬四千座樓閣中，有一座樓閣，或用金子，或用銀子，或用琉璃，或用水晶建成，名為正法殿，是我經常居住的地方。比丘們！在那八萬四千座大城中，有一座城市極其富饒快樂，人口眾多，名為拘舍和提，是我經常居住的地方。比丘們！在那八萬四千輛車中，有一輛車，裝飾得非常精美，用獅子、虎豹斑紋的皮織成各種雜色，各種裝飾，極其快速，名為樂聲車，是我經常乘坐的，前往觀望園遊玩。比丘們！在那八萬四千匹馬中，有一匹馬，身體呈紺青色，頭如烏鴉，名為䭷馬王，是我經常騎乘的，前往觀望園遊玩。比丘們！在那八萬四千頭大象中，有一頭大象，全身雪白，七個部位都端正，名為于娑賀象王，是我經常乘坐的，前往觀望園遊玩。 『比丘們！我曾這樣想：『這是什麼業的果報，是什麼業的報應，使我今天有如此大的如意足，有如此大的威德，有如此大的福佑，有如此大的威神？』比丘們！我又這樣想：『這是三種業的果報，是三種業的報應，使我今天有如此大的如意足，有如此大的威德，有如此大的福佑，有如此大的威神。一是佈施，二是調御，三是守護。』 『觀看這福報， 美妙而多饒益， 比丘我過去， 七年修慈心。 七次成敗劫， 不來還此世， 世間敗壞時， 生於晃昱天。 世間轉成時， 生於梵天中， 在梵為大梵， 千生自在天。 三十六為釋， 無量百頂王， 剎利頂生王， 為人之最尊。'

'Monks! Among those eighty-four thousand palaces, there is one palace, made of gold, or silver, or lapis lazuli, or crystal, named the Hall of Righteous Dharma, where I often reside. Monks! Among those eighty-four thousand great cities, there is one city that is extremely wealthy and joyful, with many people, named Kosavati, where I often reside. Monks! Among those eighty-four thousand chariots, there is one chariot, adorned with various beautiful things, woven with the skins of lions, tigers, and leopards in various colors, with all sorts of decorations, extremely fast, named the Chariot of Joyful Sound, which I often ride to visit the Observation Garden. Monks! Among those eighty-four thousand horses, there is one horse, with a dark blue body and a head like a crow, named the King of Swift Horses, which I often ride to visit the Observation Garden. Monks! Among those eighty-four thousand elephants, there is one elephant, with a completely white body and all seven limbs perfectly aligned, named the King of Elephants, Yu-suo-he, which I often ride to visit the Observation Garden.' 'Monks! I thought to myself: 『What is the result of what karma, what is the retribution of what karma, that today I have such great magical powers, such great virtue, such great blessings, such great divine power?』 Monks! I thought again: 『It is the result of three karmas, the retribution of three karmas, that today I have such great magical powers, such great virtue, such great blessings, such great divine power. The first is giving, the second is taming, and the third is protecting.』 'Behold this reward of merit, Wonderful, good, and greatly beneficial, Monks, in the past, I cultivated loving-kindness for seven years. Seven times of formation and destruction, I did not return to this world, When the world was destroyed, I was born in the Abhasvara Heaven. When the world was formed, I was born in the Brahma Heaven, In Brahma, I was the Great Brahma, For a thousand lives, a free deva. Thirty-six times I was Sakra, Countless times a king of kings, A Kshatriya king born from the head, The most honored among men.'

如法非刀杖，　　政御于天下， 如法不加抂，　　正安樂教授。 如法轉相傳，　　遍一切大地， 大富多錢財，　　生於如是族。 財谷具足滿，　　成就七寶珍， 因此大福祐，　　所生得自在。 諸佛御於世，　　彼佛之所說， 知此甚奇特，　　見神通不少。 誰知而不信，　　如是生於冥， 是故當自為，　　欲求大福祐， 當恭敬於法，　　常唸佛法律。」

福經第二十二竟(一千一百五十四字)

（一三九）中阿含大品息止道經第二十三(第三唸誦)

爾時，世尊告諸比丘：「年少比丘始成就戒，當以數數詣息止道觀相，骨相、青相、腐相、食相、骨鎖相。彼善受善持此相已，還至住處，澡洗手足，敷尼師檀，在於床上結加趺坐，即念此相，骨相、青相、腐相、食相、骨鎖相。所以者何？若彼比丘修習此相，速除心中欲恚之病。」

「若年少比丘，　　覺未得上意， 當詣息止道，　　欲除其淫慾。 心中無恚諍，　　慈愍于眾生， 遍滿一切方，　　往至觀諸身

'如果依法治理國家，不使用刀劍刑罰，就能治理天下； 如果依法施政，不偏袒枉法，就能帶來真正的安樂和教化。 如果依法傳承，就能遍及整個大地； 這樣的人家會非常富有，擁有大量的錢財，出生在這樣的家族。 財富和穀物充足，擁有七寶珍貴的財富； 因此獲得巨大的福佑，所生之處都能自由自在。 諸佛治理世間，他們所說的話， 知道這些非常奇特，看到的神通也不少。 誰知道而不相信呢？這樣的人就像生活在黑暗中。 所以應當自己努力，想要獲得巨大的福佑， 應當恭敬佛法，常常唸誦佛的教誨。'

《福經》第二十二結束（一千一百五十四字）

（一三九）《中阿含經·大品·息止道經》第二十三（第三唸誦）

當時，世尊告訴眾比丘：『年輕的比丘剛開始持戒，應當經常去觀察息止道，觀察骨相、青相、腐相、食相、骨鎖相。他們好好地接受和記住這些相之後，回到住處，洗手洗腳，鋪好坐具，在床上結跏趺坐，然後憶念這些相，骨相、青相、腐相、食相、骨鎖相。為什麼呢？如果比丘修習這些相，就能迅速去除心中的慾望和嗔恚。』

『如果年輕的比丘，覺得還沒有得到上乘的意境， 應當去觀察息止道，來去除淫慾。 心中沒有嗔恚和爭鬥，慈悲憐憫眾生， 遍及一切地方，前往觀察身體。'

'如果以正法而非武力來治理天下， 如果以正法而不偏私地進行統治，就能帶來真正的安樂和教化。 如果正法能夠代代相傳，就能遍佈整個大地， 這樣的人家會非常富有，擁有大量的財富，出生在這樣的家族。 財富和糧食充足，擁有七寶珍貴的財富，

'If one governs the world according to the Dharma, not with swords and weapons, one can rule the world. If one governs according to the Dharma, without bias or injustice, one can bring true peace and teaching. If the Dharma is passed down through generations, it will spread throughout the entire earth. Such families will be very wealthy, possessing great riches, and be born into such lineages. Wealth and grains will be abundant, possessing the treasures of the seven jewels. Therefore, they will receive great blessings, and wherever they are born, they will be free. The Buddhas govern the world, and what they say, knowing these things is very extraordinary, and the spiritual powers they display are not few. Who, knowing this, would not believe? Such a person is like living in darkness. Therefore, one should strive for oneself, desiring to obtain great blessings, one should respect the Dharma, and always remember the Buddha's teachings.'

Thus spoke the Buddha. The monks, having heard what the Buddha said, joyfully practiced it.

The Sutra of Blessings, the twenty-second, ends (one thousand one hundred and fifty-four words).

(139) The Middle Length Discourses, Great Chapter, Sutra on the Path of Cessation, the twenty-third (the third recitation).

At that time, the Blessed One addressed the monks, saying: 'Young monks who have just begun to observe the precepts should frequently go to observe the Path of Cessation, observing the bone aspect, the blue aspect, the decaying aspect, the eaten aspect, and the bone-lock aspect. Having well received and remembered these aspects, they should return to their dwelling, wash their hands and feet, spread out their sitting cloth, sit cross-legged on their bed, and then contemplate these aspects: the bone aspect, the blue aspect, the decaying aspect, the eaten aspect, and the bone-lock aspect. Why is this? If a monk practices these aspects, he will quickly remove the diseases of desire and anger from his mind.'

'If a young monk, feels he has not yet attained the highest state of mind, he should go to observe the Path of Cessation, to remove lustful desires. In his heart, there is no anger or strife, but compassion for all beings, spreading to all directions, going to observe the body.'

當觀于青相，　　及以爛腐壞， 觀鳥蟲所食，　　骨骨節相連。 修習如是相，　　還歸至本處， 澡洗于手足，　　敷床正基坐。 當以觀真實，　　內身及外身， 盛滿大小便，　　心腎肝肺等。 若欲分衛食，　　到人村邑間， 如將鎧纏絡，　　常正念在前。 若見色可愛，　　清凈欲相應， 見已觀如真，　　正念佛法律。 此中無骨筋，　　無肉亦無血， 無腎心肝肺，　　無有涕唾腦。 一切地皆空，　　水種亦復然， 空一切火種，　　風種亦復空。 若所有諸覺，　　清凈欲相應， 彼一切息止，　　如慧之所觀。 如是行精勤，　　常念不凈想， 永斷淫怒癡，　　除一切無明， 興起清凈明，　　比丘得苦邊。」

息止道經第二十三竟(三百七十二字)

（一四〇）中阿含大品至邊經第二十四(第三唸誦)

爾時，世尊告諸比丘：「于生活中下極至邊，謂行乞食。世間大諱，謂為禿頭手擎缽行，彼族姓子為義故受

觀察青腫的屍體，以及腐爛敗壞的樣子，觀察被鳥蟲啃食的屍體，骨頭和骨頭之間相互連線。 修習這樣的觀想，然後回到原來的地方，洗手洗腳，鋪好床鋪，端正地坐好。 應當觀察真實的身體，包括內在的身體和外在的身體，裡面充滿了大小便，以及心、腎、肝、肺等器官。 如果想要分發食物，到村莊里去，就像穿上鎧甲一樣，要常常保持正念在前面。 如果看到可愛的顏色，與清凈的慾望相應，看到之後要如實地觀察，正念佛法和戒律。 這裡面沒有骨頭和筋，沒有肉也沒有血，沒有腎、心、肝、肺，沒有鼻涕、唾液和腦漿。 一切地大皆是空的，水大也是如此，一切火大是空的，風大也是空的。 如果所有感覺，與清凈的慾望相應，它們都會停止，就像智慧所觀察到的那樣。 像這樣精進修行，常常憶念不凈的觀想，永遠斷除淫慾、憤怒和愚癡，去除一切無明，生起清凈的智慧，比丘就能到達苦的盡頭。 佛陀就是這樣說的。那些比丘聽了佛陀所說，歡喜地奉行。 《息止道經》第二十三結束（三百七十二字） （一四〇）《中阿含大品至邊經》第二十四（第三唸誦） 那時，世尊告訴眾比丘：『在生活中，最下賤、最邊緣的，就是乞食。世間最大的忌諱，就是剃光頭、手拿缽去乞食，那些族姓子爲了正義的緣故接受了這種行為。』

Contemplate the bluish corpse, and its decaying and putrid state, observe the corpse being eaten by birds and insects, with bones connected to bones. Practice such contemplation, then return to your original place, wash your hands and feet, prepare your bed, and sit upright. One should observe the true body, including the inner body and the outer body, which is filled with feces and urine, as well as organs such as the heart, kidneys, liver, and lungs. If you wish to distribute food, go to the village, like putting on armor, always keep mindfulness in front. If you see a lovely color, corresponding to pure desire, after seeing it, observe it as it truly is, with mindfulness of the Buddha's teachings and precepts. There are no bones and tendons here, no flesh and no blood, no kidneys, heart, liver, lungs, no mucus, saliva, and brain. All earth elements are empty, so is the water element, all fire elements are empty, and the wind element is also empty. If all feelings correspond to pure desire, they will all cease, just as wisdom observes. Practice diligently in this way, constantly remembering the contemplation of impurity, forever cutting off lust, anger, and ignorance, removing all ignorance, and generating pure wisdom, then the bhikkhu can reach the end of suffering. The end of the twenty-third Sutta, 'The Cessation Path' (372 words) (140) The twenty-fourth Sutta, 'The Great Chapter to the Edge' of the Middle Length Discourses (Third Recitation) At one time, the Buddha was traveling in Savatthi, staying in Jeta's Grove, Anathapindika's Park. At that time, the World Honored One said to the bhikkhus: 'In life, the lowest and most marginal is begging for food. The greatest taboo in the world is to shave one's head and go begging with a bowl, yet those of good families accept this practice for the sake of righteousness.'

。所以者何？以厭患生老病死、愁戚啼哭、憂苦懊惱，或得此淳具足大苦陰邊，汝等非如是心出家學道耶？」

時，諸比丘白曰：「如是。」

世尊復告諸比丘曰：「彼愚癡人以如是心出家學道，而行伺欲染著至重，濁纏心中，憎嫉無信，懈怠失正念，無正定，惡慧心狂，調亂諸根，持戒極寬，不修沙門，不增廣行。猶人以墨浣墨所污，以血除血，以垢除垢，以濁除濁，以廁除廁，但增其穢。從冥入冥，從闇入闇，我說彼愚癡人持沙門戒亦復如是。謂彼人伺欲染著至重，濁纏心中，憎嫉無信，懈怠失正念，無正定，惡慧心狂，調亂諸根，持戒極寬，不修沙門，不增廣行。猶無事處燒人殘木，彼火燼者，非無事所用，亦非村邑所用，我說彼愚癡人持沙門戒亦復如是。謂彼人行伺欲染著至重，濁纏心中，憎嫉無信，懈怠失正念，無正定，惡慧心狂，調亂諸根，持戒極寬，不修沙門，不增廣行。」

「愚癡失欲樂，　　復失沙門義， 俱忘失二邊，　　猶燒殘火燼。 猶如無事處，　　燒人殘火燼， 無事村不用。　　人著欲亦然， 猶燒殘火燼，　　俱忘失二邊。」

現代漢語譯本：這是為什麼呢？因為你們厭惡生老病死、憂愁悲傷、痛苦煩惱，或者因為感受到這充滿苦難的身體，所以才發心出家修道的，難道不是這樣嗎？' 當時，眾比丘回答說：'是的，是這樣。' 世尊又告訴眾比丘說：'那些愚癡的人因為這樣的想法出家修道，卻仍然執著於強烈的慾望，心中充滿污濁的煩惱，憎恨嫉妒，不相信真理，懈怠懶惰，失去正念，沒有正定，心智昏聵，擾亂自己的感官，持戒過於寬鬆，不修習沙門之道，不增長自己的修行。這就好像有人用墨水清洗被墨水污染的東西，用血去除血跡，用污垢去除污垢，用渾濁去除渾濁，用廁所去除廁所，只會增加污穢。他們從黑暗走向黑暗，從無知走向無知，我說那些愚癡的人持守沙門戒律也是如此。他們執著於強烈的慾望，心中充滿污濁的煩惱，憎恨嫉妒，不相信真理，懈怠懶惰，失去正念，沒有正定，心智昏聵，擾亂自己的感官，持戒過於寬鬆，不修習沙門之道，不增長自己的修行。這就好像在無用的地方燃燒別人剩下的木頭，那些燃燒后的灰燼，既不能用於無用的地方，也不能用於村莊，我說那些愚癡的人持守沙門戒律也是如此。他們執著於強烈的慾望，心中充滿污濁的煩惱，憎恨嫉妒，不相信真理，懈怠懶惰，失去正念，沒有正定，心智昏聵，擾亂自己的感官，持戒過於寬鬆，不修習沙門之道，不增長自己的修行。' '愚癡的人失去了世俗的快樂，也失去了沙門的意義，兩方面都失去了，就像燃燒剩下的灰燼一樣。就像在無用的地方，燃燒別人剩下的灰燼，既不能用於無用的地方，也不能用於村莊。人執著于慾望也是這樣，就像燃燒剩下的灰燼，兩方面都失去了。' 佛陀說完這些話，眾比丘聽了佛陀的教誨，歡喜地奉行。

English version: 'Why is that? It is because you are weary of birth, old age, sickness, and death, sorrow, lamentation, pain, and distress, or because you have experienced this great mass of suffering, that you have resolved to leave home and practice the Way, is it not so?' At that time, the monks replied, 'Yes, it is so.' The World-Honored One further told the monks, 'Those foolish people leave home and practice the Way with such thoughts, yet they still cling to strong desires, their minds are filled with defiled afflictions, they harbor hatred and jealousy, they do not believe in the truth, they are lazy and indolent, they lose mindfulness, they have no right concentration, their minds are confused, they disturb their senses, they keep the precepts too loosely, they do not cultivate the path of a renunciate, and they do not increase their practice. It is like a person using ink to wash away ink stains, using blood to remove bloodstains, using dirt to remove dirt, using turbidity to remove turbidity, using a toilet to remove a toilet, only increasing the filth. They go from darkness to darkness, from ignorance to ignorance, I say that those foolish people who keep the precepts of a renunciate are also like this. They cling to strong desires, their minds are filled with defiled afflictions, they harbor hatred and jealousy, they do not believe in the truth, they are lazy and indolent, they lose mindfulness, they have no right concentration, their minds are confused, they disturb their senses, they keep the precepts too loosely, they do not cultivate the path of a renunciate, and they do not increase their practice. It is like burning leftover wood in a useless place, and the ashes that remain are neither useful for the useless place nor for the village. I say that those foolish people who keep the precepts of a renunciate are also like this. They cling to strong desires, their minds are filled with defiled afflictions, they harbor hatred and jealousy, they do not believe in the truth, they are lazy and indolent, they lose mindfulness, they have no right concentration, their minds are confused, they disturb their senses, they keep the precepts too loosely, they do not cultivate the path of a renunciate, and they do not increase their practice.' 'The foolish lose worldly pleasures, and also lose the meaning of a renunciate, they lose both sides, like the ashes of a burnt fire. Like burning leftover ashes in a useless place, they are neither useful for the useless place nor for the village. People who cling to desires are also like this, like the ashes of a burnt fire, they lose both sides.' The Buddha spoke thus. The monks, having heard the Buddha's teachings, joyfully practiced them.

至邊經第二十四竟(四百二十二字)

（一四一）中阿含大品喻經第二十五(第三唸誦)

爾時，世尊告諸比丘：「若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首；不放逸者，于諸善法為最第一。猶作田業，彼一切因地、依地、立地，得作田業。如是若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首；不放逸者，于諸善法為最第一。猶種子，村及與鬼村，百穀藥木得生長養，彼一切因地、依地、立地，得生長養。

「如是，若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首；不放逸者，于諸善法為最第一。猶諸根香，沉香為第一。猶諸樹香，赤栴檀為第一。猶諸水華，青蓮華為第一。猶諸陸華，須摩那華為第一。猶諸獸跡，彼一切悉入象跡中，像跡盡攝，彼象跡者為最第一，謂廣大故。如是，若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首；不放逸者，于諸善法為最第一。猶諸獸中，彼師子王為最第一。猶如列陣共鬥戰時，唯要誓為第一

第二十四《至邊經》到此結束（共四百二十二字）。

（一四一）《中阿含經》大品《譬喻經》第二十五（第三唸誦）

當時，世尊告訴眾比丘：『如果存在無數的善法可以獲得，那麼這一切都以不放逸為根本，以不放逸為習慣，因不放逸而生，以不放逸為首要；不放逸的人，在所有善法中是最第一的。就像耕作田地，一切都因地、依地、立地，才能耕作田地。同樣，如果存在無數的善法可以獲得，那麼這一切都以不放逸為根本，以不放逸為習慣，因不放逸而生，以不放逸為首要；不放逸的人，在所有善法中是最第一的。就像種子，村莊和鬼村，各種穀物藥材樹木得以生長，一切都因地、依地、立地，才能生長。』

『同樣，如果存在無數的善法可以獲得，那麼這一切都以不放逸為根本，以不放逸為習慣，因不放逸而生，以不放逸為首要；不放逸的人，在所有善法中是最第一的。就像各種根香，沉香是第一。就像各種樹香，赤栴檀是第一。就像各種水生花，青蓮花是第一。就像各種陸生花，須摩那花是第一。就像各種獸跡，一切都包含在象跡中，像跡完全涵蓋，像跡是第一，因為廣大。同樣，如果存在無數的善法可以獲得，那麼這一切都以不放逸為根本，以不放逸為習慣，因不放逸而生，以不放逸為首要；不放逸的人，在所有善法中是最第一的。就像各種野獸中，獅子王是第一。就像列陣共同戰鬥時，誓言是最重要的。』

The twenty-fourth Sutra, 'To the Border,' ends here (422 words).

(141) The Twenty-fifth Sutra, 'The Parable Sutra' of the Great Chapter in the Madhyama Agama (Third Recitation)

Then, the Blessed One addressed the monks, saying: 'If there are countless wholesome qualities to be attained, all of them have their root in non-negligence, are practiced through non-negligence, arise from non-negligence, and have non-negligence as their head; the non-negligent one is the foremost among all wholesome qualities. Just as in farming, all activities depend on the ground, rely on the ground, and are established on the ground to be able to farm. Similarly, if there are countless wholesome qualities to be attained, all of them have their root in non-negligence, are practiced through non-negligence, arise from non-negligence, and have non-negligence as their head; the non-negligent one is the foremost among all wholesome qualities. Just as seeds, in villages and ghost villages, all grains, medicinal herbs, and trees grow and are nourished, all of them depend on the ground, rely on the ground, and are established on the ground to grow and be nourished.'

'Similarly, if there are countless wholesome qualities to be attained, all of them have their root in non-negligence, are practiced through non-negligence, arise from non-negligence, and have non-negligence as their head; the non-negligent one is the foremost among all wholesome qualities. Just as among all root fragrances, agarwood is the foremost. Just as among all tree fragrances, red sandalwood is the foremost. Just as among all water flowers, the blue lotus is the foremost. Just as among all land flowers, the sumana flower is the foremost. Just as among all animal tracks, all are contained within the elephant's track, the elephant's track encompasses all, and the elephant's track is the foremost because it is vast. Similarly, if there are countless wholesome qualities to be attained, all of them have their root in non-negligence, are practiced through non-negligence, arise from non-negligence, and have non-negligence as their head; the non-negligent one is the foremost among all wholesome qualities. Just as among all beasts, the lion king is the foremost. Just as when arrayed for battle, the vow is the most important.'

。猶樓觀椽，彼一切皆依承椽梁立，承椽梁、承椽梁皆攝持之，承椽梁者為最第一，謂盡攝故。

「如是，若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首；不放逸者，于諸善法為最第一。猶如諸山，須彌山王為第一。猶如諸泉，大泉攝水，大海為第一。猶諸大身，阿須羅王為第一。猶諸瞻侍，魔王為第一。猶諸行欲，頂生王為第一。猶如諸小王，轉輪王為第一。猶如虛空諸星，宿月殿為第一。猶諸綵衣，白練為第一。猶諸光明，慧光明為第一。猶如諸眾，如來弟子眾第一。猶如諸法，有為及無為，愛盡、無慾、滅盡、涅槃為第一。猶諸眾生，無足、二足、四足、多足，色、無色、有想、無想，乃至非有想非無想，如來於彼為極第一，為大為上，為最為勝，為尊為妙。猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精為第一，為大為上，為最為勝，為尊為妙。如是若有諸眾生，無足、二足、四足、多足，色、無色、有想、無想，乃至非有想非無想，如來於彼為極第一，為大為上，為最為勝，為尊為妙。」

「若有求財物，　　極好轉增多， 稱譽不放逸，　　事無事慧說

現代漢語譯本：就像樓閣的椽子，所有構件都依靠椽梁支撐而立，椽梁、椽梁都互相支撐，而椽梁是最重要的，因為它支撐著一切。'如此，如果有無量的善法可以獲得，那麼所有這些善法都以不放逸為根本，以不放逸為習慣，因不放逸而生，以不放逸為首要；不放逸對於所有善法來說是最重要的。就像所有的山，須彌山王是第一。就像所有的泉水，大泉彙集水流，大海是第一。就像所有的大身形，阿修羅王是第一。就像所有的侍從，魔王是第一。就像所有行淫慾的，頂生王是第一。就像所有的小王，轉輪王是第一。就像虛空中的所有星辰，月宮是第一。就像所有的綵衣，白色的絲綢是第一。就像所有的光明，智慧的光明是第一。就像所有的僧眾，如來的弟子僧眾是第一。就像所有的法，有為法和無為法，愛盡、無慾、滅盡、涅槃是第一。就像所有的眾生，無足的、兩足的、四足的、多足的，有色的、無色的，有想的、無想的，乃至非有想非無想的，如來對於他們來說是極其第一的，是偉大、至上、最殊勝、最尊貴、最微妙的。就像因為有牛才有乳，因為有乳才有酪，因為有酪才有生酥，因為有生酥才有熟酥，因為有熟酥才有酥精，酥精是第一的，是偉大、至上、最殊勝、最尊貴、最微妙的。如此，如果有所有眾生，無足的、兩足的、四足的、多足的，有色的、無色的，有想的、無想的，乃至非有想非無想的，如來對於他們來說是極其第一的，是偉大、至上、最殊勝、最尊貴、最微妙的。'於是，世尊說了這首偈頌：'如果有人追求財富，希望它不斷增長，那麼就讚美不放逸，有智慧的人會說，無論做什麼事，都要不放逸。' 現代漢語譯本：就像樓閣的椽子，一切都依賴於椽梁而立，椽梁之間互相支撐，而椽梁是最重要的，因為它能支撐一切。'同樣，如果存在無量的善法，那麼所有這些善法都以不放逸為根本，以不放逸為習慣，因不放逸而生，以不放逸為首要；不放逸在所有善法中是最重要的。就像所有的山，須彌山王是第一。就像所有的泉水，大泉彙集水流，大海是第一。就像所有的大身形，阿修羅王是第一。就像所有的侍從，魔王是第一。就像所有行淫慾的，頂生王是第一。就像所有的小王，轉輪王是第一。就像虛空中的所有星辰，月宮是第一。就像所有的綵衣，白色的絲綢是第一。就像所有的光明，智慧的光明是第一。就像所有的僧眾，如來的弟子僧眾是第一。就像所有的法，有為法和無為法，愛盡、無慾、滅盡、涅槃是第一。就像所有的眾生，無足的、兩足的、四足的、多足的，有色的、無色的，有想的、無想的，乃至非有想非無想的，如來對於他們來說是極其第一的，是偉大、至上、最殊勝、最尊貴、最微妙的。就像因為有牛才有乳，因為有乳才有酪，因為有酪才有生酥，因為有生酥才有熟酥，因為有熟酥才有酥精，酥精是第一的，是偉大、至上、最殊勝、最尊貴、最微妙的。如此，如果有所有眾生，無足的、兩足的、四足的、多足的，有色的、無色的，有想的、無想的，乃至非有想非無想的，如來對於他們來說是極其第一的，是偉大、至上、最殊勝、最尊貴、最微妙的。'於是，世尊說了這首偈頌：'如果有人追求財富，希望它不斷增長，那麼就讚美不放逸，有智慧的人會說，無論做什麼事，都要不放逸。'

English version: Just like the rafters of a pavilion, all parts rely on the rafters for support, and the rafters support each other, with the rafters being the most important because they support everything. 'Similarly, if there are countless good dharmas to be attained, all of them are rooted in non-negligence, practiced through non-negligence, arise from non-negligence, and have non-negligence as their head; non-negligence is the most important among all good dharmas. Just as among all mountains, Mount Sumeru is the first. Just as among all springs, the great spring gathers water, and the great ocean is the first. Just as among all great beings, the Asura King is the first. Just as among all attendants, the Demon King is the first. Just as among all those who indulge in desire, King Top-Born is the first. Just as among all small kings, the Wheel-Turning King is the first. Just as among all stars in the sky, the Moon Palace is the first. Just as among all colored garments, white silk is the first. Just as among all lights, the light of wisdom is the first. Just as among all assemblies, the assembly of the Buddha's disciples is the first. Just as among all dharmas, conditioned and unconditioned, the cessation of love, desirelessness, extinction, and Nirvana are the first. Just as among all beings, those without feet, with two feet, with four feet, with many feet, with form, without form, with perception, without perception, and even those who are neither with nor without perception, the Tathagata is the utmost first, the great, the supreme, the most excellent, the most honored, and the most subtle. Just as from a cow comes milk, from milk comes curds, from curds comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee, ghee is the first, the great, the supreme, the most excellent, the most honored, and the most subtle. Similarly, if there are all beings, those without feet, with two feet, with four feet, with many feet, with form, without form, with perception, without perception, and even those who are neither with nor without perception, the Tathagata is the utmost first, the great, the supreme, the most excellent, the most honored, and the most subtle.' Then, the World Honored One spoke this verse: 'If one seeks wealth, wishing it to increase greatly, then praise non-negligence, the wise will say, in whatever one does, one should be non-negligent.' English version: Just like the rafters of a pavilion, everything relies on the rafters for support, and the rafters support each other, with the rafters being the most important because they support everything. 'Similarly, if there are countless good dharmas, all of them are rooted in non-negligence, practiced through non-negligence, arise from non-negligence, and have non-negligence as their head; non-negligence is the most important among all good dharmas. Just as among all mountains, Mount Sumeru is the first. Just as among all springs, the great spring gathers water, and the great ocean is the first. Just as among all great beings, the Asura King is the first. Just as among all attendants, the Demon King is the first. Just as among all those who indulge in desire, King Top-Born is the first. Just as among all small kings, the Wheel-Turning King is the first. Just as among all stars in the sky, the Moon Palace is the first. Just as among all colored garments, white silk is the first. Just as among all lights, the light of wisdom is the first. Just as among all assemblies, the assembly of the Buddha's disciples is the first. Just as among all dharmas, conditioned and unconditioned, the cessation of love, desirelessness, extinction, and Nirvana are the first. Just as among all beings, those without feet, with two feet, with four feet, with many feet, with form, without form, with perception, without perception, and even those who are neither with nor without perception, the Tathagata is the utmost first, the great, the supreme, the most excellent, the most honored, and the most subtle. Just as from a cow comes milk, from milk comes curds, from curds comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee, ghee is the first, the great, the supreme, the most excellent, the most honored, and the most subtle. Similarly, if there are all beings, those without feet, with two feet, with four feet, with many feet, with form, without form, with perception, without perception, and even those who are neither with nor without perception, the Tathagata is the utmost first, the great, the supreme, the most excellent, the most honored, and the most subtle.' Then, the World Honored One spoke this verse: 'If one seeks wealth, wishing it to increase greatly, then praise non-negligence, the wise will say, in whatever one does, one should be non-negligent.'

有不放逸者，　　必取二俱義， 即此世能獲，　　後世亦復得， 雄猛觀諸義，　　慧者必解脫。」

喻經第二十五竟(七百七十一字)

中阿含經卷第三十四(七千三百八十八字)

中阿含經大品第一竟(五萬三百六十九字)

中阿含經卷第三十五

梵志品第二(有一十經)(第三唸誦)

雨勢、歌羅、數　　瞿默、象跡喻 聞德、何苦、欲　　郁瘦、阿攝和

（一四二）中阿含梵志品雨勢經第一

一時，佛游王舍城，在鷲巖山中。

爾時，摩竭陀王未生怨鞞陀提子，與䟦耆相憎，常在眷屬數作是說：「䟦耆國人有大如意足，有大威德，有大福祐，有大威神，我當斷滅䟦耆人種，破壞䟦耆，令䟦耆人遭無量厄。」

於是，摩竭陀王未生怨鞞陀提子聞世尊游王舍城，在鷲巖山中，便告大臣雨勢曰：「我聞沙門瞿曇游王舍城，在鷲巖山中

現代漢語譯本：不懈怠的人，必定能獲得今生和來世的雙重利益，他們今生就能有所成就，來世也能得到善報。勇猛精進地觀察各種道理，有智慧的人必定能從中解脫。 佛陀是這樣說的。那些比丘聽了佛陀的教誨，都歡喜地遵照奉行。 《譬喻經》第二十五結束（共七百七十一字） 《中阿含經》卷第三十四（共七千三百八十八字） 《中阿含經》大品第一結束（共五萬三百六十九字） 《中阿含經》卷第三十五 《梵志品》第二（共十經）（第三唸誦） 雨勢、歌羅、數，瞿默、象跡喻，聞德、何苦、欲，郁瘦、阿攝和。 （一四二）《中阿含梵志品》之《雨勢經》第一 一時，佛陀在王舍城游化，住在鷲峰山中。 當時，摩揭陀國王阿阇世，與跋耆國互相憎恨，經常在眷屬中說：『跋耆國人有強大的如意神通，有強大的威德，有巨大的福佑，有強大的威神力。我一定要滅絕跋耆人的種族，摧毀跋耆國，讓跋耆人遭受無量的災難。』 於是，摩揭陀國王阿阇世聽到世尊在王舍城游化，住在鷲峰山中，就告訴大臣雨勢說：『我聽說沙門瞿曇在王舍城游化，住在鷲峰山中。』

English version: 'Those who are not negligent will surely obtain the benefits of both this life and the next. They will achieve success in this life and receive good rewards in the next. By diligently observing various principles, the wise will surely attain liberation.' Thus spoke the Buddha. The monks, having heard the Buddha's teachings, joyfully followed them. The twenty-fifth Sutta, the 'Parable Sutta,' is concluded (771 words in total). The thirty-fourth fascicle of the 'Madhyama Agama Sutra' (7,388 words in total). The first chapter of the 'Madhyama Agama Sutra,' the 'Great Chapter,' is concluded (50,369 words in total). The thirty-fifth fascicle of the 'Madhyama Agama Sutra' The second chapter, 'Brahmin Chapter' (containing ten sutras) (the third recitation). Rain Force, Kāla, Number, Goma, Elephant Footprint Parable, Hearing Virtue, Why Suffering, Desire, Ulūka, Āśvaka. (142) The first Sutta of the 'Brahmin Chapter' of the 'Madhyama Agama Sutra,' the 'Rain Force Sutta' At one time, the Buddha was traveling in Rajagriha, residing on Vulture Peak Mountain. At that time, King Ajatashatru of Magadha, the son of Vaidehi, was hostile towards the Vajjians. He often said to his retinue, 'The Vajjians possess great miraculous powers, great majesty, great blessings, and great divine strength. I must exterminate the Vajjians, destroy their kingdom, and bring immeasurable suffering upon them.' Then, King Ajatashatru of Magadha heard that the World Honored One was traveling in Rajagriha, residing on Vulture Peak Mountain. He then said to his minister, Rain Force, 'I have heard that the Shramana Gautama is traveling in Rajagriha, residing on Vulture Peak Mountain.'

。雨勢！汝往至沙門瞿曇所，汝持我名問訊聖體安快無病，氣力如常耶？當作是語：『瞿曇！摩竭陀王未生怨鞞陀提子問訊聖體安快無病，氣力如常耶？瞿曇！摩竭陀王未生怨鞞陀提子與䟦耆相憎，常在眷屬數作是說：「䟦耆國人有大如意足，有大威德，有大福祐，有大威神，我當斷滅䟦耆人種，破壞䟦耆，令䟦耆人遭無量厄。」沙門瞿曇當何所說？』雨勢！若沙門瞿曇有所說者，汝善受持。所以者何？如是之人，終不妄說。」

大臣雨勢受王教已，乘最好乘，與五百乘俱出王舍城，即便往詣鷲巖山中。登鷲巖山，下車步進，往詣佛所，便與世尊共相問訊，卻坐一面，白曰：「瞿曇！摩竭陀王未生怨鞞陀提子問訊聖體安快無病，氣力如常耶？瞿曇！摩竭陀王未生怨鞞陀提子與䟦耆相憎，常在眷屬數作是說：『䟦耆國人有大如意足，有大威德，有大福祐，有大威神，我當斷滅䟦耆人種，破壞䟦耆，令䟦耆人遭無量厄。』沙門瞿曇當何所說？」

世尊聞已，告曰：「雨勢！我昔曾游于䟦耆國，彼國有寺名遮和邏。雨勢！爾時我為䟦耆國人說七不衰法，䟦耆國人則能受行七不衰法。雨勢！若䟦耆國人行七不衰法而不犯者，䟦耆必勝，則為不衰

現代漢語譯本：雨勢啊！你到沙門瞿曇那裡去，你帶著我的名義問候他的身體是否安好，有沒有疾病，氣力是否如常？要這樣說：『瞿曇！摩揭陀國王韋提希之子阿阇世問候您的身體是否安好，有沒有疾病，氣力是否如常？瞿曇！摩揭陀國王韋提希之子阿阇世與跋耆人互相憎恨，常常在眷屬面前這樣說：「跋耆國人有強大的如意足，有強大的威德，有強大的福佑，有強大的威神，我將要斷滅跋耆人的種族，破壞跋耆，讓跋耆人遭受無量的災難。」沙門瞿曇會怎麼說呢？』雨勢！如果沙門瞿曇說了什麼，你要好好記住。因為這樣的人，終究不會說謊。」 大臣雨勢接受國王的命令后，乘坐最好的車，與五百輛車一同出王舍城，立即前往鷲峰山中。登上鷲峰山，下車步行，前往佛陀所在的地方，便與世尊互相問候，然後坐在一旁，說道：「瞿曇！摩揭陀國王韋提希之子阿阇世問候您的身體是否安好，有沒有疾病，氣力是否如常？瞿曇！摩揭陀國王韋提希之子阿阇世與跋耆人互相憎恨，常常在眷屬面前這樣說：『跋耆國人有強大的如意足，有強大的威德，有強大的福佑，有強大的威神，我將要斷滅跋耆人的種族，破壞跋耆，讓跋耆人遭受無量的災難。』沙門瞿曇會怎麼說呢？」 世尊聽后，說道：「雨勢！我以前曾經遊歷跋耆國，那個國家有一個寺廟叫做遮和邏。雨勢！那時我為跋耆國人說了七不衰法，跋耆國人就能接受並實行這七不衰法。雨勢！如果跋耆國人實行這七不衰法而不違犯，跋耆必定會勝利，就不會衰敗。」

English version: 'Rain-force! Go to the ascetic Gautama, and on my behalf, inquire about his health, whether he is free from illness, and whether his strength is as usual. Say this: 『Gautama! King Ajatasattu, son of Vaidehi of Magadha, inquires about your health, whether you are free from illness, and whether your strength is as usual. Gautama! King Ajatasattu, son of Vaidehi of Magadha, is hostile to the Vajjians, and often says to his retinue: 「The Vajjians have great magical powers, great majesty, great blessings, and great divine power. I will destroy the Vajjians, devastate Vajji, and cause the Vajjians to suffer immeasurable calamities.」 What will the ascetic Gautama say?』 Rain-force! If the ascetic Gautama says anything, you should remember it well. Because such a person will never speak falsely.』 Minister Rain-force, having received the king's command, rode in the best chariot, and with five hundred chariots, left Rajagriha and immediately went to Vulture Peak Mountain. Ascending Vulture Peak Mountain, he got out of the chariot and walked to where the Buddha was, and after exchanging greetings with the World-Honored One, sat down to one side and said: 『Gautama! King Ajatasattu, son of Vaidehi of Magadha, inquires about your health, whether you are free from illness, and whether your strength is as usual. Gautama! King Ajatasattu, son of Vaidehi of Magadha, is hostile to the Vajjians, and often says to his retinue: 「The Vajjians have great magical powers, great majesty, great blessings, and great divine power. I will destroy the Vajjians, devastate Vajji, and cause the Vajjians to suffer immeasurable calamities.」 What will the ascetic Gautama say?』 The World-Honored One, having heard this, said: 『Rain-force! I once traveled in the land of the Vajjians, and there was a monastery called Chavalaka. Rain-force! At that time, I taught the Vajjians the seven principles of non-decline, and the Vajjians were able to accept and practice these seven principles. Rain-force! If the Vajjians practice these seven principles of non-decline without violating them, the Vajjians will surely be victorious and will not decline.』

大臣雨勢白世尊曰：「沙門瞿曇略說此事，不廣分別，我等不能得解此義，愿沙門瞿曇廣分別說，當令我等得知此義。」

世尊告曰：「雨勢！諦聽，善思念之，我當爲汝廣說此義。」大臣雨勢受教而聽。

是時，尊者阿難執拂侍佛，世尊回顧問曰：「阿難！頗聞䟦耆數數集會，多聚集耶？」

尊者阿難白曰：「世尊！我聞䟦耆數數集會，多聚集也。」

世尊即告大臣雨勢：「若彼䟦耆數數集會，多聚集者，䟦耆必勝，則為不衰。」

世尊復問尊者阿難：「頗聞䟦耆共俱集會，俱作䟦耆事，共俱起耶？」

尊者阿難白曰：「世尊！我聞䟦耆共俱集會，俱作䟦耆事，共俱起也。」

世尊復告大臣雨勢：「若彼䟦耆共俱集會，俱作䟦耆事，共俱起者，䟦耆必勝，則為不衰。」

世尊復問尊者阿難：「頗聞䟦耆未施設者不更施設，本所施設而不改易，舊䟦耆法善奉行耶？」

尊者阿難白曰：「世尊！我聞䟦耆未施設者不更施設，本所施設而不改易，舊䟦耆法善奉行也。」

世尊復告大臣雨勢：「若彼䟦耆未施設者不更施設，本所施設而不改易，舊䟦耆法善奉行者，䟦耆必勝，則為不衰

大臣雨勢對世尊說：『沙門瞿曇只是簡略地說了這件事，沒有詳細地分別解釋，我們不能理解其中的含義。希望沙門瞿曇能詳細地分別解說，讓我們能夠明白這個道理。』 世尊告訴他說：『雨勢！仔細聽，好好思考，我將為你詳細解說這個道理。』大臣雨勢接受教誨，認真聽講。 這時，尊者阿難拿著拂塵侍奉在佛陀身邊。世尊回頭問阿難說：『阿難！你聽說過跋耆人經常集會，多次聚集嗎？』 尊者阿難回答說：『世尊！我聽說過跋耆人經常集會，多次聚集。』 世尊就告訴大臣雨勢說：『如果跋耆人經常集會，多次聚集，跋耆人必定會興盛，不會衰敗。』 世尊又問尊者阿難：『你聽說過跋耆人共同集會，共同處理跋耆事務，共同行動嗎？』 尊者阿難回答說：『世尊！我聽說過跋耆人共同集會，共同處理跋耆事務，共同行動。』 世尊又告訴大臣雨勢說：『如果跋耆人共同集會，共同處理跋耆事務，共同行動，跋耆人必定會興盛，不會衰敗。』 世尊又問尊者阿難：『你聽說過跋耆人對於沒有制定的規章不重新制定，對於已經制定的規章不加以更改，並且能夠很好地奉行舊有的跋耆法規嗎？』 尊者阿難回答說：『世尊！我聽說過跋耆人對於沒有制定的規章不重新制定，對於已經制定的規章不加以更改，並且能夠很好地奉行舊有的跋耆法規。』 世尊又告訴大臣雨勢說：『如果跋耆人對於沒有制定的規章不重新制定，對於已經制定的規章不加以更改，並且能夠很好地奉行舊有的跋耆法規，跋耆人必定會興盛，不會衰敗。』

The minister Vassa said to the World-Honored One, 'The Shramana Gautama has only briefly spoken of this matter, without detailed explanation, and we cannot understand its meaning. We hope that the Shramana Gautama can explain it in detail so that we can understand this principle.' The World-Honored One said, 'Vassa! Listen carefully and think well, and I will explain this principle to you in detail.' The minister Vassa accepted the teaching and listened attentively. At that time, the Venerable Ananda was holding a whisk and attending to the Buddha. The World-Honored One turned and asked Ananda, 'Ananda! Have you heard that the Vajjians frequently assemble and gather often?' The Venerable Ananda replied, 'World-Honored One! I have heard that the Vajjians frequently assemble and gather often.' The World-Honored One then said to the minister Vassa, 'If the Vajjians frequently assemble and gather often, the Vajjians will surely prosper and not decline.' The World-Honored One again asked the Venerable Ananda, 'Have you heard that the Vajjians assemble together, handle Vajji affairs together, and act together?' The Venerable Ananda replied, 'World-Honored One! I have heard that the Vajjians assemble together, handle Vajji affairs together, and act together.' The World-Honored One again said to the minister Vassa, 'If the Vajjians assemble together, handle Vajji affairs together, and act together, the Vajjians will surely prosper and not decline.' The World-Honored One again asked the Venerable Ananda, 'Have you heard that the Vajjians do not re-establish what has not been established, do not change what has been established, and diligently follow the old Vajji laws?' The Venerable Ananda replied, 'World-Honored One! I have heard that the Vajjians do not re-establish what has not been established, do not change what has been established, and diligently follow the old Vajji laws.' The World-Honored One again said to the minister Vassa, 'If the Vajjians do not re-establish what has not been established, do not change what has been established, and diligently follow the old Vajji laws, the Vajjians will surely prosper and not decline.'

世尊復問尊者阿難：「頗聞䟦耆不以力勢而犯他婦、他童女耶？」

尊者阿難白曰：「世尊！我聞䟦耆不以力勢而犯他婦、他童女也。」

世尊復告大臣雨勢：「若彼䟦耆不以力勢而犯他婦、他童女者䟦耆必勝，則為不衰。」

世尊復問尊者阿難：「頗聞䟦耆有名德尊重者，䟦耆悉共宗敬、恭奉、供養，于彼聞教則受耶？」

尊者阿難白曰：「世尊！我聞䟦耆有名德尊重者，䟦耆悉共宗敬、恭奉、供養，于彼聞教則受。」

世尊復告大臣雨勢：「若彼䟦耆有名德尊重者，䟦耆悉共宗敬、恭奉、供養，于彼聞教則受者，䟦耆必勝，則為不衰。」

世尊復問尊者阿難：「頗聞䟦耆所有舊寺，䟦耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損耶？」

尊者阿難白曰：「世尊！我聞䟦耆所有舊寺，䟦耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損也。」

世尊復告大臣雨勢：「若彼䟦耆所有舊寺，䟦耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損者，䟦耆必勝，則為不衰

世尊又問阿難尊者：『聽說跋耆族不會仗恃權勢侵犯別人的妻子和女兒嗎？』 阿難尊者回答說：『世尊，我聽說跋耆族不會仗恃權勢侵犯別人的妻子和女兒。』 世尊又告訴大臣雨勢：『如果跋耆族不仗恃權勢侵犯別人的妻子和女兒，跋耆族必定會興盛，不會衰敗。』 世尊又問阿難尊者：『聽說跋耆族中有德高望重的人，跋耆族人都共同尊敬、恭敬、供養他們，並聽從他們的教誨嗎？』 阿難尊者回答說：『世尊，我聽說跋耆族中有德高望重的人，跋耆族人都共同尊敬、恭敬、供養他們，並聽從他們的教誨。』 世尊又告訴大臣雨勢：『如果跋耆族中有德高望重的人，跋耆族人都共同尊敬、恭敬、供養他們，並聽從他們的教誨，跋耆族必定會興盛，不會衰敗。』 世尊又問阿難尊者：『聽說跋耆族對於舊有的寺廟，都會共同修繕，遵奉、供養、禮敬，對於原先的佈施常常進行而不廢止，對於原先的作為也不減少嗎？』 阿難尊者回答說：『世尊，我聽說跋耆族對於舊有的寺廟，都會共同修繕，遵奉、供養、禮敬，對於原先的佈施常常進行而不廢止，對於原先的作為也不減少。』 世尊又告訴大臣雨勢：『如果跋耆族對於舊有的寺廟，都會共同修繕，遵奉、供養、禮敬，對於原先的佈施常常進行而不廢止，對於原先的作為也不減少，跋耆族必定會興盛，不會衰敗。』

The World-Honored One further asked Venerable Ananda: 'Have you heard that the Vajjians do not use force to violate other men's wives and daughters?' Venerable Ananda replied: 'World-Honored One, I have heard that the Vajjians do not use force to violate other men's wives and daughters.' The World-Honored One further told Minister Varshakara: 'If the Vajjians do not use force to violate other men's wives and daughters, the Vajjians will surely prosper and not decline.' The World-Honored One further asked Venerable Ananda: 'Have you heard that among the Vajjians there are those who are virtuous and respected, and that the Vajjians all together revere, respect, and make offerings to them, and accept their teachings?' Venerable Ananda replied: 'World-Honored One, I have heard that among the Vajjians there are those who are virtuous and respected, and that the Vajjians all together revere, respect, and make offerings to them, and accept their teachings.' The World-Honored One further told Minister Varshakara: 'If among the Vajjians there are those who are virtuous and respected, and the Vajjians all together revere, respect, and make offerings to them, and accept their teachings, the Vajjians will surely prosper and not decline.' The World-Honored One further asked Venerable Ananda: 'Have you heard that the Vajjians all together repair, respect, make offerings to, and honor their old temples, and that they continue the original donations without ceasing, and do not diminish the original practices?' Venerable Ananda replied: 'World-Honored One, I have heard that the Vajjians all together repair, respect, make offerings to, and honor their old temples, and that they continue the original donations without ceasing, and do not diminish the original practices.' The World-Honored One further told Minister Varshakara: 'If the Vajjians all together repair, respect, make offerings to, and honor their old temples, and that they continue the original donations without ceasing, and do not diminish the original practices, the Vajjians will surely prosper and not decline.'

世尊復問尊者阿難：「頗聞䟦耆悉共擁護諸阿羅訶，極大愛敬，常愿未來阿羅訶者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具耶？」

尊者阿難白曰：「世尊！我聞䟦耆悉共擁護諸阿羅訶，極大愛敬，常愿未來阿羅訶者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具。」

世尊復告大臣雨勢：「若彼䟦耆悉共擁護諸阿羅訶，極大愛敬，常愿未來阿羅訶者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具者，䟦耆必勝，則為不衰。雨勢！䟦耆行此七不衰法，諸受持此七不衰法者，䟦耆必勝，則為不衰。」

於是，大臣雨勢即從坐起，偏袒著衣，叉手向佛，白曰：「瞿曇！設彼䟦耆成就一不衰法者，摩竭陀王未生怨鞞陀提子不能伏彼，況復具七不衰法耶？瞿曇！我國事多，請退還歸。」

世尊報曰：「欲去隨意。」

於是，大臣雨勢聞佛所說，則善受持，起繞世尊三匝而去。

大臣雨勢去後不久。於是，世尊回顧告曰：「阿難！若有比丘依鷲巖山處處住者，宣令一切盡集講堂，一切集已，便來白我。」

尊者阿難即受佛教：「唯然

世尊又問阿難尊者：『你是否聽說跋耆人共同擁護所有阿羅漢，極其愛戴敬重，常常希望未來的阿羅漢前來，已經來的阿羅漢樂於長久居住，並經常讓他們不缺乏衣服、飲食、床鋪、湯藥和各種生活用品呢？』 阿難尊者回答說：『世尊！我聽說跋耆人共同擁護所有阿羅漢，極其愛戴敬重，常常希望未來的阿羅漢前來，已經來的阿羅漢樂於長久居住，並經常讓他們不缺乏衣服、飲食、床鋪、湯藥和各種生活用品。』 世尊又告訴大臣雨勢：『如果跋耆人共同擁護所有阿羅漢，極其愛戴敬重，常常希望未來的阿羅漢前來，已經來的阿羅漢樂於長久居住，並經常讓他們不缺乏衣服、飲食、床鋪、湯藥和各種生活用品，那麼跋耆人必定會勝利，不會衰敗。雨勢！跋耆人奉行這七種不衰敗之法，所有受持這七種不衰敗之法的人，跋耆人必定會勝利，不會衰敗。』 於是，大臣雨勢立即從座位上站起來，袒露右肩，雙手合十向佛，說道：『瞿曇！即使跋耆人只成就一種不衰敗之法，摩揭陀國王韋提希之子阿阇世也不能征服他們，更何況他們具備七種不衰敗之法呢？瞿曇！我國事務繁多，請允許我告退回國。』 世尊回答說：『想走就隨意吧。』 於是，大臣雨勢聽了佛所說的話，就善加領受，起身繞著世尊走了三圈后離去。 大臣雨勢離開后不久。於是，世尊回頭說道：『阿難！如果有比丘住在鷲峰山各處，就宣告讓他們全部到講堂集合，全部集合完畢后，就來告訴我。』 阿難尊者立即接受佛的教誨：『遵命。』

The World-Honored One further asked Venerable Ananda: 'Have you heard that the Vajjians collectively protect all Arhats, greatly love and respect them, always wishing that future Arhats would come, and that those who have already come would be happy to stay long, and that they are always provided with clothing, food, bedding, medicine, and various necessities of life?' Venerable Ananda replied: 'World-Honored One! I have heard that the Vajjians collectively protect all Arhats, greatly love and respect them, always wishing that future Arhats would come, and that those who have already come would be happy to stay long, and that they are always provided with clothing, food, bedding, medicine, and various necessities of life.' The World-Honored One then told Minister Vassakara: 'If the Vajjians collectively protect all Arhats, greatly love and respect them, always wishing that future Arhats would come, and that those who have already come would be happy to stay long, and that they are always provided with clothing, food, bedding, medicine, and various necessities of life, then the Vajjians will surely be victorious and will not decline. Vassakara! If the Vajjians practice these seven non-decline principles, and all who uphold these seven non-decline principles, the Vajjians will surely be victorious and will not decline.' Thereupon, Minister Vassakara immediately rose from his seat, bared his right shoulder, clasped his hands towards the Buddha, and said: 'Gautama! Even if the Vajjians only achieve one non-decline principle, King Ajatasattu, son of Vaidehi of Magadha, cannot subdue them, let alone if they possess seven non-decline principles? Gautama! My country has many affairs, please allow me to take my leave and return home.' The World-Honored One replied: 'Go as you wish.' Thereupon, Minister Vassakara, having heard what the Buddha said, received it well, rose and circumambulated the World-Honored One three times before departing. Not long after Minister Vassakara had left. Then, the World-Honored One turned around and said: 'Ananda! If there are monks dwelling in various places on Vulture Peak Mountain, announce that they should all gather in the lecture hall, and when they have all gathered, come and inform me.' Venerable Ananda immediately accepted the Buddha's teaching: 'Yes, sir.'

。世尊！」是時，尊者阿難便行宣令：「若有比丘依鷲巖山處處住者，今令一切盡集講堂。」一切集已，還詣佛所，稽首作禮，卻住一面，白曰：「世尊！我已宣令：『若有比丘依鷲巖山處處住者，悉令一切盡集講堂。』今皆已集，唯愿世尊自知其時。」

於是，世尊將尊者阿難往詣講堂，于比丘眾前敷座而坐，告諸比丘：「今為汝說七不衰法，汝等諦聽，善思念之。」

時，諸比丘白曰：「唯然。」

佛言：「云何為七？若比丘數數集會，多聚集者，比丘必勝，則法不衰。若比丘共齊集會，俱作眾事，共俱起者，比丘必勝，則法不衰。若比丘未施設事不更施設，本所施設而不改易，我所說戒善奉行者，比丘必勝，則法不衰。若比丘此『未來有愛，喜、欲共俱，愛樂彼彼』有起不隨者，比丘必勝，則法不衰。若比丘有長老上尊俱學梵行，比丘悉共宗敬、恭奉、供養，于彼聞教則受者，比丘必勝，則法不衰。若比丘有無事處山林高巖，閑居靜處，寂無音聲，遠離，無惡，無有人民，隨順宴坐，樂住不離者，比丘必勝，則法不衰。若比丘悉共擁護諸梵行者，至重愛敬，常愿未來諸梵行者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具者，比丘必勝，則法不衰

現代漢語譯本：『世尊！』這時，尊者阿難便開始宣令：『凡是住在鷲巖山各處的比丘，現在命令你們全部到講堂集合。』大家集合完畢后，便回到佛陀那裡，頂禮佛足，退到一旁站立，稟告說：『世尊！我已經宣令：『凡是住在鷲巖山各處的比丘，全部命令他們到講堂集合。』現在大家都已經集合完畢，唯愿世尊您自己決定時機。』 於是，世尊帶著尊者阿難來到講堂，在比丘眾前鋪設座位坐下，告訴眾比丘：『現在我為你們說七種不會衰退的法，你們要仔細聽，好好思考。』 當時，眾比丘回答說：『是的，世尊。』 佛陀說：『哪七種呢？如果比丘們經常集會，多人聚集，比丘們必定會興盛，佛法就不會衰退。如果比丘們和合共處，一起處理事務，共同行動，比丘們必定會興盛，佛法就不會衰退。如果比丘們對於沒有制定的規矩不隨意制定，對於已經制定的規矩不隨意更改，對於我所說的戒律能夠好好奉行，比丘們必定會興盛，佛法就不會衰退。如果比丘們對於『未來有愛，喜悅、慾望相伴，愛戀這個那個』的念頭生起時不隨順它，比丘們必定會興盛，佛法就不會衰退。如果比丘們對於年長德高、共同修習梵行的上座，都能夠尊敬、恭敬、供養，並且從他們那裡聽聞教誨並接受，比丘們必定會興盛，佛法就不會衰退。如果比丘們喜歡在無人之處的山林高巖，安靜地居住，沒有喧鬧的聲音，遠離塵囂，沒有邪惡，沒有人民，隨順禪坐，樂於安住而不離開，比丘們必定會興盛，佛法就不會衰退。如果比丘們能夠共同守護所有修習梵行的人，極其尊重愛護，常常希望未來的修習梵行者能夠前來，已經來的能夠長久安住，常常不讓他們缺乏衣服、飲食、床鋪、湯藥、各種生活用品，比丘們必定會興盛，佛法就不會衰退。』

English version: 『Venerable Sir!』 At that time, the Venerable Ananda then proceeded to proclaim: 『If there are any bhikkhus residing in various places on Vulture Peak Mountain, I now order all of you to gather in the assembly hall.』 After everyone had gathered, they returned to the Buddha, bowed their heads in reverence, and stood to one side, reporting: 『Venerable Sir! I have proclaimed: 『If there are any bhikkhus residing in various places on Vulture Peak Mountain, I order all of them to gather in the assembly hall.』 Now they have all gathered, may the Venerable Sir decide the appropriate time.』 Then, the Buddha, accompanied by the Venerable Ananda, went to the assembly hall, laid out a seat before the assembly of bhikkhus, and sat down, saying to the bhikkhus: 『Now I will tell you about seven principles of non-decline. Listen carefully and contemplate them well.』 At that time, the bhikkhus replied: 『Yes, Venerable Sir.』 The Buddha said: 『What are the seven? If bhikkhus frequently assemble and gather in large numbers, the bhikkhus will surely prosper, and the Dharma will not decline. If bhikkhus live in harmony, work together on matters, and act together, the bhikkhus will surely prosper, and the Dharma will not decline. If bhikkhus do not arbitrarily establish rules that have not been established, do not arbitrarily change rules that have been established, and diligently observe the precepts I have taught, the bhikkhus will surely prosper, and the Dharma will not decline. If bhikkhus do not follow the arising of thoughts such as 『future love, accompanied by joy and desire, loving this and that,』 the bhikkhus will surely prosper, and the Dharma will not decline. If bhikkhus respect, revere, and make offerings to the elder and venerable ones who practice the holy life together, and receive and accept their teachings, the bhikkhus will surely prosper, and the Dharma will not decline. If bhikkhus enjoy living in secluded places in forests and high mountains, in quiet places without noise, far from the world, without evil, without people, in accordance with meditation, and are happy to dwell there without leaving, the bhikkhus will surely prosper, and the Dharma will not decline. If bhikkhus collectively protect all those who practice the holy life, with utmost respect and love, always hoping that future practitioners of the holy life will come, and that those who have come will dwell long, and always ensure that they do not lack clothing, food, bedding, medicine, and various necessities of life, the bhikkhus will surely prosper, and the Dharma will not decline.』

。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

於是，世尊復告諸比丘曰：「我為汝等更說七不衰法，汝等諦聽，善思念之。」

佛言：「云何為七？若比丘尊師，恭敬、極重供養、奉事者，比丘必勝，則法不衰。若比丘法、眾、戒、不放逸、供給、定，恭敬、極重供養、奉事者，比丘必勝，則法不衰。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

世尊復告諸比丘曰：「我為汝等更說七不衰法，汝等諦聽，善思念之。」

佛言：「云何為七？若比丘不行於業，不樂於業，不習業者，比丘必勝，則法不衰。不行嘩說，不樂嘩說，不習嘩說者；不行聚會，不樂聚會，不習聚會者；不行雜合，不樂雜合，不習雜合者；不行睡眠，不樂睡眠，不習睡眠者；不為利，不為譽，不為他人行梵行者；不為暫爾，不為德勝，于其中間舍方便，令德勝者；比丘必勝，則法不衰。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

時，諸比丘白曰：「唯然

現代漢語譯本：如果比丘奉行這七種不衰退之法，並能受持而不違犯，那麼比丘必定能夠獲得勝利，佛法也不會衰敗。 世尊又對眾比丘說：『我再為你們宣說七種不衰退之法，你們要仔細聽，好好思考。』 佛說：『哪七種呢？如果比丘尊敬師長，恭敬、極其重視供養、侍奉師長，那麼比丘必定能夠獲得勝利，佛法也不會衰敗。如果比丘對於佛法、僧眾、戒律、不放逸、供養、禪定，能夠恭敬、極其重視供養、侍奉，那麼比丘必定能夠獲得勝利，佛法也不會衰敗。如果比丘奉行這七種不衰退之法，並能受持而不違犯，那麼比丘必定能夠獲得勝利，佛法也不會衰敗。』 佛說：『哪七種呢？如果比丘不從事俗務，不樂於俗務，不習慣俗務，那麼比丘必定能夠獲得勝利，佛法也不會衰敗。不從事喧譁的言談，不樂於喧譁的言談，不習慣喧譁的言談；不參與聚會，不樂於聚會，不習慣聚會；不參與雜亂的交往，不樂於雜亂的交往，不習慣雜亂的交往；不貪圖睡眠，不樂於睡眠，不習慣睡眠；不為利益，不為名譽，不為他人而修行梵行；不為暫時的利益，不為超越他人，而是在其中捨棄方便，使德行增長；那麼比丘必定能夠獲得勝利，佛法也不會衰敗。如果比丘奉行這七種不衰退之法，並能受持而不違犯，那麼比丘必定能夠獲得勝利，佛法也不會衰敗。』

English version: If a bhikkhu practices these seven principles of non-decline, and upholds them without transgression, then the bhikkhu will surely be victorious, and the Dharma will not decline. Then, the World-Honored One said to the bhikkhus again: 'I will further explain seven principles of non-decline for you. Listen carefully and contemplate them well.' At that time, the bhikkhus replied: 'Yes, World-Honored One.' The Buddha said: 'What are the seven? If a bhikkhu respects his teacher, is respectful, highly values offerings, and serves his teacher, then the bhikkhu will surely be victorious, and the Dharma will not decline. If a bhikkhu is respectful, highly values offerings, and serves the Dharma, the Sangha, the precepts, diligence, offerings, and meditation, then the bhikkhu will surely be victorious, and the Dharma will not decline. If a bhikkhu practices these seven principles of non-decline, and upholds them without transgression, then the bhikkhu will surely be victorious, and the Dharma will not decline.' The Buddha said: 'What are the seven? If a bhikkhu does not engage in worldly affairs, does not delight in worldly affairs, and is not accustomed to worldly affairs, then the bhikkhu will surely be victorious, and the Dharma will not decline. Not engaging in clamorous talk, not delighting in clamorous talk, not being accustomed to clamorous talk; not participating in gatherings, not delighting in gatherings, not being accustomed to gatherings; not engaging in mixed company, not delighting in mixed company, not being accustomed to mixed company; not being greedy for sleep, not delighting in sleep, not being accustomed to sleep; not practicing the holy life for gain, not for fame, not for others; not for temporary benefit, not to surpass others, but in the midst of it, abandoning expedients, so that virtue may increase; then the bhikkhu will surely be victorious, and the Dharma will not decline. If a bhikkhu practices these seven principles of non-decline, and upholds them without transgression, then the bhikkhu will surely be victorious, and the Dharma will not decline.'

佛言：「云何為七？若比丘成就信財、戒財、慚財、愧財、博聞財、施財，成就慧財者，比丘必勝，則法不衰。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

佛言：「云何為七？若比丘成就信力、精進力、慚力、愧力、念力、定力，成就慧力者，比丘必勝，則法不衰。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

佛言：「云何為七？若比丘修念覺支，依舍離、依無慾、依滅盡，趣向出要，擇法、精進、喜、息、定；修舍覺支，依舍離、依無慾、依滅盡，趣向出要者，比丘必勝，則法不衰。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

佛說：『什麼是七種不衰退的法呢？如果比丘具備信財、戒財、慚財、愧財、博聞財、施財，以及慧財，那麼這位比丘必定能夠戰勝（煩惱），佛法就不會衰敗。如果比丘奉行這七種不衰退的法，並且受持而不違犯，那麼這位比丘必定能夠戰勝（煩惱），佛法就不會衰敗。』 世尊又告訴眾比丘說：『我再為你們說七種不衰退的法，你們仔細聽，好好思考。』 佛說：『什麼是七種不衰退的法呢？如果比丘具備信力、精進力、慚力、愧力、念力、定力，以及慧力，那麼這位比丘必定能夠戰勝（煩惱），佛法就不會衰敗。如果比丘奉行這七種不衰退的法，並且受持而不違犯，那麼這位比丘必定能夠戰勝（煩惱），佛法就不會衰敗。』 佛說：『什麼是七種不衰退的法呢？如果比丘修習念覺支，依于舍離、依于無慾、依于滅盡，趨向于解脫；修習擇法覺支、精進覺支、喜覺支、息覺支、定覺支；修習舍覺支，依于舍離、依于無慾、依于滅盡，趨向于解脫，那麼這位比丘必定能夠戰勝（煩惱），佛法就不會衰敗。如果比丘奉行這七種不衰退的法，並且受持而不違犯，那麼這位比丘必定能夠戰勝（煩惱），佛法就不會衰敗。』

The Buddha said, 'What are the seven things that do not lead to decline? If a bhikkhu possesses the wealth of faith, the wealth of morality, the wealth of shame, the wealth of embarrassment, the wealth of learning, the wealth of generosity, and the wealth of wisdom, then that bhikkhu will surely overcome (defilements), and the Dharma will not decline. If a bhikkhu practices these seven things that do not lead to decline, and upholds them without transgression, then that bhikkhu will surely overcome (defilements), and the Dharma will not decline.' The Blessed One further said to the bhikkhus, 'I will tell you seven more things that do not lead to decline. Listen carefully and contemplate them well.' At that time, the bhikkhus replied, 'Yes, Blessed One.' The Buddha said, 'What are the seven things that do not lead to decline? If a bhikkhu possesses the power of faith, the power of diligence, the power of shame, the power of embarrassment, the power of mindfulness, the power of concentration, and the power of wisdom, then that bhikkhu will surely overcome (defilements), and the Dharma will not decline. If a bhikkhu practices these seven things that do not lead to decline, and upholds them without transgression, then that bhikkhu will surely overcome (defilements), and the Dharma will not decline.' The Buddha said, 'What are the seven things that do not lead to decline? If a bhikkhu cultivates the mindfulness enlightenment factor, based on detachment, based on non-desire, based on cessation, leading towards liberation; cultivates the investigation of dharma enlightenment factor, the diligence enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor; cultivates the equanimity enlightenment factor, based on detachment, based on non-desire, based on cessation, leading towards liberation, then that bhikkhu will surely overcome (defilements), and the Dharma will not decline. If a bhikkhu practices these seven things that do not lead to decline, and upholds them without transgression, then that bhikkhu will surely overcome (defilements), and the Dharma will not decline.'

佛言：「云何為七？若比丘應與面前律與面前律，應與憶律與憶律，應與不癡律與不癡律，應與自發露與自發露，應與居與居，應與展轉與展轉，眾中起諍，當以如棄糞掃止諍法止之者，比丘必勝，則法不衰。若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」

世尊復告諸比丘曰：「今為汝等說六慰勞法，汝等諦聽，善思念之。」

佛言：「云何為六？以慈身業向諸梵行，是慰勞法，愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。如是慈口業、慈意業。若有法利，如法得利，自所飯食，至在缽中，如是利分，佈施諸梵行，是慰勞法。愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。若有戒不缺、不穿、無穢、無黑，如地不隨他，聖所稱譽，具善受持，如是戒分，佈施諸梵行，是慰勞法。愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。若有見是聖出要，明瞭深達，能正盡苦，如是見分，佈施諸梵行，是慰勞法。愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。我向所言六慰勞法者，因此故說。」

佛說：『什麼是七種不衰退之法呢？如果比丘應該給予面前的律，也應該給予面前的律；應該給予憶念的律，也應該給予憶念的律；應該給予不癡的律，也應該給予不癡的律；應該給予自我發露，也應該給予自我發露；應該給予居住的處所，也應該給予居住的處所；應該給予輾轉相告，也應該給予輾轉相告；大眾中發生爭執，應當用如丟棄糞土般止息爭執的方法來止息，這樣比丘必定會勝利，佛法就不會衰退。如果比丘奉行這七種不衰退之法，受持而不違犯，那麼比丘必定會勝利，佛法就不會衰退。』 世尊又告訴眾比丘說：『現在我為你們說六種慰勞之法，你們仔細聽，好好思考。』 佛說：『什麼是六種呢？以慈愛的身業對待各位梵行者，這是慰勞之法，是愛法、樂法，使人愛戴、尊重、奉行、敬重、修習、攝受，從而獲得沙門果位，獲得一心，獲得精進，獲得涅槃。像這樣，以慈愛的口業、慈愛的意業對待他們。如果有什麼如法獲得的利益，自己所吃的食物，甚至在缽中的食物，都應該將這些利益分給各位梵行者，這是慰勞之法。是愛法、樂法，使人愛戴、尊重、奉行、敬重、修習、攝受，從而獲得沙門果位，獲得一心，獲得精進，獲得涅槃。如果有什麼戒律不缺損、不破裂、沒有污穢、沒有瑕疵，像大地一樣不隨順他人，為聖者所稱讚，具有善的受持，應該將這些戒律分給各位梵行者，這是慰勞之法。是愛法、樂法，使人愛戴、尊重、奉行、敬重、修習、攝受，從而獲得沙門果位，獲得一心，獲得精進，獲得涅槃。如果有什麼見解是聖者所出離的要道，明瞭深達，能夠真正地滅盡痛苦，應該將這些見解分給各位梵行者，這是慰勞之法。是愛法、樂法，使人愛戴、尊重、奉行、敬重、修習、攝受，從而獲得沙門果位，獲得一心，獲得精進，獲得涅槃。我所說的這六種慰勞之法，就是因為這個緣故而說的。』

The Buddha said, 'What are the seven non-decline principles? If a bhikkhu should give the law in front of him, he should also give the law in front of him; if he should give the law of mindfulness, he should also give the law of mindfulness; if he should give the law of non-delusion, he should also give the law of non-delusion; if he should give self-disclosure, he should also give self-disclosure; if he should give a place to dwell, he should also give a place to dwell; if he should give mutual communication, he should also give mutual communication; when disputes arise in the assembly, they should be resolved by the method of stopping disputes as if discarding dung, then the bhikkhus will surely prevail, and the Dharma will not decline. If a bhikkhu practices these seven non-decline principles, upholding them without violation, then the bhikkhu will surely prevail, and the Dharma will not decline.' The World Honored One further told the bhikkhus, 'Now I will tell you about six methods of consolation. Listen carefully and contemplate them well.' At that time, the bhikkhus replied, 'Yes, World Honored One.' The Buddha said, 'What are the six? To treat all fellow practitioners with loving-kindness in bodily actions, this is a method of consolation, a law of love and joy, causing love, respect, practice, reverence, cultivation, and acceptance, thereby attaining the fruit of a samana, attaining one-pointedness of mind, attaining diligence, and attaining nirvana. Likewise, treat them with loving-kindness in speech and loving-kindness in thought. If there is any benefit obtained lawfully, such as the food one eats, even the food in one's bowl, one should share these benefits with all fellow practitioners, this is a method of consolation. It is a law of love and joy, causing love, respect, practice, reverence, cultivation, and acceptance, thereby attaining the fruit of a samana, attaining one-pointedness of mind, attaining diligence, and attaining nirvana. If there is any precept that is not deficient, not broken, without defilement, without blemish, like the earth not following others, praised by the sages, with good upholding, one should share these precepts with all fellow practitioners, this is a method of consolation. It is a law of love and joy, causing love, respect, practice, reverence, cultivation, and acceptance, thereby attaining the fruit of a samana, attaining one-pointedness of mind, attaining diligence, and attaining nirvana. If there is any view that is the essential path of liberation for the sages, clear and profound, capable of truly ending suffering, one should share these views with all fellow practitioners, this is a method of consolation. It is a law of love and joy, causing love, respect, practice, reverence, cultivation, and acceptance, thereby attaining the fruit of a samana, attaining one-pointedness of mind, attaining diligence, and attaining nirvana. The six methods of consolation I have spoken of are for this reason.'

。彼諸比丘聞佛所說，歡喜奉行。

雨勢經第一竟(三千七字)

（一四三）中阿含梵志品傷歌邏經第二(第三唸誦)

爾時，傷歌邏摩納中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！我欲有所問，聽乃敢陳。」

世尊告曰：「摩納！若有疑者，恣汝所問。」

傷歌邏摩納即便問曰：「瞿曇！梵志如法行乞財物，或自作齋，或教作齋。瞿曇！若自作齋，教作齋者，彼一切行無量福跡。以因齋故，沙門瞿曇弟子隨族剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，自調御，自息止，自滅訖。如是沙門瞿曇弟子隨族行一福跡，不行無量福跡，因學道故。」

爾時，尊者阿難執拂侍佛。於是，尊者阿難問曰：「摩納！此二道跡，何者最上、最妙、最勝耶？」

傷歌邏摩納語曰：「阿難！沙門瞿曇及阿難，我俱恭敬、尊重、奉祠

那些比丘聽了佛陀所說，都歡喜地遵照奉行。 《雨勢經》第一完（三千七字） （一四三）《中阿含經·梵志品·傷歌邏經》第二（第三唸誦） 當時，傷歌邏摩納在中午過後徘徊，前往佛陀所在之處，互相問候之後，坐在一旁，說道：『瞿曇！我有些問題想請教，希望您能允許我提問。』 世尊告訴他說：『摩納！如果你有疑問，就儘管問吧。』 傷歌邏摩納隨即問道：『瞿曇！婆羅門如法地乞討財物，或者自己做祭祀，或者教別人做祭祀。瞿曇！如果自己做祭祀，教別人做祭祀，他們的一切行為都有無量的福德。因為祭祀的緣故，沙門瞿曇的弟子們跟隨各自的家族剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，離開家園，學習佛道，自我調伏，自我止息，自我滅盡。這樣，沙門瞿曇的弟子們跟隨各自的家族只行一種福德，不行無量的福德，因為學習佛道的緣故。』 當時，尊者阿難拿著拂塵侍奉在佛陀身邊。於是，尊者阿難問道：『摩納！這兩種道跡，哪一種是最上、最妙、最殊勝的呢？』 傷歌邏摩納說道：『阿難！沙門瞿曇和阿難，我都恭敬、尊重、供奉。』

Those monks, having heard what the Buddha said, joyfully followed and practiced it. The first Rain Sutra is complete (3,007 words). (143) The Second Sangarava Sutra of the Brahmanas Chapter of the Middle Agama (Third Recitation) At that time, Sangarava the Brahmin, after midday, wandered about and went to where the Buddha was. After exchanging greetings, he sat down to one side and said, 'Gotama! I have some questions I wish to ask. I hope you will allow me to ask them.' The World-Honored One said to him, 'Brahmin! If you have doubts, feel free to ask.' Sangarava the Brahmin then asked, 'Gotama! Brahmins righteously beg for alms, or perform sacrifices themselves, or teach others to perform sacrifices. Gotama! If they perform sacrifices themselves and teach others to perform sacrifices, all their actions have immeasurable merit. Because of sacrifices, the disciples of the Samana Gotama, following their respective families, shave their heads and beards, put on robes, with sincere faith, abandon their families, leave their homes, learn the Way, self-tame, self-cease, and self-extinguish. Thus, the disciples of the Samana Gotama, following their respective families, only practice one kind of merit, not immeasurable merit, because of learning the Way.' At that time, the Venerable Ananda was attending to the Buddha, holding a whisk. Then, the Venerable Ananda asked, 'Brahmin! Which of these two paths is the highest, the most wonderful, and the most excellent?' Sangarava the Brahmin said, 'Ananda! Both the Samana Gotama and Ananda, I respect, honor, and venerate.'

尊者阿難復語曰：「摩納！我不問汝恭敬、尊重、奉祠誰；我但問汝此二道跡，何者最上、最妙、最勝耶？」

尊者阿難至再三問曰：「摩納！此二道跡，何者最上、最妙、最勝耶？」

傷歌邏摩納亦再三語曰：「阿難！沙門瞿曇及阿難，我俱恭敬、尊重、奉祠。」

於是，世尊便作是念：「此傷歌邏摩納為阿難所屈，我寧可救彼。」

世尊知已，告曰：「摩納！昔日王及群臣普集大會，共論何事？以何事故共集會耶？」

傷歌邏摩納答曰：「瞿曇！昔日王及群臣普集大會，共論如此事：『何因何緣，昔沙門瞿曇施設少戒，然諸比丘多得道者？何因何緣，今沙門瞿曇施設多戒，然諸比丘少得道耶？』瞿曇！昔日王及群臣普集大會，共論此事，以此事故共集會耳。」

爾時，世尊告曰：「摩納！我今問汝，隨所解答。于意云何？若使有一沙門梵志自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真

阿難尊者又說：『摩納，我不是問你恭敬、尊重、供奉誰；我只是問你這兩條道路，哪一條最上、最妙、最殊勝？』 阿難尊者再三問道：『摩納，這兩條道路，哪一條最上、最妙、最殊勝？』 傷歌邏摩納也再三回答說：『阿難，沙門瞿曇和阿難，我都恭敬、尊重、供奉。』 這時，世尊心想：『這個傷歌邏摩納被阿難難住了，我應該去解救他。』 世尊知道后，就說：『摩納，過去國王和群臣聚集在一起開會，共同討論什麼事情？因為什麼緣故而爭論呢？』 傷歌邏摩納回答說：『瞿曇，過去國王和群臣聚集在一起開會，共同討論這樣的事情：『為什麼過去沙門瞿曇制定很少的戒律，但很多比丘都得道了？為什麼現在沙門瞿曇制定很多的戒律，但很少比丘得道呢？』瞿曇，過去國王和群臣聚集在一起開會，就是討論這件事，因為這件事而爭論。』 當時，世尊說：『摩納，我現在問你，你隨自己的理解回答。你認為怎麼樣？如果有一個沙門或婆羅門自己修行這樣的道路、這樣的足跡，修行這條道路、這條足跡后，諸漏已經斷盡，得到無漏，心解脫、慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已經斷盡，清凈的修行已經建立，該做的已經做完，不再受後有，如實知道真諦。』

Venerable Ananda then said: 'Māṇava, I am not asking whom you respect, honor, or venerate; I am only asking you which of these two paths is the highest, most excellent, and most supreme?' Venerable Ananda asked again and again: 'Māṇava, which of these two paths is the highest, most excellent, and most supreme?' Saṅgarava Māṇava also replied again and again: 'Ananda, I respect, honor, and venerate both the ascetic Gotama and Ananda.' Then, the World-Honored One thought: 'This Saṅgarava Māṇava is being cornered by Ananda, I should rescue him.' Knowing this, the World-Honored One said: 'Māṇava, in the past, the king and his ministers gathered for a meeting, what did they discuss? And for what reason did they argue?' Saṅgarava Māṇava replied: 'Gotama, in the past, the king and his ministers gathered for a meeting, and they discussed this matter: 『Why is it that in the past, the ascetic Gotama established few precepts, yet many monks attained enlightenment? Why is it that now the ascetic Gotama establishes many precepts, yet few monks attain enlightenment?』 Gotama, in the past, the king and his ministers gathered for a meeting, and they discussed this matter, and they argued because of this matter.' At that time, the World-Honored One said: 'Māṇava, I will now ask you, answer as you understand. What do you think? If there is an ascetic or Brahmin who practices such a path, such a way, and having practiced this path, this way, all defilements are exhausted, attaining the undefiled, liberation of mind, liberation of wisdom, knowing for oneself, realizing for oneself, having accomplished and abiding, birth is exhausted, the holy life is established, what needs to be done is done, no more rebirth, knowing the truth as it is.'

。彼為他說，我自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。汝等共來亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼為他說，他為他說，如是展轉無量百千。于摩納意云何？我弟子隨族剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，行一福跡，不行無量福跡，因學道故耶？」

傷歌邏摩納答曰：「瞿曇！如我解沙門瞿曇所說義，彼沙門瞿曇弟子隨族剃除鬚髮，著袈裟衣，至信、舍家、無家、學道、行無量福跡，不行一福跡，因學道故。」

世尊復告傷歌邏曰：「有三示現：如意足示現、占念示現、教訓示現。摩納！云何如意足示現？有一沙門梵志，有大如意足，有大威德，有大福祐，有大威神，于如意足心得自在，行無量如意足之功德，謂分一為眾，合衆爲一，一則住一，有知有見，不礙石壁，猶如行空

現代漢語譯本：他對他們說：『我親自實踐了這樣的道路和足跡，通過實踐這條道路和足跡，我已經斷盡了一切煩惱，獲得了無煩惱的境界，心解脫和智慧解脫，自我認知和自我覺醒，親自證實併成就了這種境界，生命已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世，如實地知曉真理。你們也一起來實踐這樣的道路和足跡，通過實踐這條道路和足跡，你們也將斷盡一切煩惱，獲得無煩惱的境界，心解脫和智慧解脫，自我認知和自我覺醒，親自證實併成就這種境界，生命已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世，如實地知曉真理。』他自己也實踐了這樣的道路和足跡，通過實踐這條道路和足跡，他斷盡了一切煩惱，獲得了無煩惱的境界，心解脫和智慧解脫，自我認知和自我覺醒，親自證實併成就了這種境界，生命已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世，如實地知曉真理。他告訴別人，別人又告訴別人，就這樣輾轉相傳，數不勝數。摩納，你認為如何？我的弟子們，無論出身如何，剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家修行，是修行一種福德的足跡，還是修行無量福德的足跡，因為他們是在修行佛道呢？』 傷歌邏摩納回答說：『瞿曇，據我理解沙門瞿曇所說的意義，沙門瞿曇的弟子們，無論出身如何，剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家修行，是修行無量福德的足跡，而不是修行一種福德的足跡，因為他們是在修行佛道。』 世尊又告訴傷歌邏說：『有三種示現：如意足示現、占念示現、教訓示現。摩納，什麼是如意足示現呢？有一位沙門或婆羅門，擁有強大的如意足，擁有強大的威德，擁有強大的福佑，擁有強大的威神力，對於如意足的運用能夠隨心所欲，能夠展現無量的如意足功德，比如將一個身體化為多個，將多個身體合為一個，一個身體可以保持一個狀態，有知覺有見聞，可以穿過石壁，就像在空中行走一樣。

English version: He said to them, 'I myself have walked this path and these footprints. Having walked this path and these footprints, I have exhausted all defilements, attained the undefiled state, liberation of mind and liberation through wisdom, self-knowing and self-awakening, having personally verified and achieved this state, life is ended, the pure practice is established, what needed to be done is done, there is no more rebirth, knowing the truth as it is. You all should also walk this path and these footprints. Having walked this path and these footprints, you will also exhaust all defilements, attain the undefiled state, liberation of mind and liberation through wisdom, self-knowing and self-awakening, having personally verified and achieved this state, life is ended, the pure practice is established, what needed to be done is done, there is no more rebirth, knowing the truth as it is.' He himself also walked this path and these footprints. Having walked this path and these footprints, he exhausted all defilements, attained the undefiled state, liberation of mind and liberation through wisdom, self-knowing and self-awakening, having personally verified and achieved this state, life is ended, the pure practice is established, what needed to be done is done, there is no more rebirth, knowing the truth as it is. He told others, and others told others, and so it was passed on countless times. Manava, what do you think? My disciples, regardless of their origin, having shaved their heads and beards, wearing the robes, with firm faith, abandoning their homes, going forth to practice, are they practicing one meritorious footprint, or are they practicing countless meritorious footprints, because they are practicing the path of the Buddha?' Sangara Manava replied, 'Gautama, as I understand the meaning of what the Shramana Gautama has said, the Shramana Gautama's disciples, regardless of their origin, having shaved their heads and beards, wearing the robes, with firm faith, abandoning their homes, going forth to practice, are practicing countless meritorious footprints, not one meritorious footprint, because they are practicing the path of the Buddha.' The Blessed One then said to Sangara, 'There are three kinds of displays: the display of psychic power, the display of mind-reading, and the display of instruction. Manava, what is the display of psychic power? There is a Shramana or Brahmin who possesses great psychic power, great majesty, great blessings, and great spiritual power. He has mastery over the use of psychic power, and can manifest countless psychic powers, such as transforming one body into many, and many bodies into one. One body can remain in one state, with awareness and perception, and can pass through stone walls as if walking in the air.'

。沒地如水，履水如地，結加趺坐，上升虛空，猶如鳥翔。今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸，身至梵天。摩納！是謂如意足示現。

「摩納！云何占念示現？有一沙門梵志，以他相佔他意，有是意、如是意、實有是意，無量占不少佔，彼一切真諦而無有虛設。不以他相佔他意者，但以聞天聲及非人聲而佔他意，有是意、如是意、實有是意，無量占不少佔，彼一切真諦而無有虛設。不以他相佔他意，亦不聞天聲及非人聲佔他意者，但以他念、他思、他說，聞聲已，佔他意，有是意、如是意、實有是意，無量占不少佔，彼一切真諦而無有虛設。不以他相佔他意，亦不以聞天聲及非人聲佔他意，亦不以他念、他思、他說，聞聲已佔他意者，但以見他入無覺無觀定，見已，作是念：『如此賢者不念不思，如意所愿。』彼賢者從此定寤，如是念。彼從此定寤即如是如是念，彼亦佔過去，亦占未來，亦占現在，久所作、久所說，亦占安靜處、住安靜處，亦占至心、心所有法。摩納！是謂占念示現

『摩納，』如同水面沒有阻礙，在水上行走如同在陸地上行走，結跏趺坐，升入虛空，就像鳥兒飛翔一樣。現在，這日月具有巨大的如意足，具有巨大的威德，具有巨大的福佑，具有巨大的威神力，可以用手觸控，身體可以到達梵天。摩納！這被稱為如意足的示現。

『摩納！』什麼是占唸的示現呢？有些沙門或婆羅門，通過觀察他人的外貌來推測他人的想法，知道『他有這樣的想法，就是這樣的想法，確實有這樣的想法』，他們所占卜的無數次，沒有一次不準確，他們所說的一切都是真實的，沒有虛假的。不通過觀察他人外貌來推測他人想法的人，只是通過聽到天上的聲音或非人的聲音來推測他人的想法，知道『他有這樣的想法，就是這樣的想法，確實有這樣的想法』，他們所占卜的無數次，沒有一次不準確，他們所說的一切都是真實的，沒有虛假的。不通過觀察他人外貌來推測他人想法，也不通過聽到天上的聲音或非人的聲音來推測他人想法的人，只是通過他人的念頭、想法、言語，聽到這些聲音后，來推測他人的想法，知道『他有這樣的想法，就是這樣的想法，確實有這樣的想法』，他們所占卜的無數次，沒有一次不準確，他們所說的一切都是真實的，沒有虛假的。不通過觀察他人外貌來推測他人想法，也不通過聽到天上的聲音或非人的聲音來推測他人想法，也不通過他人的念頭、想法、言語，聽到這些聲音后，來推測他人的想法的人，只是通過看到他人進入無覺無觀的禪定，看到后，就想：『這位賢者現在沒有念頭也沒有思考，他的想法如他所愿。』這位賢者從禪定中醒來，就會有這樣的想法。他從禪定中醒來后，就會有這樣的想法，他也可以占卜過去，也可以占卜未來，也可以占卜現在，很久以前做過的事情，很久以前說過的話，也可以占卜安靜的地方，居住在安靜的地方，也可以占卜至誠的心，以及心中所有的法。摩納！這被稱為占唸的示現。

『摩納，』就像在水面上行走沒有阻礙，在水上行走如同在陸地上行走，結跏趺坐，升入虛空，如同鳥兒飛翔。現在，這日月具有巨大的如意足，具有巨大的威德，具有巨大的福佑，具有巨大的威神力，可以用手觸控，身體可以到達梵天。摩納！這被稱為如意足的示現。

'Monas,' just as there is no obstruction on the surface of water, walking on water is like walking on land, sitting cross-legged, rising into the void, just like a bird flying. Now, these sun and moon have great wish-fulfilling feet, great power, great blessings, and great divine power, they can be touched by hand, and the body can reach the Brahma heaven. Monas! This is called the manifestation of wish-fulfilling feet.

'Monas!' What is the manifestation of divination? Some ascetics or Brahmins, by observing the appearance of others, infer their thoughts, knowing 'he has this thought, it is this thought, indeed has this thought,' their countless divinations are never inaccurate, and everything they say is true, without falsehood. Those who do not infer others' thoughts by observing their appearance, but only by hearing the voices of heaven or non-humans, infer others' thoughts, knowing 'he has this thought, it is this thought, indeed has this thought,' their countless divinations are never inaccurate, and everything they say is true, without falsehood. Those who do not infer others' thoughts by observing their appearance, nor by hearing the voices of heaven or non-humans, but only through others' thoughts, ideas, and words, after hearing these sounds, infer others' thoughts, knowing 'he has this thought, it is this thought, indeed has this thought,' their countless divinations are never inaccurate, and everything they say is true, without falsehood. Those who do not infer others' thoughts by observing their appearance, nor by hearing the voices of heaven or non-humans, nor through others' thoughts, ideas, and words, after hearing these sounds, but only by seeing others enter a state of meditation without perception or observation, after seeing it, think: 'This wise one now has no thoughts or reflections, his thoughts are as he wishes.' This wise one awakens from meditation and will have such thoughts. After awakening from meditation, he will have such thoughts, he can also divine the past, also divine the future, also divine the present, things done long ago, words spoken long ago, also divine quiet places, living in quiet places, also divine sincere hearts, and all the dharmas in the heart. Monas! This is called the manifestation of divination.

'Monas,' it's like walking on water without obstruction, walking on water is like walking on land, sitting cross-legged, rising into the void, like a bird flying. Now, these sun and moon have great wish-fulfilling feet, great power, great blessings, and great divine power, they can be touched by hand, and the body can reach the Brahma heaven. Monas! This is called the manifestation of wish-fulfilling feet.

「摩納！云何教訓示現？有一沙門梵志自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼為他說：『我自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。汝等共來，亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。』彼亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼為他說，他為他說，如是展轉無量百千。摩納！是謂教訓示現。此三示現，何者示現最上、最妙、最勝耶？」

傷歌邏摩納答曰：「瞿曇！若有沙門、梵志有大如意足，有大威德，有大福祐，有大威神，于如意足心得自在，乃及身至梵天者，瞿曇！此自作自有，自受其報。瞿曇！于諸示現，此示現大法。瞿曇！若有沙門、梵志以他相佔他意，乃至占心、心所有法者

『摩納！什麼是教訓的示現？有一種沙門或婆羅門，他自己修行這樣的道路和足跡，通過修行這條道路和足跡，已經漏盡煩惱，獲得無漏的境界，心解脫和慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道真理。他會告訴別人：『我通過修行這樣的道路和足跡，已經漏盡煩惱，獲得無漏的境界，心解脫和慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道真理。你們也一起來，修行這樣的道路和足跡，通過修行這條道路和足跡，你們也能漏盡煩惱，獲得無漏的境界，心解脫和慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道真理。』他自己也修行這樣的道路和足跡，通過修行這條道路和足跡，已經漏盡煩惱，獲得無漏的境界，心解脫和慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道真理。他會告訴別人，別人又會告訴別人，這樣輾轉相傳，無量百千。摩納！這就是所謂的教訓的示現。這三種示現，哪一種示現是最上、最妙、最殊勝的呢？』 傷歌邏摩納回答說：『瞿曇！如果有一位沙門或婆羅門，他有強大的如意神通，有強大的威德，有強大的福佑，有強大的威神力，對於如意神通能夠自在運用，甚至能夠以身體到達梵天，瞿曇！這是自己所作，自己所有，自己承受其果報。瞿曇！在各種示現中，這種示現是最大的。瞿曇！如果有一位沙門或婆羅門，通過觀察他人的相貌來推測他人的想法，甚至推測他人的心和心所法，'

'Māna! What is the manifestation of teaching? There is a Śramaṇa or Brahmin who practices such a path and such a trace. Having practiced this path and this trace, he has exhausted all outflows, attained the outflowless state, liberation of mind and liberation of wisdom, knowing and realizing for himself, having achieved self-realization, he dwells, birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, he knows the truth as it is. He tells others: 『I have practiced such a path and such a trace, and having practiced this path and this trace, I have exhausted all outflows, attained the outflowless state, liberation of mind and liberation of wisdom, knowing and realizing for myself, having achieved self-realization, I dwell, birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, I know the truth as it is. You all come together and practice such a path and such a trace, and having practiced this path and this trace, you will also exhaust all outflows, attain the outflowless state, liberation of mind and liberation of wisdom, knowing and realizing for yourselves, having achieved self-realization, you will dwell, birth will be exhausted, the holy life will be established, what needs to be done will be done, there will be no more future existence, you will know the truth as it is.』 He himself also practices such a path and such a trace, and having practiced this path and this trace, he has exhausted all outflows, attained the outflowless state, liberation of mind and liberation of wisdom, knowing and realizing for himself, having achieved self-realization, he dwells, birth is exhausted, the holy life is established, what needs to be done is done, there is no more future existence, he knows the truth as it is. He tells others, and others tell others, and so it is passed on countless hundreds and thousands of times. Māna! This is called the manifestation of teaching. Among these three manifestations, which manifestation is the highest, the most excellent, and the most supreme?' Saṅgarava Māna replied: 『Gautama! If there is a Śramaṇa or Brahmin who has great psychic power, great majesty, great blessings, and great spiritual power, who is free in the use of psychic power, and can even reach the Brahma realm with his body, Gautama! This is self-made, self-owned, and one receives its consequences. Gautama! Among all manifestations, this manifestation is the greatest. Gautama! If there is a Śramaṇa or Brahmin who infers the thoughts of others by observing their appearances, or even infers their minds and mental states,'

。瞿曇！此亦自作自有，自受其報。瞿曇！于諸示現，此亦示現大法。瞿曇！若有沙門、梵志自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼為他說，他為他說，如是展轉無量百千者。瞿曇！於三示現，此示現最上、最妙、最勝。」

世尊復問傷歌邏曰：「於三示現，稱歎何示現？」

傷歌邏摩納答曰：「瞿曇！於三示現，我稱說沙門瞿曇。所以者何？沙門瞿曇有大如意足，有大威德，有大福祐，有大威神，心得自在，乃及身至梵天；沙門瞿曇以他相佔他意，乃至占心、心所有法；沙門瞿曇示現如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。沙門瞿曇為他說，他為他說，如是展轉無量百千。瞿曇！是故於三示現，我稱歎沙門瞿曇！」

於是，世尊告曰：「摩納！汝善達此論。所以者何？我有大如意足，有大威德，有大福祐，有大威神，于如意足心得自在，乃及身至梵天。摩納！我以他相佔他意，乃至占心、心所有法

現代漢語譯本：『瞿曇啊！這（行為）也是自己造作，自己擁有，自己承受其果報。瞿曇啊！在各種示現中，這也是一種示現大法。瞿曇啊！如果有沙門或婆羅門修行這樣的道路、這樣的足跡，修行此道、此跡后，各種煩惱都已斷盡，獲得無煩惱，心解脫、智慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已盡，清凈的修行已建立，該做的已完成，不再受輪迴，如實知曉真理。他為他人宣說，他人又為他人宣說，這樣輾轉相傳，達到無量百千人。瞿曇啊！在三種示現中，這種示現是最上、最妙、最殊勝的。』 世尊又問傷歌邏：『在三種示現中，你稱讚哪種示現？』 傷歌邏摩納回答說：『瞿曇啊！在三種示現中，我稱讚沙門瞿曇。為什麼呢？因為沙門瞿曇有強大的如意神通，有強大的威德，有強大的福佑，有強大的威神力，心能自在，甚至能身至梵天；沙門瞿曇能通過觀察他人的外貌來推測他人的想法，甚至能推測他人的內心和內心所擁有的法；沙門瞿曇示現這樣的道路、這樣的足跡，修行此道、此跡后，各種煩惱都已斷盡，獲得無煩惱，心解脫、智慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已盡，清凈的修行已建立，該做的已完成，不再受輪迴，如實知曉真理。沙門瞿曇為他人宣說，他人又為他人宣說，這樣輾轉相傳，達到無量百千人。瞿曇啊！因此在三種示現中，我稱讚沙門瞿曇！』 於是，世尊告訴他說：『摩納！你很善於理解這個論點。為什麼呢？因為我擁有強大的如意神通，擁有強大的威德，擁有強大的福佑，擁有強大的威神力，對於如意神通，我的心能自在，甚至能身至梵天。摩納！我能通過觀察他人的外貌來推測他人的想法，甚至能推測他人的內心和內心所擁有的法。』

English version: 'Gotama! This (action) is also self-made, self-owned, and self-received as its consequence. Gotama! Among all manifestations, this is also a manifestation of the great Dharma. Gotama! If there are ascetics or Brahmins who practice such a path, such a trace, and having practiced this path, this trace, all defilements are exhausted, attaining the undefiled, liberation of mind, liberation of wisdom, knowing for themselves, realizing for themselves, accomplishing and wandering, birth is exhausted, the pure practice is established, what needs to be done is done, no longer receiving rebirth, knowing the truth as it is. He speaks to others, and others speak to others, thus spreading to countless hundreds and thousands. Gotama! Among the three manifestations, this manifestation is the highest, the most wonderful, and the most excellent.' The World Honored One further asked Sangarava: 'Among the three manifestations, which manifestation do you praise?' Sangarava Manava replied: 'Gotama! Among the three manifestations, I praise the ascetic Gotama. Why? Because the ascetic Gotama has great magical powers, great virtue, great blessings, great divine power, his mind is free, and he can even reach the Brahma heaven with his body; the ascetic Gotama can infer the thoughts of others by observing their appearance, even inferring their minds and the mental states they possess; the ascetic Gotama manifests such a path, such a trace, and having practiced this path, this trace, all defilements are exhausted, attaining the undefiled, liberation of mind, liberation of wisdom, knowing for themselves, realizing for themselves, accomplishing and wandering, birth is exhausted, the pure practice is established, what needs to be done is done, no longer receiving rebirth, knowing the truth as it is. The ascetic Gotama speaks to others, and others speak to others, thus spreading to countless hundreds and thousands. Gotama! Therefore, among the three manifestations, I praise the ascetic Gotama!' Then, the World Honored One said: 'Manava! You have a good understanding of this argument. Why? Because I possess great magical powers, great virtue, great blessings, great divine power, and my mind is free in regard to magical powers, even reaching the Brahma heaven with my body. Manava! I can infer the thoughts of others by observing their appearance, even inferring their minds and the mental states they possess.'

。摩納！我自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。我為他說，他為他說，如是展轉無量百千。摩納！是故汝善達此論，汝當如是善受善持。所以者何？此所說義，應當如是。」

於是，傷歌邏摩納白曰：「世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。傷歌邏摩納、尊者阿難及諸比丘，聞佛所說，歡喜奉行。

傷歌邏經第二竟(二千二百五十二字)

（一四四）中阿含梵志品算數目揵連經第三(第三唸誦)

爾時，算數梵志目揵連中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！我欲有所問，聽乃敢陳。」

世尊告曰：「目揵連！恣汝所問，莫自疑難。」

算數目揵連則便問曰：「瞿曇！此鹿子母堂漸次第作，轉后成訖。瞿曇！此鹿子母堂椷梯，初升一隥，后二、三、四。瞿曇！如是此鹿子母堂漸次第上。瞿曇！此御象者，亦漸次第調御成訖，謂因鉤故

現代漢語譯本：『摩納！我親自這樣說道，這樣實踐，行這條道路，實踐這條道路后，各種煩惱都已斷盡，獲得無煩惱，心解脫、智慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生命已盡，清凈的修行已經建立，該做的已經完成，不再受輪迴，如實地知道真相。我為他人說，他人又為他人說，這樣輾轉相傳，無量百千。摩納！因此你應當好好理解這個道理，你應當這樣好好接受和保持。為什麼呢？因為所說的道理，應當是這樣的。』 於是，傷歌邏摩納說道：『世尊！我已經知道了。善逝！我已經理解了。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀這樣說道。傷歌邏摩納、尊者阿難以及各位比丘，聽聞佛陀所說，歡喜地奉行。 《傷歌邏經》第二篇結束（二千二百五十二字） （一四四）《中阿含·梵志品·算數目揵連經》第三（第三唸誦） 當時，算數婆羅門目揵連在午後徘徊，前往佛陀所在之處，互相問候后，坐在一旁，說道：『瞿曇！我有些問題想問，希望您允許我陳述。』 世尊說道：『目揵連！你儘管問，不要有任何疑慮。』 算數婆羅門目揵連便問道：『瞿曇！這鹿子母堂是逐漸建造，然後才完成的。瞿曇！這鹿子母堂的樓梯，最初只上一級臺階，然後是兩級、三級、四級。瞿曇！這鹿子母堂就是這樣逐漸地向上建造的。瞿曇！馴象師也是逐漸地馴服大象，然後才完成的，比如因為有鉤子的緣故。

English version: 'Monā! I myself have spoken thus, practiced thus, walked this path, and having practiced this path, all defilements are exhausted, attaining the undefiled, liberation of mind, liberation of wisdom, knowing for oneself, realizing for oneself, accomplishing and wandering, life is exhausted, pure conduct is established, what needs to be done is done, no more rebirth, knowing the truth as it is. I speak to others, and others speak to others, thus passing on limitlessly for hundreds and thousands. Monā! Therefore, you should understand this teaching well, you should receive and hold it well. Why? Because the meaning that is spoken should be like this.' Then, Sangarava Monā said: 'Venerable Sir! I have understood. Well-gone One! I have comprehended. Venerable Sir! I now take refuge in the Buddha, the Dharma, and the Sangha, may the Venerable Sir accept me as a lay disciple, from today onwards, taking refuge for life, until the end of my life.' The Buddha spoke thus. Sangarava Monā, Venerable Ananda, and all the monks, having heard what the Buddha said, joyfully practiced it. The second chapter of the Sangarava Sutta ends (two thousand two hundred and fifty-two words). (144) The Third Sutta of the Counting Moggallana Sutta in the Brahmin Chapter of the Middle Length Discourses (Third Recitation) At one time, the Buddha was wandering in Savatthi, staying in the Deer Mother's Hall in the East Park. At that time, the Brahmin Moggallana, who was a mathematician, was wandering around in the afternoon, went to where the Buddha was, exchanged greetings, and sat down to one side, saying: 'Gotama! I have some questions to ask, may you allow me to state them.' The Blessed One said: 'Moggallana! Ask whatever you wish, do not have any doubts.' The Brahmin Moggallana, who was a mathematician, then asked: 'Gotama! This Deer Mother's Hall was gradually built, and then completed. Gotama! The staircase of this Deer Mother's Hall, initially ascends one step, then two, three, four. Gotama! Thus, this Deer Mother's Hall is gradually built upwards. Gotama! The elephant trainers also gradually train the elephants, and then complete it, for example, because of the hook.'

。瞿曇！此御馬者，亦漸次第調御成訖，謂因䩙故。瞿曇！此剎利亦漸次第至成就訖，謂因捉弓箭故。瞿曇！此諸梵志亦漸次第至成就訖，謂因學經書故。瞿曇！我等學算數，以算數存命，亦漸次第至成就訖。若有弟子，或男或女，始教一一數，二、二、三、三、十、百、千、萬，次第至上。瞿曇！如是我等學算數，以算數存命，漸次第至成訖。沙門瞿曇！此法、律中，云何漸次第作至成就訖？」

世尊告曰：「目揵連！若有正說漸次第作，乃至成訖。目揵連！我法、律中謂正說。所以者何？目揵連！我於此法、律漸次第作至成就訖。目揵連！若年少比丘初來學道，始入法、律者，如來先教：『比丘！汝來身護命清凈，口、意護命清凈。』目揵連！若比丘身護命清凈，口、意護命清凈者，如來複上教：『比丘！汝來觀內身如身，至觀覺、心、法如法。』目揵連！若比丘觀內身如身，至觀覺、心、法如法者，如來複上教：『比丘！汝來觀內身如身，莫念欲相應念，至觀覺、心、法如法，莫念非法相應念

現代漢語譯本：瞿曇啊！這位馴馬師也是逐漸地、按部就班地調教馬匹直至完成，這是因為他使用了馬嚼子。瞿曇啊！這些剎帝利也是逐漸地、按部就班地達到成就，這是因為他們掌握了弓箭。瞿曇啊！這些婆羅門也是逐漸地、按部就班地達到成就，這是因為他們學習了經書。瞿曇啊！我們學習算術，依靠算術維持生計，也是逐漸地、按部就班地達到成就。如果有弟子，無論是男是女，剛開始教他們數數，從一、二、三，一直到十、百、千、萬，逐步向上。瞿曇啊！就像我們學習算術，依靠算術維持生計，逐漸地、按部就班地達到成就一樣。沙門瞿曇啊！在這佛法和戒律中，是如何逐漸地、按部就班地修行直至成就的呢？』 世尊回答說：『目犍連！如果有人正確地闡述逐漸地、按部就班地修行直至成就，目犍連！那在我的佛法和戒律中就是正確的闡述。為什麼呢？目犍連！因為我在這佛法和戒律中就是逐漸地、按部就班地修行直至成就的。目犍連！如果年輕的比丘剛來學習佛法，剛進入佛法和戒律，如來首先教導他們：『比丘！你來，要保持身行清凈，口語和意念也要保持清凈。』目犍連！如果比丘的身行清凈，口語和意念也清凈，如來會進一步教導：『比丘！你來，要觀察自身如身，直到觀察感受、心念、法如法。』目犍連！如果比丘觀察自身如身，直到觀察感受、心念、法如法，如來會進一步教導：『比丘！你來，要觀察自身如身，不要生起與慾望相應的念頭，直到觀察感受、心念、法如法，不要生起與非法相應的念頭。』

English version: 'Gotama! This horse trainer also gradually and step-by-step trains the horses until they are fully trained, because of the use of the bit. Gotama! These Kshatriyas also gradually and step-by-step achieve accomplishment, because they have mastered the bow and arrow. Gotama! These Brahmins also gradually and step-by-step achieve accomplishment, because they have studied the scriptures. Gotama! We learn arithmetic and make a living by arithmetic, and we also gradually and step-by-step achieve accomplishment. If there are disciples, whether male or female, who are just beginning to be taught to count, starting from one, two, three, up to ten, hundred, thousand, ten thousand, step by step upwards. Gotama! Just as we learn arithmetic and make a living by arithmetic, gradually and step-by-step achieving accomplishment, so, how is it that in this Dharma and Discipline, one gradually and step-by-step practices until accomplishment, O ascetic Gotama?' The Blessed One replied, 'Moggallana! If there is a correct explanation of gradual and step-by-step practice until accomplishment, Moggallana! That is the correct explanation in my Dharma and Discipline. Why is that? Moggallana! Because in this Dharma and Discipline, I gradually and step-by-step practice until accomplishment. Moggallana! If a young bhikkhu comes to learn the Dharma for the first time, just entering the Dharma and Discipline, the Tathagata first teaches them: 『Bhikkhu! Come, maintain purity in bodily conduct, and maintain purity in speech and thought.』 Moggallana! If a bhikkhu maintains purity in bodily conduct, and maintains purity in speech and thought, the Tathagata further teaches: 『Bhikkhu! Come, observe the body in the body, until observing feelings, mind, and phenomena in phenomena.』 Moggallana! If a bhikkhu observes the body in the body, until observing feelings, mind, and phenomena in phenomena, the Tathagata further teaches: 『Bhikkhu! Come, observe the body in the body, do not generate thoughts associated with desire, until observing feelings, mind, and phenomena in phenomena, do not generate thoughts associated with what is not Dharma.』

「目揵連！若比丘觀內身如身，不念欲相應念，至觀覺、心、法如法，不念非法相應念者，如來複上教：『比丘！汝來守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知，若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護眼根。如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護意根。』

「目揵連！若比丘守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知，若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護眼根。如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護意根者，如來複上教：『比丘！汝來正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之

『目犍連！如果比丘觀察自身如身，不生起與慾望相應的念頭，乃至觀察感受、心、法如法，不生起與非法相應的念頭，如來會進一步教導：『比丘！你來守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒常生起正知。如果眼睛看到顏色，卻不執著于相，也不貪戀顏色，因為忿諍的緣故，守護眼根。心中不生起貪慾、憂愁、惡不善法，爲了趨向於此，守護眼根。同樣，對於耳、鼻、舌、身，如果意識知曉法，卻不執著于相，也不貪戀法，因為忿諍的緣故，守護意根。心中不生起貪慾、憂愁、惡不善法，爲了趨向於此，守護意根。』 『目犍連！如果比丘守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒常生起正知。如果眼睛看到顏色，卻不執著于相，也不貪戀顏色，因為忿諍的緣故，守護眼根。心中不生起貪慾、憂愁、惡不善法，爲了趨向於此，守護眼根。同樣，對於耳、鼻、舌、身，如果意識知曉法，卻不執著于相，也不貪戀法，因為忿諍的緣故，守護意根。心中不生起貪慾、憂愁、惡不善法，爲了趨向於此，守護意根。』如來會進一步教導：『比丘！你來正知出入，善於觀察分別，屈伸低仰，儀容安詳有序，善於穿著僧伽梨及諸衣缽，行走、站立、坐臥、睡眠、清醒、言語、沉默，都要正知。』

『Maudgalyayana! If a bhikkhu observes the body as the body, not generating thoughts associated with desire, and even observes feelings, mind, and dharmas as they are, not generating thoughts associated with what is not dharma, the Tathagata further teaches: 『Bhikkhu! Come, guard your senses, constantly mindful of closing them off, with clear mindfulness of desire, guarding the mind of mindfulness and achieving it, constantly arising with right knowledge. If the eye sees a form, yet does not grasp at the sign, nor relish the form, because of contention, guard the eye sense. In the mind, do not generate greed, sorrow, or evil unwholesome dharmas, and to move towards this, guard the eye sense. Likewise, for the ear, nose, tongue, and body, if the mind knows a dharma, yet does not grasp at the sign, nor relish the dharma, because of contention, guard the mind sense. In the mind, do not generate greed, sorrow, or evil unwholesome dharmas, and to move towards this, guard the mind sense.』 『Maudgalyayana! If a bhikkhu guards the senses, constantly mindful of closing them off, with clear mindfulness of desire, guarding the mind of mindfulness and achieving it, constantly arising with right knowledge. If the eye sees a form, yet does not grasp at the sign, nor relish the form, because of contention, guard the eye sense. In the mind, do not generate greed, sorrow, or evil unwholesome dharmas, and to move towards this, guard the eye sense. Likewise, for the ear, nose, tongue, and body, if the mind knows a dharma, yet does not grasp at the sign, nor relish the dharma, because of contention, guard the mind sense. In the mind, do not generate greed, sorrow, or evil unwholesome dharmas, and to move towards this, guard the mind sense.』 The Tathagata further teaches: 『Bhikkhu! Come, with right knowledge of going out and coming in, observing and distinguishing well, bending and stretching, with dignified and orderly deportment, well wearing the sanghati and all the robes and bowls, walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, all with right knowledge.』

「目揵連！若比丘正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知者，如來複上教：『比丘！汝來獨住遠離，在無事處，或至樹下空安靜處、山巖石室、露地穰積，或至林中，或住在冢間。汝已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正愿，及念不向，斷除貪伺，心無有諍。見他財物、諸生活具，莫起貪伺，欲令我得，汝于貪伺凈除其心。如是瞋恚、睡眠、調悔、斷疑、度惑，于諸善法無有猶豫，汝于疑惑凈除其心。汝斷此五蓋、心穢、慧羸、離欲、離惡不善之法，至得第四禪成就游。』目揵連！若比丘離欲、離惡不善之法，至得第四禪成就游者，目揵連！如來為諸年少比丘多有所益，謂訓誨教訶。目揵連！若有比丘、長老、上尊、舊學梵行，如來複上教，謂究竟訖一切漏盡。」

算數目揵連即復問曰：「沙門瞿曇！一切弟子如是訓誨，如是教訶，盡得究竟智必涅槃耶？」

世尊答曰：「目揵連！不一向得，或有得者，或不得者

『目犍連！如果比丘能正確地覺知出入，善於觀察和分辨，屈身、伸展、低頭、抬頭，儀態安詳有序，妥善地穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、言語、沉默，都能保持正知，如來還會進一步教導：『比丘！你應當獨自居住在遠離喧囂的地方，在無事之處，或者到樹下空曠安靜的地方、山巖石室、露天草堆，或者到樹林中，或者住在墳墓之間。你已經在無事之處，或者到樹下空曠安靜的地方，鋪好尼師檀，結跏趺坐，端正身體，立定志願，並且不向外馳念，斷除貪慾的伺察，心中沒有爭鬥。看到他人的財物、各種生活用具，不要生起貪慾的伺察，想要據爲己有，你要從心中清除貪慾的伺察。像這樣，對於嗔恚、睡眠、掉悔、斷疑、度惑，對於各種善法沒有猶豫，你要從心中清除疑惑。你斷除這五蓋、心垢、智慧衰弱，遠離慾望、遠離邪惡不善之法，最終達到第四禪的成就並安住其中。』目犍連！如果比丘遠離慾望、遠離邪惡不善之法，最終達到第四禪的成就並安住其中，目犍連！如來對於年輕的比丘多有益處，即是訓誡教誨。目犍連！如果有比丘、長老、上座、年長的修行者，如來還會進一步教導，即是最終達到一切煩惱的止息。」 尊者目犍連隨即問道：『沙門瞿曇！所有弟子都像這樣訓誡，像這樣教誨，都能最終獲得究竟的智慧，必定涅槃嗎？』 世尊回答說：『目犍連！不是所有人都一定能獲得，有能獲得的，也有不能獲得的。』

'Maudgalyayana! If a bhikkhu is aware of his coming in and going out, observes and discerns well, bending and stretching, lowering and raising his head, with dignified and orderly deportment, properly wearing his sanghati and other robes and bowls, walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, all with right awareness, the Tathagata further instructs: 『Bhikkhu! You should dwell alone in a secluded place, in a place free from activity, or under a tree in a quiet place, in a mountain cave, a rock chamber, an open field, a heap of straw, or in a forest, or dwelling among tombs. You are already in a place free from activity, or under a tree in a quiet place, spread out your nisidana, sit cross-legged, straighten your body, make a firm resolution, and do not let your mind wander, cut off the investigation of greed, and have no strife in your heart. Seeing the property of others, various living utensils, do not give rise to the investigation of greed, wanting to possess them, you should purify your heart from the investigation of greed. Likewise, with regard to anger, sleep, remorse, cutting off doubt, overcoming delusion, and having no hesitation about various good dharmas, you should purify your heart from doubt. You should cut off these five hindrances, defilements of the mind, weakness of wisdom, and be free from desire, free from evil and unwholesome dharmas, and finally attain and abide in the fourth dhyana.』 Maudgalyayana! If a bhikkhu is free from desire, free from evil and unwholesome dharmas, and finally attains and abides in the fourth dhyana, Maudgalyayana! the Tathagata is of great benefit to young bhikkhus, that is, through instruction and admonition. Maudgalyayana! If there are bhikkhus, elders, senior monks, and long-practicing brahmacaris, the Tathagata further instructs them, that is, to ultimately reach the cessation of all outflows.』 Venerable Maudgalyayana then asked: 『Shramana Gautama! Are all disciples who are instructed and admonished in this way, able to ultimately attain perfect wisdom and surely reach Nirvana?』 The World Honored One replied: 『Maudgalyayana! Not all of them will necessarily attain it, some will attain it, and some will not.』

算數目揵連復更問曰：「瞿曇！此中何因何緣，有涅槃、有涅槃道？沙門瞿曇現在導師，或有比丘如是訓誨，如是教訶，得究竟涅槃，或復不得耶？」

世尊告曰：「目揵連！我還問汝，隨所解答。目揵連！于意云何？汝知王舍城處，諳彼道耶？」

算數目揵連答曰：「唯然。我知王舍城處，亦諳彼道。」

世尊問曰：「目揵連！若有人來欲見彼王，至王舍城。其人問汝：『我欲見王，至王舍城，算數目揵連知王舍城處，諳彼道徑，可示語我耶？』汝告彼人曰：『從此東行至彼某村，從某村去當至某邑，如是展轉至王舍城。若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉盡見盡知。』彼人聞汝語，受汝教已，從此東行，須臾不久，便舍正道，從惡道還。若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡不見，亦不知也。

「復有人來欲見彼王，至王舍城。其人問汝：『我欲見王，至王舍城。算數目揵連知王舍城處，諳彼道徑，可示語我耶？』汝告彼人曰：『從此東行至彼某村，從某村去當至某邑，如是展轉至王舍城。若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，盡見盡知

算數目犍連又接連發問說：『瞿曇！這裡是什麼原因，什麼緣故，有涅槃，有通往涅槃的道路？沙門瞿曇現在是導師，是否有比丘像這樣教導，像這樣訓誡，能夠得到究竟涅槃，或者不能得到呢？』 世尊告訴他說：『目犍連！我反過來問你，你隨自己的理解回答。目犍連！你認為怎麼樣？你知道王舍城的位置，熟悉那裡的道路嗎？』 算數目犍連回答說：『是的。我知道王舍城的位置，也熟悉那裡的道路。』 世尊問道：『目犍連！如果有人想去見國王，要到王舍城去。那人問你：『我想見國王，要到王舍城去，算數目犍連你知道王舍城的位置，熟悉那裡的道路，可以告訴我嗎？』你告訴那人說：『從這裡向東走，到那個村子，從那個村子去，就會到那個城鎮，這樣輾轉就能到達王舍城。如果王舍城外有美麗的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，有長長的河流環繞，還有清澈的泉水，你都能看到，都知道。』那人聽了你的話，接受了你的教導，從這裡向東走，不久就離開了正道，走上了邪路。如果王舍城外有美麗的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，有長長的河流環繞，還有清澈的泉水，他都看不到，也不知道。 『又有人想去見國王，要到王舍城去。那人問你：『我想見國王，要到王舍城去。算數目犍連你知道王舍城的位置，熟悉那裡的道路，可以告訴我嗎？』你告訴那人說：『從這裡向東走，到那個村子，從那個村子去，就會到那個城鎮，這樣輾轉就能到達王舍城。如果王舍城外有美麗的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，有長長的河流環繞，還有清澈的泉水，你都能看到，都知道。

The calculator Mogallana then repeatedly asked, 'Gautama! What is the cause and what is the reason that there is Nirvana and a path to Nirvana? Is the Shramana Gautama now a teacher, and are there monks who, through such teachings and instructions, can attain ultimate Nirvana, or not?' The World Honored One replied, 'Mogallana! I will ask you in return, answer as you understand. Mogallana! What do you think? Do you know the location of Rajagriha, and are you familiar with the path there?' The calculator Mogallana answered, 'Yes, I know the location of Rajagriha, and I am familiar with the path there.' The World Honored One asked, 'Mogallana! If someone wants to see the king and go to Rajagriha, and that person asks you, 『I want to see the king and go to Rajagriha. Calculator Mogallana, you know the location of Rajagriha and are familiar with the path there, can you show me?』 You tell that person, 『Go east from here to that village, from that village you will reach that town, and in this way you will reach Rajagriha. If outside Rajagriha there is a beautiful garden, with level ground, pavilions, bathing pools, various flowering trees, a long river flowing around, and clear springs, you will see and know all of it.』 That person, having heard your words and accepted your guidance, goes east from here, and soon leaves the right path and goes astray. If outside Rajagriha there is a beautiful garden, with level ground, pavilions, bathing pools, various flowering trees, a long river flowing around, and clear springs, he will not see or know any of it.' 'Again, if someone wants to see the king and go to Rajagriha, and that person asks you, 『I want to see the king and go to Rajagriha. Calculator Mogallana, you know the location of Rajagriha and are familiar with the path there, can you show me?』 You tell that person, 『Go east from here to that village, from that village you will reach that town, and in this way you will reach Rajagriha. If outside Rajagriha there is a beautiful garden, with level ground, pavilions, bathing pools, various flowering trees, a long river flowing around, and clear springs, you will see and know all of it.'

。』彼人聞汝語，受汝教已，即從此東行至彼某村，從某村去得至某邑，如是展轉至王舍城。若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，盡見盡知。

「目揵連！此中何因何緣，有彼王舍城，有王舍城道？汝現在導師，彼第一人隨受汝教，於後不久，舍平正道，從惡道還。若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡不見，亦不知耶？彼第二人隨受汝教，從平正道展轉得至於王舍城，若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡見盡知耶？」

算數目揵連答曰：「瞿曇！我都無事，有彼王舍城，有王舍城道。我現在導師，彼第一人不隨我教，舍平正道，從惡道還，若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡不見，亦不知耶？彼第二人隨順我教，從平正道展轉得至於王舍城，若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡見盡知耶？」

世尊告曰：「如是。目揵連！我亦無事，有彼涅槃、有涅槃道。我為導師，為諸比丘如是訓誨，如是教訶，得究竟涅槃，或有不得。目揵連！但各自隨比丘所行

『那人聽了你的話，接受了你的教導后，就從這裡向東走到某個村莊，從那個村莊再到某個城鎮，這樣輾轉到達王舍城。如果王舍城外有美好的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，旁邊有長長的河流，還有清澈的泉水，他都應該看到並知道。 『目犍連！這是什麼原因，什麼緣故，有王舍城，有通往王舍城的道路？你現在的導師，那第一個人接受了你的教導后，不久就捨棄了正道，又回到邪道。如果王舍城外有美好的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，旁邊有長長的河流，還有清澈的泉水，他都看不到，也不知道嗎？那第二個人接受了你的教導后，從正道輾轉到達王舍城，如果王舍城外有美好的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，旁邊有長長的河流，還有清澈的泉水，他都應該看到並知道嗎？』 算數目的目犍連回答說：『瞿曇！我確實沒有問題，有王舍城，有通往王舍城的道路。我現在的導師，那第一個人不聽我的教導，捨棄了正道，又回到邪道，如果王舍城外有美好的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，旁邊有長長的河流，還有清澈的泉水，他都看不到，也不知道嗎？那第二個人聽從我的教導，從正道輾轉到達王舍城，如果王舍城外有美好的園林，那裡地勢平坦，有樓閣、浴池，各種花樹，旁邊有長長的河流，還有清澈的泉水，他都應該看到並知道嗎？』 世尊說：『是的。目犍連！我也沒有問題，有涅槃，有通往涅槃的道路。我作為導師，這樣教導、訓誡各位比丘，讓他們得到究竟的涅槃，或者有人得不到。目犍連！但這取決於各位比丘各自的修行。』

'That person, having heard your words and received your teachings, would then travel east from here to a certain village, and from that village to a certain town, and thus, by stages, reach Rajagaha. If outside Rajagaha there is a beautiful park, with level ground, pavilions, bathing pools, various flowering trees, a long flowing river, and clear springs, he should see and know all of it.' 'Moggallana! What is the cause, what is the reason, that there is Rajagaha, and a path to Rajagaha? Your present teacher, that first person, having received your teachings, soon abandons the right path and returns to the wrong path. If outside Rajagaha there is a beautiful park, with level ground, pavilions, bathing pools, various flowering trees, a long flowing river, and clear springs, does he not see or know any of it? That second person, having received your teachings, travels by the right path and reaches Rajagaha. If outside Rajagaha there is a beautiful park, with level ground, pavilions, bathing pools, various flowering trees, a long flowing river, and clear springs, should he see and know all of it?' The arithmetician Moggallana replied, 'Gotama! I have no issue, there is Rajagaha, and a path to Rajagaha. My present teacher, that first person, does not follow my teachings, abandons the right path, and returns to the wrong path. If outside Rajagaha there is a beautiful park, with level ground, pavilions, bathing pools, various flowering trees, a long flowing river, and clear springs, does he not see or know any of it? That second person follows my teachings, travels by the right path and reaches Rajagaha. If outside Rajagaha there is a beautiful park, with level ground, pavilions, bathing pools, various flowering trees, a long flowing river, and clear springs, should he see and know all of it?' The Blessed One said, 'So it is, Moggallana! I also have no issue, there is Nirvana, and a path to Nirvana. I, as a teacher, instruct and admonish the bhikkhus in this way, so that they may attain ultimate Nirvana, or some may not. Moggallana! But it depends on each bhikkhu's own practice.'

。爾時世尊便記彼行，謂究竟漏盡耳。」

算數目揵連白曰：「瞿曇！我已知。瞿曇！我已解。瞿曇！猶如良地有娑羅林，彼中有守娑羅林人，明健不懈，諸娑羅根以時鋤掘，平高填下，糞沃溉灌，不失其時。若其邊有穢惡草生，盡拔棄之；若有橫曲不調直者，盡[利-禾+名]治之；若有極好中直樹者，便權養護，隨時鋤掘，糞沃溉灌，不失其時。如是良地娑羅樹林轉茂盛好。瞿曇！如是有人諛諂、欺誑、極不庶幾無信、懈怠、無念、無定、惡慧、心狂、諸根掉亂，持戒寬緩，不廣修沙門。瞿曇！如是之人不能共事。所以者何？瞿曇！如是人者，穢污梵行。瞿曇！若復有人不有諛諂，亦不欺誑，庶幾有信，精進不懈，有念、有定，亦有智慧，極恭敬戒，廣修沙門。瞿曇！如是之人，能共事也。所以者何？瞿曇！如是人者，清凈梵行。

「瞿曇！猶諸根香，沉香為第一。所以者何？瞿曇！彼沉香者，于諸根香為最上故。瞿曇！猶諸娑羅樹香，赤栴檀為第一。所以者何？瞿曇！赤栴檀者于諸娑羅樹香為最上故。瞿曇！猶諸水華，青蓮華為第一。所以者何？瞿曇！青蓮華者于諸水華為最上故。瞿曇！猶諸陸華，修摩那花為第一。所以者何？瞿曇！修摩那花者于諸陸花為最上故

現代漢語譯本：當時，世尊便認可了他的修行，說他最終會漏盡煩惱。 算數目犍連稟告說：『瞿曇！我已經知道了。瞿曇！我已經理解了。瞿曇！就像一塊良田里有一片娑羅樹林，那裡有一個看守娑羅樹林的人，他聰明強健，不懈怠，按時鋤挖娑羅樹根，把高的地方剷平，把低的地方填高，施肥澆水，不耽誤時機。如果旁邊長出污穢的雜草，就全部拔掉丟棄；如果有橫斜彎曲不直的樹，就全部修整使之筆直；如果有長得極好又筆直的樹，就特別加以養護，隨時鋤挖，施肥澆水，不耽誤時機。這樣，良田里的娑羅樹林就會越來越茂盛美好。瞿曇！就像有些人，他們諂媚、欺騙、極不真誠、沒有信仰、懈怠、沒有正念、沒有禪定、沒有智慧、心神狂亂、諸根散亂，持戒鬆懈，不廣泛地修習沙門之法。瞿曇！這樣的人不能一起共事。為什麼呢？瞿曇！因為這樣的人，會玷污清凈的修行。瞿曇！如果另有一些人，他們不諂媚，也不欺騙，真誠有信，精進不懈，有正念、有禪定，也有智慧，極其恭敬戒律，廣泛地修習沙門之法。瞿曇！這樣的人，可以一起共事。為什麼呢？瞿曇！因為這樣的人，會使修行清凈。 『瞿曇！就像各種香料，沉香是第一。為什麼呢？瞿曇！因為沉香在各種香料中是最上等的。瞿曇！就像各種娑羅樹的香氣，赤栴檀是第一。為什麼呢？瞿曇！因為赤栴檀在各種娑羅樹的香氣中是最上等的。瞿曇！就像各種水生花，青蓮花是第一。為什麼呢？瞿曇！因為青蓮花在各種水生花中是最上等的。瞿曇！就像各種陸生花，修摩那花是第一。為什麼呢？瞿曇！因為修摩那花在各種陸生花中是最上等的。』

English version: Then the World-Honored One acknowledged his practice, saying that he would ultimately exhaust all defilements. The Venerable Maudgalyayana said: 'Gautama! I have understood. Gautama! I have comprehended. Gautama! It is like a good field with a grove of sal trees, where there is a keeper of the sal grove, who is intelligent, strong, and diligent. He digs up the roots of the sal trees in due time, levels the high ground, fills in the low ground, fertilizes and irrigates, not missing the right time. If any foul weeds grow nearby, he pulls them all out and discards them; if any trees are crooked and not straight, he straightens them all; if there are any trees that are extremely good and straight, he takes special care of them, digging, fertilizing, and irrigating them in due time. In this way, the sal grove in the good field will become increasingly lush and beautiful. Gautama! It is like some people who are flattering, deceitful, extremely insincere, without faith, lazy, without mindfulness, without concentration, without wisdom, with minds that are deranged, with scattered senses, who are lax in keeping precepts, and do not extensively practice the life of a renunciate. Gautama! Such people cannot work together. Why is that? Gautama! Because such people defile the pure practice. Gautama! If there are other people who are not flattering, nor deceitful, who are sincere and have faith, who are diligent and unremitting, who have mindfulness, concentration, and wisdom, who are extremely respectful of the precepts, and who extensively practice the life of a renunciate. Gautama! Such people can work together. Why is that? Gautama! Because such people purify the practice.' 'Gautama! Just as among all fragrances, agarwood is the foremost. Why is that? Gautama! Because agarwood is the most superior among all fragrances. Gautama! Just as among the fragrances of all sal trees, red sandalwood is the foremost. Why is that? Gautama! Because red sandalwood is the most superior among the fragrances of all sal trees. Gautama! Just as among all aquatic flowers, the blue lotus is the foremost. Why is that? Gautama! Because the blue lotus is the most superior among all aquatic flowers. Gautama! Just as among all terrestrial flowers, the jasmine flower is the foremost. Why is that? Gautama! Because the jasmine flower is the most superior among all terrestrial flowers.'

。瞿曇！猶如世中諸有論士，沙門瞿曇為最第一。所以者何？沙門瞿曇論士能伏一切外道異學故。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。算數目揵連及諸比丘，聞佛所說，歡喜奉行。

算數目揵連經第三竟(二千三百五十四字)

中阿含經卷第三十五(七千六百一十三字)(第三唸誦)

中阿含經卷第三十六

（一四五）梵志品瞿默目揵連經第四(第三唸誦)

一時，佛般涅槃后不久，尊者阿難游王舍城。

爾時，摩竭陀大臣雨勢治王舍城，為防跋耆故。於是，摩竭陀大臣雨勢遣瞿默目揵連田作人，往至竹林加蘭哆園。

爾時，尊者阿難過夜平旦，著衣持缽，為乞食故，入王舍城。於是，尊者阿難作是念：「且置王舍城乞食，我寧可往詣瞿默目揵連田作人所。」於是，尊者阿難往詣瞿默目揵連田作人所。

梵志瞿默目揵連遙見尊者阿難來，即從坐起，偏袒著衣，叉手向尊者阿難，白曰：「善來，阿難！久不來此，可坐此座。」尊者阿難即坐彼座

現代漢語譯本：瞿曇啊！就像世間所有的論辯家一樣，沙門瞿曇是最頂尖的。為什麼呢？因為沙門瞿曇這位論辯家能夠降伏一切外道和異端學說。世尊！我現在皈依佛、法和比丘僧團，只願世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。 佛陀如是說。算數目犍連和眾比丘聽聞佛陀所說，歡喜奉行。 《算數目犍連經》第三完（二千三百五十四字） 《中阿含經》卷第三十五（七千六百一十三字）（第三唸誦） 《中阿含經》卷第三十六 （一四五）梵志品《瞿默目犍連經》第四（第三唸誦） 一時，佛陀般涅槃后不久，尊者阿難在王舍城游化。 當時，摩竭陀國的大臣雨勢正在治理王舍城，爲了防備跋耆國。於是，摩竭陀國的大臣雨勢派遣瞿默目犍連這位田作人，前往竹林加蘭哆園。 當時，尊者阿難過夜后清晨，穿好衣服，拿著缽，爲了乞食，進入王舍城。於是，尊者阿難心想：『暫且放下在王舍城乞食，我不如前往瞿默目犍連這位田作人那裡。』於是，尊者阿難前往瞿默目犍連這位田作人那裡。 梵志瞿默目犍連遠遠看見尊者阿難前來，立即從座位上起身，偏袒著衣，合掌向尊者阿難，說道：『歡迎，阿難！很久沒來了，請坐這裡。』尊者阿難就坐到那個座位上。

English version: 'Gautama, just as among all debaters in the world, the Śramaṇa Gautama is the foremost. Why is that? Because the Śramaṇa Gautama, the debater, is able to subdue all external paths and heterodox teachings. Venerable One, I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the Venerable One accept me as a lay follower, from this day forward, taking refuge for life, until the end of my days.' The Buddha spoke thus. Saṃkhyā-Maudgalyāyana and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The Saṃkhyā-Maudgalyāyana Sūtra, the third, is complete (2,354 characters). The Madhyama-āgama Sūtra, scroll 35 (7,613 characters) (Third Recitation). The Taishō Tripiṭaka, Vol. 01, No. 0026, Madhyama-āgama Sūtra. The Madhyama-āgama Sūtra, scroll 36. (145) The Brāhmaṇa Chapter, the Gautama-Maudgalyāyana Sūtra, the fourth (Third Recitation). At one time, not long after the Buddha's Parinirvāṇa, the Venerable Ānanda was traveling in Rājagṛha. At that time, the minister of Magadha, Varṣakāra, was governing Rājagṛha in order to defend against the Vajjis. Then, the minister of Magadha, Varṣakāra, sent the farmer Gautama-Maudgalyāyana to the Bamboo Grove, Karaṇḍa Garden. At that time, the Venerable Ānanda, having spent the night, in the early morning, put on his robes, took his bowl, and entered Rājagṛha to beg for alms. Then, the Venerable Ānanda thought: 'Let me set aside begging for alms in Rājagṛha, I might as well go to the farmer Gautama-Maudgalyāyana.' Then, the Venerable Ānanda went to the farmer Gautama-Maudgalyāyana. The Brāhmaṇa Gautama-Maudgalyāyana, seeing the Venerable Ānanda coming from afar, immediately rose from his seat, arranged his robe over one shoulder, and with his hands folded, greeted the Venerable Ānanda, saying: 'Welcome, Ānanda! It has been a long time since you came here. Please sit on this seat.' The Venerable Ānanda then sat on that seat.

梵志瞿默目揵連與尊者阿難共相問訊，卻坐一面，白曰：「阿難！欲有所問，聽我問耶？」

尊者阿難報曰：「目揵連！汝便可問，我聞當思。」

則便問曰：「阿難！頗有一比丘與沙門瞿曇等耶？」

尊者阿難與梵志瞿默目揵連共論此事時，爾時，摩竭陀大臣雨勢慰勞田作人，往詣梵志瞿默目揵連田作人所。

摩竭陀大臣雨勢遙見尊者阿難坐在梵志瞿默目揵連田作人中，往詣尊者阿難所，共相問訊，卻坐一面，問曰：「阿難！與梵志瞿默目揵連共論何事，以何事故共會此耶？」

尊者阿難答曰：「雨勢！梵志瞿默目揵連問我：『阿難！頗有一比丘與沙門瞿曇等耶？』」

摩竭陀大臣雨勢復問曰：「阿難！云何答彼？」

尊者阿難答曰：「雨勢！都無一比丘與世尊等等。」

摩竭陀大臣雨勢復問曰：「唯然，阿難！無一比丘與世尊等等。頗有一比丘為沙門瞿曇在時所立，此比丘我般涅槃后，為諸比丘所依，謂令汝等今所依耶？」

尊者阿難答曰：「雨勢！都無一比丘為世尊所知、見，如來、無所著、等正覺在時所立，此比丘我般涅槃后，為諸比丘所依，謂令我等今所依者。」

摩竭陀大臣雨勢復問曰：「阿難！唯然

婆羅門瞿默目犍連與尊者阿難互相問候，然後坐在一旁，說道：『阿難！我想問你一些問題，可以嗎？』 尊者阿難回答說：『目犍連！你儘管問吧，我聽了會思考。』 於是他便問道：『阿難！有沒有任何一位比丘能與沙門瞿曇相等呢？』 當尊者阿難與婆羅門瞿默目犍連討論此事時，當時，摩揭陀大臣雨勢正在慰問田間勞作的人們，他來到了婆羅門瞿默目犍連的田地。 摩揭陀大臣雨勢遠遠地看見尊者阿難坐在婆羅門瞿默目犍連的田地裡，便走到尊者阿難那裡，互相問候后，坐在一旁，問道：『阿難！你和婆羅門瞿默目犍連在討論什麼？因為什麼原因聚在這裡？』 尊者阿難回答說：『雨勢！婆羅門瞿默目犍連問我：『阿難！有沒有任何一位比丘能與沙門瞿曇相等呢？』』 摩揭陀大臣雨勢又問道：『阿難！你是如何回答他的？』 尊者阿難回答說：『雨勢！沒有任何一位比丘能與世尊相等。』 摩揭陀大臣雨勢又問道：『是的，阿難！沒有一位比丘能與世尊相等。那麼，有沒有一位比丘是沙門瞿曇在世時所指定，在他涅槃后，作為所有比丘的依靠，就像你們現在所依靠的那樣呢？』 尊者阿難回答說：『雨勢！沒有任何一位比丘是世尊所知、所見，如來、無所著、等正覺在世時所指定，在他涅槃后，作為所有比丘的依靠，就像我們現在所依靠的那樣。』 摩揭陀大臣雨勢又問道：『阿難！是的，』

The Brahmin Gotama Moggallana exchanged greetings with the Venerable Ananda, then sat to one side and said, 'Ananda! I have some questions to ask you, may I?' The Venerable Ananda replied, 'Moggallana! You may ask, I will consider what I hear.' Then he asked, 'Ananda! Is there any bhikkhu who is equal to the Samana Gotama?' While the Venerable Ananda and the Brahmin Gotama Moggallana were discussing this matter, at that time, the Magadha minister Vassa was consoling the people working in the fields, and he came to the field of the Brahmin Gotama Moggallana. The Magadha minister Vassa saw the Venerable Ananda sitting in the field of the Brahmin Gotama Moggallana from afar, and he went to the Venerable Ananda, exchanged greetings, and sat to one side, asking, 'Ananda! What are you and the Brahmin Gotama Moggallana discussing? Why are you gathered here?' The Venerable Ananda replied, 'Vassa! The Brahmin Gotama Moggallana asked me: 'Ananda! Is there any bhikkhu who is equal to the Samana Gotama?'' The Magadha minister Vassa further asked, 'Ananda! How did you answer him?' The Venerable Ananda replied, 'Vassa! There is no bhikkhu who is equal to the Blessed One.' The Magadha minister Vassa further asked, 'Indeed, Ananda! There is no bhikkhu who is equal to the Blessed One. Then, is there any bhikkhu who was appointed by the Samana Gotama during his lifetime, who, after his Parinibbana, would be the reliance for all bhikkhus, as you rely on now?' The Venerable Ananda replied, 'Vassa! There is no bhikkhu who was known or seen by the Blessed One, the Tathagata, the Arahant, the Fully Enlightened One, during his lifetime, who, after his Parinibbana, would be the reliance for all bhikkhus, as we rely on now.' The Magadha minister Vassa further asked, 'Ananda! Indeed,'

。無一比丘與沙門瞿曇等等；亦無一比丘為沙門瞿曇在時所立，此比丘我般涅槃后，為諸比丘所依，謂令汝等今所依者。頗有一比丘與眾共和集拜，此比丘世尊般涅槃后，為諸比丘所依，謂令汝等今所依耶？」

尊者阿難答曰：「雨勢！亦無一比丘與眾共和集拜，此比丘世尊般涅槃后，為諸比丘所依，謂令我等今所依者。」

摩竭陀大臣雨勢復問曰：「阿難！唯然。無一比丘與沙門瞿曇等等；亦無一比丘為沙門瞿曇在時所立，此比丘我般涅槃后，為諸比丘所依，謂令汝等今所依者；亦無一比丘與眾共和集拜此比丘，世尊般涅槃后，為諸比丘所依，謂令汝等今所依者。阿難！若爾者，汝等無所依，共和合、不諍、安隱，同一一教，合一水乳，快樂遊行，如沙門瞿曇在時耶？」

尊者阿難告曰：「雨勢！汝莫作是說，言我等無所依。所以者何？我等有所依耳。」

摩竭陀大臣雨勢白曰：「阿難！前後所說何不相應？阿難向如是說：『無一比丘與世尊等等；亦無一比丘為世尊所知、見，如來、無所著、等正覺在時所立，此比丘我般涅槃后，為諸比丘所依，謂令我等今所依者；亦無一比丘與眾共和集拜，此比丘世尊般涅槃后，為諸比丘所依，謂令我等今所依者

現代漢語譯本：沒有一位比丘與沙門瞿曇地位相等；也沒有一位比丘是沙門瞿曇在世時指定，說『這位比丘在我般涅槃后，將成為你們比丘的依靠，讓你們現在可以依靠他』的。也沒有一位比丘是大家共同推舉，說『這位比丘在世尊般涅槃后，將成為你們比丘的依靠，讓你們現在可以依靠他』的嗎？」 尊者阿難回答說：『雨勢！確實沒有一位比丘是大家共同推舉，說『這位比丘在世尊般涅槃后，將成為我們比丘的依靠，讓我們現在可以依靠他』的。』 摩竭陀大臣雨勢又問：『阿難！確實如此。沒有一位比丘與沙門瞿曇地位相等；也沒有一位比丘是沙門瞿曇在世時指定，說『這位比丘在我般涅槃后，將成為你們比丘的依靠，讓你們現在可以依靠他』的；也沒有一位比丘是大家共同推舉，說『這位比丘在世尊般涅槃后，將成為你們比丘的依靠，讓你們現在可以依靠他』的。阿難！如果這樣，你們就沒有依靠了，還能像沙門瞿曇在世時那樣，和合、不爭、安穩、同一教導、水乳交融、快樂地生活嗎？』 尊者阿難說：『雨勢！你不要這樣說，說我們沒有依靠。為什麼呢？我們是有依靠的。』 摩竭陀大臣雨勢說：『阿難！你前後所說的話不一致啊！阿難你剛才說：『沒有一位比丘與世尊地位相等；也沒有一位比丘是世尊所知、所見，如來、無所著、等正覺在世時指定，說『這位比丘在我般涅槃后，將成為你們比丘的依靠，讓你們現在可以依靠他』的；也沒有一位比丘是大家共同推舉，說『這位比丘在世尊般涅槃后，將成為你們比丘的依靠，讓你們現在可以依靠他』的。』

English version: Is there no bhikkhu who is equal to the ascetic Gotama; nor is there any bhikkhu who was appointed by the ascetic Gotama while he was alive, saying, 'This bhikkhu, after my complete extinction, will be the refuge for you bhikkhus, so that you may now rely on him'? Is there no bhikkhu who was collectively chosen, saying, 'This bhikkhu, after the Blessed One's complete extinction, will be the refuge for you bhikkhus, so that you may now rely on him?' Venerable Ananda replied, 'Rain, there is indeed no bhikkhu who was collectively chosen, saying, 'This bhikkhu, after the Blessed One's complete extinction, will be the refuge for us bhikkhus, so that we may now rely on him.' The Magadhan minister Rain then asked, 'Ananda, indeed. There is no bhikkhu who is equal to the ascetic Gotama; nor is there any bhikkhu who was appointed by the ascetic Gotama while he was alive, saying, 'This bhikkhu, after my complete extinction, will be the refuge for you bhikkhus, so that you may now rely on him'; nor is there any bhikkhu who was collectively chosen, saying, 'This bhikkhu, after the Blessed One's complete extinction, will be the refuge for you bhikkhus, so that you may now rely on him.' Ananda, if that is so, then you have no refuge, and can you still live in harmony, without dispute, in peace, with one teaching, united like milk and water, happily, as when the ascetic Gotama was alive?' Venerable Ananda said, 'Rain, do not say that we have no refuge. Why? Because we do have a refuge.' The Magadhan minister Rain said, 'Ananda, what you said before and after does not correspond! Ananda, you said earlier: 'There is no bhikkhu who is equal to the Blessed One; nor is there any bhikkhu who was known and seen by the Blessed One, the Tathagata, the Arahant, the Fully Enlightened One, appointed while he was alive, saying, 'This bhikkhu, after my complete extinction, will be the refuge for you bhikkhus, so that you may now rely on him'; nor is there any bhikkhu who was collectively chosen, saying, 'This bhikkhu, after the Blessed One's complete extinction, will be the refuge for you bhikkhus, so that you may now rely on him.''

。』阿難！何因何緣，今說我有所依耶？」

尊者阿難答曰：「雨勢！我等不依於人而依於法。雨勢！我等若依村邑遊行，十五日說從解脫時，集坐一處。若有比丘知法者，我等請彼比丘為我等說法。若彼眾清凈者，我等一切歡喜奉行彼比丘所說。若彼眾不清凈者，隨法所說，我等教作是。」

摩竭陀大臣雨勢白曰：「阿難！非汝等教作是，但法教作是。阿難！如是少法、多法可得久住者，如是阿難等共和合、不諍、安隱，同一一教，合一水乳，快樂遊行，如沙門瞿曇在時。」

摩竭陀大臣雨勢復問曰：「阿難！頗有可尊敬耶？」

尊者阿難答曰：「雨勢！有可尊敬。」

雨勢白曰：「阿難！前後所說何不相應？阿難向如是說：『無一比丘與世尊共等等；亦無一比丘為世尊在時所立，此比丘我般涅槃后，為諸比丘所依，謂令我等今所依者；亦無一比丘與眾共和集拜，此比丘世尊般涅槃后，為諸比丘所依，謂令我等今所依者。』阿難！汝何因何緣，今說有可尊敬耶？」

尊者阿難答曰：「雨勢！世尊知、見，如來、無所著、等正覺說有十法而可尊敬，我等若見比丘有此十法者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘

現代漢語譯本：'阿難！是什麼原因，什麼緣故，現在說我有所依賴呢？' 尊者阿難回答說：'雨勢！我們不依賴於人，而是依賴於法。雨勢！我們如果住在村落，在每月的十五日說戒時，會聚集在一起。如果有比丘通曉佛法，我們會請他為我們說法。如果僧團清凈，我們都會歡喜地奉行他所說的。如果僧團不清凈，我們會按照佛法所說，教導他們這樣做。' 摩竭陀大臣雨勢說道：'阿難！不是你們教導他們這樣做，而是佛法教導他們這樣做。阿難！如果少法、多法能夠長久住世，那麼阿難等人就能和合、不爭、安穩，遵循同一教導，像水乳交融一樣快樂，就像沙門瞿曇在世時一樣。' 摩竭陀大臣雨勢又問道：'阿難！是否有值得尊敬的人呢？' 尊者阿難回答說：'雨勢！有值得尊敬的人。' 雨勢說道：'阿難！你前後所說的話怎麼不一致呢？阿難你之前說：『沒有一個比丘能與世尊相等；也沒有一個比丘是世尊在世時所指定，說此比丘在我涅槃后，可以作為比丘們的依靠，讓我們現在可以依賴；也沒有一個比丘是與大眾共同推舉，說此比丘在世尊涅槃后，可以作為比丘們的依靠，讓我們現在可以依賴。』阿難！你是什麼原因，什麼緣故，現在說有值得尊敬的人呢？' 尊者阿難回答說：'雨勢！世尊知曉、明見，如來、無所著、等正覺說過有十種法是值得尊敬的，我們如果看到有比丘具備這十種法，就會共同愛敬、尊重、供養、宗奉，禮敬這位比丘。'

English version: 'Ananda! What is the cause, what is the reason, that you now say I have something to rely on?' Venerable Ananda replied: 'Rain-force! We do not rely on a person, but on the Dharma. Rain-force! If we reside in a village, on the fifteenth day of each month when the precepts are recited, we gather together. If there is a bhikkhu who understands the Dharma, we ask him to teach us the Dharma. If the Sangha is pure, we will all joyfully follow what he says. If the Sangha is not pure, we will teach them to do as the Dharma says.' The Magadha minister Rain-force said: 'Ananda! It is not you who teach them to do this, but the Dharma that teaches them to do this. Ananda! If the minor and major precepts can endure, then Ananda and others can be harmonious, non-contentious, and peaceful, following the same teachings, as happy as milk and water mixed together, just as when the ascetic Gautama was alive.' The Magadha minister Rain-force further asked: 'Ananda! Is there anyone worthy of respect?' Venerable Ananda replied: 'Rain-force! There is someone worthy of respect.' Rain-force said: 'Ananda! How can what you said before and after not be consistent? Ananda, you said before: 「There is no bhikkhu equal to the World-Honored One; nor is there any bhikkhu designated by the World-Honored One while he was alive, saying that this bhikkhu, after my Nirvana, can be the reliance of the bhikkhus, so that we can rely on him now; nor is there any bhikkhu jointly elected by the assembly, saying that this bhikkhu, after the World-Honored One's Nirvana, can be the reliance of the bhikkhus, so that we can rely on him now.」 Ananda! What is the cause, what is the reason, that you now say there is someone worthy of respect?' Venerable Ananda replied: 'Rain-force! The World-Honored One knows and sees, the Tathagata, the Unattached One, the Perfectly Enlightened One, has said that there are ten qualities that are worthy of respect. If we see a bhikkhu possessing these ten qualities, we will together love, respect, honor, venerate, and pay homage to that bhikkhu.'

。云何為十？雨勢！比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。雨勢！我等若見比丘極行增上戒者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘廣學多聞，守持不忘，積聚博聞。所謂法者，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。如是諸法廣學，多聞誦習至千，意所推觀，明見深遠。雨勢！我等若見比丘極多聞者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘作善知識，作善朋友，作善伴黨。雨勢！我等若見比丘極善知識者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘樂住遠離，成就二遠離，身及心也。雨勢！我等若見比丘極樂住遠離者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘樂於燕坐，內行正止，亦不離伺，成就於觀，增長空行。雨勢！我等若見比丘極樂燕坐者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘知足，衣取覆形，食取充軀，隨所游至，與衣缽俱，行無顧戀。猶如鷹鳥，與兩翅俱，飛翔空中；如是比丘知足，衣取覆形，食取充軀，隨所游至，與衣缽俱，行無顧戀

現代漢語譯本：什麼是十種（值得尊敬的）品質呢？雨勢！比丘修習戒律，守護解脫之道，又善於攝持威儀禮節，見到微小的罪過，也常懷畏懼，受持學習戒律。雨勢！我們如果見到有比丘在戒律方面修行達到極致，就會共同愛敬、尊重、供養、宗奉，禮敬那位比丘。 再者，雨勢！比丘廣泛學習，多聞不忘，積累廣博的知識。所說的法，開頭是美好的，中間是美好的，結尾也是美好的，有意義有文辭，具足清凈，彰顯梵行。像這樣的法，廣泛學習，多聞誦習達到千遍，用心推敲觀察，明見深遠的道理。雨勢！我們如果見到有比丘在多聞方面達到極致，就會共同愛敬、尊重、供養、宗奉，禮敬那位比丘。 再者，雨勢！比丘成為善知識，成為善朋友，成為善伴侶。雨勢！我們如果見到有比丘是極好的善知識，就會共同愛敬、尊重、供養、宗奉，禮敬那位比丘。 再者，雨勢！比丘樂於居住在遠離喧囂的地方，成就身心兩種遠離。雨勢！我們如果見到有比丘極樂于居住在遠離喧囂的地方，就會共同愛敬、尊重、供養、宗奉，禮敬那位比丘。 再者，雨勢！比丘樂於靜坐，內心行持正定，也不離觀察，成就觀照，增長空性之行。雨勢！我們如果見到有比丘極樂于靜坐，就會共同愛敬、尊重、供養、宗奉，禮敬那位比丘。 再者，雨勢！比丘知足，衣服只求遮蔽身體，食物只求充飢，無論走到哪裡，都帶著衣缽，行走時沒有貪戀。就像老鷹，帶著雙翅，在空中飛翔；同樣的，比丘知足，衣服只求遮蔽身體，食物只求充飢，無論走到哪裡，都帶著衣缽，行走時沒有貪戀。

English version: What are the ten qualities? Rain-force! A bhikkhu cultivates precepts, guards the path to liberation, and is also skilled in maintaining proper conduct and etiquette. Seeing even the slightest fault, he is always fearful and upholds the precepts. Rain-force! If we see a bhikkhu who has reached the peak of practice in precepts, we will together love, respect, honor, venerate, and pay homage to that bhikkhu. Furthermore, Rain-force! A bhikkhu learns widely, remembers much, and accumulates extensive knowledge. The Dharma, as it is said, is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with meaning and words, complete purity, and manifesting the holy life. Such Dharma is widely learned, recited and studied thousands of times, contemplated with the mind, and its profound meaning is clearly seen. Rain-force! If we see a bhikkhu who has reached the peak of learning, we will together love, respect, honor, venerate, and pay homage to that bhikkhu. Furthermore, Rain-force! A bhikkhu becomes a good teacher, a good friend, and a good companion. Rain-force! If we see a bhikkhu who is an excellent good teacher, we will together love, respect, honor, venerate, and pay homage to that bhikkhu. Furthermore, Rain-force! A bhikkhu delights in dwelling in seclusion, achieving two kinds of seclusion, of body and mind. Rain-force! If we see a bhikkhu who greatly delights in dwelling in seclusion, we will together love, respect, honor, venerate, and pay homage to that bhikkhu. Furthermore, Rain-force! A bhikkhu delights in sitting in meditation, practicing right concentration internally, and not abandoning observation, achieving insight, and increasing the practice of emptiness. Rain-force! If we see a bhikkhu who greatly delights in sitting in meditation, we will together love, respect, honor, venerate, and pay homage to that bhikkhu. Furthermore, Rain-force! A bhikkhu is content, taking clothing only to cover the body, food only to sustain life, and wherever he goes, he carries his robe and bowl, walking without attachment. Just like an eagle, with its two wings, flies in the sky; similarly, a bhikkhu is content, taking clothing only to cover the body, food only to sustain life, and wherever he goes, he carries his robe and bowl, walking without attachment.

。雨勢！我等若見比丘極知足者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘常行於念，成就正念，久所曾習，久所曾聞，恒憶不忘。雨勢！我等若見比丘極有正念者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。雨勢！我等若見比丘極精勤者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。雨勢！我等若見比丘極行慧者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「複次，雨勢！比丘諸漏已盡，而得無漏，心解脫、慧解脫，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。雨勢！我等若見比丘諸漏盡者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。

「雨勢！世尊知見，如來、無所著、等正覺說此十法而可尊敬。雨勢！我等若見比丘行此十法者，則共愛敬、尊重、供養、宗奉，禮事于彼比丘。於是，彼大眾放高大音聲：『可修直道，非不可修，若修直道，非不可修者，隨世中阿羅訶愛敬、尊重、供養、禮事

現代漢語譯本：『雨勢！我們如果見到有比丘非常知足，就會一起愛戴、尊敬、尊重、供養、崇奉，並禮敬那位比丘。 『再者，雨勢！比丘經常保持正念，成就正念，對於過去所學習、所聽聞的，都能恒常憶念而不忘。雨勢！我們如果見到有比丘非常有正念，就會一起愛戴、尊敬、尊重、供養、崇奉，並禮敬那位比丘。 『再者，雨勢！比丘經常精進修行，斷除邪惡不善，修習各種善法，恒常自己發起意願，專一堅定，作為各種善行的根本，不放棄方便。雨勢！我們如果見到有比丘非常精勤，就會一起愛戴、尊敬、尊重、供養、崇奉，並禮敬那位比丘。 『再者，雨勢！比丘修行智慧，觀察事物興衰的規律，獲得這樣的智慧，聖潔的智慧明達，能夠分別瞭解，從而正確地斷除痛苦。雨勢！我們如果見到有比丘非常具有智慧，就會一起愛戴、尊敬、尊重、供養、崇奉，並禮敬那位比丘。 『再者，雨勢！比丘的各種煩惱已經斷盡，獲得無煩惱的境界，心解脫、慧解脫，自己知道自己覺悟，自己作證成就而遊歷，生死已經終結，清凈的修行已經建立，該做的已經完成，不再受後有，如實知曉真理。雨勢！我們如果見到有比丘各種煩惱已經斷盡，就會一起愛戴、尊敬、尊重、供養、崇奉，並禮敬那位比丘。 『雨勢！世尊知見，如來、無所著、等正覺宣說了這十種值得尊敬的法。雨勢！我們如果見到有比丘修行這十種法，就會一起愛戴、尊敬、尊重、供養、崇奉，並禮敬那位比丘。』於是，那大眾發出高大的聲音：『可以修習正道，不是不能修習，如果修習正道，不是不能修習的話，那麼世間的阿羅漢就應該愛戴、尊敬、尊重、供養、禮敬。』

English version: 'Rain-force! If we see a monk who is extremely content, we will together love, respect, honor, offer to, venerate, and pay homage to that monk.' 'Furthermore, Rain-force! A monk constantly practices mindfulness, achieves right mindfulness, and constantly remembers and does not forget what he has learned and heard in the past. Rain-force! If we see a monk who is extremely mindful, we will together love, respect, honor, offer to, venerate, and pay homage to that monk.' 'Furthermore, Rain-force! A monk constantly practices diligence, cuts off evil and unwholesome things, cultivates all good things, constantly initiates his own intention, is single-minded and firm, as the root of all good deeds, and does not abandon skillful means. Rain-force! If we see a monk who is extremely diligent, we will together love, respect, honor, offer to, venerate, and pay homage to that monk.' 'Furthermore, Rain-force! A monk cultivates wisdom, observes the law of rise and fall, obtains such wisdom, sacred wisdom is clear and bright, able to distinguish and understand, thereby correctly ending suffering. Rain-force! If we see a monk who is extremely wise, we will together love, respect, honor, offer to, venerate, and pay homage to that monk.' 'Furthermore, Rain-force! A monk's various defilements have been exhausted, and he has attained the undefiled state, liberation of mind, liberation of wisdom, knowing and realizing for himself, having achieved self-realization and wandering, birth has ended, pure practice has been established, what should be done has been done, no longer receiving future existence, knowing the truth as it is. Rain-force! If we see a monk whose various defilements have been exhausted, we will together love, respect, honor, offer to, venerate, and pay homage to that monk.' 'Rain-force! The World Honored One knows and sees, the Tathagata, the Unattached One, the Perfectly Enlightened One, has spoken of these ten things that are worthy of respect. Rain-force! If we see a monk practicing these ten things, we will together love, respect, honor, offer to, venerate, and pay homage to that monk.' Then, that assembly made a loud sound: 'The right path can be cultivated, it is not impossible to cultivate, if the right path is cultivated, it is not impossible to cultivate, then the Arhats in the world should be loved, respected, honored, offered to, and paid homage to.'

。若諸尊可修直道而能修者，是故世中阿羅訶愛敬、尊重、供養、禮事。』」

於是，摩竭陀大臣雨勢及其眷屬問曰：「阿難！今游何處？」

尊者阿難答曰：「我今遊行此王舍城竹林加蘭哆園。」

「阿難！竹林加蘭哆園至可愛樂，政頓可喜，晝不喧鬧，夜則靜寂，無有蚊虻，亦無蠅蚤，不寒不熱。阿難！樂住竹林加蘭哆園耶？」

尊者阿難答曰：「如是。雨勢！如是。雨勢！竹林加蘭哆園至可愛樂，政頓可喜，晝不喧鬧，夜則靜寂，無有蚊虻，亦無蠅蚤，不寒不熱。雨勢！我樂住竹林加蘭哆園中。所以者何？以世尊擁護故。」

是時，婆難大將在彼眾中。婆難大將白曰：「如是。雨勢！如是。雨勢！竹林加蘭哆園至可愛樂，政頓可喜，晝不喧鬧，夜則靜寂，無有蚊虻，亦無蠅蚤，不寒不熱，彼尊者樂住竹林加蘭哆園。所以者何？此尊者行伺、樂伺故。」

摩竭陀大臣雨勢聞已，語曰：「婆難大將！沙門瞿曇昔時遊行金鞞羅樂園中，婆難大將！爾時我數往詣彼，見沙門瞿曇。所以者何？沙門瞿曇行伺、樂伺，稱歎一切伺。」

尊者阿難聞已，告曰：「雨勢！莫作是說，沙門瞿曇稱說一切伺。所以者何？世尊或稱說伺，或不稱說

現代漢語譯本：『如果諸位尊者能夠修行正道，並且確實在修行，那麼世人就會愛戴、尊敬、供養和禮敬這些阿羅漢。』 於是，摩揭陀大臣雨勢和他的眷屬問道：『阿難，你現在在哪裡游化？』 尊者阿難回答說：『我現在在王舍城的竹林迦蘭陀園。』 『阿難，竹林迦蘭陀園真是可愛又令人愉悅，非常令人喜歡，白天不喧鬧，夜晚則寂靜，沒有蚊子和蒼蠅，不冷也不熱。阿難，你喜歡住在竹林迦蘭陀園嗎？』 尊者阿難回答說：『是的，雨勢！是的，雨勢！竹林迦蘭陀園真是可愛又令人愉悅，非常令人喜歡，白天不喧鬧，夜晚則寂靜，沒有蚊子和蒼蠅，不冷也不熱。雨勢！我喜歡住在竹林迦蘭陀園中。這是為什麼呢？因為有世尊的庇護。』 這時，婆難大將也在人群中。婆難大將說道：『是的，雨勢！是的，雨勢！竹林迦蘭陀園真是可愛又令人愉悅，非常令人喜歡，白天不喧鬧，夜晚則寂靜，沒有蚊子和蒼蠅，不冷也不熱，這位尊者喜歡住在竹林迦蘭陀園。這是為什麼呢？因為這位尊者修行伺察，樂於伺察。』 摩揭陀大臣雨勢聽后說道：『婆難大將！沙門瞿曇以前在金毗羅樂園中，婆難大將！那時我經常去拜訪他，見到沙門瞿曇。這是為什麼呢？因為沙門瞿曇修行伺察，樂於伺察，稱讚一切伺察。』 尊者阿難聽后，說道：『雨勢！不要這樣說，沙門瞿曇稱讚一切伺察。這是為什麼呢？世尊有時稱讚伺察，有時不稱讚伺察。』

English version: 'If the venerable ones are able to practice the right path and are indeed practicing it, then the world will love, respect, honor, and pay homage to these Arhats.' Then, the Magadha minister Varsha and his retinue asked: 'Ananda, where are you wandering now?' Venerable Ananda replied: 'I am now in the Bamboo Grove Karanda Garden in Rajagriha.' 'Ananda, the Bamboo Grove Karanda Garden is truly lovely and delightful, very pleasing, not noisy during the day, and quiet at night, with no mosquitoes or flies, neither cold nor hot. Ananda, do you like to stay in the Bamboo Grove Karanda Garden?' Venerable Ananda replied: 'Yes, Varsha! Yes, Varsha! The Bamboo Grove Karanda Garden is truly lovely and delightful, very pleasing, not noisy during the day, and quiet at night, with no mosquitoes or flies, neither cold nor hot. Varsha! I like to stay in the Bamboo Grove Karanda Garden. Why is that? Because of the protection of the Blessed One.' At that time, General Bharana was also in the crowd. General Bharana said: 'Yes, Varsha! Yes, Varsha! The Bamboo Grove Karanda Garden is truly lovely and delightful, very pleasing, not noisy during the day, and quiet at night, with no mosquitoes or flies, neither cold nor hot, and this venerable one likes to stay in the Bamboo Grove Karanda Garden. Why is that? Because this venerable one practices investigation and delights in investigation.' The Magadha minister Varsha, upon hearing this, said: 'General Bharana! The Shramana Gautama was formerly in the Golden Banyan Grove, General Bharana! At that time, I often went to visit him and saw the Shramana Gautama. Why is that? Because the Shramana Gautama practices investigation, delights in investigation, and praises all investigation.' Venerable Ananda, upon hearing this, said: 'Varsha! Do not say that the Shramana Gautama praises all investigation. Why is that? The Blessed One sometimes praises investigation and sometimes does not praise investigation.'

摩竭陀大臣雨勢復問曰：「阿難！沙門瞿曇不稱說伺，不稱說何等伺？」

尊者阿難答曰：「雨勢！或有一貪慾所纏而起貪慾，不知出要如真，彼為貪慾所障礙故，伺、增伺而重伺。雨勢！是謂第一伺，世尊不稱說。複次，雨勢！或有一瞋恚所纏而起瞋恚，不知出要如真，彼為瞋恚所障礙故，伺、增伺而重伺。雨勢！是謂第二伺，世尊不稱說。複次，雨勢！睡眠所纏而起睡眠，不知出要如真，彼為睡眠所障礙故，伺、增伺而重伺。雨勢！是謂第三伺，世尊不稱說。複次，雨勢！疑惑所纏而起疑惑，不知出要如真，彼為疑惑所障礙故，伺、增伺而重伺。雨勢！是謂第四伺，世尊不稱說。雨勢！世尊不稱說此四伺。」

摩竭陀大臣雨勢白曰：「阿難！此四伺可增可增處，沙門瞿曇不稱說。所以者何？正盡覺故。」

摩竭陀大臣雨勢復問曰：「阿難！何等伺沙門瞿曇所稱說？」

尊者阿難答曰：「雨勢！比丘者，離欲、離惡不善之法，至得第四禪成就游。雨勢！世尊稱說此四伺。」

摩竭陀大臣雨勢白曰：「阿難！此四伺可稱可稱處，沙門瞿曇所稱。所以者何？以正盡覺故。阿難！我事煩猥，請退還歸。」

尊者阿難告曰：「欲還隨意

摩揭陀大臣雨勢又問：『阿難！沙門瞿曇不談論尋伺，不談論哪種尋伺？』 尊者阿難回答說：『雨勢！有的人被貪慾纏縛而生起貪慾，不真正瞭解解脫之道，他被貪慾所障礙，因此尋伺、增尋伺而重尋伺。雨勢！這是第一種尋伺，世尊不談論。再者，雨勢！有的人被嗔恚纏縛而生起嗔恚，不真正瞭解解脫之道，他被嗔恚所障礙，因此尋伺、增尋伺而重尋伺。雨勢！這是第二種尋伺，世尊不談論。再者，雨勢！被睡眠纏縛而生起睡眠，不真正瞭解解脫之道，他被睡眠所障礙，因此尋伺、增尋伺而重尋伺。雨勢！這是第三種尋伺，世尊不談論。再者，雨勢！被疑惑纏縛而生起疑惑，不真正瞭解解脫之道，他被疑惑所障礙，因此尋伺、增尋伺而重尋伺。雨勢！這是第四種尋伺，世尊不談論。雨勢！世尊不談論這四種尋伺。』 摩揭陀大臣雨勢說：『阿難！這四種尋伺是可被增加的，沙門瞿曇不談論。為什麼呢？因為他已完全覺悟。』 摩揭陀大臣雨勢又問：『阿難！沙門瞿曇談論哪種尋伺？』 尊者阿難回答說：『雨勢！比丘，遠離慾望、遠離不善之法，直至證得第四禪而安住。雨勢！世尊談論這四種尋伺。』 摩揭陀大臣雨勢說：『阿難！這四種尋伺是可被談論的，沙門瞿曇所談論。為什麼呢？因為他已完全覺悟。阿難！我公務繁忙，請允許我告退。』 尊者阿難說：『請隨意。』

Then the Magadha minister Varshakara asked, 'Ananda, what kind of thoughts does the ascetic Gautama not speak of?' Venerable Ananda replied, 'Varshakara, someone is entangled by greed and arises with greed, not truly understanding the way to liberation. They are hindered by greed, and thus they think, increase their thinking, and repeatedly think. Varshakara, this is the first kind of thought that the Blessed One does not speak of. Furthermore, Varshakara, someone is entangled by hatred and arises with hatred, not truly understanding the way to liberation. They are hindered by hatred, and thus they think, increase their thinking, and repeatedly think. Varshakara, this is the second kind of thought that the Blessed One does not speak of. Furthermore, Varshakara, someone is entangled by sleepiness and arises with sleepiness, not truly understanding the way to liberation. They are hindered by sleepiness, and thus they think, increase their thinking, and repeatedly think. Varshakara, this is the third kind of thought that the Blessed One does not speak of. Furthermore, Varshakara, someone is entangled by doubt and arises with doubt, not truly understanding the way to liberation. They are hindered by doubt, and thus they think, increase their thinking, and repeatedly think. Varshakara, this is the fourth kind of thought that the Blessed One does not speak of. Varshakara, the Blessed One does not speak of these four kinds of thoughts.' The Magadha minister Varshakara said, 'Ananda, these four kinds of thoughts can be increased, and the ascetic Gautama does not speak of them. Why is that? Because he has fully awakened.' The Magadha minister Varshakara then asked, 'Ananda, what kind of thoughts does the ascetic Gautama speak of?' Venerable Ananda replied, 'Varshakara, a bhikkhu, having abandoned desire and unwholesome states, attains and abides in the fourth jhana. Varshakara, the Blessed One speaks of these four kinds of thoughts.' The Magadha minister Varshakara said, 'Ananda, these four kinds of thoughts are worthy of being spoken of, and the ascetic Gautama speaks of them. Why is that? Because he has fully awakened. Ananda, I am busy with affairs, please allow me to take my leave.' Venerable Ananda said, 'As you wish.'

於是，摩竭陀大臣雨勢聞尊者阿難所說，善受善持，即從坐起，繞尊者阿難三匝而去。

是時，梵志瞿默目揵連於摩竭陀大臣雨勢去後不久，白曰：「阿難！我所問事，都不答耶？」

尊者阿難告曰：「目揵連！我實不答。」

梵志瞿默目揵連白曰：「阿難！我更有所問，聽我問耶？」

尊者阿難答曰：「目揵連！汝便可問，我聞當思。」

梵志瞿默目揵連即問曰：「阿難！若如來、無所著、等正覺解脫，及慧解脫、阿羅訶解脫，此三解脫有何差別？有何勝如？」

尊者阿難答曰：「目揵連！若如來、無所著、等正覺解脫，及慧解脫、阿羅訶解脫，此三解脫無有差別，亦無勝如。」

梵志瞿默目揵連白曰：「阿難！可在此食。」尊者阿難默然而受。

梵志瞿默目揵連知默然受已，即從坐起，自行澡水，極美凈妙，種種豐饒食啖含消，自手斟酌，極令飽滿，食訖舉器，行澡水竟，取一小床，別坐聽法。

尊者阿難為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已。尊者阿難所說如是。摩竭陀大臣雨勢眷屬及梵志瞿默目揵連，聞尊者阿難所說，歡喜奉行

於是，摩竭陀大臣雨勢聽了尊者阿難所說的話，非常贊同並牢記在心，隨即從座位上起身，繞著尊者阿難走了三圈后離去。 這時，婆羅門瞿默目犍連在摩竭陀大臣雨勢離開后不久，說道：『阿難！我問你的事情，你都不回答嗎？』 尊者阿難回答說：『目犍連！我確實沒有回答。』 婆羅門瞿默目犍連說：『阿難！我還有問題要問，可以問嗎？』 婆羅門瞿默目犍連隨即問道：『阿難！如果如來、無所著、等正覺的解脫，以及慧解脫、阿羅漢解脫，這三種解脫有什麼差別？有什麼優勝之處？』 尊者阿難回答說：『目犍連！如果如來、無所著、等正覺的解脫，以及慧解脫、阿羅漢解脫，這三種解脫沒有差別，也沒有優勝之處。』 婆羅門瞿默目犍連說：『阿難！請在這裡用餐吧。』尊者阿難默默地接受了。 婆羅門瞿默目犍連知道他默許后，就從座位上起身，自己去準備洗手水，以及非常精美、潔凈、豐盛的食物，包括各種可以咀嚼和消化的食物，他親自斟酌，讓尊者阿難吃得飽飽的。吃完后，他收拾了餐具，洗完手，然後拿來一張小床，坐在一旁聽法。 尊者阿難為他說法，勸導他生起渴望，成就歡喜，用各種方法為他說法，勸導他生起渴望，成就歡喜。尊者阿難所說的就是這樣。摩竭陀大臣雨勢的眷屬以及婆羅門瞿默目犍連，聽了尊者阿難所說的話，都歡喜地接受並奉行。

Then, the Magadha minister Varsha, having heard what the Venerable Ananda had said, accepted it well and kept it well in mind. He then rose from his seat, circumambulated the Venerable Ananda three times, and departed. At that time, the Brahmin Goma Maudgalyayana, not long after the Magadha minister Varsha had left, said: 'Ananda! The matter I asked about, are you not going to answer it?' The Venerable Ananda replied: 'Maudgalyayana! I truly did not answer.' The Brahmin Goma Maudgalyayana said: 'Ananda! I have another question to ask, may I ask it?' The Venerable Ananda replied: 'Maudgalyayana! You may ask, I will consider it when I hear it.' The Brahmin Goma Maudgalyayana then asked: 'Ananda! If the Tathagata, the Unattached, the Fully Enlightened One's liberation, and the liberation of wisdom, and the liberation of an Arhat, what is the difference between these three liberations? What is superior?' The Venerable Ananda replied: 'Maudgalyayana! If the Tathagata, the Unattached, the Fully Enlightened One's liberation, and the liberation of wisdom, and the liberation of an Arhat, there is no difference between these three liberations, nor is there any superiority.' The Brahmin Goma Maudgalyayana said: 'Ananda! Please eat here.' The Venerable Ananda silently accepted. The Brahmin Goma Maudgalyayana, knowing that he had silently accepted, then rose from his seat, prepared water for washing, and very fine, clean, and abundant food, including various foods that could be chewed and digested. He personally served, making sure the Venerable Ananda was full. After eating, he cleared the dishes, washed his hands, and then brought a small bed, sitting aside to listen to the Dharma. The Venerable Ananda taught him the Dharma, encouraging him to develop longing and achieve joy, using countless methods to teach him the Dharma, encouraging him to develop longing and achieve joy. This is what the Venerable Ananda said. The Magadha minister Varsha's retinue and the Brahmin Goma Maudgalyayana, having heard what the Venerable Ananda had said, joyfully accepted and practiced it.

瞿默目揵連經第四竟(三千一百四十三字)

（一四六）中阿含梵志品象跡喻經第五(第三唸誦)

爾時，卑盧異學平旦則從舍衛國出，往詣佛所，稽首作禮，卻坐一面。佛為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。卑盧異學，佛為說法，勸發渴仰，成就歡喜已，即從坐起，稽首佛足，繞三匝而去。

爾時，生聞梵志乘極好白乘，與五百弟子俱，以平旦時從舍衛出，至無事處，欲教弟子諷讀經書。生聞梵志遙見卑盧異學來，便問：「婆蹉！晨起從何處來？」

卑盧異學答曰：「梵志！我見世尊禮事、供養來。」

生聞梵志問曰：「婆蹉！頗知沙門瞿曇空安靜處學智慧耶？」

卑盧異學答曰：「梵志！何等人可知世尊空安靜處學智慧耶？梵志！若知世尊空安靜處學智慧者，亦當如彼。但，梵志！我所讀書有四句義，因四句義，我必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。梵志！譬善象師游無事處，于樹林間見大象跡，見已，必信彼像極大而有此跡

《瞿默目揵連經》第四完（三千一百四十三字） （一四六）《中阿含經·梵志品·象跡喻經》第五（第三唸誦） 當時，卑盧異學在清晨從舍衛國出來，前往佛陀所在之處，向佛陀頂禮，然後退坐在一旁。佛陀為他說法，勸導他生起渴求之心，成就歡喜，用無量方便為他說法，勸導他生起渴求之心，成就歡喜后，便默然不語。卑盧異學聽佛陀說法，生起渴求之心，成就歡喜后，便從座位起身，向佛陀的腳頂禮，繞佛三圈后離去。 當時，生聞梵志乘坐極好的白色馬車，與五百名弟子一同，在清晨從舍衛國出來，到一處僻靜的地方，想要教導弟子們誦讀經書。生聞梵志遠遠看見卑盧異學走來，便問：『婆蹉！你早晨從哪裡來？』 卑盧異學回答說：『梵志！我拜見世尊，禮敬供養後來的。』 生聞梵志問道：『婆蹉！你可知道沙門瞿曇在空寂之處修習智慧嗎？』 卑盧異學回答說：『梵志！什麼人能夠知道世尊在空寂之處修習智慧呢？梵志！如果有人知道世尊在空寂之處修習智慧，那他也應當像世尊一樣。但是，梵志！我所讀的經書有四句義，因為這四句義，我必定相信世尊、如來、無所著、等正覺，世尊所說的法是善的，如來弟子聖眾的修行是善趣的。梵志！譬如善於馴象的人在僻靜之處遊走，在樹林間看見大象的足跡，看見后，必定相信那頭大象體型巨大，才會留下這樣的足跡。'

The fourth chapter of the 'Gokulika Moggallana Sutra' is complete (3,143 words). (146) The fifth chapter of the 'Elephant Footprint Simile Sutra' in the 'Brahmin Chapter' of the 'Madhyama Agama' (Third Recitation). At that time, the heretic Pilu, early in the morning, came out from Shravasti and went to where the Buddha was. He bowed his head in reverence, then sat down to one side. The Buddha taught him the Dharma, encouraging him to develop a thirst for it and to achieve joy. He used countless skillful means to teach him the Dharma, encouraging him to develop a thirst for it and to achieve joy. Having done so, he remained silent. Pilu, having heard the Buddha's teaching, developed a thirst for it and achieved joy. He then rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and departed. At that time, the Brahmin Senavarna, riding a magnificent white chariot, along with five hundred disciples, came out from Shravasti early in the morning. They went to a secluded place, intending to teach the disciples to recite the scriptures. Senavarna Brahmin saw Pilu coming from afar and asked, 'Vatsa! Where have you come from this morning?' Pilu replied, 'Brahmin! I have come from seeing the World Honored One, paying my respects and making offerings.' Senavarna Brahmin asked, 'Vatsa! Do you know if the Shramana Gautama practices wisdom in a quiet and secluded place?' Pilu replied, 'Brahmin! Who can know if the World Honored One practices wisdom in a quiet and secluded place? Brahmin! If someone knows that the World Honored One practices wisdom in a quiet and secluded place, then they should also be like the World Honored One. However, Brahmin! In the scriptures I have read, there are four meanings. Because of these four meanings, I certainly believe in the World Honored One, the Tathagata, the Unattached One, the Perfectly Enlightened One. The Dharma taught by the World Honored One is good, and the practice of the noble disciples of the Tathagata leads to a good destination. Brahmin! It is like a skilled elephant trainer who wanders in a secluded place. In the forest, he sees the footprints of an elephant. Having seen them, he certainly believes that the elephant is huge, and that is why it left such footprints.'

。梵志！我亦如是，我所讀書有四句義，因四句義，我必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。

「云何四句義？梵志！智慧剎利論士多聞決定，能伏世人，無所不知，則以諸見造作文章，行於世間。彼作是念：『我往沙門瞿曇所，問如是如是事，若能答者，當復重問，若不能答，便伏捨去。』彼聞世尊游某村邑，便往彼所，見世尊已，尚不敢問，況復能伏？梵志！我所讀書，用得如此第一句義，我因此義，必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。

「如是智慧梵志、智慧居士、智慧沙門論士多聞決定，能伏世人，無所不知，則以諸見造作文章，行於世間。彼作是念：『我往沙門瞿曇所，問如是如是事，若能答者，當復重問，若不能答，便伏捨去。』彼聞世尊游某村邑，便往彼所，見世尊已，尚不敢問，況復能伏？梵志！我所讀書，用得如此第四句義，我因此義，必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。梵志！我所讀書有此四句義，我因此四句義故，必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。」

生聞梵志語曰：「婆蹉！汝大供養沙門瞿曇，所因所緣，歡喜奉行

現代漢語譯本：梵志啊！我也是這樣。我所讀的書中有四句意義，因為這四句意義，我必定相信世尊、如來、無所著、等正覺。世尊所說的法是善的，如來弟子聖眾的修行方向是正確的。 這四句意義是什麼呢？梵志！有智慧的剎帝利論士，博學多聞，能做出決斷，能夠折服世人，似乎無所不知。他們用各種見解編造文章，在世間流傳。他們會這樣想：『我到沙門瞿曇那裡去，問他這樣那樣的問題，如果他能回答，我就再問，如果他不能回答，我就讓他屈服然後離開。』他們聽說世尊在某個村莊游化，就去那裡拜訪世尊。見到世尊后，他們甚至不敢提問，更別說折服他了。梵志！我所讀的書，讓我得到了這第一句意義。因為這個意義，我必定相信世尊、如來、無所著、等正覺。世尊所說的法是善的，如來弟子聖眾的修行方向是正確的。 同樣，有智慧的婆羅門、有智慧的居士、有智慧的沙門論士，他們博學多聞，能做出決斷，能夠折服世人，似乎無所不知。他們用各種見解編造文章，在世間流傳。他們會這樣想：『我到沙門瞿曇那裡去，問他這樣那樣的問題，如果他能回答，我就再問，如果他不能回答，我就讓他屈服然後離開。』他們聽說世尊在某個村莊游化，就去那裡拜訪世尊。見到世尊后，他們甚至不敢提問，更別說折服他了。梵志！我所讀的書，讓我得到了這第四句意義。因為這個意義，我必定相信世尊、如來、無所著、等正覺。世尊所說的法是善的，如來弟子聖眾的修行方向是正確的。梵志！我所讀的書中有這四句意義，因為這四句意義，我必定相信世尊、如來、無所著、等正覺。世尊所說的法是善的，如來弟子聖眾的修行方向是正確的。』 生聞梵志說道：『婆蹉！你對沙門瞿曇的供養真是太大了，你所依據的因緣，都歡喜奉行。』

English version: 'Brahmin, it is the same with me. In the books I have read, there are four statements of meaning. Because of these four statements of meaning, I certainly believe in the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One. The Dharma spoken by the Blessed One is good, and the Sangha of the Tathagata's disciples is on the right path.' 'What are these four statements of meaning? Brahmin, wise Kshatriya debaters, learned and decisive, who can subdue the world, seemingly knowing everything, create texts with various views and circulate them in the world. They think, 『I will go to the ascetic Gotama and ask him about this and that. If he can answer, I will ask again. If he cannot answer, I will subdue him and leave.』 When they hear that the Blessed One is traveling in a certain village, they go to see him. Having seen the Blessed One, they do not even dare to ask, let alone subdue him. Brahmin, from the books I have read, I have gained this first statement of meaning. Because of this meaning, I certainly believe in the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One. The Dharma spoken by the Blessed One is good, and the Sangha of the Tathagata's disciples is on the right path.' 'Similarly, wise Brahmins, wise householders, and wise ascetic debaters, learned and decisive, who can subdue the world, seemingly knowing everything, create texts with various views and circulate them in the world. They think, 『I will go to the ascetic Gotama and ask him about this and that. If he can answer, I will ask again. If he cannot answer, I will subdue him and leave.』 When they hear that the Blessed One is traveling in a certain village, they go to see him. Having seen the Blessed One, they do not even dare to ask, let alone subdue him. Brahmin, from the books I have read, I have gained this fourth statement of meaning. Because of this meaning, I certainly believe in the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One. The Dharma spoken by the Blessed One is good, and the Sangha of the Tathagata's disciples is on the right path. Brahmin, in the books I have read, there are these four statements of meaning. Because of these four statements of meaning, I certainly believe in the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One. The Dharma spoken by the Blessed One is good, and the Sangha of the Tathagata's disciples is on the right path.』 The Brahmin Sravana said, 『Vatsa, your offering to the ascetic Gotama is truly great. The causes and conditions you rely on, you joyfully practice.』

卑盧異學答曰：「梵志！如是，如是。我極供養于彼世尊，亦極稱譽，一切世間亦應供養。」

彼時，生聞梵志聞此義已，即從乘下，右膝著地，叉手向于勝林給孤獨園，再三作禮：「南無如來、無所著、等正覺。」如是至三已，還乘極好白乘，往詣勝林給孤獨園。到彼乘地，即便下乘，步進詣佛，共相問訊，卻坐一面。

生聞梵志向與卑盧異學所共論事盡向佛說，世尊聞已，告曰：「梵志！卑盧異學說象跡喻，猶不善作，亦不具足，如象跡喻善作具足者，今為汝說，當善聽之。梵志！譬善象師游無事處，于樹林間見大象跡，見已，必信彼像極大而有此跡。梵志！彼善象師或不信者，於此林中復有母象，名加梨㝹，身極高大，彼有此跡。即尋此跡，復見大象跡，見已，必信彼像極大而有此跡。

「梵志！彼善象師或復不信，於此林中更有母象，名加羅梨，身極高大，彼有此跡。即尋此跡，復見大象跡，見已，必信彼像極大而有此跡。梵志！彼善象師或復不信，於此林中更有母象，名婆和㝹，身極高大，彼有此跡。即尋此跡，復見大象跡，見已，必信彼像極大而有此跡

卑盧異學回答說：『婆羅門！是的，是的。我極其供養那位世尊，也極其稱讚他，一切世間也都應該供養他。』 當時，生聞婆羅門聽到這個道理后，立即從車上下來，右膝跪地，合掌面向勝林給孤獨園，再三行禮：『頂禮如來、無所著、等正覺。』這樣做了三次後，他重新登上極好的白色車子，前往勝林給孤獨園。到達那裡下車的地方，他便下車，步行前往佛陀處，互相問候后，坐在一旁。 生聞婆羅門將他與卑盧異學所討論的事情全部告訴了佛陀。世尊聽后，告訴他說：『婆羅門！卑盧異學所說的象跡比喻，做得並不好，也不完整。關於象跡比喻如何做得好且完整，我現在為你解說，你應當仔細聽。婆羅門！譬如一位善於馴象的人在空曠的地方遊走，在樹林間看到大象的足跡，看到后，必定相信那頭大象非常巨大，才會留下這樣的足跡。婆羅門！那位善於馴象的人或許不相信，認為這片樹林中還有一頭母象，名叫加梨㝹，身體非常高大，它也可能留下這樣的足跡。於是他沿著這個足跡尋找，又看到大象的足跡，看到后，必定相信那頭大象非常巨大，才會留下這樣的足跡。 『婆羅門！那位善於馴象的人或許還是不相信，認為這片樹林中還有一頭母象，名叫加羅梨，身體非常高大，它也可能留下這樣的足跡。於是他沿著這個足跡尋找，又看到大象的足跡，看到后，必定相信那頭大象非常巨大，才會留下這樣的足跡。婆羅門！那位善於馴象的人或許還是不相信，認為這片樹林中還有一頭母象，名叫婆和㝹，身體非常高大，它也可能留下這樣的足跡。於是他沿著這個足跡尋找，又看到大象的足跡，看到后，必定相信那頭大象非常巨大，才會留下這樣的足跡。

The heretic Pilu replied, 『Brahmin! It is so, it is so. I greatly honor that World-Honored One, and I greatly praise him, and all the world should honor him.』 At that time, the Brahmin Shengwen, having heard this meaning, immediately descended from his chariot, knelt on his right knee, and with his hands clasped, faced the Jeta Grove of Anathapindika, and bowed three times, saying, 『Homage to the Tathagata, the Unattached One, the Perfectly Enlightened One.』 Having done this three times, he returned to his excellent white chariot and went to the Jeta Grove of Anathapindika. Arriving at the place where he dismounted, he got off the chariot and walked to the Buddha, exchanged greetings, and sat down to one side. The Brahmin Shengwen told the Buddha everything he had discussed with the heretic Pilu. The World-Honored One, having heard this, said, 『Brahmin! The heretic Pilu』s analogy of the elephant』s footprint is not well made, nor is it complete. As for how the analogy of the elephant』s footprint should be well made and complete, I will now explain it to you, and you should listen carefully. Brahmin! Suppose a skilled elephant trainer is wandering in a deserted place, and in a forest, he sees the footprint of an elephant. Having seen it, he will surely believe that the elephant is very large to have left such a footprint. Brahmin! That skilled elephant trainer might not believe it, thinking that in this forest there is also a female elephant named Kariṇī, whose body is very tall, and it might have left this footprint. So he follows this footprint and sees another elephant』s footprint. Having seen it, he will surely believe that the elephant is very large to have left such a footprint. 『Brahmin! That skilled elephant trainer might still not believe it, thinking that in this forest there is also a female elephant named Karali, whose body is very tall, and it might have left this footprint. So he follows this footprint and sees another elephant』s footprint. Having seen it, he will surely believe that the elephant is very large to have left such a footprint. Brahmin! That skilled elephant trainer might still not believe it, thinking that in this forest there is also a female elephant named Pavani, whose body is very tall, and it might have left this footprint. So he follows this footprint and sees another elephant』s footprint. Having seen it, he will surely believe that the elephant is very large to have left such a footprint.』

。彼尋此跡已，見大象跡，大象跡方極長極廣，周匝遍著，正深入地，及見彼象，或去或來，或住或走，或立或臥，見彼像已，便作是念：『若有此跡，必是大象。』

「梵志！如是。若世中出如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼於此世，天及魔、梵、沙門、梵志，乃至天、人，自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼說法初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。彼所說法，或居士、居士子，聞已得信，于如來正法、律彼得信已，便作是念：『在家至狹，塵勞之處，出家學道，發露曠大。我今在家，為鎖所鎖，不得盡形壽凈修梵行，我寧可舍于少財物及多財物，舍少親族及多親族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』

「彼於後時，舍少財物及多財物，舍少親族及多親族，剃除鬚髮，著袈裟衣，至信舍家、無家、學道。彼出家已，舍親族相，受比丘要，修習禁戒，守護從解脫。又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。

「彼離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼于殺生凈除其心

現代漢語譯本：他尋找這個軌跡，看到了大象的足跡。大象的足跡非常長非常寬廣，周圍都遍佈著，深深地印在地上。他看到那頭大象，有時來有時去，有時停留有時行走，有時站立有時臥倒。看到那頭大象后，他便這樣想：『如果有這樣的足跡，那必定是大象。』 『婆羅門！』就像這樣。如果世間出現如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，他于這個世間，天、魔、梵、沙門、婆羅門，乃至天、人，自知自覺，親自證悟成就而遊歷，生死已盡，梵行已立，所作已辦，不再受後有，如實知曉。他所說的法，初善、中善、后亦善，有意義有文辭，具足清凈，顯現梵行。他所說的法，有些在家居士、居士子聽了之後，生起信心，對於如來的正法和戒律生起信心后，便這樣想：『在家生活狹隘，是充滿塵勞的地方，出家學道，才能發露廣大的心胸。我現在在家，被鎖鏈束縛，不能盡形壽清凈地修習梵行，我寧可捨棄少許或許多的財物，捨棄少許或許多的親族，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家學道。』 他在之後，捨棄少許或許多的財物，捨棄少許或許多的親族，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家學道。他出家后，捨棄了親族的相貌，接受比丘的戒律，修習禁戒，守護從解脫。又善於攝持威儀禮節，見到細微的罪過，也常常懷有畏懼之心，受持學習戒律。 他遠離殺生、斷絕殺生，捨棄刀杖，有慚愧心，有慈悲心，饒益一切眾生，乃至昆蟲，他對於殺生清凈其心。

English version: Having followed this track, he sees the footprints of an elephant. The elephant's footprints are extremely long and wide, spread all around, deeply imprinted in the ground. And he sees that elephant, sometimes coming, sometimes going, sometimes staying, sometimes walking, sometimes standing, sometimes lying down. Having seen that elephant, he thinks: 'If there are such footprints, it must be an elephant.' 'Brahmin!' It is like this. If in the world there arises a Tathagata, an Arhat, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One, he in this world, with its gods, demons, Brahmas, ascetics, Brahmins, and even gods and humans, having known and realized by himself, having attained and realized by himself, lives having ended birth, established the holy life, done what was to be done, no longer receiving existence, knowing as it truly is. He teaches the Dhamma, which is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, complete and pure, revealing the holy life. Some householders or householders' sons, having heard his teaching, gain faith, and having gained faith in the Tathagata's true Dhamma and discipline, they think: 'The household life is narrow, a place of dust and toil, while the life of going forth is vast and open. Now, living at home, I am bound by chains, unable to live the holy life purely for the rest of my life. I would rather give up a little or much wealth, give up a few or many relatives, shave off my hair and beard, put on the yellow robe, and with faith, go forth from home into homelessness to practice the Dhamma.' Later, he gives up a little or much wealth, gives up a few or many relatives, shaves off his hair and beard, puts on the yellow robe, and with faith, goes forth from home into homelessness to practice the Dhamma. Having gone forth, he abandons the appearance of a householder, accepts the precepts of a bhikkhu, practices restraint, and guards himself from defilement. He also carefully maintains proper conduct and etiquette, seeing even the slightest fault as a cause for fear, and upholds the precepts. He abstains from killing, abandons killing, lays down the stick and the sword, is conscientious and compassionate, and is kind to all beings, even insects. He purifies his mind from killing.

。彼離不與取、斷不與取，與而後取，樂於與取，常好佈施，歡喜無吝，不望其報，彼于不與取凈除其心。彼離非梵行、斷非梵行，勤修梵行，精勤妙行，清凈無穢，離欲斷淫，彼于非梵行凈除其心。

「彼離妄言、斷妄言，真諦言，樂真諦，住真諦，不移動，一切可信，不欺世間，彼于妄言凈除其心。彼離兩舌、斷于兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱說群黨事，彼于兩舌凈除其心。彼離粗言、斷于粗言。若有所言，辭氣粗䵃，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。若有所言，清和柔潤，順耳入心，可喜可愛，使他安隱，言聲具了，不使人畏，令他得定，說如是言，彼于粗言凈除其心。彼離綺語、斷于綺語，時說、真說、法說、義說、止息說、樂止息說，事隨時得宜，善教善訶，彼于綺語凈除其心。

「彼離治生、斷于治生、棄捨稱量及斗斛，亦不受貨，不縛束人，不望折斗量，不以小利侵欺於人，彼于治生凈除其心。彼離受寡婦、童女，斷受寡婦、童女。彼于受寡婦、童女凈除其心。彼離受奴婢、斷受奴婢，彼于受奴婢凈除其心

現代漢語譯本：他遠離不予而取，斷絕不予而取，只有在給予之後才取，樂於給予和獲取，經常喜歡佈施，歡喜而不吝嗇，不期望回報，他對於不予而取凈化了自己的心。他遠離非梵行，斷絕非梵行，勤勉修行梵行，精進於美好的行為，清凈無染，遠離慾望，斷絕淫慾，他對於非梵行凈化了自己的心。 他遠離妄語，斷絕妄語，說真實的話，樂於真實，安住于真實，不改變，一切都可信，不欺騙世人，他對於妄語凈化了自己的心。他遠離兩舌，斷絕兩舌，行為不兩舌，不破壞他人，不聽這邊的話去那邊說，想要破壞這邊，不聽那邊的話來這邊說，想要破壞那邊，使離散的人和合，使和合的人歡喜，不結黨，不樂於結黨，不說結黨的事情，他對於兩舌凈化了自己的心。他遠離粗惡的言語，斷絕粗惡的言語。如果說出的話，言辭粗俗，聲音刺耳，令人不喜，令人不愛，使他人苦惱，使人不得安定，就斷絕這樣的話。如果說出的話，清和柔潤，順耳入心，令人喜悅可愛，使他人安穩，言語清晰明瞭，不使人畏懼，使人安定，就說這樣的話，他對於粗惡的言語凈化了自己的心。他遠離綺語，斷絕綺語，適時地說，真實地說，符合法理地說，符合義理地說，說止息的話，樂於說止息的話，事情隨時都得宜，善於教導，善於呵責，他對於綺語凈化了自己的心。 他遠離不正當的謀生，斷絕不正當的謀生，捨棄稱量和斗斛，也不接受貨物，不束縛他人，不希望折損斗量，不以小利侵犯欺騙他人，他對於不正當的謀生凈化了自己的心。他遠離接受寡婦和童女，斷絕接受寡婦和童女。他對於接受寡婦和童女凈化了自己的心。他遠離接受奴婢，斷絕接受奴婢，他對於接受奴婢凈化了自己的心。

English version: He abstains from taking what is not given, he refrains from taking what is not given, he takes only what is given, he delights in giving and taking, he is always fond of giving, joyful and ungrudging, not expecting any reward, he purifies his mind from taking what is not given. He abstains from unchaste conduct, he refrains from unchaste conduct, he diligently practices chaste conduct, he is diligent in virtuous behavior, pure and undefiled, free from desire, and abstains from sexual activity, he purifies his mind from unchaste conduct. He abstains from false speech, he refrains from false speech, he speaks the truth, he delights in the truth, he abides in the truth, he does not change, everything is trustworthy, he does not deceive the world, he purifies his mind from false speech. He abstains from divisive speech, he refrains from divisive speech, he does not engage in divisive speech, he does not break others apart, he does not hear something here and go there to say it, wanting to break this side, he does not hear something there and come here to say it, wanting to break that side, he unites those who are separated, he makes those who are united rejoice, he does not form factions, he does not delight in forming factions, he does not speak of factional matters, he purifies his mind from divisive speech. He abstains from harsh speech, he refrains from harsh speech. If what is said is coarse in tone, the sound is jarring, unpleasant, disliked by the public, unloved, causing others distress, making them unable to settle, he refrains from such speech. If what is said is clear and gentle, pleasing to the ear and heart, delightful and lovely, making others peaceful, the speech is clear and understandable, not causing fear, making them settle, he speaks such words, he purifies his mind from harsh speech. He abstains from idle chatter, he refrains from idle chatter, he speaks at the right time, he speaks truthfully, he speaks in accordance with the Dharma, he speaks in accordance with the meaning, he speaks of cessation, he delights in speaking of cessation, matters are always appropriate, he is good at teaching, he is good at rebuking, he purifies his mind from idle chatter. He abstains from dishonest livelihood, he refrains from dishonest livelihood, he abandons scales and measures, he does not accept goods, he does not bind others, he does not hope to reduce measures, he does not cheat others with small gains, he purifies his mind from dishonest livelihood. He abstains from accepting widows and maidens, he refrains from accepting widows and maidens. He purifies his mind from accepting widows and maidens. He abstains from accepting slaves, he refrains from accepting slaves, he purifies his mind from accepting slaves.

。彼離受象、馬、牛、羊，斷受象、馬、牛、羊，彼于受象、馬、牛、羊凈除其心。彼離受雞、豬，斷受雞、豬，彼于受雞、豬凈除其心。彼離受田業、店肆，斷受田業、店肆，彼于受田業、店肆凈除其心。彼離受生稻、麥、豆，斷受生稻、麥、豆，彼于受生稻、麥、豆凈除其心。

「彼離酒、斷酒，彼于飲酒凈除其心。彼離高廣大床、斷高廣大床，彼于高廣大床凈除其心。彼離華鬘、瓔珞、涂香、脂粉，斷花鬘、瓔珞、涂香、脂粉，彼于華鬘、瓔珞、涂香、脂粉凈除其心。彼離歌舞、倡妓及往觀聽，斷歌舞、倡妓及往觀聽，彼于歌舞、倡妓及往觀聽凈除其心。彼離受生色、像寶，斷受生色、像寶，彼于受生色、像寶凈除其心。彼離過中食，斷過中食，一食、不夜食、學時食，彼於過中食凈除其心。

「彼已成就此聖戒聚，復行極知足，衣取覆形，食取充軀，隨所游至，與衣缽俱，行無顧戀，猶如鷹鳥，與兩翅俱，飛翔空中。彼已成就此聖戒聚，及極知足，復守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知。若眼見色，然不受想，亦不味色，謂忿諍故，守護眼根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護眼根

現代漢語譯本：他捨棄接受象、馬、牛、羊，斷絕接受象、馬、牛、羊，他對於接受象、馬、牛、羊清凈其心。他捨棄接受雞、豬，斷絕接受雞、豬，他對於接受雞、豬清凈其心。他捨棄接受田地產業、店舖，斷絕接受田地產業、店舖，他對於接受田地產業、店舖清凈其心。他捨棄接受生稻、麥、豆，斷絕接受生稻、麥、豆，他對於接受生稻、麥、豆清凈其心。 他捨棄飲酒、斷絕飲酒，他對於飲酒清凈其心。他捨棄高大寬廣的床、斷絕高大寬廣的床，他對於高大寬廣的床清凈其心。他捨棄花環、瓔珞、涂香、脂粉，斷絕花環、瓔珞、涂香、脂粉，他對於花環、瓔珞、涂香、脂粉清凈其心。他捨棄歌舞、倡妓以及前往觀看聽聞，斷絕歌舞、倡妓以及前往觀看聽聞，他對於歌舞、倡妓以及前往觀看聽聞清凈其心。他捨棄接受生色、像寶，斷絕接受生色、像寶，他對於接受生色、像寶清凈其心。他捨棄過午進食，斷絕過午進食，一日一食、不夜食、學習時食，他對於過午進食清凈其心。 他已經成就這神聖的戒律集合，又實行極度的知足，衣服只用來遮蔽身體，食物只用來充飢，無論走到哪裡，都帶著衣服和缽，行走時沒有顧戀，就像老鷹，帶著兩隻翅膀，在空中飛翔。他已經成就這神聖的戒律集合，以及極度的知足，又守護諸根，常常保持正念，閉塞感官，念頭清晰明瞭，守護念頭而獲得成就，恒常生起正知。如果眼睛看到顏色，卻不接受其表象，也不貪戀顏色，因為憤怒爭鬥的緣故，守護眼根。心中不生起貪婪、憂愁、邪惡不善的念頭，爲了趨向涅槃，守護眼根。

English version: He abstains from accepting elephants, horses, cattle, and sheep; he refrains from accepting elephants, horses, cattle, and sheep; he purifies his mind from accepting elephants, horses, cattle, and sheep. He abstains from accepting chickens and pigs; he refrains from accepting chickens and pigs; he purifies his mind from accepting chickens and pigs. He abstains from accepting fields and shops; he refrains from accepting fields and shops; he purifies his mind from accepting fields and shops. He abstains from accepting raw rice, wheat, and beans; he refrains from accepting raw rice, wheat, and beans; he purifies his mind from accepting raw rice, wheat, and beans. He abstains from alcohol, he refrains from alcohol, he purifies his mind from drinking alcohol. He abstains from high and large beds, he refrains from high and large beds, he purifies his mind from high and large beds. He abstains from garlands, ornaments, perfumes, and cosmetics; he refrains from garlands, ornaments, perfumes, and cosmetics; he purifies his mind from garlands, ornaments, perfumes, and cosmetics. He abstains from singing, dancing, courtesans, and going to watch and listen; he refrains from singing, dancing, courtesans, and going to watch and listen; he purifies his mind from singing, dancing, courtesans, and going to watch and listen. He abstains from accepting raw colors and precious images; he refrains from accepting raw colors and precious images; he purifies his mind from accepting raw colors and precious images. He abstains from eating after midday; he refrains from eating after midday; he eats once a day, does not eat at night, and eats at the proper time; he purifies his mind from eating after midday. Having accomplished this noble assembly of precepts, he further practices extreme contentment, taking clothing to cover the body, and food to sustain it. Wherever he goes, he travels with his robes and bowl, without attachment, like an eagle bird, flying in the sky with its two wings. Having accomplished this noble assembly of precepts, and extreme contentment, he further guards his senses, constantly mindful, closing off the senses, with clear and bright mindfulness, guarding his mind and achieving it, constantly arising with right knowledge. If the eye sees a form, he does not accept its appearance, nor does he crave the form, because of anger and strife, he guards the eye faculty. In his mind, he does not give rise to greed, sorrow, or evil unwholesome thoughts, and because he is directed towards that, he guards the eye faculty.

。如是耳、鼻、舌、身，若意知法，然不受想，亦不味法，謂忿諍故，守護意根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護意根。

「彼已成就此聖戒聚，及極知足，守護諸根，復正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥，眠寤語默，皆正知之。彼已成就此聖戒聚，及極知足，守護諸根，正知出入，復獨住遠離，在無事處，或至樹下空安靖處、山巖石室、露地穰積，或至林中，或在冢間。彼已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正愿，返念不向，斷除貪伺，心無有諍，見他財物諸生活具，不起貪伺，欲令我得，彼于貪伺凈除其心。

「如是瞋恚、睡眠、調悔、斷疑、度惑，于諸善法，無有猶豫，彼于疑惑凈除其心。彼斷此五蓋、心穢、慧羸，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就游。梵志！是謂如來所屈，如來所行，如來所服。然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。彼覺觀已息，內靖、一心，無覺、無觀，定生喜、樂，逮第二禪成就游。梵志！是謂如來所屈，如來所行，如來所服。然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣

現代漢語譯本：就像眼睛、耳朵、鼻子、舌頭、身體一樣，如果意識感知到法，卻不接受感受和想法，也不品味法，因為憤怒和爭執的緣故，守護意根。心中不生起貪婪的念頭、憂愁、悲傷、邪惡和不善的法，因為趨向於此，守護意根。 他已經成就了這神聖的戒律，並且非常知足，守護著各種感官，又正確地知道出入，善於觀察和分辨，彎曲和伸展，低頭和抬頭，儀態安詳有序，妥善地穿著僧伽梨和各種衣缽，行走、站立、坐著、躺臥、睡眠、醒來、說話和沉默，都保持正知。他已經成就了這神聖的戒律，並且非常知足，守護著各種感官，正確地知道出入，又獨自居住在遠離喧囂的地方，在無事之處，或者到樹下空曠安靜的地方、山巖石室、露天草堆，或者到樹林中，或者在墳墓之間。他已經在無事之處，或者到樹下空曠安靜的地方，鋪上尼師壇，結跏趺坐，端正身體，立定志向，反思而不向外馳求，斷除貪婪的念頭，心中沒有爭執，看到別人的財物和生活用品，不生起貪婪的念頭，想要據爲己有，他對於貪婪的念頭凈化了自己的心。 像這樣，對於嗔恨、睡眠、悔恨、斷除疑惑、度脫迷惑，對於各種善法，沒有猶豫，他對於疑惑凈化了自己的心。他斷除了這五蓋、心的污垢、智慧的衰弱，遠離慾望、遠離邪惡和不善的法，有覺知、有觀察，從遠離中生起喜悅和快樂，達到初禪並安住其中。婆羅門！這就是如來所屈服的，如來所修行的，如來所服膺的。然而他並不以此為終結，世尊、如來、無所執著、等正覺，世尊所說的法是善的，如來弟子聖眾的去處是善的。他覺知和觀察已經止息，內心平靜、一心不亂，沒有覺知、沒有觀察，從禪定中生起喜悅和快樂，達到第二禪並安住其中。婆羅門！這就是如來所屈服的，如來所修行的，如來所服膺的。然而他並不以此為終結，世尊、如來、無所執著、等正覺，世尊所說的法是善的，如來弟子聖眾的去處是善的。

English version: Just as with the eye, ear, nose, tongue, and body, if the mind knows a dharma, yet does not receive feelings and thoughts, nor does it savor the dharma, because of anger and contention, one guards the mind's root. In the mind, one does not generate greedy thoughts, sorrow, grief, evil, and unwholesome dharmas, because one is inclined towards this, one guards the mind's root. He has already accomplished this sacred collection of precepts, and is extremely content, guarding the various senses, and also correctly knowing coming and going, being skilled in observing and distinguishing, bending and stretching, lowering and raising, with dignified and orderly deportment, properly wearing the sanghati and various robes and bowls, walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, all with right knowledge. He has already accomplished this sacred collection of precepts, and is extremely content, guarding the various senses, correctly knowing coming and going, and also dwelling alone in secluded places, in places free from activity, or going to the foot of a tree in an empty and quiet place, a mountain rock chamber, an open-air grass heap, or going into a forest, or among tombs. He has already been in a place free from activity, or gone to the foot of a tree in an empty and quiet place, spread out a nisidana, sat in the lotus position, straightened his body, established his intention, reflected without seeking outwards, cut off greedy thoughts, in his mind there is no contention, seeing the possessions and living utensils of others, he does not generate greedy thoughts, wanting to take them for himself, he has purified his mind of greedy thoughts. Like this, regarding anger, sleep, regret, cutting off doubt, overcoming delusion, regarding all wholesome dharmas, there is no hesitation, he has purified his mind of doubt. He has cut off these five hindrances, the defilements of the mind, the weakness of wisdom, separated from desire, separated from evil and unwholesome dharmas, with awareness and observation, from separation arises joy and happiness, attaining the first jhana and abiding in it. Brahmin! This is what the Tathagata has subdued, what the Tathagata has practiced, what the Tathagata has adhered to. However, he does not take this as the end, the World Honored One, the Tathagata, without attachment, the Perfectly Enlightened One, the dharma spoken by the World Honored One is good, the destination of the Tathagata's disciples, the holy assembly, is good. His awareness and observation have already ceased, his mind is peaceful, one-pointed, without awareness, without observation, from samadhi arises joy and happiness, attaining the second jhana and abiding in it. Brahmin! This is what the Tathagata has subdued, what the Tathagata has practiced, what the Tathagata has adhered to. However, he does not take this as the end, the World Honored One, the Tathagata, without attachment, the Perfectly Enlightened One, the dharma spoken by the World Honored One is good, the destination of the Tathagata's disciples, the holy assembly, is good.

「彼離喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，逮第三禪成就游。梵志！是謂如來所屈，如來所行，如來所服。然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。彼樂滅、苦滅，喜、憂本已滅，不苦不樂、舍念、清凈，逮第四禪成就游。梵志！是謂如來所屈，如來所行，如來所服。然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。」

「彼已得如是定心，清凈無穢，無煩柔軟，善住得不動心，趣向漏盡智通作證。彼知此苦如真，知此苦習，知此苦滅，知此苦滅道如真。知此漏如真，知此漏習，知此漏滅，知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。梵志！是謂如來所屈，如來所行，如來所服。彼以此為訖，世尊。如來。無所著。等正覺，世尊所說法善，如來弟子聖眾善趣。梵志！于意云何？如是象跡喻善作具足耶？」

生聞梵志答曰：「唯然。瞿曇！如是象跡喻善作具足。」

生聞梵志白曰：「世尊！我已知。善逝！我已解

『他遠離了喜悅和慾望，捨棄了所有追求，以正念和正智感受身體的快樂，這就是聖人所說、聖人所捨棄的、念、樂住、空，達到並安住于第三禪。婆羅門！這就是如來所屈服的，如來所行的，如來所服用的。然而他並不以此為終結，世尊、如來、無所執著、等正覺，世尊所說的法是善的，如來弟子聖眾的修行是善的。他樂於滅盡，苦滅，喜悅和憂愁早已滅盡，不苦不樂、舍念、清凈，達到並安住于第四禪。婆羅門！這就是如來所屈服的，如來所行的，如來所服用的。然而他並不以此為終結，世尊、如來、無所執著、等正覺，世尊所說的法是善的，如來弟子聖眾的修行是善的。』 『他已經獲得瞭如此的定心，清凈無垢，沒有煩惱，柔軟，善於安住，獲得不動的心，趨向于漏盡的智慧和神通的證悟。他如實地知道這是苦，知道這是苦的生起，知道這是苦的滅盡，知道這是導致苦滅的道路。他如實地知道這是漏，知道這是漏的生起，知道這是漏的滅盡，知道這是導致漏滅的道路。他如此地知、如此地見，欲漏的心解脫了，有漏和無明漏的心也解脫了，解脫之後，便知道自己已經解脫，生命已經終結，梵行已經建立，該做的已經完成，不再受後有，如實地知道。婆羅門！這就是如來所屈服的，如來所行的，如來所服用的。他以此為終結，世尊、如來、無所執著、等正覺，世尊所說的法是善的，如來弟子聖眾的修行是善的。婆羅門！你認為如何？這樣的象跡比喻是否善巧完備呢？』 生聞婆羅門回答說：『是的，瞿曇！這樣的象跡比喻是善巧完備的。』 生聞婆羅門說道：『世尊！我已經知道了。善逝！我已經理解了。』

'He, detached from joy and desire, abandoning all seeking, experiences bodily pleasure with mindfulness and clear comprehension, which is said by the noble ones, abandoned by the noble ones, mindfulness, dwelling in pleasure, emptiness, attaining and abiding in the third jhana. Brahmin! This is what the Tathagata has subdued, what the Tathagata practices, what the Tathagata uses. Yet he does not consider this the end. The Blessed One, the Tathagata, the unattached, the fully enlightened one, the Dharma taught by the Blessed One is good, the practice of the noble disciples of the Tathagata is good. He delights in cessation, the cessation of suffering, joy and sorrow having already ceased, neither suffering nor pleasure, equanimity, mindfulness, purity, attaining and abiding in the fourth jhana. Brahmin! This is what the Tathagata has subdued, what the Tathagata practices, what the Tathagata uses. Yet he does not consider this the end. The Blessed One, the Tathagata, the unattached, the fully enlightened one, the Dharma taught by the Blessed One is good, the practice of the noble disciples of the Tathagata is good.' 'Having thus obtained such a concentrated mind, pure, without defilement, without affliction, pliable, well-established, having attained an unshakeable mind, he directs it towards the realization of the wisdom and supernormal powers of the extinction of the outflows. He truly knows this is suffering, knows this is the arising of suffering, knows this is the cessation of suffering, knows this is the path leading to the cessation of suffering. He truly knows this is an outflow, knows this is the arising of an outflow, knows this is the cessation of an outflow, knows this is the path leading to the cessation of an outflow. Knowing and seeing thus, his mind is liberated from the outflow of sensual desire, his mind is liberated from the outflow of existence and the outflow of ignorance. Having been liberated, he knows he is liberated, birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming into any state of being, he truly knows. Brahmin! This is what the Tathagata has subdued, what the Tathagata practices, what the Tathagata uses. He considers this the end. The Blessed One, the Tathagata, the unattached, the fully enlightened one, the Dharma taught by the Blessed One is good, the practice of the noble disciples of the Tathagata is good. Brahmin! What do you think? Is this simile of the elephant's footprint well-made and complete?' The Brahmin Seniya replied: 'Yes, Gotama! This simile of the elephant's footprint is well-made and complete.' The Brahmin Seniya said: 'Venerable Sir, I have understood. O Sugata, I have comprehended.'

。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。生聞梵志及卑盧異學，聞佛所說，歡喜奉行。

象跡喻經第五竟(二千九百八十八字)

（一四七）中阿含梵志品聞德經第六(第三唸誦)

爾時，生聞梵志中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！我欲有所問，聽乃敢陳。」

世尊告曰：「梵志！恣汝所問。」

生聞梵志即便問曰：「沙門瞿曇弟子或有在家，或有出家學道，以何義故博聞誦習耶？」

世尊答曰：「梵志！我弟子或有在家，或出家學道，所以博聞誦習，欲自調御，欲自息止，自求滅訖。梵志！我弟子或有在家，或出家學道，以此義故博聞誦習。」

生聞梵志復問曰：「瞿曇！博聞誦習有差別耶？博聞誦習有功德耶？」

世尊答曰：「梵志，博聞誦習而有差別，博聞誦習則有功德

現代漢語譯本：『世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如是說。生聞梵志和卑盧外道，聽聞佛陀所說，歡喜奉行。 《象跡喻經》第五完（二千九百八十八字） （一四七）《中阿含經·梵志品·聞德經》第六（第三唸誦） 當時，生聞梵志在午後徘徊，前往佛陀所在之處，互相問候后，坐在一旁，說道：『瞿曇！我有些問題想請教，希望您能允許我提問。』 世尊告訴他：『梵志！你儘管問吧。』 生聞梵志隨即問道：『沙門瞿曇的弟子，有的在家，有的出家修道，他們爲了什麼原因而廣泛聽聞和誦習呢？』 世尊回答說：『梵志！我的弟子，有的在家，有的出家修道，他們之所以廣泛聽聞和誦習，是爲了自我調伏，爲了自我止息，爲了自我尋求滅盡。梵志！我的弟子，有的在家，有的出家修道，就是爲了這個原因而廣泛聽聞和誦習。』 生聞梵志又問道：『瞿曇！廣泛聽聞和誦習有差別嗎？廣泛聽聞和誦習有功德嗎？』 世尊回答說：『梵志，廣泛聽聞和誦習是有差別的，廣泛聽聞和誦習是有功德的』

English version: 『Venerable Sir! I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the Venerable Sir accept me as a lay follower, from this day forward, taking refuge for life, until the end of my days.』 The Buddha spoke thus. The Brahmin Sravana and the heretic Pilu, having heard what the Buddha said, rejoiced and practiced accordingly. The Elephant Footprint Simile Sutra, the fifth, is complete (2,988 words). (147) The Middle Agama, Brahmin Chapter, The Sutra on the Merit of Hearing, the sixth (the third recitation). At that time, the Brahmin Sravana, wandering about in the afternoon, went to where the Buddha was, exchanged greetings, and sat down to one side, saying: 『Gautama! I have some questions I would like to ask, if you would allow me.』 The World-Honored One said: 『Brahmin! Ask whatever you wish.』 The Brahmin Sravana then asked: 『Disciples of the Shramana Gautama, some are lay followers, some have left home to practice the Way. For what reason do they widely hear and recite?』 The World-Honored One replied: 『Brahmin! My disciples, some are lay followers, some have left home to practice the Way. The reason they widely hear and recite is to tame themselves, to cease themselves, to seek their own extinction. Brahmin! My disciples, some are lay followers, some have left home to practice the Way, for this reason they widely hear and recite.』 The Brahmin Sravana asked again: 『Gautama! Is there a difference in widely hearing and reciting? Is there merit in widely hearing and reciting?』 The World-Honored One replied: 『Brahmin, there is a difference in widely hearing and reciting, and there is merit in widely hearing and reciting.』

生聞梵志復問曰：「瞿曇！博聞誦習有何差別，有何德耶？」

世尊答曰：「梵志！多聞聖弟子晝日作業，欲得其利，彼所作業敗壞不成，彼所作業敗壞不成已，然不憂戚、愁煩、啼哭，不椎身懊惱，亦不癡狂。梵志！若多聞聖弟子晝日作業，欲得其利，彼所作業敗壞不成，彼所作業敗壞不成已，然不憂戚、愁煩、啼哭，不椎身懊惱，亦不癡狂者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子所有愛念，異無散解，不復相應，與別離已，然不憂戚、愁煩、啼哭，不椎身懊惱，亦不癡狂。梵志！若多聞聖弟子所有愛念，異無散解，不復相應，與別離已，然不憂戚、愁煩、啼哭，不椎身懊惱，亦不癡狂者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子知所有財物皆悉無常，念出家學道。梵志！若多聞聖弟子知所有財物皆悉無常，念出家學道者，梵志！是謂博聞誦習而有差別，有此功德。複次，梵志！多聞聖弟子知所有財物皆悉無常已，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。梵志，若多聞聖弟子知所有財物皆悉無常已，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，梵志！是謂博聞誦習而有差別，有此功德

梵志又問：『瞿曇！博聞和誦習有什麼區別，有什麼功德呢？』 世尊回答說：『梵志！多聞的聖弟子白天做事，想要獲得利益，如果他所做的事情失敗了，沒有成功，即使失敗了，也不會憂愁、煩惱、哭泣，不會捶胸頓足、懊惱，也不會發瘋。梵志！如果多聞的聖弟子白天做事，想要獲得利益，如果他所做的事情失敗了，沒有成功，即使失敗了，也不會憂愁、煩惱、哭泣，不會捶胸頓足、懊惱，也不會發瘋，梵志！這就是博聞和誦習的區別，有這樣的功德。』 『再者，梵志！多聞的聖弟子對於所愛念的事物，知道它們會變化、消散，不再執著，與它們分離后，也不會憂愁、煩惱、哭泣，不會捶胸頓足、懊惱，也不會發瘋。梵志！如果多聞的聖弟子對於所愛念的事物，知道它們會變化、消散，不再執著，與它們分離后，也不會憂愁、煩惱、哭泣，不會捶胸頓足、懊惱，也不會發瘋，梵志！這就是博聞和誦習的區別，有這樣的功德。』 『再者，梵志！多聞的聖弟子知道所有的財物都是無常的，會想到出家修道。梵志！如果多聞的聖弟子知道所有的財物都是無常的，會想到出家修道，梵志！這就是博聞和誦習的區別，有這樣的功德。再者，梵志！多聞的聖弟子知道所有的財物都是無常的之後，就會剃除鬚髮，穿上袈裟，以堅定的信心，捨棄家庭，離開世俗，出家修道。梵志！如果多聞的聖弟子知道所有的財物都是無常的之後，就會剃除鬚髮，穿上袈裟，以堅定的信心，捨棄家庭，離開世俗，出家修道，梵志！這就是博聞和誦習的區別，有這樣的功德。』

The Brahmin then asked, 'Gautama, what is the difference between extensive learning and recitation, and what are their merits?' The World-Honored One replied, 'Brahmin, a well-learned noble disciple, when working during the day, desires to gain profit. If his work fails and is not successful, even after failing, he does not worry, grieve, cry, beat his chest in remorse, nor does he go mad. Brahmin, if a well-learned noble disciple, when working during the day, desires to gain profit, and if his work fails and is not successful, even after failing, he does not worry, grieve, cry, beat his chest in remorse, nor does he go mad, Brahmin, this is the difference between extensive learning and recitation, and this is its merit.' 'Furthermore, Brahmin, a well-learned noble disciple, regarding all things he loves and cherishes, knows that they are subject to change and dissolution, no longer clinging to them. After separating from them, he does not worry, grieve, cry, beat his chest in remorse, nor does he go mad. Brahmin, if a well-learned noble disciple, regarding all things he loves and cherishes, knows that they are subject to change and dissolution, no longer clinging to them, and after separating from them, he does not worry, grieve, cry, beat his chest in remorse, nor does he go mad, Brahmin, this is the difference between extensive learning and recitation, and this is its merit.' 'Furthermore, Brahmin, a well-learned noble disciple knows that all possessions are impermanent and thinks of leaving home to practice the Way. Brahmin, if a well-learned noble disciple knows that all possessions are impermanent and thinks of leaving home to practice the Way, Brahmin, this is the difference between extensive learning and recitation, and this is its merit. Furthermore, Brahmin, a well-learned noble disciple, after knowing that all possessions are impermanent, shaves his head and beard, puts on the monastic robe, with firm faith, leaves his family, leaves the secular world, and goes forth to practice the Way. Brahmin, if a well-learned noble disciple, after knowing that all possessions are impermanent, shaves his head and beard, puts on the monastic robe, with firm faith, leaves his family, leaves the secular world, and goes forth to practice the Way, Brahmin, this is the difference between extensive learning and recitation, and this is its merit.'

「複次，梵志！多聞聖弟子能忍飢渴、寒熱、蚊虻、蠅蚤，風日所逼、惡聲捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂皆能堪耐。梵志！若多聞聖弟子能忍飢渴、寒熱、蚊虻、蠅蚤，風日所逼、惡聲捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂皆能堪耐者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子堪耐不樂，生不樂已，心終不著。梵志！若多聞聖弟子堪耐不樂，生不樂已，心終不著者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子堪耐恐怖，生恐怖已，心終不著。梵志！若多聞聖弟子堪耐恐怖，生恐怖已，心終不著，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子若生三惡不善之念，慾念、恚念及害念，為此三惡不善念已，心終不著。梵志！若多聞聖弟子若生三惡不善之念，慾念、恚念及害念，為此三惡不善念已，心終不著者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子離欲、離惡不善之法，至得第四禪成就游。梵志！若多聞聖弟子離欲、離惡不善之法，至得第四禪成就游者，梵志！是謂博聞誦習而有差別，有此功德

現代漢語譯本：『再者，婆羅門！多聞的聖弟子能夠忍受飢渴、寒冷炎熱、蚊蟲叮咬、風吹日曬、惡語辱罵和棍棒擊打，也能忍受身體的各種疾病，即使是極其痛苦，甚至到了生命垂危的程度，各種不適都能忍耐。婆羅門！如果多聞的聖弟子能夠忍受飢渴、寒冷炎熱、蚊蟲叮咬、風吹日曬、惡語辱罵和棍棒擊打，也能忍受身體的各種疾病，即使是極其痛苦，甚至到了生命垂危的程度，各種不適都能忍耐，婆羅門！這就是所謂博聞誦習所產生的差別，具有這樣的功德。』 『再者，婆羅門！多聞的聖弟子能夠忍受不悅，即使產生了不悅，內心也不會執著於此。婆羅門！如果多聞的聖弟子能夠忍受不悅，即使產生了不悅，內心也不會執著於此，婆羅門！這就是所謂博聞誦習所產生的差別，具有這樣的功德。』 『再者，婆羅門！多聞的聖弟子能夠忍受恐懼，即使產生了恐懼，內心也不會執著於此。婆羅門！如果多聞的聖弟子能夠忍受恐懼，即使產生了恐懼，內心也不會執著於此，婆羅門！這就是所謂博聞誦習所產生的差別，具有這樣的功德。』 『再者，婆羅門！多聞的聖弟子如果產生了三種惡念，即慾念、嗔念和害念，即使產生了這三種惡念，內心也不會執著於此。婆羅門！如果多聞的聖弟子如果產生了三種惡念，即慾念、嗔念和害念，即使產生了這三種惡念，內心也不會執著於此，婆羅門！這就是所謂博聞誦習所產生的差別，具有這樣的功德。』 『再者，婆羅門！多聞的聖弟子能夠遠離慾望、遠離邪惡不善之法，最終達到並安住于第四禪。婆羅門！如果多聞的聖弟子能夠遠離慾望、遠離邪惡不善之法，最終達到並安住于第四禪，婆羅門！這就是所謂博聞誦習所產生的差別，具有這樣的功德。』

English version: 'Furthermore, Brahmin! A well-learned noble disciple can endure hunger, thirst, cold, heat, mosquitoes, flies, wind, sun, harsh words, and beatings. They can also endure various bodily illnesses, even when they are extremely painful, to the point of being life-threatening, and they can bear all unpleasant things. Brahmin! If a well-learned noble disciple can endure hunger, thirst, cold, heat, mosquitoes, flies, wind, sun, harsh words, and beatings, and can also endure various bodily illnesses, even when they are extremely painful, to the point of being life-threatening, and can bear all unpleasant things, Brahmin! This is what is meant by the difference that comes from extensive learning and recitation, and it has this merit.' 'Furthermore, Brahmin! A well-learned noble disciple can endure unpleasantness, and even if unpleasantness arises, their mind does not cling to it. Brahmin! If a well-learned noble disciple can endure unpleasantness, and even if unpleasantness arises, their mind does not cling to it, Brahmin! This is what is meant by the difference that comes from extensive learning and recitation, and it has this merit.' 'Furthermore, Brahmin! A well-learned noble disciple can endure fear, and even if fear arises, their mind does not cling to it. Brahmin! If a well-learned noble disciple can endure fear, and even if fear arises, their mind does not cling to it, Brahmin! This is what is meant by the difference that comes from extensive learning and recitation, and it has this merit.' 'Furthermore, Brahmin! If a well-learned noble disciple has three evil and unwholesome thoughts, namely, thoughts of desire, thoughts of anger, and thoughts of harm, even if these three evil and unwholesome thoughts arise, their mind does not cling to them. Brahmin! If a well-learned noble disciple has three evil and unwholesome thoughts, namely, thoughts of desire, thoughts of anger, and thoughts of harm, even if these three evil and unwholesome thoughts arise, their mind does not cling to them, Brahmin! This is what is meant by the difference that comes from extensive learning and recitation, and it has this merit.' 'Furthermore, Brahmin! A well-learned noble disciple can abandon desire, abandon evil and unwholesome states, and attain and abide in the fourth jhana. Brahmin! If a well-learned noble disciple can abandon desire, abandon evil and unwholesome states, and attain and abide in the fourth jhana, Brahmin! This is what is meant by the difference that comes from extensive learning and recitation, and it has this merit.'

「複次，梵志！多聞聖弟子三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上、人間七往來已，則得苦邊。梵志！若多聞聖弟子三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上、人間七往來已，則得苦邊者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子三結已盡，淫、怒、癡薄，得一往來，天上、人間一往來已，則得苦邊。梵志！若多聞聖弟子三結已盡，淫、怒、癡薄，得一往來，天上人間一往來已，則得苦邊者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子五下分結盡，生彼間已，便般涅槃，得不退法，不還此世。梵志！若多聞聖弟子五下分結盡，生彼間已，便般涅槃，得不退法，不還此世者，梵志！是謂博聞誦習而有差別，有此功德。

「複次，梵志！多聞聖弟子有息解脫，離色得無色如其像定，身作證成就游，慧觀斷漏而知漏。梵志！若多聞聖弟子有息解脫，離色得無色如其像定，身作證成就游，慧觀斷漏而知漏者，梵志！是謂博聞誦習而有差別，有此功德

現代漢語譯本：『再者，婆羅門！多聞的聖弟子斷盡了三結，證得須陀洹果，不墮惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返七次之後，就能達到苦的盡頭。婆羅門！如果多聞的聖弟子斷盡了三結，證得須陀洹果，不墮惡道，必定趨向正覺，最多經歷七次生死，在天上人間往返七次之後，就能達到苦的盡頭，婆羅門！這就是博聞誦習所產生的差別，具有這樣的功德。』 現代漢語譯本：『再者，婆羅門！多聞的聖弟子斷盡了三結，貪慾、嗔恚、愚癡淡薄，證得一往來果，在天上人間往返一次之後，就能達到苦的盡頭。婆羅門！如果多聞的聖弟子斷盡了三結，貪慾、嗔恚、愚癡淡薄，證得一往來果，在天上人間往返一次之後，就能達到苦的盡頭，婆羅門！這就是博聞誦習所產生的差別，具有這樣的功德。』 現代漢語譯本：『再者，婆羅門！多聞的聖弟子斷盡了五下分結，往生到彼處之後，便入般涅槃，證得不退轉之法，不再返回此世。婆羅門！如果多聞的聖弟子斷盡了五下分結，往生到彼處之後，便入般涅槃，證得不退轉之法，不再返回此世，婆羅門！這就是博聞誦習所產生的差別，具有這樣的功德。』 現代漢語譯本：『再者，婆羅門！多聞的聖弟子具有寂滅解脫，舍離色界而證得無色界，如其所證之禪定，以身作證而成就遊行，以智慧觀察斷除煩惱而知煩惱已盡。婆羅門！如果多聞的聖弟子具有寂滅解脫，舍離色界而證得無色界，如其所證之禪定，以身作證而成就遊行，以智慧觀察斷除煩惱而知煩惱已盡，婆羅門！這就是博聞誦習所產生的差別，具有這樣的功德。』

English version: 'Furthermore, Brahmin! A well-learned noble disciple, having eradicated the three fetters, attains the state of a Stream-enterer, is not subject to falling into evil states, is assured of enlightenment, and at most, after seven existences, having transmigrated seven times between the heavens and the human realm, reaches the end of suffering. Brahmin! If a well-learned noble disciple, having eradicated the three fetters, attains the state of a Stream-enterer, is not subject to falling into evil states, is assured of enlightenment, and at most, after seven existences, having transmigrated seven times between the heavens and the human realm, reaches the end of suffering, Brahmin! This is the distinction that comes from extensive learning and recitation, and it possesses this merit.' English version: 'Furthermore, Brahmin! A well-learned noble disciple, having eradicated the three fetters, with lust, hatred, and delusion weakened, attains the state of a Once-returner, and after one transmigration between the heavens and the human realm, reaches the end of suffering. Brahmin! If a well-learned noble disciple, having eradicated the three fetters, with lust, hatred, and delusion weakened, attains the state of a Once-returner, and after one transmigration between the heavens and the human realm, reaches the end of suffering, Brahmin! This is the distinction that comes from extensive learning and recitation, and it possesses this merit.' English version: 'Furthermore, Brahmin! A well-learned noble disciple, having eradicated the five lower fetters, upon being born in that realm, attains Parinirvana, achieves the state of non-regression, and does not return to this world. Brahmin! If a well-learned noble disciple, having eradicated the five lower fetters, upon being born in that realm, attains Parinirvana, achieves the state of non-regression, and does not return to this world, Brahmin! This is the distinction that comes from extensive learning and recitation, and it possesses this merit.' English version: 'Furthermore, Brahmin! A well-learned noble disciple possesses the liberation of cessation, having abandoned the realm of form and attained the formless realm, according to the concentration he has attained, having realized it through his own body, he dwells in it, and through wisdom, he observes the eradication of defilements and knows that defilements are exhausted. Brahmin! If a well-learned noble disciple possesses the liberation of cessation, having abandoned the realm of form and attained the formless realm, according to the concentration he has attained, having realized it through his own body, he dwells in it, and through wisdom, he observes the eradication of defilements and knows that defilements are exhausted, Brahmin! This is the distinction that comes from extensive learning and recitation, and it possesses this merit.'

「複次，梵志！多聞聖弟子如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。梵志！若多聞聖弟子如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真者，梵志！是謂博聞誦習而有差別，有此功德。」

生聞梵志復問世尊：「此博聞誦習有此差別，有此功德，頗更有差別，更有功德，最上、最妙、最勝耶？」

世尊答曰：「梵志！此博聞誦習有此差別，有此功德，更無差別，更無功德，最上、最妙、最勝者。」

生聞梵志白曰：「世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。生聞梵志聞佛所說，歡喜奉行。

聞德經第六竟(一千六百九字)

（一四八）中阿含梵志品何苦經第七(第三唸誦)

『再者，婆羅門！多聞的聖弟子擁有如意足、天耳、他心智、宿命智、生死智，諸漏已盡，證得無漏，心解脫、慧解脫，在現世中自己了知、自己覺悟，自己作證成就而遊歷，生死已盡，梵行已立，所作已辦，不再受後有，如實知曉。婆羅門！如果多聞的聖弟子擁有如意足、天耳、他心智、宿命智、生死智，諸漏已盡，證得無漏，心解脫、慧解脫，在現世中自己了知、自己覺悟，自己作證成就而遊歷，生死已盡，梵行已立，所作已辦，不再受後有，如實知曉，婆羅門！這就是所謂的博聞誦習而有差別，有此功德。』 生聞婆羅門又問世尊：『這博聞誦習有此差別，有此功德，是否還有更殊勝的差別，更有殊勝的功德，最上、最妙、最勝的呢？』 世尊回答說：『婆羅門！這博聞誦習有此差別，有此功德，沒有更殊勝的差別，沒有更殊勝的功德，最上、最妙、最勝的了。』 生聞婆羅門說道：『世尊！我已經知道了。善逝！我已經理解了。世尊！我現在皈依佛、法以及比丘僧眾，唯愿世尊接納我為優婆塞，從今日起，終身皈依，乃至生命終結。』 佛陀如此說道。生聞婆羅門聽聞佛陀所說，歡喜奉行。 《聞德經》第六完（一千六百九字） （一四八）《中阿含經》梵志品《何苦經》第七（第三唸誦）

'Furthermore, Brahmin! A well-learned noble disciple possesses psychic power, divine ear, knowledge of others' minds, knowledge of past lives, and knowledge of the cycle of birth and death. Having exhausted all defilements, they attain the undefiled, liberation of mind, and liberation through wisdom. In this very life, they know for themselves, realize for themselves, and having attained it, abide in it. Birth is exhausted, the holy life is lived, what had to be done is done, there is no more rebirth, and they know this as it truly is. Brahmin! If a well-learned noble disciple possesses psychic power, divine ear, knowledge of others' minds, knowledge of past lives, and knowledge of the cycle of birth and death. Having exhausted all defilements, they attain the undefiled, liberation of mind, and liberation through wisdom. In this very life, they know for themselves, realize for themselves, and having attained it, abide in it. Birth is exhausted, the holy life is lived, what had to be done is done, there is no more rebirth, and they know this as it truly is, Brahmin! This is what is meant by the difference and merit of extensive learning and recitation.' The Brahmin Saṃjīva then asked the Blessed One, 'Does this extensive learning and recitation, which has this difference and this merit, have any further difference, any further merit, that is the highest, the most excellent, the most supreme?' The Blessed One replied, 'Brahmin! This extensive learning and recitation has this difference and this merit, there is no further difference, no further merit, that is the highest, the most excellent, the most supreme.' The Brahmin Saṃjīva said, 'Venerable Sir, I have understood. O Sugata, I have comprehended. Venerable Sir, I now go for refuge to the Buddha, the Dharma, and the Sangha. May the Blessed One accept me as a lay follower, from this day forth, for as long as life lasts.' Thus spoke the Buddha. The Brahmin Saṃjīva, having heard what the Buddha said, rejoiced and practiced accordingly. The sixth discourse, 'The Discourse on the Merit of Hearing,' is concluded (1609 words). (148) The seventh discourse, 'The Discourse on What is Suffering,' from the Brahmin Section of the Madhyama Āgama (Third Recitation) At one time, the Buddha was wandering in the country of Śrāvastī, residing in the Jeta Grove, Anāthapiṇḍika's Park.

生聞梵志即便問曰：「瞿曇！在家者有何苦？出家學道者有何苦耶？」

世尊答曰：「梵志！在家者，以不自在為苦，出家學道者，以自在為苦。」

生聞梵志復問曰：「瞿曇！在家者，云何以不自在為苦？出家學道者，云何以自在為苦耶？」

世尊答曰：「梵志！若在家者，錢不增長，金、銀、真珠、琉璃、水精悉不增長，畜牧、穀米及奴婢使亦不增長，爾時，在家憂苦愁戚。因此故在家者多有憂苦，多懷愁戚。梵志！若出家學道者行隨其欲，行隨恚、癡，爾時，出家學道憂苦愁戚。因此故出家學道者多有憂苦，多懷愁戚。梵志！如是在家者，以不自在為苦，出家學道者，以自在為苦。」

生聞梵志復問曰：「瞿曇！在家者有何樂？出家學道者有何樂耶？」

世尊答曰：「梵志！在家者，以自在為樂，出家學道者，以不自在為樂

當時，生聞梵志在中午過後徘徊，前往佛陀所在之處，互相問候后，退坐在一旁，說道：『瞿曇！我有些問題想請教，希望您允許我陳述。』 世尊說道：『梵志！你儘管問吧。』 生聞梵志隨即問道：『瞿曇！在家的人有什麼苦惱？出家修道的人又有什麼苦惱呢？』 世尊回答說：『梵志！在家的人，以不自由為苦；出家修道的人，以自由為苦。』 生聞梵志又問道：『瞿曇！在家的人，為什麼以不自由為苦？出家修道的人，為什麼以自由為苦呢？』 世尊回答說：『梵志！如果在家的人，錢財不增長，金、銀、珍珠、琉璃、水晶都不增長，牲畜、穀物以及奴婢僕役也不增長，這時，在家的人就會憂愁苦悶。因此，在家的人多有憂愁苦悶。梵志！如果出家修道的人，行為隨著自己的慾望，隨著嗔恚、愚癡，這時，出家修道的人就會憂愁苦悶。因此，出家修道的人多有憂愁苦悶。梵志！就像這樣，在家的人，以不自由為苦；出家修道的人，以自由為苦。』 生聞梵志又問道：『瞿曇！在家的人有什麼快樂？出家修道的人又有什麼快樂呢？』 世尊回答說：『梵志！在家的人，以自由為樂；出家修道的人，以不自由為樂。』

At that time, the Brahmin Sheng Wen, after wandering around midday, went to where the Buddha was. After exchanging greetings, he sat down to one side and said, 'Gautama! I have some questions I would like to ask, may I present them?' The World Honored One said, 'Brahmin! Ask whatever you wish.' The Brahmin Sheng Wen then asked, 'Gautama! What are the sufferings of those who are householders? And what are the sufferings of those who have left home to practice the Way?' The World Honored One replied, 'Brahmin! For householders, suffering comes from not being free; for those who have left home to practice the Way, suffering comes from being free.' The Brahmin Sheng Wen asked again, 'Gautama! Why is it that householders suffer from not being free? And why is it that those who have left home to practice the Way suffer from being free?' The World Honored One replied, 'Brahmin! If a householder's wealth does not increase, if gold, silver, pearls, lapis lazuli, and crystal do not increase, if livestock, grains, and servants do not increase, then the householder will be worried and distressed. Therefore, householders have much worry and distress. Brahmin! If those who have left home to practice the Way act according to their desires, according to anger and ignorance, then those who have left home to practice the Way will be worried and distressed. Therefore, those who have left home to practice the Way have much worry and distress. Brahmin! Thus, for householders, suffering comes from not being free; for those who have left home to practice the Way, suffering comes from being free.' The Brahmin Sheng Wen asked again, 'Gautama! What is the happiness of householders? And what is the happiness of those who have left home to practice the Way?' The World Honored One replied, 'Brahmin! For householders, happiness comes from being free; for those who have left home to practice the Way, happiness comes from not being free.'

生聞梵志復問曰：「瞿曇！在家者，云何以自在為樂？出家學道者，云何以不自在為樂耶？」

世尊答曰：「梵志！若在家者錢得增長，金、銀、真珠、琉璃、水精皆得增長，畜牧、穀米及奴婢使亦得增長，爾時，在家快樂歡喜。因此故在家者多快樂歡喜。梵志！出家學道者行不隨欲，行不隨恚、癡，爾時，出家學道快樂歡喜。因此故出家學道者多快樂歡喜。梵志！如是在家者，以自在為樂，出家學道者，以不自在為樂。」

生聞梵志復問曰：「瞿曇！以何事故，令天及人必無利義？以何事故，令天及人必有利義？」

世尊答曰：「梵志！若天及人共諍者，必無利義，若天及人不諍者，必有利義。」

生聞梵志復問曰：「瞿曇！云何天及人共諍者，必無利義？云何天及人不諍者，必有利義耶？」

世尊答曰：「梵志！若時天及人斗諍怨憎者，爾時，天及人憂苦愁戚，因此故天及人多有憂苦，多懷愁戚。梵志！若時天及人不鬥諍、不怨憎者，爾時，天及人快樂歡喜，因此故天及人多快樂、多歡喜。梵志！如是天及人共諍者，必無利義，天及人不諍者，必有利義

生聞梵志又問：『瞿曇！在家的人，如何以自在為樂？出家修道的人，又如何以不自在為樂呢？』 世尊回答說：『梵志！如果在家的人錢財能夠增長，金、銀、珍珠、琉璃、水晶都能增長，牲畜、穀米以及奴婢僕役也能增長，這時，在家的人就會感到快樂歡喜。因此，在家的人大多感到快樂歡喜。梵志！出家修道的人，行為不隨從慾望，不隨從嗔恚、愚癡，這時，出家修道的人就會感到快樂歡喜。因此，出家修道的人大多感到快樂歡喜。梵志！就像這樣，在家的人以自在為樂，出家修道的人以不自在為樂。』 生聞梵志又問：『瞿曇！因為什麼緣故，使得天人和人都必定沒有利益？又因為什麼緣故，使得天人和人都必定有利益？』 世尊回答說：『梵志！如果天人和人之間互相爭鬥，必定沒有利益；如果天人和人不互相爭鬥，必定有利益。』 生聞梵志又問：『瞿曇！為什麼天人和人之間互相爭鬥，必定沒有利益？為什麼天人和人不互相爭鬥，必定有利益呢？』 世尊回答說：『梵志！如果天人和人之間互相爭鬥、怨恨憎惡，這時，天人和人就會憂愁痛苦，因此，天人和人大多會有憂愁痛苦，大多懷有愁悶悲慼。梵志！如果天人和人之間不互相爭鬥、不怨恨憎惡，這時，天人和人就會感到快樂歡喜，因此，天人和人大多會感到快樂，大多感到歡喜。梵志！就像這樣，天人和人之間互相爭鬥，必定沒有利益；天人和人不互相爭鬥，必定有利益。』

The Brahmin Srona then asked, 'Gautama, how do householders find pleasure in freedom, and how do those who have left home to practice the path find pleasure in non-freedom?' The World-Honored One replied, 'Brahmin, if a householder's wealth increases, if gold, silver, pearls, lapis lazuli, and crystal all increase, if livestock, grains, and servants also increase, then the householder feels joy and happiness. Therefore, householders mostly feel joy and happiness. Brahmin, those who have left home to practice the path do not act according to desire, do not act according to anger or delusion. At that time, those who have left home to practice the path feel joy and happiness. Therefore, those who have left home to practice the path mostly feel joy and happiness. Brahmin, in this way, householders find pleasure in freedom, and those who have left home to practice the path find pleasure in non-freedom.' The Brahmin Srona then asked, 'Gautama, for what reason do gods and humans certainly have no benefit? And for what reason do gods and humans certainly have benefit?' The World-Honored One replied, 'Brahmin, if gods and humans contend with each other, there is certainly no benefit. If gods and humans do not contend with each other, there is certainly benefit.' The Brahmin Srona then asked, 'Gautama, why is it that when gods and humans contend with each other, there is certainly no benefit? And why is it that when gods and humans do not contend with each other, there is certainly benefit?' The World-Honored One replied, 'Brahmin, if gods and humans fight, contend, and harbor resentment and hatred, then gods and humans will experience sorrow and suffering. Therefore, gods and humans will mostly have sorrow and suffering, and mostly harbor sadness and grief. Brahmin, if gods and humans do not fight, contend, or harbor resentment and hatred, then gods and humans will feel joy and happiness. Therefore, gods and humans will mostly feel joy and mostly feel happiness. Brahmin, in this way, when gods and humans contend with each other, there is certainly no benefit; when gods and humans do not contend with each other, there is certainly benefit.'

生聞梵志復問曰：「瞿曇！以何事故，令天及人必不得饒益，必得其苦？以何事故，令天及人必得饒益，必得其樂？」

世尊答曰：「梵志！若天及人行於非法及行惡者，必不得益，必得其苦。若天及人能行如法，不行惡者，必得饒益，必得其樂。」

生聞梵志復問曰：「瞿曇！天及人云何行於非法及行惡者，必不得益，必得其苦？天及人云何行如法，不行惡者，必得饒益，必得其樂？」

世尊答曰：「梵志！天及人身行非法及行惡，口、意行非法及行惡者，爾時，天及人必當減損，阿修羅必當興盛。梵志！若天及人身行如法，守護其身，口、意行如法，守護口、意者，爾時，天及人必當興盛，阿修羅必當減損。梵志！如是天及人行於非法及行惡者，必得不益，必得其苦。梵志！如是天及人能行如法，不行惡者，必得饒益，必得其樂。」

生聞梵志復問曰：「瞿曇！云何觀惡知識？」

世尊答曰：「梵志！當觀惡知識猶如月也。」

生聞梵志復問曰：「瞿曇！云何當觀惡知識猶如月耶？」

世尊答曰：「梵志！如向盡月，日日稍減，宮殿亦減，光明亦減，形色亦減，日日盡去。梵志！有時月乃至於盡，都不復見

梵志又問：『瞿曇！是什麼原因導致天人和人必定得不到利益，必定遭受痛苦？又是什麼原因導致天人和人必定得到利益，必定獲得快樂？』 世尊回答說：『梵志！如果天人和人行為不符合正法，並且做惡事，必定得不到利益，必定遭受痛苦。如果天人和人能夠行為符合正法，不做惡事，必定得到利益，必定獲得快樂。』 梵志又問：『瞿曇！天人和人如何行為不符合正法並且做惡事，必定得不到利益，必定遭受痛苦？天人和人如何行為符合正法，不做惡事，必定得到利益，必定獲得快樂？』 世尊回答說：『梵志！如果天人和人身體行為不符合正法並且做惡事，口和意念行為不符合正法並且做惡事，那時，天人和人必定會衰落，阿修羅必定會興盛。梵志！如果天人和人身體行為符合正法，守護自己的身體，口和意念行為符合正法，守護自己的口和意念，那時，天人和人必定會興盛，阿修羅必定會衰落。梵志！這樣，天人和人行為不符合正法並且做惡事，必定得不到利益，必定遭受痛苦。梵志！這樣，天人和人能夠行為符合正法，不做惡事，必定得到利益，必定獲得快樂。』 梵志又問：『瞿曇！如何看待惡知識？』 世尊回答說：『梵志！應當看待惡知識如同月亮一樣。』 梵志又問：『瞿曇！為什麼應當看待惡知識如同月亮一樣呢？』 世尊回答說：『梵志！如同將要消失的月亮，每天都在逐漸減少，宮殿也減少，光明也減少，形色也減少，每天都在消失。梵志！有時月亮甚至完全消失，再也看不見。』

The Brahmin then asked, 'Gautama! For what reason do gods and humans inevitably fail to gain benefit and inevitably suffer? And for what reason do gods and humans inevitably gain benefit and inevitably experience happiness?' The World-Honored One replied, 'Brahmin! If gods and humans act against the Dharma and do evil, they will inevitably fail to gain benefit and inevitably suffer. If gods and humans can act in accordance with the Dharma and not do evil, they will inevitably gain benefit and inevitably experience happiness.' The Brahmin then asked, 'Gautama! How do gods and humans act against the Dharma and do evil, inevitably failing to gain benefit and inevitably suffering? How do gods and humans act in accordance with the Dharma and not do evil, inevitably gaining benefit and inevitably experiencing happiness?' The World-Honored One replied, 'Brahmin! If gods and humans act against the Dharma and do evil with their bodies, and act against the Dharma and do evil with their mouths and minds, then gods and humans will inevitably decline, and Asuras will inevitably prosper. Brahmin! If gods and humans act in accordance with the Dharma and protect their bodies, and act in accordance with the Dharma and protect their mouths and minds, then gods and humans will inevitably prosper, and Asuras will inevitably decline. Brahmin! Thus, when gods and humans act against the Dharma and do evil, they inevitably fail to gain benefit and inevitably suffer. Brahmin! Thus, when gods and humans can act in accordance with the Dharma and not do evil, they inevitably gain benefit and inevitably experience happiness.' The Brahmin then asked, 'Gautama! How should one view evil companions?' The World-Honored One replied, 'Brahmin! One should view evil companions as one views the moon.' The Brahmin then asked, 'Gautama! Why should one view evil companions as one views the moon?' The World-Honored One replied, 'Brahmin! Like the waning moon, which diminishes day by day, its palace also diminishes, its light also diminishes, its form also diminishes, and it disappears day by day. Brahmin! Sometimes the moon even disappears completely and is no longer seen.'

。梵志！惡知識人于如來正法、律亦得其信，彼得信已，則於後時而不孝順，亦不恭敬，所行不順，不立正智，不趣向法次法，彼便失信，持戒、博聞、庶幾、智慧亦復失之。梵志！有時此惡知識教滅善法，猶如月盡。梵志！如是當觀惡知識猶如月也。」

生聞梵志復問曰：「瞿曇！云何觀善知識？」

世尊答曰：「梵志！當觀善知識猶如月也。」

生聞梵志復問曰：「瞿曇！云何當觀善知識猶如月耶？」

世尊答曰：「梵志！猶如月初生，少壯明凈，日日增長。梵志！或時月十五日，其殿豐滿。梵志！如是善知識于如來正法、律得信，彼得信已，而於后時孝順恭敬，所行隨順，立於正智，趣向法次法，彼增長信，持戒、博聞、庶幾、智慧亦復增長。梵志！有時彼善知識善法具足，如十五日月。梵志！如是當觀善知識猶如月也。」

「譬如月無垢，　　游于虛空界， 一切世星宿，　　悉翳其光明。 如是信博聞，　　庶幾無慳貪， 世間一切慳，　　悉翳施光明。 猶如有大龍，　　興起云雷電， 雨下極滂沛，　　充滿一切地。 施飲食豐足，　　樂勸增廣施

現代漢語譯本：梵志啊！惡知識對於如來的正法和戒律也能產生信仰，但他們一旦產生信仰，之後就會變得不孝順、不恭敬，行為不順從，不樹立正確的智慧，不趨向于正法和次法，他們就會失去信仰，持戒、博聞、少欲知足、智慧也會隨之失去。梵志啊！有時這種惡知識會教人滅絕善法，就像月亮逐漸虧缺一樣。梵志啊！應當這樣看待惡知識，就像月亮一樣。 生聞梵志又問：『瞿曇啊！應該如何看待善知識呢？』 世尊回答說：『梵志啊！應當看待善知識就像月亮一樣。』 生聞梵志又問：『瞿曇啊！應該如何看待善知識像月亮一樣呢？』 世尊回答說：『梵志啊！就像初生的月亮，既年輕又明亮，每天都在增長。梵志啊！有時月亮到了十五，就變得圓滿。梵志啊！善知識也是這樣，對於如來的正法和戒律產生信仰，他們一旦產生信仰，之後就會變得孝順恭敬，行為順從，樹立正確的智慧，趨向于正法和次法，他們的信仰、持戒、博聞、少欲知足、智慧也會隨之增長。梵志啊！有時這種善知識的善法會變得圓滿，就像十五的月亮一樣。梵志啊！應當這樣看待善知識，就像月亮一樣。』 『譬如月亮沒有污垢，在虛空中執行，一切世間的星宿，都會被它的光芒遮蔽。就像信仰、博聞、少欲知足、沒有慳貪一樣，世間一切的慳吝，都會被佈施的光芒遮蔽。又像有大龍，興起云雷閃電，降下滂沱大雨，充滿一切大地。就像信仰、博聞、少欲知足、沒有慳貪一樣，佈施飲食充足，樂於勸導人們增加布施。』

English version: 『O Brahmin! Even bad companions can gain faith in the Tathagata's true Dharma and discipline. Once they have gained faith, they later become unfilial and disrespectful, their actions are not in accordance with the Dharma, they do not establish right wisdom, and they do not incline towards the Dharma and its secondary aspects. They then lose their faith, and their adherence to precepts, learning, contentment, and wisdom are also lost. O Brahmin! Sometimes these bad companions teach the extinction of good deeds, just like the waning of the moon. O Brahmin! You should view bad companions in this way, like the moon.』 The Brahmin Sravana then asked: 『O Gautama! How should one view good companions?』 The World-Honored One replied: 『O Brahmin! You should view good companions like the moon.』 The Brahmin Sravana then asked: 『O Gautama! How should one view good companions like the moon?』 The World-Honored One replied: 『O Brahmin! Just like the newly born moon, young, bright, and growing day by day. O Brahmin! Sometimes the moon on the fifteenth day is full and complete. O Brahmin! Similarly, good companions gain faith in the Tathagata's true Dharma and discipline. Once they have gained faith, they later become filial and respectful, their actions are in accordance with the Dharma, they establish right wisdom, and they incline towards the Dharma and its secondary aspects. Their faith, adherence to precepts, learning, contentment, and wisdom also increase. O Brahmin! Sometimes the good deeds of these good companions become complete, like the full moon on the fifteenth day. O Brahmin! You should view good companions in this way, like the moon.』 『Like the moon, without blemish, moving in the realm of space, all the stars in the world are obscured by its light. Similarly, faith, learning, contentment, and the absence of greed, all the world's miserliness is obscured by the light of giving. Just as a great dragon arises, bringing clouds, thunder, and lightning, and pours down torrential rain, filling all the earth. Similarly, faith, learning, contentment, and the absence of greed, the giving of food and drink is abundant, and joyfully encourages the increase of giving.』

如是極雷震，　　如天降時雨， 彼福雨廣大，　　施主之所雨。 錢財多名譽，　　得生於善處， 彼當受于福，　　死已生天上。」

何苦經第七竟(一千四百二十五字)

中阿含經卷第三十六(九千一百六十五字)

中阿含經卷第三十七

（一四九）梵志品何欲經第八(第三唸誦)

爾時，生聞梵志中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！欲有所問，聽乃敢陳。」

世尊告曰：「恣汝所問。」

梵志即便問曰：「瞿曇！剎利何欲、何行、何立、何依、何訖耶？」

世尊答曰：「剎利者，欲得財物，行於智慧，所立以刀，依於人民，以自在為訖。」

生聞梵志問曰：「瞿曇！居士何欲、何行、何立、何依、何訖耶？」

世尊答曰：「居士者，欲得財物，行於智慧，立以技術，依于作業，以作業竟為訖

『如同極大的雷霆震響，如同上天降下及時的雨水，那福德之雨廣闊無邊，施主所施之雨。錢財眾多，名聲顯赫，得以投生於善處，他將承受福報，死後往生天上。』 佛陀如是說。生聞梵志聽聞佛陀所說，歡喜地奉行。 《何苦經》第七完（一千四百二十五字） 《中阿含經》卷第三十六（九千一百六十五字） 《中阿含經》卷第三十七 （一四九）梵志品《何欲經》第八（第三唸誦） 當時，生聞梵志在午後徘徊，前往佛陀所在之處，互相問候之後，退坐一旁，說道：『瞿曇！我有些問題想請教，希望您允許我陳述。』 世尊說道：『隨你發問。』 梵志隨即問道：『瞿曇！剎帝利（武士）的慾望是什麼？行為是什麼？立足點是什麼？依靠是什麼？最終歸宿是什麼？』 世尊回答說：『剎帝利，慾望是獲得財富，行為是運用智慧，立足點是刀劍，依靠是人民，最終歸宿是獲得自在。』 生聞梵志問道：『瞿曇！居士的慾望是什麼？行為是什麼？立足點是什麼？依靠是什麼？最終歸宿是什麼？』 世尊回答說：『居士，慾望是獲得財富，行為是運用智慧，立足點是技藝，依靠是勞作，最終歸宿是完成勞作。』

'Like the loudest thunder, like timely rain from the sky, that rain of merit is vast, the rain bestowed by the donor. With much wealth and fame, one is born in a good place, he will receive blessings, and after death, be born in heaven.' The Buddha spoke thus. The Brahmin Sravana, having heard what the Buddha said, joyfully practiced it. The seventh discourse, 'What Suffering,' is complete (1425 words). The thirty-sixth scroll of the Madhyama Agama Sutra (9165 words). The thirty-seventh scroll of the Madhyama Agama Sutra. Translated by the Tripitaka master Gautama Sanghadeva of Kasmira during the Eastern Jin Dynasty. (149) The Brahmin Chapter, the eighth discourse, 'What Desire' (Third Recitation). At one time, the Buddha was traveling in Sravasti, residing in the Jeta Grove, Anathapindika's Park. Then, the Brahmin Sravana, wandering about in the afternoon, went to where the Buddha was, exchanged greetings, and sat down to one side, saying: 'Gautama! I have some questions to ask, may I be permitted to state them?' The World-Honored One said: 'Ask whatever you wish.' The Brahmin immediately asked: 'Gautama! What is the desire, the conduct, the basis, the reliance, and the final end of a Kshatriya (warrior)?' The World-Honored One replied: 'A Kshatriya desires to obtain wealth, acts with wisdom, is based on the sword, relies on the people, and has freedom as his final end.' The Brahmin Sravana asked: 'Gautama! What is the desire, the conduct, the basis, the reliance, and the final end of a householder?' The World-Honored One replied: 'A householder desires to obtain wealth, acts with wisdom, is based on skill, relies on work, and has the completion of work as his final end.'

生聞梵志問曰：「瞿曇！婦人何欲、何行、何立、何依、何訖耶？」

世尊答曰：「婦人者，欲得男子，行於嚴飾，立以兒子，依于無對，以自在為訖。」

生聞梵志問曰：「瞿曇！偷劫何欲、何行、何立、何依、何訖耶？」

世尊答曰：「偷劫者，欲不與取，行隱藏處，所立以刀，依于闇冥，以不見為訖。」

生聞梵志問曰：「瞿曇！梵志何欲、何行、何立、何依、何訖耶？」

世尊答曰：「梵志者，欲得財物，行於智慧，立以經書，依于齋戒，以梵天為訖。」

生聞梵志問曰：「瞿曇！沙門何欲、何行、何立、何依、何訖耶？」

世尊答曰：「沙門者，欲得真諦，行於智慧，所立以戒，依于無處，以涅槃為訖。」

何欲經第八竟(四百二十二字)

（一五〇）中阿含梵志品郁瘦歌邏經第九(第三唸誦)

一時，佛游王舍城，在竹林加蘭哆園

生聞梵志問道：『瞿曇！女人想要什麼、做什麼、依靠什麼、依賴什麼、最終歸宿是什麼呢？』 世尊回答說：『女人想要得到男子，行為是打扮裝飾，依靠的是兒子，依賴的是沒有對手，最終歸宿是自由自在。』 生聞梵志問道：『瞿曇！偷盜搶劫的人想要什麼、做什麼、依靠什麼、依賴什麼、最終歸宿是什麼呢？』 世尊回答說：『偷盜搶劫的人想要不給予就拿走，行為是隱藏在隱蔽的地方，依靠的是刀，依賴的是黑暗，最終歸宿是不被發現。』 生聞梵志問道：『瞿曇！婆羅門想要什麼、做什麼、依靠什麼、依賴什麼、最終歸宿是什麼呢？』 世尊回答說：『婆羅門想要得到財物，行為是運用智慧，依靠的是經書，依賴的是齋戒，最終歸宿是梵天。』 生聞梵志問道：『瞿曇！沙門想要什麼、做什麼、依靠什麼、依賴什麼、最終歸宿是什麼呢？』 世尊回答說：『沙門想要得到真理，行為是運用智慧，依靠的是戒律，依賴的是無處可依，最終歸宿是涅槃。』 生聞梵志說道：『世尊！我已經明白了。善逝！我已經理解了。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如此說道。生聞梵志聽聞佛陀所說，歡喜奉行。 《何欲經》第八完（四百二十二字） （一五〇）《中阿含經》梵志品《郁瘦歌邏經》第九（第三唸誦）

The Brahmin Srona asked: 'Gautama! What does a woman desire, what does she do, what does she rely on, what does she depend on, and what is her final end?' The Blessed One replied: 'A woman desires a man, her actions are adornment, she relies on her son, she depends on having no rival, and her final end is freedom.' The Brahmin Srona asked: 'Gautama! What does a thief desire, what does he do, what does he rely on, what does he depend on, and what is his final end?' The Blessed One replied: 'A thief desires to take what is not given, his actions are hiding in secret places, he relies on a knife, he depends on darkness, and his final end is not being seen.' The Brahmin Srona asked: 'Gautama! What does a Brahmin desire, what does he do, what does he rely on, what does he depend on, and what is his final end?' The Blessed One replied: 'A Brahmin desires wealth, his actions are using wisdom, he relies on scriptures, he depends on fasting and abstinence, and his final end is Brahma.' The Brahmin Srona asked: 'Gautama! What does a Samana desire, what does he do, what does he rely on, what does he depend on, and what is his final end?' The Blessed One replied: 'A Samana desires truth, his actions are using wisdom, he relies on precepts, he depends on having no place to rely on, and his final end is Nirvana.' The Brahmin Srona said: 'Blessed One! I have understood. Well-gone One! I have comprehended. Blessed One! I now take refuge in the Buddha, the Dharma, and the Sangha, may the Blessed One accept me as a lay follower, from this day forward, for the rest of my life, until my death.' Thus spoke the Buddha. The Brahmin Srona, having heard what the Buddha said, rejoiced and practiced accordingly. The End of the Eighth Discourse on What is Desired (422 words) (150) The Ninth Discourse of the Madhyama Agama, Brahmin Section, the Ussuka Sona Discourse (Third Recitation) At one time, the Buddha was dwelling in Rajagriha, in the Bamboo Grove, at the Kalandaka Nivasa.

爾時，郁瘦歌邏梵志中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！欲有所問，聽乃敢陳。」

郁瘦歌邏梵志即便問曰：「瞿曇！梵志為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事。瞿曇！梵志為梵志施設奉事，梵志應奉事梵志，剎利、居士、工師亦應奉事梵志。瞿曇！此四種姓應奉事梵志。瞿曇！梵志為剎利施設奉事，剎利應奉事剎利，居士、工師亦應奉事剎利。瞿曇！此三種姓應奉事剎利。瞿曇！梵志為居士施設奉事，居士應奉事居士，工師亦應奉事居士。瞿曇！此二種姓應奉事居士。瞿曇！梵志為工師施設奉事，工師應奉事工師，誰復下賤，應施設奉事工師，唯工師奉事工師。」

世尊問曰：「梵志！諸梵志頗自知為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事耶？」

郁瘦歌邏梵志答曰：「不知也。瞿曇！但諸梵志自作是說，我於此世，天及魔、梵、沙門、梵志，從人至天，梵志不自知為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事。」

世尊告曰：「梵志！猶如有人，強與他肉，而作是說：『士夫可食，當與我直

現代漢語譯本：當時，郁瘦歌邏梵志在午後徘徊，前往佛陀所在之處，互相問候后，在一旁坐下，說道：『瞿曇！我有些問題想請教，希望您允許我提問。』 世尊回答說：『你可以隨意提問。』 郁瘦歌邏梵志隨即問道：『瞿曇！婆羅門為四種姓設立了四種侍奉方式，為婆羅門設立侍奉，為剎帝利、居士、工匠設立侍奉。瞿曇！婆羅門為婆羅門設立侍奉，婆羅門應該侍奉婆羅門，剎帝利、居士、工匠也應該侍奉婆羅門。瞿曇！這四種姓都應該侍奉婆羅門。瞿曇！婆羅門為剎帝利設立侍奉，剎帝利應該侍奉剎帝利，居士、工匠也應該侍奉剎帝利。瞿曇！這三種姓應該侍奉剎帝利。瞿曇！婆羅門為居士設立侍奉，居士應該侍奉居士，工匠也應該侍奉居士。瞿曇！這兩種姓應該侍奉居士。瞿曇！婆羅門為工匠設立侍奉，工匠應該侍奉工匠，還有誰應該為工匠設立侍奉呢？只有工匠侍奉工匠。』 世尊問道：『梵志！那些婆羅門是否自己知道他們為四種姓設立了四種侍奉方式，為婆羅門設立侍奉，為剎帝利、居士、工匠設立侍奉呢？』 郁瘦歌邏梵志回答說：『不知道。瞿曇！只是那些婆羅門自己這樣說，在這個世上，包括天神、魔、梵天、沙門、婆羅門，從人到天，婆羅門自己也不知道他們為四種姓設立了四種侍奉方式，為婆羅門設立侍奉，為剎帝利、居士、工匠設立侍奉。』 世尊說道：『梵志！就像有人強行給別人肉，卻說：『這個人可以吃，應該給我錢。』

English version: At that time, the Brahmin Uggata-sarira, after wandering around in the afternoon, went to where the Buddha was, exchanged greetings, and sat down to one side, saying: 'Gotama! I have some questions I would like to ask, may I have your permission to do so?' The Blessed One replied: 'Ask whatever you wish.' The Brahmin Uggata-sarira then asked: 'Gotama! The Brahmins have established four kinds of service for the four castes, service for Brahmins, service for Kshatriyas, householders, and artisans. Gotama! The Brahmins have established service for Brahmins, Brahmins should serve Brahmins, and Kshatriyas, householders, and artisans should also serve Brahmins. Gotama! These four castes should serve Brahmins. Gotama! The Brahmins have established service for Kshatriyas, Kshatriyas should serve Kshatriyas, and householders and artisans should also serve Kshatriyas. Gotama! These three castes should serve Kshatriyas. Gotama! The Brahmins have established service for householders, householders should serve householders, and artisans should also serve householders. Gotama! These two castes should serve householders. Gotama! The Brahmins have established service for artisans, artisans should serve artisans, and who else should establish service for artisans? Only artisans serve artisans.' The Blessed One asked: 'Brahmin! Do those Brahmins themselves know that they have established four kinds of service for the four castes, service for Brahmins, service for Kshatriyas, householders, and artisans?' The Brahmin Uggata-sarira replied: 'They do not know. Gotama! But those Brahmins themselves say this, in this world, including gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, the Brahmins themselves do not know that they have established four kinds of service for the four castes, service for Brahmins, service for Kshatriyas, householders, and artisans.' The Blessed One said: 'Brahmin! It is like someone who forcibly gives meat to another, and says: 『This person can eat it, and should give me money.』'

。』梵志！汝為諸梵志說亦復如是。所以者何？梵志不自知為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事。」

世尊問曰：「梵志！云何奉事？若有奉事，因奉事故，有如無勝者，為是奉事耶？若有奉事，因奉事故，有勝無如者，為是奉事耶？梵志！若奉事梵志，因奉事故，有如無勝者，為是奉事耶？奉事剎利、居士、工師，因奉事故，有如無勝者，為是奉事耶？梵志！若奉事梵志，因奉事故，有勝無如者，為是奉事耶？奉事剎利、居士、工師，因奉事故，有勝無如者，為是奉事耶？」

郁瘦歌邏梵志答曰：「瞿曇！若我奉事，因奉事故，有如無勝者，我不應奉事彼。若我奉事，因奉事故，有勝無如者，我應奉事彼。瞿曇！若奉事梵志，因奉事故，有如無勝者，我不應奉事彼。奉事剎利、居士、工師，因奉事故，有如無勝者，我不應奉事彼。瞿曇！若奉事梵志，因奉事故，有勝無如者，我應奉事彼。奉事剎利、居士、工師，因奉事故，有勝無如者，我應奉事彼

現代漢語譯本：『婆羅門！你對其他婆羅門也應該這樣說。為什麼呢？婆羅門自己不明白，為四種姓設立四種侍奉，為婆羅門設立侍奉，為剎帝利、居士、工匠設立侍奉。』 世尊問道：『婆羅門！什麼是侍奉？如果有的侍奉，因為侍奉的緣故，結果是相等而沒有超越的，這算是侍奉嗎？如果有的侍奉，因為侍奉的緣故，結果是超越而沒有相等的，這算是侍奉嗎？婆羅門！如果侍奉婆羅門，因為侍奉的緣故，結果是相等而沒有超越的，這算是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是相等而沒有超越的，這算是侍奉嗎？婆羅門！如果侍奉婆羅門，因為侍奉的緣故，結果是超越而沒有相等的，這算是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是超越而沒有相等的，這算是侍奉嗎？』 郁瘦歌邏婆羅門回答說：『喬達摩！如果我侍奉，因為侍奉的緣故，結果是相等而沒有超越的，我不應該侍奉他。如果我侍奉，因為侍奉的緣故，結果是超越而沒有相等的，我應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉的緣故，結果是相等而沒有超越的，我不應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是相等而沒有超越的，我不應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉的緣故，結果是超越而沒有相等的，我應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是超越而沒有相等的，我應該侍奉他。』

English version: 'Brahmin! You should also say the same to other Brahmins. Why is that? Brahmins themselves do not understand that they establish four kinds of service for the four castes, establish service for Brahmins, and establish service for Kshatriyas, householders, and artisans.' The World-Honored One asked: 'Brahmin! What is service? If there is service, and because of the service, the result is equal and not superior, is that considered service? If there is service, and because of the service, the result is superior and not equal, is that considered service? Brahmin! If serving a Brahmin, because of the service, the result is equal and not superior, is that considered service? Serving Kshatriyas, householders, and artisans, because of the service, the result is equal and not superior, is that considered service? Brahmin! If serving a Brahmin, because of the service, the result is superior and not equal, is that considered service? Serving Kshatriyas, householders, and artisans, because of the service, the result is superior and not equal, is that considered service?' The Brahmin Ussuka replied: 'Gautama! If I serve, and because of the service, the result is equal and not superior, I should not serve him. If I serve, and because of the service, the result is superior and not equal, I should serve him. Gautama! If serving a Brahmin, because of the service, the result is equal and not superior, I should not serve him. Serving Kshatriyas, householders, and artisans, because of the service, the result is equal and not superior, I should not serve him. Gautama! If serving a Brahmin, because of the service, the result is superior and not equal, I should serve him. Serving Kshatriyas, householders, and artisans, because of the service, the result is superior and not equal, I should serve him.'

世尊告曰：「梵志！若更有梵志來，非愚非癡，亦非顛倒，心無顛倒，自由自在，我問彼梵志：『于意云何？若有奉事，因奉事故，有如無勝者，為是奉事耶？若有奉事，因奉事故，有勝無如者，為是奉事耶？梵志！若奉事梵志，因奉事故，有如無勝者，為是奉事耶？奉事剎利、居士、工師，因奉事故，有如無勝者，為是奉事耶？梵志！若奉事梵志，因奉事故，有勝無如者，為是奉事耶？奉事剎利、居士、工師，因奉事故，有勝無如者，為是奉事耶？』

「梵志！彼梵志非愚非癡，亦非顛倒，心無顛倒，自由自在，答我曰：『瞿曇！若我奉事，因奉事故，有如無勝者，我不應奉事彼。若我奉事，因奉事故，有勝無如者，我應奉事彼。瞿曇！若奉事梵志，因奉事故，有如無勝者，我不應奉事彼。奉事剎利、居士、工師，因奉事故，有如無勝者，我不應奉事彼。瞿曇！若奉事梵志，因奉事故，有勝無如者，我應奉事彼。奉事剎利、居士、工師，因奉事故，有勝無如者，我應奉事彼

世尊說：『婆羅門！如果再有其他婆羅門前來，他們既不愚蠢也不癡呆，也不是顛倒錯亂，內心沒有顛倒，自由自在。我問他們：『你認為如何？如果有人侍奉，因為侍奉的緣故，結果是和被侍奉者一樣，沒有超過被侍奉者的，這算是侍奉嗎？如果有人侍奉，因為侍奉的緣故，結果是超過被侍奉者，沒有和被侍奉者一樣的，這算是侍奉嗎？婆羅門！如果侍奉婆羅門，因為侍奉的緣故，結果是和被侍奉者一樣，沒有超過被侍奉者的，這算是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是和被侍奉者一樣，沒有超過被侍奉者的，這算是侍奉嗎？婆羅門！如果侍奉婆羅門，因為侍奉的緣故，結果是超過被侍奉者，沒有和被侍奉者一樣的，這算是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是超過被侍奉者，沒有和被侍奉者一樣的，這算是侍奉嗎？』 『婆羅門！那些既不愚蠢也不癡呆，也不是顛倒錯亂，內心沒有顛倒，自由自在的婆羅門會回答我說：『喬達摩！如果我侍奉，因為侍奉的緣故，結果是和被侍奉者一樣，沒有超過被侍奉者的，我不應該侍奉他。如果我侍奉，因為侍奉的緣故，結果是超過被侍奉者，沒有和被侍奉者一樣的，我應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉的緣故，結果是和被侍奉者一樣，沒有超過被侍奉者的，我不應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是和被侍奉者一樣，沒有超過被侍奉者的，我不應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉的緣故，結果是超過被侍奉者，沒有和被侍奉者一樣的，我應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉的緣故，結果是超過被侍奉者，沒有和被侍奉者一樣的，我應該侍奉他。』

The Blessed One said: 'Brahmin, if another Brahmin comes, who is neither foolish nor dull, nor confused, whose mind is not confused, who is free and independent, I would ask that Brahmin: 「What do you think? If there is service, and because of that service, there is one who is equal to, but not superior to, the one served, is that service? If there is service, and because of that service, there is one who is superior to, but not equal to, the one served, is that service? Brahmin, if one serves a Brahmin, and because of that service, there is one who is equal to, but not superior to, the one served, is that service? If one serves a Kshatriya, a householder, or a craftsman, and because of that service, there is one who is equal to, but not superior to, the one served, is that service? Brahmin, if one serves a Brahmin, and because of that service, there is one who is superior to, but not equal to, the one served, is that service? If one serves a Kshatriya, a householder, or a craftsman, and because of that service, there is one who is superior to, but not equal to, the one served, is that service?」' 'Brahmin, that Brahmin who is neither foolish nor dull, nor confused, whose mind is not confused, who is free and independent, would answer me: 「Gotama, if I serve, and because of that service, there is one who is equal to, but not superior to, the one served, I should not serve that one. If I serve, and because of that service, there is one who is superior to, but not equal to, the one served, I should serve that one. Gotama, if one serves a Brahmin, and because of that service, there is one who is equal to, but not superior to, the one served, I should not serve that one. If one serves a Kshatriya, a householder, or a craftsman, and because of that service, there is one who is equal to, but not superior to, the one served, I should not serve that one. Gotama, if one serves a Brahmin, and because of that service, there is one who is superior to, but not equal to, the one served, I should serve that one. If one serves a Kshatriya, a householder, or a craftsman, and because of that service, there is one who is superior to, but not equal to, the one served, I should serve that one.」'

世尊問曰：「梵志！于意云何？若有奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？若有奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？梵志！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？梵志！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？」

郁瘦歌邏梵志答曰：「瞿曇！若我奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。若我奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。瞿曇！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。瞿曇！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼

世尊問道：『婆羅門！你認為如何？如果有人侍奉，因為侍奉的緣故，失去了信仰、戒律、博聞、期望、智慧，這是侍奉嗎？如果有人侍奉，因為侍奉的緣故，增長了信仰、戒律、博聞、期望、智慧，這是侍奉嗎？婆羅門！如果侍奉婆羅門，因為侍奉的緣故，失去了信仰、戒律、博聞、期望、智慧，這是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉的緣故，失去了信仰、戒律、博聞、期望、智慧，這是侍奉嗎？婆羅門！如果侍奉婆羅門，因為侍奉的緣故，增長了信仰、戒律、博聞、期望、智慧，這是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉的緣故，增長了信仰、戒律、博聞、期望、智慧，這是侍奉嗎？』 郁瘦歌邏婆羅門回答說：『喬達摩！如果我侍奉，因為侍奉的緣故，失去了信仰、戒律、博聞、期望、智慧，我不應該侍奉他。如果我侍奉，因為侍奉的緣故，增長了信仰、戒律、博聞、期望、智慧，我應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉的緣故，失去了信仰、戒律、博聞、期望、智慧，我不應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉的緣故，失去了信仰、戒律、博聞、期望、智慧，我不應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉的緣故，增長了信仰、戒律、博聞、期望、智慧，我應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉的緣故，增長了信仰、戒律、博聞、期望、智慧，我應該侍奉他。』

The World-Honored One asked: 'Brahmin, what do you think? If someone serves, and because of that service, loses faith, precepts, learning, hope, and wisdom, is that service? If someone serves, and because of that service, increases faith, precepts, learning, hope, and wisdom, is that service? Brahmin, if serving a Brahmin, because of that service, one loses faith, precepts, learning, hope, and wisdom, is that service? Serving a Kshatriya, householder, or craftsman, and because of that service, one loses faith, precepts, learning, hope, and wisdom, is that service? Brahmin, if serving a Brahmin, because of that service, one increases faith, precepts, learning, hope, and wisdom, is that service? Serving a Kshatriya, householder, or craftsman, and because of that service, one increases faith, precepts, learning, hope, and wisdom, is that service?' The Brahmin Ussuka replied: 'Gautama, if I serve, and because of that service, I lose faith, precepts, learning, hope, and wisdom, I should not serve him. If I serve, and because of that service, I increase faith, precepts, learning, hope, and wisdom, I should serve him. Gautama, if serving a Brahmin, because of that service, I lose faith, precepts, learning, hope, and wisdom, I should not serve him. Serving a Kshatriya, householder, or craftsman, and because of that service, I lose faith, precepts, learning, hope, and wisdom, I should not serve him. Gautama, if serving a Brahmin, because of that service, I increase faith, precepts, learning, hope, and wisdom, I should serve him. Serving a Kshatriya, householder, or craftsman, and because of that service, I increase faith, precepts, learning, hope, and wisdom, I should serve him.'

世尊告曰：「梵志！若更有梵志來，非愚非癡，亦非顛倒，心無顛倒，自由自在，我問彼梵志：『于意云何？若有奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？若有奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？梵志！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？梵志！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？』

「梵志！彼梵志非愚非癡，亦非顛倒，心無顛倒，自由自在，亦如是答我曰：『瞿曇！若我奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。若我奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。瞿曇！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。瞿曇！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼

世尊告訴梵志說：『梵志啊！如果再有其他不愚蠢、不癡迷、不顛倒，內心沒有迷惑，自由自在的梵志前來，我會問他：『你認為如何？如果有人因為侍奉而導致失去信仰、戒律、博聞、期望和智慧，這算是侍奉嗎？如果有人因為侍奉而增長信仰、戒律、博聞、期望和智慧，這算是侍奉嗎？梵志啊！如果侍奉婆羅門，因為侍奉而失去信仰、戒律、博聞、期望和智慧，這算是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉而失去信仰、戒律、博聞、期望和智慧，這算是侍奉嗎？梵志啊！如果侍奉婆羅門，因為侍奉而增長信仰、戒律、博聞、期望和智慧，這算是侍奉嗎？侍奉剎帝利、居士、工匠，因為侍奉而增長信仰、戒律、博聞、期望和智慧，這算是侍奉嗎？』 『梵志啊！那個不愚蠢、不癡迷、不顛倒，內心沒有迷惑，自由自在的梵志，也會這樣回答我：『喬達摩！如果我因為侍奉而失去信仰、戒律、博聞、期望和智慧，我不應該侍奉他。如果我因為侍奉而增長信仰、戒律、博聞、期望和智慧，我應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉而失去信仰、戒律、博聞、期望和智慧，我不應該侍奉他。侍奉剎帝利、居士、工匠，因為侍奉而失去信仰、戒律、博聞、期望和智慧，我不應該侍奉他。喬達摩！如果侍奉婆羅門，因為侍奉而增長信仰、戒律、博聞、期望和智慧，我應該侍奉他。』

The World-Honored One said to the Brahmin: 'Brahmin! If another Brahmin comes, who is neither foolish nor deluded, nor confused, whose mind is not confused, and who is free and at ease, I would ask that Brahmin: 'What do you think? If there is service, and because of that service, one loses faith, precepts, learning, hope, and wisdom, is that service? If there is service, and because of that service, one increases faith, precepts, learning, hope, and wisdom, is that service? Brahmin! If one serves a Brahmin, and because of that service, one loses faith, precepts, learning, hope, and wisdom, is that service? If one serves a Kshatriya, householder, or craftsman, and because of that service, one loses faith, precepts, learning, hope, and wisdom, is that service? Brahmin! If one serves a Brahmin, and because of that service, one increases faith, precepts, learning, hope, and wisdom, is that service? If one serves a Kshatriya, householder, or craftsman, and because of that service, one increases faith, precepts, learning, hope, and wisdom, is that service?' 'Brahmin! That Brahmin who is neither foolish nor deluded, nor confused, whose mind is not confused, and who is free and at ease, would also answer me thus: 'Gautama! If I serve, and because of that service, I lose faith, precepts, learning, hope, and wisdom, I should not serve him. If I serve, and because of that service, I increase faith, precepts, learning, hope, and wisdom, I should serve him. Gautama! If serving a Brahmin, because of that service, one loses faith, precepts, learning, hope, and wisdom, I should not serve him. If serving a Kshatriya, householder, or craftsman, because of that service, one loses faith, precepts, learning, hope, and wisdom, I should not serve him. Gautama! If serving a Brahmin, because of that service, one increases faith, precepts, learning, hope, and wisdom, I should serve him.'

。奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。』」

郁瘦歌邏梵志白曰：「瞿曇！梵志為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物。瞿曇！梵志為梵志施設自有財物者，瞿曇！梵志為梵志施設乞求自有財物，若梵志輕慢乞求者，則便輕慢自有財物，輕慢自有財物已，則便失利。猶如放牛人不能看牛者，則便失利。如是，瞿曇！梵志為梵志施設乞求自有財物，若梵志輕慢乞求者，則便輕慢自有財物，輕慢自有財物已，則便失利。

「瞿曇！梵志為剎利施設自有財物者，瞿曇！梵志為剎利施設弓箭自有財物，若剎利輕慢弓箭者，則便輕慢自有財物，輕慢自有財物已，則便失利。猶如放牛人不能看牛者，則便失利。如是，瞿曇！梵志為剎利施設弓箭自有財物，若剎利輕慢弓箭者，則便輕慢自有財物，輕慢自有財物已，則便失利。

「瞿曇！梵志為居士施設自有財物者，瞿曇！梵志為居士施設田作自有財物，若居士輕慢田作者，則便輕慢自有財物，輕慢自有財物已，則便失利。猶如放牛人不能看牛者，則便失利

現代漢語譯本：『如果侍奉剎帝利、居士、工匠，因為侍奉的緣故，能增長他們的信、戒、博聞、慷慨、智慧，我就應該侍奉他們。』 郁瘦歌邏梵志說道：『瞿曇！婆羅門為四種姓分別設定了四種各自的財產。為婆羅門設定了他們自己的財產，為剎帝利、居士、工匠也設定了他們自己的財產。瞿曇！婆羅門為婆羅門設定他們自己的財產，瞿曇！婆羅門為婆羅門設定乞討作為他們自己的財產。如果婆羅門輕視乞討，那就輕視了他們自己的財產，輕視了自己的財產，就會失去利益。就像牧牛人不能好好照看牛，就會失去利益一樣。瞿曇！婆羅門為婆羅門設定乞討作為他們自己的財產，如果婆羅門輕視乞討，那就輕視了他們自己的財產，輕視了自己的財產，就會失去利益。 『瞿曇！婆羅門為剎帝利設定他們自己的財產，瞿曇！婆羅門為剎帝利設定弓箭作為他們自己的財產。如果剎帝利輕視弓箭，那就輕視了他們自己的財產，輕視了自己的財產，就會失去利益。就像牧牛人不能好好照看牛，就會失去利益一樣。瞿曇！婆羅門為剎帝利設定弓箭作為他們自己的財產，如果剎帝利輕視弓箭，那就輕視了他們自己的財產，輕視了自己的財產，就會失去利益。 『瞿曇！婆羅門為居士設定他們自己的財產，瞿曇！婆羅門為居士設定耕田作為他們自己的財產。如果居士輕視耕田，那就輕視了他們自己的財產，輕視了自己的財產，就會失去利益。就像牧牛人不能好好照看牛，就會失去利益一樣。

English version: 'If by serving Kshatriyas, householders, or artisans, their faith, morality, learning, generosity, and wisdom increase, then I should serve them.' Ukkhaṭṭha the Brahmin said: 'Gautama! Brahmins have established four kinds of property for the four castes respectively. They have established their own property for Brahmins, and they have also established their own property for Kshatriyas, householders, and artisans. Gautama! Brahmins have established their own property for Brahmins. Gautama! Brahmins have established begging as their own property for Brahmins. If a Brahmin despises begging, then he despises his own property, and having despised his own property, he will lose benefit. Just as a cowherd who cannot look after his cows will lose benefit. Thus, Gautama! Brahmins have established begging as their own property for Brahmins. If a Brahmin despises begging, then he despises his own property, and having despised his own property, he will lose benefit.' 'Gautama! Brahmins have established their own property for Kshatriyas. Gautama! Brahmins have established bows and arrows as their own property for Kshatriyas. If a Kshatriya despises bows and arrows, then he despises his own property, and having despised his own property, he will lose benefit. Just as a cowherd who cannot look after his cows will lose benefit. Thus, Gautama! Brahmins have established bows and arrows as their own property for Kshatriyas. If a Kshatriya despises bows and arrows, then he despises his own property, and having despised his own property, he will lose benefit.' 'Gautama! Brahmins have established their own property for householders. Gautama! Brahmins have established farming as their own property for householders. If a householder despises farming, then he despises his own property, and having despised his own property, he will lose benefit. Just as a cowherd who cannot look after his cows will lose benefit.'

。如是，瞿曇！梵志為居士施設田作自有財物，若居士輕慢田作者，則便輕慢自有財物，輕慢自有財物已，則便失利。

「瞿曇！梵志為工師施設自有財物者，瞿曇！梵志為工師施設麻自有財物，若工師輕慢麻者，則便輕慢自有財物，輕慢自有財物已，則便失利。猶如放牛人不能看牛者，則便失利。如是，瞿曇！梵志為工師施設麻自有財物，若工師輕慢麻者，則便輕慢自有財物，輕慢自有財物已，則便失利。」

世尊問曰：「梵志！諸梵志頗自知為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物耶？」

郁瘦歌邏梵志答曰：「不知也。瞿曇！但諸梵志自說，我於此世，天及魔、梵、沙門、梵志，從人至天，不自知為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物。」

世尊告曰：「梵志！猶如有人，強與他肉，而作是說：『士夫可食，當與我直。』梵志！汝為諸梵志說亦復如是。所以者何？梵志不自知為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物。如是，梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物

『正是這樣，瞿曇！』婆羅門為農夫提供田地和自己的財產，如果農夫輕視田地，就等於輕視自己的財產，輕視自己的財產就會遭受損失。 『瞿曇！』婆羅門為工匠提供自己的財產，『瞿曇！』婆羅門為工匠提供麻等自己的財產，如果工匠輕視麻，就等於輕視自己的財產，輕視自己的財產就會遭受損失。就像牧牛人不能好好照看牛，就會遭受損失一樣。『瞿曇！』婆羅門為工匠提供麻等自己的財產，如果工匠輕視麻，就等於輕視自己的財產，輕視自己的財產就會遭受損失。 世尊問道：『婆羅門！你們婆羅門是否知道自己為四種姓提供四種不同的財產，為婆羅門提供財產，為剎帝利、居士、工匠提供財產呢？』 郁瘦歌邏婆羅門回答說：『不知道。瞿曇！但我們婆羅門自己說，在這個世上，包括天神、魔、梵天、沙門、婆羅門，從人到天，我們都不知道自己為四種姓提供四種不同的財產，為婆羅門提供財產，為剎帝利、居士、工匠提供財產。』 世尊說道：『婆羅門！就像有人強行給別人肉，然後說：『這個人可以吃，應該給我錢。』婆羅門！你們婆羅門所說的也像這樣。為什麼呢？因為婆羅門不知道自己為四種姓提供四種不同的財產，為婆羅門提供財產，為剎帝利、居士、工匠提供財產。正是這樣，婆羅門！我能很好地理解和知道各種法，我為人們提供止息法、滅盡法、覺悟之道、善趣法，提供自己的財產。

'That is so, Gotama!' A Brahmin provides a farmer with land and his own property. If the farmer disrespects the land, it is equivalent to disrespecting his own property, and disrespecting his own property leads to loss. 'Gotama!' A Brahmin provides a craftsman with his own property. 'Gotama!' A Brahmin provides a craftsman with flax and other of his own property. If the craftsman disrespects the flax, it is equivalent to disrespecting his own property, and disrespecting his own property leads to loss. Just as a herdsman who cannot look after his cattle properly will suffer loss. 'Gotama!' A Brahmin provides a craftsman with flax and other of his own property. If the craftsman disrespects the flax, it is equivalent to disrespecting his own property, and disrespecting his own property leads to loss. The Blessed One asked: 'Brahmin! Do you Brahmins know that you provide four kinds of property for the four castes, provide property for Brahmins, and provide property for Kshatriyas, householders, and craftsmen?' The Brahmin Ussuka replied: 'We do not know. Gotama! But we Brahmins say ourselves that in this world, including gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, we do not know that we provide four kinds of property for the four castes, provide property for Brahmins, and provide property for Kshatriyas, householders, and craftsmen.' The Blessed One said: 'Brahmin! It is like someone forcing meat on another person and then saying: 'This person can eat it, and should give me money.' Brahmin! What you Brahmins say is also like this. Why? Because Brahmins do not know that they provide four kinds of property for the four castes, provide property for Brahmins, and provide property for Kshatriyas, householders, and craftsmen. That is so, Brahmin! I understand and know all the dharmas well. I provide people with the dharma of cessation, the dharma of extinction, the path of awakening, the dharma of good destination, and provide my own property.'

世尊問曰：「梵志！于意云何？頗有梵志於此虛空不著、不縛、不觸、不礙，剎利、居士、工師不然耶？」

郁瘦歌邏梵志答曰：「瞿曇！梵志於此虛空不著、不縛、不觸、不礙，剎利、居士、工師亦然如是。」

「梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」

世尊問曰：「梵志！于意云何？頗有梵志能行慈心，無結、無怨、無恚、無諍，剎利、居士、工師不然耶？」

郁瘦歌邏梵志答曰：「瞿曇！梵志能行慈心，無結、無怨、無恚、無諍，剎利、居士、工師亦然如是。」

世尊問曰：「梵志！于意云何？若百種人來，或有一人而語彼曰：『汝等共來！若有生剎利族、梵志族者，唯彼能持澡豆至水洗浴，去垢極凈。』梵志！于意云何？為剎利族、梵志族者，彼能持澡豆至水洗浴，去垢極凈耶？為居士族、工師族者，彼不能持澡豆至水洗浴，去垢極凈耶？為一切百種人皆能持澡豆至水洗浴，去垢極凈耶？」

郁瘦歌邏梵志答曰：「瞿曇！彼一切百種人皆能持澡豆至水洗浴，去垢極凈。」

世尊問道：『婆羅門，你認為如何？是否有婆羅門能不執著、不束縛、不觸碰、不障礙這虛空，而剎帝利、居士、工匠卻不能呢？』 郁瘦歌邏婆羅門回答說：『喬達摩，婆羅門能不執著、不束縛、不觸碰、不障礙這虛空，剎帝利、居士、工匠也能如此。』 『婆羅門，我親自善解、善知諸法，為人施設止息法、滅盡法、覺悟之道、善趣之法，施設自有財物。』 世尊問道：『婆羅門，你認為如何？是否有婆羅門能行慈心，無結、無怨、無恚、無諍，而剎帝利、居士、工匠卻不能呢？』 郁瘦歌邏婆羅門回答說：『喬達摩，婆羅門能行慈心，無結、無怨、無恚、無諍，剎帝利、居士、工匠也能如此。』 世尊問道：『婆羅門，你認為如何？如果有一百種人來，其中一人對他們說：『你們一起來！只有生於剎帝利族、婆羅門族的人，才能拿著澡豆到水邊洗浴，去除污垢，達到極凈。』婆羅門，你認為如何？是剎帝利族、婆羅門族的人，才能拿著澡豆到水邊洗浴，去除污垢，達到極凈呢？還是居士族、工匠族的人，不能拿著澡豆到水邊洗浴，去除污垢，達到極凈呢？還是一切百種人都能拿著澡豆到水邊洗浴，去除污垢，達到極凈呢？』 郁瘦歌邏婆羅門回答說：『喬達摩，他們一切百種人都能拿著澡豆到水邊洗浴，去除污垢，達到極凈。』 『如是』

The World-Honored One asked: 'Brahmin, what do you think? Is it that only a Brahmin can be unattached, unbound, untouched, and unhindered by this space, while Kshatriyas, householders, and artisans cannot?' The Brahmin Uggasena replied: 'Gautama, a Brahmin can be unattached, unbound, untouched, and unhindered by this space, and so can Kshatriyas, householders, and artisans.' 'Brahmin, I myself have well understood and well known all dharmas, and I teach the cessation of suffering, the extinction of suffering, the path to enlightenment, and the path to a good rebirth, and I have my own possessions to give.' The World-Honored One asked: 'Brahmin, what do you think? Is it that only a Brahmin can practice loving-kindness, without knots, without resentment, without hatred, without strife, while Kshatriyas, householders, and artisans cannot?' The Brahmin Uggasena replied: 'Gautama, a Brahmin can practice loving-kindness, without knots, without resentment, without hatred, without strife, and so can Kshatriyas, householders, and artisans.' The World-Honored One asked: 'Brahmin, what do you think? If a hundred people came, and one of them said to the others: 'Come together! Only those born into the Kshatriya or Brahmin castes can take soap to the water to bathe, remove dirt, and become perfectly pure.' Brahmin, what do you think? Is it that only those of the Kshatriya or Brahmin castes can take soap to the water to bathe, remove dirt, and become perfectly pure? Or is it that those of the householder or artisan castes cannot take soap to the water to bathe, remove dirt, and become perfectly pure? Or can all one hundred people take soap to the water to bathe, remove dirt, and become perfectly pure?' The Brahmin Uggasena replied: 'Gautama, all one hundred of them can take soap to the water to bathe, remove dirt, and become perfectly pure.' 'Thus'

。梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」

世尊問曰：「梵志！于意云何？若百種人來，或有一人而語彼曰：『汝等共來！若生剎利族、梵志族者，唯彼能以極燥娑羅及栴檀木用作火母，以鉆鉆之，生火長養。』梵志！于意云何？為剎利族、梵志族者，彼能以極燥娑羅及栴檀木用作火母，以鉆鉆之，生火長養耶？為居士族、工師族者，彼當以燥豬狗槽、伊蘭檀木及余弊木用作火母，以鉆鉆之，生火長養耶？為一切百種人皆能以若干種木用作火母，以鉆鉆之，生火長養耶？」

郁瘦歌邏梵志答曰：「瞿曇！彼一切百種人皆能以若干種木用作火母，以鉆鉆之，生火長養。」

「如是。梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物

現代漢語譯本：『婆羅門！我能很好地理解和認識各種法，我為他人宣說止息之法、滅盡之法、覺悟之道、善趣之法，並提供我自己的資源。』 世尊問道：『婆羅門！你認為如何？如果有一百個人來，其中一個人對他們說：『你們一起來！只有剎帝利種姓或婆羅門種姓的人，才能用極乾燥的娑羅木和檀香木作為火種，通過鉆木取火，使火生長。』婆羅門！你認為如何？是剎帝利種姓或婆羅門種姓的人，才能用極乾燥的娑羅木和檀香木作為火種，通過鉆木取火，使火生長呢？還是居士種姓、工匠種姓的人，他們會用乾燥的豬狗槽、伊蘭木以及其他劣質木材作為火種，通過鉆木取火，使火生長呢？還是一百種人都能用各種不同的木材作為火種，通過鉆木取火，使火生長呢？』 郁瘦歌邏婆羅門回答說：『喬達摩！所有一百種人都能用各種不同的木材作為火種，通過鉆木取火，使火生長。』 『正是如此。婆羅門！我能很好地理解和認識各種法，我為他人宣說止息之法、滅盡之法、覺悟之道、善趣之法，並提供我自己的資源。』

English version: 'Brahmin! I myself have well understood and well known all dharmas, and I teach others the dharma of cessation, the dharma of extinction, the path of awakening, the dharma of good destination, and I provide my own resources.' The World-Honored One asked: 'Brahmin! What do you think? If a hundred people came, and one of them said to them: 'Come together! Only those of the Kshatriya caste or Brahmin caste can use extremely dry sal and sandalwood as kindling, and by drilling, produce fire and make it grow.' Brahmin! What do you think? Is it only those of the Kshatriya caste or Brahmin caste who can use extremely dry sal and sandalwood as kindling, and by drilling, produce fire and make it grow? Or would those of the householder caste or artisan caste use dry pig and dog troughs, elan wood, and other inferior wood as kindling, and by drilling, produce fire and make it grow? Or can all one hundred people use various kinds of wood as kindling, and by drilling, produce fire and make it grow?' Ukkala Brahmin replied: 'Gautama! All one hundred people can use various kinds of wood as kindling, and by drilling, produce fire and make it grow.' 'It is so. Brahmin! I myself have well understood and well known all dharmas, and I teach others the dharma of cessation, the dharma of extinction, the path of awakening, the dharma of good destination, and I provide my own resources.'

世尊問曰：「梵志！于意云何？若彼百種人皆以若干種木用作火母，以鉆鉆之，生火長養，彼一切火皆有㷿、有色、有熱、有光，皆能作火事，為彼火獨有㷿、有色、有熱、有光，能作火事耶？為彼火獨無㷿、無色、無熱、無光，不能作火事耶？為彼一切火皆有㷿、有色、有熱、有光，皆能作火事耶？」

郁瘦歌邏梵志答曰：「瞿曇！若百種人皆以若干種木用作火母，以鉆鉆之，生火長養者，彼一切火皆有㷿、有色、有熱、有光，皆能作火事。若彼火獨有㷿、有色、有熱、有光，能為火事者，終無是處。若彼火獨無㷿、無色、無熱、無光，不能為火事者，亦無是處。但，瞿曇！彼一切火皆有㷿、有色、有熱、有光，皆能作火事。」

世尊問道：『婆羅門，你認為如何？如果那一百個人都用各種不同的木頭作為火種，用鉆子鉆木取火，使火生長，所有這些火都有火焰、顏色、熱量和光芒，都能發揮火的作用，那麼，是這些火單獨具有火焰、顏色、熱量和光芒，能夠發揮火的作用呢？還是這些火單獨沒有火焰、顏色、熱量和光芒，不能發揮火的作用呢？還是所有這些火都有火焰、顏色、熱量和光芒，都能發揮火的作用呢？』 郁瘦歌邏婆羅門回答說：『喬達摩，如果一百個人都用各種不同的木頭作為火種，用鉆子鉆木取火，使火生長，那麼，所有這些火都有火焰、顏色、熱量和光芒，都能發揮火的作用。如果這些火單獨具有火焰、顏色、熱量和光芒，能夠發揮火的作用，那是不可能的。如果這些火單獨沒有火焰、顏色、熱量和光芒，不能發揮火的作用，那也是不可能的。但是，喬達摩，所有這些火都有火焰、顏色、熱量和光芒，都能發揮火的作用。』 『正是如此，婆羅門！我親自善於理解、善於知曉諸法，為人們施設息止法、滅盡法、覺悟之道、善趣之道，施設自有財物。』

The World-Honored One asked: 'Brahmin, what do you think? If those hundred people all use various kinds of wood as fire starters, and drill them to produce fire and make it grow, all those fires have flames, color, heat, and light, and can all perform the function of fire. Is it that those fires alone have flames, color, heat, and light, and can perform the function of fire? Or is it that those fires alone have no flames, color, heat, and light, and cannot perform the function of fire? Or is it that all those fires have flames, color, heat, and light, and can all perform the function of fire?' The Brahmin Uksuka replied: 'Gautama, if a hundred people all use various kinds of wood as fire starters, and drill them to produce fire and make it grow, then all those fires have flames, color, heat, and light, and can all perform the function of fire. If those fires alone have flames, color, heat, and light, and can perform the function of fire, that is impossible. If those fires alone have no flames, color, heat, and light, and cannot perform the function of fire, that is also impossible. But, Gautama, all those fires have flames, color, heat, and light, and can all perform the function of fire.' 'That is so, Brahmin! I myself am skilled in understanding and knowing all dharmas, and I teach people the cessation of suffering, the extinction of suffering, the path to enlightenment, the path to a good destination, and I teach about having one's own possessions.'

世尊問曰：「梵志！于意云何？若彼百種人皆以若干種木用作火母，以鉆鉆之，生火長養，彼或有人以燥草木著其火中，生㷿、生色、生熱、生煙，頗有㷿、色、熱、煙，㷿、色、熱煙而差別耶？」

郁瘦歌邏梵志答曰：「瞿曇！若彼百種人皆以若干種木用作火母，以鉆鉆之，生火長養，彼若有人以燥草木著其火中，生㷿、生色、生熱、生煙，我于彼火㷿、色、熱、煙，㷿、色、熱、煙，不能施設有差別也。」

世尊告曰：「梵志！如是我所得火，所得不放逸，能滅放逸及貢高慢，我於此火，火亦不能施設有差別也。」

郁瘦歌邏梵志白曰：「世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。郁瘦歌邏梵志聞佛所說，歡喜奉行。

郁瘦歌邏經第九竟(三千五百八十五字)

（一五一）中阿含梵志阿攝和經第十(第三唸誦)

世尊問道：『婆羅門，你認為如何？如果那一百個人都用各種不同的木頭作為火種，用鉆子鉆木取火，使火生長，如果有人把乾燥的草木放進火中，產生火焰、顏色、熱量和煙霧，那麼火焰、顏色、熱量和煙霧之間，火焰、顏色、熱量和煙霧之間，會有差別嗎？』 郁瘦歌邏婆羅門回答說：『瞿曇，如果那一百個人都用各種不同的木頭作為火種，用鉆子鉆木取火，使火生長，如果有人把乾燥的草木放進火中，產生火焰、顏色、熱量和煙霧，我對於那火的火焰、顏色、熱量和煙霧，火焰、顏色、熱量和煙霧，不能說它們之間有差別。』 世尊說道：『婆羅門，我所得到的火，所得到的不放逸，能夠滅除放逸和貢高我慢，我對於這火，也不能說它有差別。』 郁瘦歌邏婆羅門說道：『世尊，我已經知道了。善逝，我已經理解了。世尊，我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如此說道。郁瘦歌邏婆羅門聽聞佛陀所說，歡喜奉行。 《郁瘦歌邏經》第九完（三千五百八十五字） （一五一）《中阿含·婆羅門阿攝和經》第十（第三唸誦）

The World-Honored One asked: 'Brahmin, what do you think? If those hundred people all used various kinds of wood as fire starters, and drilled them to produce fire and make it grow, and if someone put dry grass and wood into that fire, producing flame, color, heat, and smoke, would there be any difference between the flame, color, heat, and smoke, or between the flame, color, heat, and smoke?' The Brahmin Ukkhala replied: 'Gautama, if those hundred people all used various kinds of wood as fire starters, and drilled them to produce fire and make it grow, and if someone put dry grass and wood into that fire, producing flame, color, heat, and smoke, I cannot say that there is any difference between the flame, color, heat, and smoke of that fire, or between the flame, color, heat, and smoke.' The World-Honored One said: 'Brahmin, the fire that I have obtained, the non-negligence that I have obtained, is able to extinguish negligence and arrogance. I cannot say that there is any difference in this fire either.' The Brahmin Ukkhala said: 'World-Honored One, I have understood. Well-gone One, I have comprehended. World-Honored One, I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-Honored One accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my life.' The Buddha spoke thus. The Brahmin Ukkhala, having heard what the Buddha said, joyfully practiced it. The Ukkhala Sutta, the ninth, is complete (3,585 words). (151) The Madhyama Agama, Brahmin Asavha Sutta, the tenth (the third recitation).

爾時，眾多梵志於拘薩羅，集在學堂，共論此事：「梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化，而沙門瞿曇說四種姓皆悉清凈，施設顯示。」彼作是念：「諸賢！為誰有力能至沙門瞿曇所，則以此事如法難詰？」彼復作是念：「阿攝和邏延多那摩納為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。阿攝和邏延多那摩納有力能至沙門瞿曇所，則以此事如法難詰。」「諸賢！可共詣阿攝和邏延多那摩納所，向說此事，隨阿攝和邏延多那摩納所說，我等當受。」

於是，拘薩羅眾多梵志即詣阿攝和邏延多那摩納所，共相問訊，卻坐一面，語曰：「摩納！我等眾多梵志於拘薩羅，集在學堂，共論此事：『梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化，而沙門瞿曇說四種姓皆悉清凈，施設顯示

當時，許多婆羅門在拘薩羅聚集在學堂，共同討論這件事：『婆羅門種姓最為優越，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；只有婆羅門才能獲得清凈，非婆羅門不能獲得清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生，而沙門瞿曇卻說四種姓都是清凈的，並加以闡述。』他們這樣想著：『各位賢者！誰有能力去沙門瞿曇那裡，就這件事如法地進行辯論呢？』他們又這樣想著：『阿攝和邏延多那摩納是父母所生，出身清凈，甚至七代父母都沒有斷絕種族，生生世世沒有作惡，博聞強記，背誦過四部吠陀經典，深入瞭解因、緣、正、文、戲五種說法。阿攝和邏延多那摩納有能力去沙門瞿曇那裡，就這件事如法地進行辯論。』『各位賢者！我們可以一起去阿攝和邏延多那摩納那裡，向他說明這件事，我們都將接受阿攝和邏延多那摩納所說的話。』 於是，拘薩羅的許多婆羅門就去了阿攝和邏延多那摩納那裡，互相問候之後，退坐在一旁，說道：『摩納！我們許多婆羅門在拘薩羅聚集在學堂，共同討論這件事：『婆羅門種姓最為優越，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；只有婆羅門才能獲得清凈，非婆羅門不能獲得清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生，而沙門瞿曇卻說四種姓都是清凈的，並加以闡述。』

At that time, many Brahmins in Kosala gathered in a school, discussing this matter together: 'The Brahmin caste is superior, others are inferior; the Brahmin caste is white, all others are black; only Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from Brahma's mouth, transformed by Brahma, while the Shramana Gautama says that all four castes are pure, and expounds this.' They thought: 'Gentlemen! Who has the ability to go to the Shramana Gautama and debate this matter lawfully?' They further thought: 'Ashva-ghosha-rayana-datta-manava is born of parents, with a pure lineage, even for seven generations his parents have not broken the lineage, in every life he has not done evil, he is learned and has a great memory, he has recited the four Vedas, and deeply understands the five sayings of cause, condition, righteousness, text, and play. Ashva-ghosha-rayana-datta-manava has the ability to go to the Shramana Gautama and debate this matter lawfully.' 'Gentlemen! We can go together to Ashva-ghosha-rayana-datta-manava, explain this matter to him, and we will all accept what Ashva-ghosha-rayana-datta-manava says.' Therefore, many Brahmins of Kosala went to Ashva-ghosha-rayana-datta-manava, greeted each other, and sat down to one side, saying: 'Manava! Many of us Brahmins in Kosala gathered in a school, discussing this matter together: 'The Brahmin caste is superior, others are inferior; the Brahmin caste is white, all others are black; only Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from Brahma's mouth, transformed by Brahma, while the Shramana Gautama says that all four castes are pure, and expounds this.'

。』我等作是念：『諸賢！為誰有力能至沙門瞿曇所，則以此事如法難詰？』我等復作是念：『阿攝和邏延多那摩納為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。阿攝和邏延多那摩納有力能至沙門瞿曇所，則以此事如法難詰。』愿阿攝和邏延多那摩納往詣沙門瞿曇所，則以此事如法難詰。」

阿攝和邏延多那摩納語諸梵志曰：「諸賢！沙門瞿曇如法說法，若如法說法者，不可難詰也。」

拘薩羅眾多梵志語曰：「摩納！汝未有屈事，未可豫自伏。所以者何？阿攝和邏延多那摩納為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。阿攝和邏延多那摩納有力能至沙門瞿曇所，則以此事如法難詰。愿阿攝和邏延多那摩納往詣沙門瞿曇所，則以此事如法難詰。」阿攝和邏延多那摩納為拘薩羅眾多梵志默然而受。

於是，阿攝和邏延多那摩納與彼拘薩羅眾多梵志往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！欲有所問，聽我問耶？」

世尊告曰：「摩納！恣汝所問

"現代漢語譯本：我們這樣想：『諸位賢者！誰有能力去見沙門瞿曇，並就此事如法地進行辯論呢？』我們又這樣想：『阿攝和邏延多那摩納是父母所生，出身清凈，乃至七世父母血統純正，生生世世沒有惡行，博學多聞，記憶力強，背誦過四部吠陀經，深入瞭解因、緣、正、文、戲五種說法。阿攝和邏延多那摩納有能力去見沙門瞿曇，並就此事如法地進行辯論。』希望阿攝和邏延多那摩納去見沙門瞿曇，並就此事如法地進行辯論。」， "阿攝和邏延多那摩納對那些婆羅門說：『諸位賢者！沙門瞿曇如法說法，如果如法說法，就不可辯駁。』", "拘薩羅的眾多婆羅門說：『摩納！你還沒有被駁倒，不必預先認輸。為什麼呢？阿攝和邏延多那摩納是父母所生，出身清凈，乃至七世父母血統純正，生生世世沒有惡行，博學多聞，記憶力強，背誦過四部吠陀經，深入瞭解因、緣、正、文、戲五種說法。阿攝和邏延多那摩納有能力去見沙門瞿曇，並就此事如法地進行辯論。』希望阿攝和邏延多那摩納去見沙門瞿曇，並就此事如法地進行辯論。』阿攝和邏延多那摩納默默地接受了拘薩羅眾多婆羅門的提議。", "於是，阿攝和邏延多那摩納和那些拘薩羅的眾多婆羅門一起去見佛陀，互相問候后，退坐一旁，說道：『瞿曇！我想問一些問題，可以讓我問嗎？』", "世尊說：『摩納！你儘管問吧。』" "English version: We thought, 『Friends, who among us is capable of going to the ascetic Gautama and properly questioning him on this matter?』 Then we thought, 『Aśvaghosa, the son of a Brahmin, is of pure birth, with an unbroken lineage of seven generations of parents, free from evil in every life, learned, with a strong memory, having recited the four Vedas, and deeply understanding the five categories of cause, condition, correctness, text, and play. Aśvaghosa is capable of going to the ascetic Gautama and properly questioning him on this matter.』 We wish that Aśvaghosa would go to the ascetic Gautama and properly question him on this matter.』", "Aśvaghosa said to the Brahmins, 『Friends, the ascetic Gautama teaches according to the Dharma, and if he teaches according to the Dharma, he cannot be refuted.』", "Many Brahmins from Kosala said, 『Māṇava, you have not yet been defeated, so do not concede beforehand. Why? Because Aśvaghosa is of pure birth, with an unbroken lineage of seven generations of parents, free from evil in every life, learned, with a strong memory, having recited the four Vedas, and deeply understanding the five categories of cause, condition, correctness, text, and play. Aśvaghosa is capable of going to the ascetic Gautama and properly questioning him on this matter.』 We wish that Aśvaghosa would go to the ascetic Gautama and properly question him on this matter.』 Aśvaghosa silently accepted the proposal of the many Brahmins from Kosala.", "Then, Aśvaghosa, along with the many Brahmins from Kosala, went to see the Buddha. After exchanging greetings, they sat down to one side and said, 『Gautama, we wish to ask some questions. May we ask them?』", "The Blessed One said, 『Māṇava, ask whatever you wish.』"

阿攝和邏延多那便問曰：「瞿曇！諸梵志等作如是說：『梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。』未知沙門瞿曇當云何說？」

世尊告曰：「我今問汝，隨所解答。摩納！頗聞余尼及劍浮國有二種姓，大家及奴，大家作奴，奴作大家耶？」

阿攝和邏延多那摩納答曰：「瞿曇！我聞余尼及劍浮國有二種姓，大家及奴，大家作奴，奴作大家也。」

「如是。摩納！梵志若正趣者，彼得善解，自知如法；剎利、居士、工師若正趣者，亦得善解，自知如法。」

阿攝和邏延多那摩納白曰：「瞿曇！甚奇！甚特！快說此喻。但諸梵志作如是說：『梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。』」

世尊問曰：「摩納！于意云何？頗獨有梵志於此虛空不著不縛，不觸不礙；剎利、居士、工師為不然耶？」

阿攝和邏延多那摩納答曰：「瞿曇！梵志於此虛空不著不縛，不觸不礙；剎利、居士、工師亦然。」

「如是，摩納！梵志若正趣者，彼得善解，自知如法；剎利、居士、工師若正趣者，亦得善解，自知如法

阿攝和邏延多那便問道：『瞿曇！那些婆羅門們是這樣說的：『婆羅門種姓最優秀，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；只有婆羅門才能獲得清凈，非婆羅門不能獲得清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化。』不知沙門瞿曇對此有何說法？』 世尊回答說：『我現在問你們，你們隨自己的理解回答。摩納！你們是否聽說過在余尼和劍浮國，有兩種姓，即貴族和奴隸，貴族可以淪為奴隸，奴隸也可以成為貴族？』 阿攝和邏延多那摩納回答說：『瞿曇！我聽說過在余尼和劍浮國，有兩種姓，即貴族和奴隸，貴族可以淪為奴隸，奴隸也可以成為貴族。』 『正是如此。摩納！如果婆羅門能正確修行，他們就能理解真理，並自我證悟；剎帝利、居士、工匠如果能正確修行，也能理解真理，並自我證悟。』 阿攝和邏延多那摩納說道：『瞿曇！真是太奇特了！真是太特別了！您說的這個比喻真是太好了。但是那些婆羅門是這樣說的：『婆羅門種姓最優秀，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；只有婆羅門才能獲得清凈，非婆羅門不能獲得清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化。』 世尊問道：『摩納！你們認為如何？難道只有婆羅門才能在這虛空中不執著、不束縛、不觸碰、不障礙嗎？剎帝利、居士、工匠就不能這樣嗎？』 阿攝和邏延多那摩納回答說：『瞿曇！婆羅門在這虛空中不執著、不束縛、不觸碰、不障礙；剎帝利、居士、工匠也是如此。』 『正是如此，摩納！如果婆羅門能正確修行，他們就能理解真理，並自我證悟；剎帝利、居士、工匠如果能正確修行，也能理解真理，並自我證悟。

Then Asvajit and Punarvasu asked, 『Gautama, the Brahmins say thus: 『The Brahmin caste is superior, others are inferior; the Brahmin caste is white, others are all black; only Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.』 We do not know what the Shramana Gautama has to say about this?』 The Blessed One said, 『I will now ask you, answer as you see fit. Manava, have you heard that in Yona and Kamboja there are two castes, masters and slaves, and that masters can become slaves, and slaves can become masters?』 Asvajit and Punarvasu Manava replied, 『Gautama, I have heard that in Yona and Kamboja there are two castes, masters and slaves, and that masters can become slaves, and slaves can become masters.』 『So it is. Manava, if a Brahmin practices correctly, he can understand the truth and know it for himself; if a Kshatriya, householder, or artisan practices correctly, they can also understand the truth and know it for themselves.』 Asvajit and Punarvasu Manava said, 『Gautama, it is very strange! It is very special! This analogy you have given is excellent. But the Brahmins say thus: 『The Brahmin caste is superior, others are inferior; the Brahmin caste is white, others are all black; only Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.』 The Blessed One asked, 『Manava, what do you think? Is it only Brahmins who can be unattached, unbound, untouched, and unhindered in this space? Can Kshatriyas, householders, and artisans not do the same?』 Asvajit and Punarvasu Manava replied, 『Gautama, Brahmins are unattached, unbound, untouched, and unhindered in this space; Kshatriyas, householders, and artisans are also the same.』 『So it is, Manava! If a Brahmin practices correctly, he can understand the truth and know it for himself; if a Kshatriya, householder, or artisan practices correctly, they can also understand the truth and know it for themselves.』

世尊問曰：「摩納！于意云何？頗獨有梵志能行慈心，無結無怨，無恚無諍；剎利、居士、工師不然耶？」

阿攝和邏延多那摩納答曰：「瞿曇！梵志能行慈心，無結無怨，無恚無諍；剎利、居士、工師亦然。」

世尊問曰：「摩納！于意云何？若百種人來，或有一人而語彼曰：『汝等共來！若生剎利族梵志族者，唯彼能持澡豆至水洗浴，去垢極凈

阿攝和邏延多那摩納對佛陀說：『喬達摩！真是太奇特了！真是太稀有了！請快點說這個比喻。但是，那些婆羅門卻這樣說：『婆羅門種姓最尊貴，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；只有婆羅門才能得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化育。』 世尊問道：『摩納！你認為如何？難道只有婆羅門才能修行慈心，沒有怨恨，沒有憤怒，沒有爭鬥；而剎帝利、居士、工匠就不能嗎？』 阿攝和邏延多那摩納回答說：『喬達摩！婆羅門能修行慈心，沒有怨恨，沒有憤怒，沒有爭鬥；剎帝利、居士、工匠也能如此。』 『正是這樣。摩納！如果婆羅門走上正道，他們就能很好地理解，自己知道符合正法；如果剎帝利、居士、工匠走上正道，他們也能很好地理解，自己知道符合正法。』 世尊問道：『摩納！你認為如何？如果有一百種人來到這裡，其中有一個人對他們說：『你們一起過來！只有出生在剎帝利族或婆羅門族的人，才能拿著澡豆到水邊洗浴，去除污垢，達到最乾淨的狀態』

Aśva and Lāyana-dāmaṇāva said to the Buddha: 'Gautama! How wonderful! How extraordinary! Please tell this parable quickly. But the Brahmins say this: 'The Brahmin caste is superior, the others are inferior; the Brahmin caste is white, the others are all black; only Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, and created by Brahma.' The World-Honored One asked: 'Māṇava! What do you think? Is it only Brahmins who can practice loving-kindness, without resentment, without anger, without strife; and not the Kshatriyas, householders, or artisans?' Aśva and Lāyana-dāmaṇāva replied: 'Gautama! Brahmins can practice loving-kindness, without resentment, without anger, without strife; Kshatriyas, householders, and artisans can also do so.' 'That is so. Māṇava! If Brahmins follow the right path, they can understand well, and know for themselves what is in accordance with the Dharma; if Kshatriyas, householders, and artisans follow the right path, they can also understand well, and know for themselves what is in accordance with the Dharma.' The World-Honored One asked: 'Māṇava! What do you think? If a hundred people come here, and one of them says to them: 'Come together! Only those born into the Kshatriya or Brahmin caste can take soap to the water to bathe, remove dirt, and reach the purest state.'

。』摩納！于意云何？為剎利族、梵志族者，彼能持澡豆至水洗浴，去垢極凈耶？為居士族、工師族者，彼不能持澡豆至水洗浴，去垢極凈耶？為一切百種人皆能持澡豆至水洗浴，去垢極凈耶？」

阿攝和邏延多那摩納答曰：「瞿曇！彼一切百種人皆能持澡豆至水洗浴，去垢極凈。」

世尊問曰：「摩納！于意云何？若百種人來，或有一人而語彼曰：『汝等共來！若生剎利族、梵志族者，唯彼能以極燥娑羅及栴檀木用作火母，以鉆鉆之，生火長養

現代漢語譯本：『摩納！你認為如何？剎帝利種姓和婆羅門種姓的人，他們能拿著澡豆到水邊洗浴，去除污垢，達到極度潔凈嗎？還是居士種姓和工匠種姓的人，他們不能拿著澡豆到水邊洗浴，去除污垢，達到極度潔凈呢？還是一切各種各樣的人都能拿著澡豆到水邊洗浴，去除污垢，達到極度潔凈呢？』 阿攝和邏延多那摩納回答說：『瞿曇！他們一切各種各樣的人都能拿著澡豆到水邊洗浴，去除污垢，達到極度潔凈。』 『正是如此。摩納！婆羅門如果行為端正，他們就能很好地理解，自己明白如法；剎帝利、居士、工匠如果行為端正，也能很好地理解，自己明白如法。』 阿攝和邏延多那摩納說道：『瞿曇！真是奇特！真是特別！請快說這個比喻。但是那些婆羅門卻這樣說：『婆羅門種姓最殊勝，其餘種姓不如；婆羅門種姓是白色的，其餘種姓都是黑色的；婆羅門能夠得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。』 世尊問道：『摩納！你認為如何？如果各種各樣的人都來了，其中有一個人對他們說：『你們一起過來！如果出生在剎帝利種姓或婆羅門種姓的人，只有他們才能用極乾燥的娑羅木和檀香木作為火母，用鉆子鉆木取火，使火生長。』

English version: 'Manava, what do you think? Can those of the Kshatriya caste and the Brahmin caste, by taking soap to the water and bathing, remove dirt and become extremely clean? Or can those of the householder caste and the artisan caste not take soap to the water and bathe, remove dirt and become extremely clean? Or can all kinds of people take soap to the water and bathe, remove dirt and become extremely clean?' Ashva-ghosha-rayana Manava replied, 'Gautama, all kinds of people can take soap to the water and bathe, remove dirt and become extremely clean.' 'That is so, Manava. If Brahmins are righteous, they can understand well and know the Dharma themselves; if Kshatriyas, householders, and artisans are righteous, they can also understand well and know the Dharma themselves.' Ashva-ghosha-rayana Manava said, 'Gautama, how wonderful! How extraordinary! Please quickly explain this analogy. But those Brahmins say this: 'The Brahmin caste is superior, the others are inferior; the Brahmin caste is white, the others are all black; Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, created by Brahma.' The World-Honored One asked, 'Manava, what do you think? If all kinds of people came, and one of them said to them, 'Come together! Only those born into the Kshatriya caste or the Brahmin caste can use extremely dry sal and sandalwood as fire mothers, and by drilling them, produce fire and make it grow.'

。』摩納！于意云何？為剎利族、梵志族者，彼能以極燥娑羅及栴檀木用作火母，以鉆鉆之，生火長養耶？為居士族、工師族者，彼當以燥豬狗槽及伊蘭檀木及余弊木用作火母，以鉆鉆之，生火長養耶？為一切百種人皆能以若干種木用作火母，以鉆鉆之，生火長養耶？」

阿攝和邏延多那摩納答曰：「瞿曇！彼一切百種人皆能以若干種木用作火母，以鉆鉆之，生火長養。」

世尊問曰：「摩納！于意云何？若彼百種人皆以若干種木用作火母，以鉆鉆之，生火長養。彼一切火皆有㷿、有色、有熱、有光，皆能作火事。為彼火獨有㷿、有色、有熱、有光，能作火事耶？為彼火獨無㷿、無色、無熱、無光，不能作火事耶？為彼一切火皆有㷿、有色、有熱、有光，皆能作火事耶？」

阿攝和邏延多那摩納白曰：「瞿曇！若彼百種人皆以若干種木用作火母，以鉆鉆之，生火長養者

現代漢語譯本：『摩納！你認為如何？剎帝利種姓和婆羅門種姓的人，他們能用極乾燥的娑羅木和檀香木作為火母，通過鉆木取火，使火生長嗎？還是居士種姓和工匠種姓的人，他們會用乾燥的豬狗槽、伊蘭檀木以及其他劣質木材作為火母，通過鉆木取火，使火生長呢？或者說，所有一百種人都能用各種不同的木材作為火母，通過鉆木取火，使火生長嗎？』 阿攝和邏延多那摩納回答說：『喬達摩！所有一百種人都能用各種不同的木材作為火母，通過鉆木取火，使火生長。』 『正是如此。摩納！婆羅門如果走正道，他們就能很好地理解，並自己知道什麼是如法的；剎帝利、居士、工匠如果走正道，也能很好地理解，並自己知道什麼是如法的。』 阿攝和邏延多那摩納說道：『喬達摩！真是太奇特了！真是太特別了！請快點說這個比喻。但是那些婆羅門卻這樣說：『婆羅門種姓是優越的，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；婆羅門能夠得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化。』 世尊問道：『摩納！你認為如何？如果那一百種人都能用各種不同的木材作為火母，通過鉆木取火，使火生長。所有這些火都有火焰、有顏色、有熱量、有光芒，都能發揮火的作用。是隻有一種火有火焰、有顏色、有熱量、有光芒，能發揮火的作用嗎？還是隻有一種火沒有火焰、沒有顏色、沒有熱量、沒有光芒，不能發揮火的作用嗎？還是所有這些火都有火焰、有顏色、有熱量、有光芒，都能發揮火的作用呢？』 阿攝和邏延多那摩納回答說：『喬達摩！如果那一百種人都能用各種不同的木材作為火母，通過鉆木取火，使火生長的話，那麼所有這些火都有火焰、有顏色、有熱量、有光芒，都能發揮火的作用。』

English version: 『Manava, what do you think? Can those of the Kshatriya caste or the Brahmin caste use very dry sal and sandalwood as fire-mothers, and by drilling, produce and nurture fire? Or would those of the householder caste or the artisan caste use dry pig and dog troughs, and elanda wood, and other inferior wood as fire-mothers, and by drilling, produce and nurture fire? Or can all one hundred kinds of people use various kinds of wood as fire-mothers, and by drilling, produce and nurture fire?』 Aśvālāyana-māṇava replied: 『Gotama, all one hundred kinds of people can use various kinds of wood as fire-mothers, and by drilling, produce and nurture fire.』 『So it is, Manava. If Brahmins are rightly directed, they will understand well and know for themselves what is right; if Kshatriyas, householders, and artisans are rightly directed, they will also understand well and know for themselves what is right.』 Aśvālāyana-māṇava said: 『Gotama, how wonderful! How extraordinary! Please tell this parable quickly. But those Brahmins say this: 『The Brahmin caste is superior, the others are inferior; the Brahmin caste is white, the others are all black; Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, created by Brahma.』』 The Blessed One asked: 『Manava, what do you think? If those one hundred kinds of people can all use various kinds of wood as fire-mothers, and by drilling, produce and nurture fire. All those fires have flame, color, heat, and light, and can perform the function of fire. Is it that only one fire has flame, color, heat, and light, and can perform the function of fire? Or is it that only one fire has no flame, no color, no heat, no light, and cannot perform the function of fire? Or is it that all those fires have flame, color, heat, and light, and can perform the function of fire?』 Aśvālāyana-māṇava replied: 『Gotama, if those one hundred kinds of people can all use various kinds of wood as fire-mothers, and by drilling, produce and nurture fire, then all those fires have flame, color, heat, and light, and can perform the function of fire.』

。彼一切火皆有㷿、有色、有熱、有光，皆能作火事。若彼火獨有㷿、有色、有熱、有光，能為火事者，終無是處。若彼火獨無㷿、無色、無熱、無光，不能為火事者，亦無是處。瞿曇！但彼一切火皆有㷿、有色、有熱、有光，皆能作火事。」

世尊告曰：「摩納！若此身隨所生者，即彼之數。若生梵志族者，即梵志族數；若生剎利、居士、工師族者，即工師族數。摩納！猶若如火，隨所生者，即彼之數；若因木生者，即木火數；若因草糞薪生者，即薪火數。如是，摩納！此身隨所生者，即彼之數。若生梵志族者，即梵志族數；若生剎利，居士、工師族者，即工師族數

現代漢語譯本：所有的火都有火焰、顏色、熱量和光芒，都能發揮火的作用。如果火只有火焰、顏色、熱量和光芒，就能發揮火的作用，那是不可能的。如果火沒有火焰、顏色、熱量和光芒，就不能發揮火的作用，那也是不可能的。喬達摩！只有所有的火都有火焰、顏色、熱量和光芒，才能發揮火的作用。 『是的，摩納！』婆羅門如果走正道，他們就能很好地理解，並自己知道什麼是正法；剎帝利、居士、工匠如果走正道，也能很好地理解，並自己知道什麼是正法。 阿攝和邏延多那摩納說道：『喬達摩！真是太奇妙了！真是太特別了！請快點說這個比喻。但是，婆羅門們是這樣說的：『婆羅門種姓是優越的，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；婆羅門能夠得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化育。』 世尊告訴他：『摩納！這個身體無論出生在哪個種族，就屬於哪個種族。如果出生在婆羅門族，就屬於婆羅門族；如果出生在剎帝利、居士、工匠族，就屬於工匠族。摩納！就像火一樣，無論從哪裡產生，就屬於哪裡的火；如果因木頭而生，就屬於木火；如果因草、糞、柴而生，就屬於柴火。同樣，摩納！這個身體無論出生在哪個種族，就屬於哪個種族。如果出生在婆羅門族，就屬於婆羅門族；如果出生在剎帝利、居士、工匠族，就屬於工匠族。』

English version: All fires have flame, color, heat, and light, and all can perform the function of fire. If a fire only had flame, color, heat, and light, and could perform the function of fire, that would be impossible. If a fire had no flame, color, heat, and light, and could not perform the function of fire, that would also be impossible. Gautama! Only when all fires have flame, color, heat, and light can they perform the function of fire. 'Yes, Mana!' If Brahmins follow the right path, they can understand well and know the Dharma for themselves; if Kshatriyas, householders, and artisans follow the right path, they can also understand well and know the Dharma for themselves. Ashva-layana-manava said: 'Gautama! How wonderful! How extraordinary! Please tell this parable quickly. But the Brahmins say this: 'The Brahmin caste is superior, the others are inferior; the Brahmin caste is white, the others are all black; Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, and created by Brahma.' The World-Honored One said: 'Mana! This body, wherever it is born, belongs to that group. If born into the Brahmin caste, it belongs to the Brahmin caste; if born into the Kshatriya, householder, or artisan caste, it belongs to the artisan caste. Mana! Just like fire, wherever it arises, it belongs to that fire; if it arises from wood, it is wood fire; if it arises from grass, dung, or firewood, it is firewood. Similarly, Mana! This body, wherever it is born, belongs to that group. If born into the Brahmin caste, it belongs to the Brahmin caste; if born into the Kshatriya, householder, or artisan caste, it belongs to the artisan caste.'

世尊問曰：「摩納！于意云何？若剎利女與梵志男共合會者，彼因合會，后便生子，或似父，或似母，或不似父母，汝云何說？彼為剎利，為梵志耶？」

阿攝和邏延多那摩納答曰：「瞿曇！剎利女與梵志男共合會者，彼因合會，后便生子，或似父，或似母，或不似父母，我不說彼剎利，亦不說梵志。瞿曇！我但說彼他身。」

「如是。摩納！此身隨所生者，即彼之數。若生梵志族者，即梵志族數；若生剎利、居士、工師族者，即工師族數。」

世尊問曰：「摩納！若梵志女與剎利男共合會者，彼因合會，后便生子，或似父，或似母，或不似父母，汝云何說？彼為梵志，為剎利耶？」

阿攝和邏延多那摩納答曰：「瞿曇！梵志女與剎利男共合會者，彼因合會，后便生子，或似父，或似母，或不似父母，我不說彼梵志，亦不說剎利。瞿曇！我但說彼他身。」

「如是，摩納！此身隨所生者，即彼之數。若生梵志族者，即梵志族數；若生剎利、居士、工師族者，即工師族數

世尊問道：'摩納，你認為如何？如果剎帝利女子與婆羅門男子結合，他們因結合而生子，孩子可能像父親，可能像母親，也可能不像父母。你認為應該如何稱呼這個孩子？是剎帝利，還是婆羅門？' 阿攝和邏延多那摩納回答說：'瞿曇，如果剎帝利女子與婆羅門男子結合，他們因結合而生子，孩子可能像父親，可能像母親，也可能不像父母。我不會說他是剎帝利，也不會說他是婆羅門。瞿曇，我只說他是另一個人。' '是的，摩納，這個身體隨其出生而歸屬。如果生於婆羅門族，就屬於婆羅門族；如果生於剎帝利、居士、工匠族，就屬於工匠族。' 世尊問道：'摩納，如果婆羅門女子與剎帝利男子結合，他們因結合而生子，孩子可能像父親，可能像母親，也可能不像父母。你認為應該如何稱呼這個孩子？是婆羅門，還是剎帝利？' 阿攝和邏延多那摩納回答說：'瞿曇，如果婆羅門女子與剎帝利男子結合，他們因結合而生子，孩子可能像父親，可能像母親，也可能不像父母。我不會說他是婆羅門，也不會說他是剎帝利。瞿曇，我只說他是另一個人。'

The World-Honored One asked: 'Manava, what do you think? If a Kshatriya woman unites with a Brahmin man, and through that union a child is born, who may resemble the father, or the mother, or neither parent, how would you describe this child? Is he a Kshatriya or a Brahmin?' Ashva-ghosha-rayana Manava replied: 'Gautama, if a Kshatriya woman unites with a Brahmin man, and through that union a child is born, who may resemble the father, or the mother, or neither parent, I would not say he is a Kshatriya, nor would I say he is a Brahmin. Gautama, I would only say he is another person.' 'That is so, Manava. This body belongs to the group into which it is born. If born into a Brahmin family, it belongs to the Brahmin family; if born into a Kshatriya, householder, or artisan family, it belongs to the artisan family.' The World-Honored One asked: 'Manava, what do you think? If a Brahmin woman unites with a Kshatriya man, and through that union a child is born, who may resemble the father, or the mother, or neither parent, how would you describe this child? Is he a Brahmin or a Kshatriya?' Ashva-ghosha-rayana Manava replied: 'Gautama, if a Brahmin woman unites with a Kshatriya man, and through that union a child is born, who may resemble the father, or the mother, or neither parent, I would not say he is a Brahmin, nor would I say he is a Kshatriya. Gautama, I would only say he is another person.'

世尊問曰：「摩納！于意云何？若人有眾多草馬，放一父驢，于中一草馬與父驢共合會，彼因合會，后便生駒，汝云何說？彼為驢，為馬耶？」

阿攝和邏延多那摩納答曰：「瞿曇！若有馬與驢共合會，彼因合會，后便生駒，我不說彼驢，亦不說馬，瞿曇！我但說彼騾也。」

「如是，摩納！若此身隨所生者，即彼之數。若生梵志族者，即梵志族數；若生剎利、居士、工師族者，即工師族數。」

世尊告曰：「摩納！乃往昔時有眾多仙人共住無事高處，生如是惡見：『梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。』於是，阿私羅仙人提鞞邏聞眾多仙人共住無事高處，生如是惡見已，著袈裟衣，以袈裟巾裹頭，拄杖持傘，著白衣變，不從門入，至仙人住處靜室經行。

「於是，共住無事高處有一仙人，見阿私羅仙人提鞞邏著袈裟衣，以袈裟巾裹頭，拄杖持傘，著白衣變，不從門入，至仙人住處靜室經行

世尊問道：『摩納，你認為如何？如果有人有很多草做的馬，放一頭公驢在其中，其中一匹草馬與公驢交配，它們交配後生下小駒，你認為它是什麼？是驢還是馬呢？』 阿攝和邏延多那摩納回答說：『瞿曇，如果有馬和驢交配，它們交配後生下小駒，我不說它是驢，也不說它是馬，瞿曇，我只說它是騾子。』 『是的，摩納，如果這個身體隨其所生，就屬於那個類別。如果生在婆羅門種族，就屬於婆羅門種族；如果生在剎帝利、居士、工匠種族，就屬於工匠種族。』 世尊告訴他：『摩納，過去很久以前，有很多仙人一起住在高處，無所事事，產生了這樣的邪見：『婆羅門種族最優秀，其他種族不如；婆羅門種族是白色的，其他種族都是黑色的；婆羅門可以得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化。』當時，阿私羅仙人提鞞邏聽到很多仙人一起住在高處，無所事事，產生了這樣的邪見后，就穿上袈裟，用袈裟巾裹住頭，拄著枴杖，拿著傘，穿著白色的衣服，不從門進入，來到仙人居住的靜室經行。 『當時，住在高處無所事事的一位仙人，看到阿私羅仙人提鞞邏穿著袈裟，用袈裟巾裹住頭，拄著枴杖，拿著傘，穿著白色的衣服，不從門進入，來到仙人居住的靜室經行。

The World-Honored One asked: 'Manava, what do you think? If a person has many grass horses and releases a male donkey among them, and one of the grass horses mates with the male donkey, and they produce a foal, what would you say it is? Is it a donkey or a horse?' Ashva-Varayana Manava replied: 'Gautama, if a horse and a donkey mate, and they produce a foal, I would not say it is a donkey, nor would I say it is a horse. Gautama, I would only say it is a mule.' 'Indeed, Manava, if this body is born into a certain lineage, it belongs to that lineage. If born into the Brahmin caste, it belongs to the Brahmin caste; if born into the Kshatriya, householder, or artisan caste, it belongs to the artisan caste.' The World-Honored One said: 'Manava, long ago, many ascetics lived together in a high place, doing nothing, and developed this evil view: 'The Brahmin caste is superior, the others are inferior; the Brahmin caste is white, the others are all black; Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.' Then, the ascetic Asura-Devila heard that many ascetics living together in a high place, doing nothing, had developed this evil view. He put on a robe, wrapped his head in a robe cloth, leaned on a staff, held an umbrella, wore white clothes, and instead of entering through the door, he went to the quiet chamber where the ascetics lived and walked back and forth. 'Then, one of the ascetics living in the high place, doing nothing, saw the ascetic Asura-Devila wearing a robe, wrapping his head in a robe cloth, leaning on a staff, holding an umbrella, wearing white clothes, and instead of entering through the door, he went to the quiet chamber where the ascetics lived and walked back and forth.'

。見已，往詣共住無事高處眾多仙人所，便作是語：『諸賢！今有一人著袈裟衣，以袈裟巾裹頭，拄杖持傘，著白衣變，不從門入，至仙人住處靜室經行，我等寧可共往咒之：「汝作灰汝作灰耶？」』

「於是，共住無事高處眾多仙人即往詣彼阿私羅仙人提鞞邏所，到已，共咒：『汝作灰，汝作灰。』如其咒法咒之，汝作灰汝作灰者，如是如是，光顏益好，身體悅澤。彼眾多仙人便作是念：『我等本咒汝作灰汝作灰者，彼即作灰。我今咒此人汝作灰汝作灰，我等如其咒法咒此人，此人光顏益好，身體悅澤，我寧可問。』即便問之：『汝為是誰？』阿私羅仙人提鞞邏答曰：『諸賢！汝等頗聞有阿私羅仙人提鞞邏耶？』答曰：『聞有阿私羅仙人提鞞邏。』復語曰：『我即是也。』彼眾多仙人即共辭謝阿私羅仙人提鞞邏曰：『愿為忍恕，我等不知尊是阿私羅仙人提鞞邏耳。』

「於是，阿私羅仙人提鞞邏語諸仙人曰：『我已相恕。汝等實生惡見：「梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。」』彼諸仙人答曰：『如是。』阿私羅復問諸仙人曰：『汝等為自知己父耶？』彼諸仙人答曰：『知也

現代漢語譯本：看見他后，他們前往許多無事居住的高處仙人那裡，便說道：『各位賢者！現在有一個人穿著袈裟，用袈裟巾裹著頭，拄著枴杖，拿著傘，穿著白色的衣服，不從門進入，卻在仙人居住的靜室裡來回走動，我們不如一起去詛咒他：「你變成灰燼，你變成灰燼！」』 於是，許多無事居住在高處的仙人就前往阿私羅仙人提鞞邏那裡，到了之後，一起詛咒道：『你變成灰燼，你變成灰燼。』他們按照詛咒的方法詛咒他，說『你變成灰燼，你變成灰燼』，結果他的容貌反而更加光彩，身體更加潤澤。那些仙人便想：『我們本來詛咒別人說「你變成灰燼，你變成灰燼」，那人就會變成灰燼。我們現在詛咒這個人說「你變成灰燼，你變成灰燼」，我們按照詛咒的方法詛咒他，這個人反而容貌更加光彩，身體更加潤澤，我們不如問問他。』於是就問他：『你是誰？』阿私羅仙人提鞞邏回答說：『各位賢者！你們聽說過阿私羅仙人提鞞邏嗎？』他們回答說：『聽說過阿私羅仙人提鞞邏。』他又說：『我就是。』那些仙人就一起向阿私羅仙人提鞞邏道歉說：『請您原諒，我們不知道您是阿私羅仙人提鞞邏。』 於是，阿私羅仙人提鞞邏對那些仙人說：『我已經原諒你們了。你們確實產生了錯誤的見解：「婆羅門種姓高貴，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；婆羅門能夠得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，是梵天所化生的。」』那些仙人回答說：『是的。』阿私羅又問那些仙人說：『你們自己知道自己的父親是誰嗎？』那些仙人回答說：『知道。』

English version: Upon seeing him, they went to the many idle ascetics dwelling in high places and said, 'Friends! Now there is a person wearing a kasaya robe, with a kasaya cloth wrapped around his head, holding a staff and an umbrella, wearing white clothes, not entering through the gate, but walking back and forth in the quiet room where the ascetics dwell. Let us go together and curse him: 「May you turn to ashes, may you turn to ashes!」' Then, the many idle ascetics dwelling in high places went to the ascetic Asura Tibilā. Having arrived, they cursed together, 'May you turn to ashes, may you turn to ashes.' As they cursed him according to the method of cursing, saying, 'May you turn to ashes, may you turn to ashes,' his complexion became even more radiant, and his body more lustrous. Those ascetics then thought, 'When we originally cursed someone, saying 「May you turn to ashes, may you turn to ashes,」 that person would turn to ashes. Now, when we curse this person, saying 「May you turn to ashes, may you turn to ashes,」 and we curse him according to the method of cursing, this person』s complexion becomes even more radiant, and his body more lustrous. We should ask him.' So they asked him, 'Who are you?' The ascetic Asura Tibilā replied, 'Friends! Have you heard of the ascetic Asura Tibilā?' They replied, 'We have heard of the ascetic Asura Tibilā.' He further said, 'I am he.' Those ascetics then apologized to the ascetic Asura Tibilā, saying, 'Please forgive us, we did not know that you were the ascetic Asura Tibilā.' Then, the ascetic Asura Tibilā said to those ascetics, 'I have already forgiven you. You have indeed developed wrong views: 「The Brahmin caste is superior, the other castes are inferior; the Brahmin caste is white, the other castes are all black; Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.」' Those ascetics replied, 'Yes.' Asura then asked those ascetics, 'Do you yourselves know who your fathers are?' Those ascetics replied, 'We do.'

。彼梵志取梵志婦，非非梵志，彼父復父，乃至七世父，彼梵志取梵志婦，非非梵志。』阿私羅復問諸仙人曰：『汝等為自知己母耶？』彼諸仙人答曰：『知也。彼梵志取梵志夫，非非梵志，彼母復母，乃至七世母，彼梵志取梵志夫，非非梵志。』阿私羅復問諸仙人曰：『汝等頗自知受胎耶？』彼諸仙人答曰：『知也。以三事等合會受胎，父母合會，無滿堪耐，香陰已至。阿私羅！此事等會，入于母胎。』

「阿私羅復問諸仙人曰：『頗知受生為男？為女？知所從來？為從剎利族來？梵志、居士、工師族來耶？為從東方、南方、西方、北方來耶？』彼諸仙人答曰：『不知。』阿私羅復語彼仙人曰：『諸賢！不見不知此者，汝等不知受胎，誰從何處來？為男為女？為從剎利來？梵志、居士、工師來？為從東方、南方、西方、北方來？然作是說：「梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。」』摩納！彼住無事高處眾多仙人為阿私羅仙人提鞞邏如是善教善訶，不能施設清凈梵志，況汝師徒著皮草衣？」

於是，阿攝和邏延多那摩納為世尊面訶詰嘖，內懷愁戚，低頭默然，失辯無言

現代漢語譯本：『那個婆羅門娶婆羅門女子為妻，不是非婆羅門女子。他的父親的父親，乃至七世的父親，那個婆羅門都娶婆羅門女子為妻，不是非婆羅門女子。』阿修羅又問眾仙人：『你們知道自己的母親嗎？』眾仙人回答說：『知道。那個婆羅門娶婆羅門女子為妻，不是非婆羅門女子。他的母親的母親，乃至七世的母親，那個婆羅門都娶婆羅門女子為妻，不是非婆羅門女子。』阿修羅又問眾仙人：『你們知道自己是如何受孕的嗎？』眾仙人回答說：『知道。受孕是由於三件事的結合：父母的結合，沒有缺陷，香陰的到來。阿修羅！這些事結合在一起，就進入了母胎。』 現代漢語譯本：『阿修羅又問眾仙人：『知道受生是男是女嗎？知道從哪裡來嗎？是從剎帝利種族來？還是婆羅門、居士、工匠種族來？是從東方、南方、西方、北方來嗎？』眾仙人回答說：『不知道。』阿修羅又對眾仙人說：『各位賢者！你們連這些都不知道，你們不知道受孕，不知道從哪裡來，不知道是男是女，不知道是從剎帝利來？還是婆羅門、居士、工匠來？不知道是從東方、南方、西方、北方來？卻說：「婆羅門種姓最殊勝，其餘種姓不如；婆羅門種姓是白色的，其餘種姓都是黑色的；婆羅門能得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，是梵天所化生的。」』摩納！那些住在高處的眾多仙人被阿修羅仙人提鞞邏如此善巧地教導和呵斥，都不能設立清凈的婆羅門，更何況你們這些穿著皮草衣服的師徒呢？』 現代漢語譯本：於是，阿攝和邏延多那摩納被世尊當面呵斥詰問，內心憂愁，低頭沉默，無言以對。

English version: 'That Brahmin takes a Brahmin woman as his wife, not a non-Brahmin woman. His father's father, and so on, up to the seventh generation of fathers, that Brahmin takes a Brahmin woman as his wife, not a non-Brahmin woman.' The Asura further asked the sages: 'Do you know your own mothers?' The sages replied: 'We do. That Brahmin takes a Brahmin woman as his wife, not a non-Brahmin woman. His mother's mother, and so on, up to the seventh generation of mothers, that Brahmin takes a Brahmin woman as his wife, not a non-Brahmin woman.' The Asura further asked the sages: 'Do you know how you were conceived?' The sages replied: 'We do. Conception occurs due to the combination of three things: the union of parents, the absence of defects, and the arrival of the scent-consciousness. Asura! These things combine and enter the mother's womb.' English version: 'The Asura further asked the sages: 'Do you know whether you were born as a male or a female? Do you know where you came from? Did you come from the Kshatriya caste? Or from the Brahmin, householder, or artisan castes? Did you come from the east, south, west, or north?' The sages replied: 'We do not know.' The Asura then said to the sages: 'O worthy ones! You do not know these things, you do not know about conception, you do not know where you came from, you do not know whether you are male or female, you do not know whether you came from the Kshatriya caste? Or from the Brahmin, householder, or artisan castes? You do not know whether you came from the east, south, west, or north? Yet you say: 「The Brahmin caste is the most superior, the others are inferior; the Brahmin caste is white, the others are all black; Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from Brahma's mouth, created by Brahma.」' Manava! Those many sages dwelling in high places were so well taught and rebuked by the Asura sage Tibeila, that they could not establish the purity of Brahmins, how much less can you, your teachers and disciples, who wear leather and grass clothing?' English version: Then, Ashva-layana-manava, being rebuked and questioned by the World Honored One, became sorrowful, lowered his head in silence, and was speechless.

「於是，世尊面訶詰嘖阿攝和邏延多那摩納已，復令歡悅，即便告曰：『摩納！有一梵志作齋行施，彼有四兒，二好學問，二不學問。于摩納意云何？彼梵志為先施誰第一座、第一澡水、第一食耶？』」

阿攝和邏延多那摩納答曰：「瞿曇！若彼梵志其有二兒，好學問者，必先施彼第一座、第一澡水、第一食也。」

世尊復問曰：「摩納！復有一梵志作齋行施，彼有四兒，二好學問，然不精進，喜行惡法，二不學問，然好精進，喜行妙法。于摩納意云何？彼梵志為先施誰第一座、第一澡水、第一食耶？」

阿攝和邏延多那摩納答曰：「瞿曇！若彼梵志其有二兒，雖不學問，而好精進，喜行妙法者，必先施彼第一座、第一澡水、第一食也。」

世尊告曰：「摩納！汝先稱歎學問，后稱歎持戒。摩納！我說四種姓皆悉清凈施設顯示，汝亦說四種姓皆悉清凈施設顯示。」

於是，阿攝和邏延多那摩納即從坐起，欲稽首佛足。爾時，彼大眾唱高大音聲：「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？如沙門瞿曇說，四種姓皆悉清凈施設顯示，令阿攝和邏延多那摩納，亦說四種姓皆悉清凈

於是，世尊當面呵斥了阿攝和邏延多那摩納，然後又讓他高興起來，就告訴他說：『摩納！有一個婆羅門舉行齋戒佈施，他有四個兒子，兩個好學，兩個不好學。你認為，這個婆羅門會先給誰第一座、第一洗浴用水、第一份食物呢？』 阿攝和邏延多那摩納回答說：『瞿曇！如果這個婆羅門有兩個兒子好學，一定會先給他們第一座、第一洗浴用水、第一份食物。』 世尊又問：『摩納！又有一個婆羅門舉行齋戒佈施，他有四個兒子，兩個好學但不精進，喜歡做壞事，兩個不好學但精進，喜歡做好事。你認為，這個婆羅門會先給誰第一座、第一洗浴用水、第一份食物呢？』 阿攝和邏延多那摩納回答說：『瞿曇！如果這個婆羅門有兩個兒子雖然不好學，但精進，喜歡做好事，一定會先給他們第一座、第一洗浴用水、第一份食物。』 世尊說：『摩納！你先前稱讚學問，後來稱讚持戒。摩納！我說四種姓都是清凈的，可以接受佈施，你也說四種姓都是清凈的，可以接受佈施。』 於是，阿攝和邏延多那摩納立刻從座位上站起來，想要頂禮佛足。這時，大眾發出高聲讚歎：『沙門瞿曇真是太神奇了！太特別了！有大如意足，有大威德，有大福佑，有大威神。為什麼呢？因為沙門瞿曇說四種姓都是清凈的，可以接受佈施，使得阿攝和邏延多那摩納也說四種姓都是清凈的。』

Then, the World-Honored One rebuked Asvaghosa-rayana-manava to his face, and then made him happy, and immediately told him: 'Manava! There is a Brahmin who performs a fast and gives alms. He has four sons, two who are studious and two who are not. What do you think, Manava? To whom would that Brahmin give the first seat, the first bath water, and the first food?' Asvaghosa-rayana-manava replied: 'Gautama! If that Brahmin has two sons who are studious, he would certainly give them the first seat, the first bath water, and the first food.' The World-Honored One asked again: 'Manava! There is another Brahmin who performs a fast and gives alms. He has four sons, two who are studious but not diligent and like to do evil deeds, and two who are not studious but are diligent and like to do good deeds. What do you think, Manava? To whom would that Brahmin give the first seat, the first bath water, and the first food?' Asvaghosa-rayana-manava replied: 'Gautama! If that Brahmin has two sons who, although not studious, are diligent and like to do good deeds, he would certainly give them the first seat, the first bath water, and the first food.' The World-Honored One said: 'Manava! You first praised learning, and later praised keeping the precepts. Manava! I say that the four castes are all pure and can receive alms, and you also say that the four castes are all pure and can receive alms.' Then, Asvaghosa-rayana-manava immediately rose from his seat, wanting to bow at the Buddha's feet. At that time, the crowd shouted loudly: 'The Shramana Gautama is so amazing! So special! He has great wish-fulfilling feet, great power, great blessings, and great divine power. Why is that? Because the Shramana Gautama said that the four castes are all pure and can receive alms, causing Asvaghosa-rayana-manava to also say that the four castes are all pure.'

爾時，世尊知彼大眾心之所念，告曰：「止！止！阿攝和邏延多那！但心喜足，可還復坐，我當爲汝說法。」

阿攝和邏延多那摩納稽首佛足，卻坐一面，世尊為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。

於是，阿攝和邏延多那摩納，佛為說法，勸發渴仰，成就歡喜已，即從坐起，稽首佛足，繞三匝而去。是時，拘薩羅眾多梵志還去不遠，種種言語責數阿攝和邏延多那：「欲何等作？欲伏沙門瞿曇，而反為沙門瞿曇所降伏還。猶如有人，為眼入林中，而反失眼還。阿攝和邏延多那！汝亦如是，欲伏沙門瞿曇，而反為沙門瞿曇所降伏還。猶如有人，為飲入池，而反渴還。阿攝和邏延多那！汝亦如是，欲伏沙門瞿曇，而反為沙門瞿曇所降伏還。阿攝和邏延多那！欲何等作？」

於是，阿攝和邏延多那摩納語拘薩羅眾多梵志曰：「諸賢！我前已說：『沙門瞿曇如法說法，若如法說法者，不可難詰也。』」

佛說如是。阿攝和邏延多那摩納聞佛所說，歡喜奉行

當時，世尊知道在場大眾心中所想，便說道：『停！停！阿攝和邏延多那！只要心中歡喜滿足，就請回到座位上，我將為你們說法。』 阿攝和邏延多那摩納向佛陀的腳行禮，然後退坐在一旁。世尊為他說法，勸導他生起渴求之心，成就歡喜之情，用無量的方法為他說法，勸導他生起渴求之心，成就歡喜之情后，便默然不語。 於是，阿攝和邏延多那摩納，因為佛陀為他說法，勸導他生起渴求之心，成就歡喜之情后，便從座位上站起來，向佛陀的腳行禮，繞佛三圈后離去。當時，拘薩羅的眾多婆羅門還沒走遠，他們用各種言語責備阿攝和邏延多那：『你想做什麼？想去降伏沙門喬達摩，反而被沙門喬達摩降伏回來了。就像有人爲了看東西進入森林，反而失去了眼睛回來。阿攝和邏延多那！你也像這樣，想去降伏沙門喬達摩，反而被沙門喬達摩降伏回來了。就像有人爲了喝水進入池塘，反而更加口渴回來。阿攝和邏延多那！你也像這樣，想去降伏沙門喬達摩，反而被沙門喬達摩降伏回來了。阿攝和邏延多那！你想做什麼？』 於是，阿攝和邏延多那摩納對拘薩羅的眾多婆羅門說：『各位賢者！我之前已經說過：『沙門喬達摩如法說法，如果如法說法，就無法詰難。』』 佛陀說了這些。阿攝和邏延多那摩納聽了佛陀所說，歡喜地接受並奉行。

At that time, the World-Honored One, knowing the thoughts in the minds of the assembly, said: 'Stop! Stop! Ashva-ghosha-rayana-datta! Just be content in your heart, you may return to your seat, and I will preach the Dharma for you.' Ashva-ghosha-rayana-datta, the Brahmin youth, bowed at the feet of the Buddha and sat down to one side. The World-Honored One preached the Dharma to him, encouraging him to develop a thirst for it, and achieving joy. He used countless methods to preach the Dharma to him, encouraging him to develop a thirst for it, and having achieved joy, he remained silent. Then, Ashva-ghosha-rayana-datta, having been preached to by the Buddha, encouraged to develop a thirst for it, and having achieved joy, immediately rose from his seat, bowed at the feet of the Buddha, circumambulated him three times, and departed. At that time, many Brahmins from Kosala had not gone far, and they rebuked Ashva-ghosha-rayana-datta with various words: 'What do you intend to do? You wanted to subdue the Shramana Gautama, but instead you have been subdued by the Shramana Gautama. It is like someone who enters the forest to see, but instead loses their eyes upon returning. Ashva-ghosha-rayana-datta! You are also like this, you wanted to subdue the Shramana Gautama, but instead you have been subdued by the Shramana Gautama. It is like someone who enters a pond to drink, but instead returns thirstier. Ashva-ghosha-rayana-datta! You are also like this, you wanted to subdue the Shramana Gautama, but instead you have been subdued by the Shramana Gautama. Ashva-ghosha-rayana-datta! What do you intend to do?' Then, Ashva-ghosha-rayana-datta said to the many Brahmins from Kosala: 'Gentlemen! I have said before: 'The Shramana Gautama preaches the Dharma in accordance with the Dharma, and if he preaches the Dharma in accordance with the Dharma, he cannot be challenged.' The Buddha spoke thus. Ashva-ghosha-rayana-datta, having heard what the Buddha said, joyfully accepted and practiced it.

阿攝和經第十竟(四千四百一十三字)

中阿含經卷第三十七(八千四百二十字)

中阿含經梵志品第二竟(二萬五千一百九十八字)

中阿含經卷第三十八

梵志品第一(有十經)(第四一日誦名分別)(有三品半合有三十五經)

鸚鵡、須閑提　　婆羅婆游堂 須達、梵波羅　　黃蘆園、頭那 阿伽羅訶那　　阿園那、梵摩

（一五二）中阿含梵志品鸚鵡經第一(第三唸誦)

爾時，鸚鵡摩納都題子少有所為，往至王舍城，寄宿居士家。於是，鸚鵡摩納都題子問所寄宿居士曰：「頗有沙門、梵志宗主眾師，統領大眾，為人所尊，令我隨時往見奉敬，儻能因此敬奉之時，得歡喜耶？」

居士答曰：「有也。天愛！沙門瞿曇釋種子舍釋宗族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，覺無上正盡覺。天愛！自可隨時往見，詣彼奉敬，或能因此奉敬之時，心得歡喜。」

鸚鵡摩納即復問曰：「沙門瞿曇今在何處？我欲見之

阿攝和經第十竟（四千四百一十三字） 中阿含經卷第三十七（八千四百二十字） 中阿含經梵志品第二竟（二萬五千一百九十八字） 梵志品第一（有十經）（第四一日誦名分別）（有三品半合有三十五經） （一五二）中阿含梵志品鸚鵡經第一（第三唸誦） 爾時，鸚鵡摩納都題子少有所為，往至王舍城，寄宿居士家。於是，鸚鵡摩納都題子問所寄宿居士曰：『頗有沙門、梵志宗主眾師，統領大眾，為人所尊，令我隨時往見奉敬，儻能因此敬奉之時，得歡喜耶？』 居士答曰：『有也。天愛！沙門瞿曇釋種子舍釋宗族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，覺無上正盡覺。天愛！自可隨時往見，詣彼奉敬，或能因此奉敬之時，心得歡喜。』 鸚鵡摩納即復問曰：『沙門瞿曇今在何處？我欲見之』

The tenth chapter of the Asava Sutta (4,413 characters) The thirty-seventh volume of the Madhyama Agama Sutra (8,420 characters) The second chapter of the Brahmana Section of the Madhyama Agama Sutra (25,198 characters) The thirty-eighth volume of the Madhyama Agama Sutra The first chapter of the Brahmana Section (containing ten sutras) (The fourth day's recitation is named 'Distinction') (There are three and a half sections, totaling thirty-five sutras) Parrot, Su Xian Ti, Brahma's Pleasure Hall Sudatta, Brahma Para, Yellow Reed Garden, Tou Na Agara Harana, A Yuan Na, Brahma Mo (152) The first sutra of the Parrot Sutra in the Brahmana Section of the Madhyama Agama (The third recitation) At one time, the Buddha was traveling in Rajagriha, staying in the Bamboo Grove Karanda Garden. At that time, the Brahmin youth, Parrot Manava, had some business to attend to and went to Rajagriha, lodging at a householder's home. Thereupon, Parrot Manava asked the householder where he was lodging: 'Are there any Shramanas or Brahmins, leaders of sects and teachers of the masses, who are respected by people, so that I can visit and pay respects to them at any time, and perhaps gain joy from this act of respect?' The householder replied: 'Yes, there is. Dear sir! The Shramana Gautama, a descendant of the Shakya clan, has renounced his clan, shaved his head and beard, donned the monastic robe, and with faith, left home, becoming homeless, and practicing the Way, has awakened to the unsurpassed, perfect enlightenment. Dear sir! You can visit him at any time and pay respects to him, and perhaps gain joy from this act of respect.' Parrot Manava then asked: 'Where is the Shramana Gautama now? I wish to see him.'

居士答曰：「沙門瞿曇在此王舍城竹林加蘭哆園，便可往見。」

於是，鸚鵡摩納從所寄宿居士家出，往詣竹林加蘭哆園。鸚鵡摩納遙見世尊在樹林間，端政姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。見已，便前往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！欲有所問，聽乃敢陳？」

鸚鵡摩納問曰：「瞿曇！如我所聞，若在家者，便得善解，則知如法，出家學道者，則不然也。我問瞿曇此事云何？」

世尊告曰：「此事不定。」

鸚鵡摩納白曰：「瞿曇！愿今為我分別此事。」

世尊告曰：「摩納！諦聽，善思念之，我當爲汝具分別說。」鸚鵡摩納受教而聽。

佛言：「摩納！若有在家及出家學道行邪行者，我不稱彼。所以者何？若有在家及出家學道行邪行者，不得善解，不知如法。是故，摩納！若有在家及出家學道行邪行者，我不稱彼。摩納！若有在家及出家學道行正行者，我稱說彼。所以者何？若有在家及出家學道行正行者，必得善解，則知如法。是故，摩納！若有在家及出家學道行正行者，我稱說彼。摩納！我如是說，說此二法，如是分別，如是顯示

居士回答說：『沙門瞿曇在王舍城的竹林加蘭哆園，你可以去那裡見他。』 於是，鸚鵡摩納從寄宿的居士家出來，前往竹林加蘭哆園。鸚鵡摩納遠遠地看見世尊在樹林間，儀容端莊美好，如同星辰中的月亮，光芒閃耀，如同金山一般，相貌美好，威嚴神聖，諸根寂靜，沒有遮蔽障礙，成就調御，內心平靜沉默。看見后，便走到佛陀那裡，互相問候，然後坐在一旁，說道：『瞿曇！我有些問題想問，請允許我陳述？』 世尊說：『你儘管問吧。』 鸚鵡摩納問道：『瞿曇！據我所知，如果是在家的人，就能夠很好地理解，從而知道什麼是如法的；而出家學道的人，卻不是這樣。我問瞿曇，這件事是怎樣的呢？』 世尊說：『這件事是不一定的。』 鸚鵡摩納說：『瞿曇！希望您現在為我詳細解釋這件事。』 世尊說：『摩納！仔細聽，好好思考，我將為你詳細地解釋。』鸚鵡摩納接受教誨，認真聽著。 佛說：『摩納！如果在家或出家學道的人行為不正，我就不稱讚他們。為什麼呢？如果在家或出家學道的人行為不正，就不能很好地理解，也不知道什麼是如法的。所以，摩納！如果在家或出家學道的人行為不正，我就不稱讚他們。摩納！如果在家或出家學道的人行為正當，我就稱讚他們。為什麼呢？如果在家或出家學道的人行為正當，必定能夠很好地理解，從而知道什麼是如法的。所以，摩納！如果在家或出家學道的人行為正當，我就稱讚他們。摩納！我這樣說，說了這兩種情況，這樣分別，這樣顯示。』

The householder replied, 'The Shramana Gautama is in the Bamboo Grove Kalandaka Garden in Rajagriha; you can go there to see him.' Then, the parrot Manava left the householder's home where he was staying and went to the Bamboo Grove Kalandaka Garden. From afar, the parrot Manava saw the World Honored One in the grove, with a dignified and beautiful appearance, like the moon among the stars, his radiance shining brightly, like a golden mountain, with all his marks of excellence, majestic and divine, his senses tranquil, without any obstruction, accomplished in self-control, his mind peaceful and silent. Having seen this, he went to the Buddha, exchanged greetings, and sat to one side, saying, 'Gautama! I have some questions to ask; may I be permitted to state them?' The World Honored One said, 'Ask whatever you wish.' The parrot Manava asked, 'Gautama! As I have heard, if one is a householder, they can understand well and thus know what is in accordance with the Dharma; but those who have left home to study the Way are not like that. I ask you, Gautama, what is the truth of this matter?' The World Honored One said, 'This matter is not fixed.' The parrot Manava said, 'Gautama! I wish you would now explain this matter in detail for me.' The World Honored One said, 'Manava! Listen carefully and contemplate well; I will explain it to you in detail.' The parrot Manava received the teaching and listened attentively. The Buddha said, 'Manava! If those who are householders or have left home to study the Way practice wrongly, I do not praise them. Why is that? If those who are householders or have left home to study the Way practice wrongly, they cannot understand well and do not know what is in accordance with the Dharma. Therefore, Manava! If those who are householders or have left home to study the Way practice wrongly, I do not praise them. Manava! If those who are householders or have left home to study the Way practice rightly, I praise them. Why is that? If those who are householders or have left home to study the Way practice rightly, they will surely understand well and thus know what is in accordance with the Dharma. Therefore, Manava! If those who are householders or have left home to study the Way practice rightly, I praise them. Manava! This is what I say, I have spoken of these two situations, thus distinguishing them, thus revealing them.'

。若有沙門梵志有力堅固深入，一向專著，而說此為真諦，餘者虛妄。」

鸚鵡摩納白曰：「瞿曇！如我所聞，若在家者，便有大利，有大功德，出家學道者，則不然也。我問瞿曇此事云何？」

鸚鵡摩納白曰：「瞿曇！愿復為我分別此事。」

佛言：「摩納！若在家者，有大災患，有大斗諍，有大怨憎，行邪行者，不得大果，無大功德。猶如田作，有大災患，有大斗諍，有大怨憎，行邪行者，不得大果，無大功德。如是，摩納！若在家者亦復如是。摩納！出家學道少有災患，少有斗諍，少有怨憎，行邪行者，不得大果，無大功德。猶如治生，少有災患，少有斗諍，少有怨憎，行邪行者，不得大果，無大功德。如是，摩納！出家學道亦復如是。

「摩納！若在家者，有大災患，有大斗諍，有大怨憎，行正行者，得大果報，有大功德。猶如田作，有大災患，有大斗諍，有大怨憎，行正行者，得大果報，有大功德。如是，摩納！若在家者亦復如是。摩納！出家學道少有災患，少有斗諍，少有怨憎，行正行者，得大果報，有大功德

現代漢語譯本：『如果有一些沙門或婆羅門，他們力量強大，意志堅定，深入研究，並堅持說這是真理，其他都是虛妄。』 鸚鵡摩納說道：『瞿曇！據我所知，如果是在家之人，便有大利益，有大功德；而出家修道之人，則不然。我問瞿曇，此事為何如此？』 世尊回答說：『此事並非絕對。』 鸚鵡摩納說道：『瞿曇！請您為我詳細解釋此事。』 世尊說道：『摩納！仔細聽，好好思考，我將為你詳細解釋。』鸚鵡摩納接受教誨，認真聽講。 佛說：『摩納！如果是在家之人，會有大災禍，會有大爭鬥，會有大怨恨，如果行為不正，就得不到大的果報，沒有大的功德。就像耕田一樣，會有大災禍，會有大爭鬥，會有大怨恨，如果行為不正，就得不到大的果報，沒有大的功德。如此，摩納！如果是在家之人也是如此。摩納！出家修道之人，少有災禍，少有爭鬥，少有怨恨，如果行為不正，就得不到大的果報，沒有大的功德。就像經營生意一樣，少有災禍，少有爭鬥，少有怨恨，如果行為不正，就得不到大的果報，沒有大的功德。如此，摩納！出家修道之人也是如此。』 『摩納！如果是在家之人，會有大災禍，會有大爭鬥，會有大怨恨，如果行為端正，就能得到大的果報，有大的功德。就像耕田一樣，會有大災禍，會有大爭鬥，會有大怨恨，如果行為端正，就能得到大的果報，有大的功德。如此，摩納！如果是在家之人也是如此。摩納！出家修道之人，少有災禍，少有爭鬥，少有怨恨，如果行為端正，就能得到大的果報，有大的功德。』

English version: 'If there are some ascetics or Brahmins who are powerful, steadfast, and deeply engaged, and who insist that this is the truth, and that the rest is false.' The parrot Manava said, 'Gautama! As I have heard, if one is a householder, then there are great benefits and great merits; but for those who leave home to study the Way, it is not so. I ask Gautama, why is this so?' The World-Honored One replied, 'This is not absolute.' The parrot Manava said, 'Gautama! Please explain this matter in detail for me.' The World-Honored One said, 'Manava! Listen carefully, think well, and I will explain it to you in detail.' The parrot Manava accepted the teaching and listened attentively. The Buddha said, 'Manava! If one is a householder, there will be great calamities, great conflicts, and great resentments; if one acts improperly, one will not obtain great rewards and will have no great merits. Just like farming, there will be great calamities, great conflicts, and great resentments; if one acts improperly, one will not obtain great rewards and will have no great merits. Thus, Manava! If one is a householder, it is also like this. Manava! For those who leave home to study the Way, there are few calamities, few conflicts, and few resentments; if one acts improperly, one will not obtain great rewards and will have no great merits. Just like running a business, there are few calamities, few conflicts, and few resentments; if one acts improperly, one will not obtain great rewards and will have no great merits. Thus, Manava! For those who leave home to study the Way, it is also like this.' 'Manava! If one is a householder, there will be great calamities, great conflicts, and great resentments; if one acts properly, one will obtain great rewards and have great merits. Just like farming, there will be great calamities, great conflicts, and great resentments; if one acts properly, one will obtain great rewards and have great merits. Thus, Manava! If one is a householder, it is also like this. Manava! For those who leave home to study the Way, there are few calamities, few conflicts, and few resentments; if one acts properly, one will obtain great rewards and have great merits.'

。猶如治生，少有災患，少有斗諍，少有怨憎，行正行者，得大果報，有大功德。如是，摩納！出家學道亦復如是。摩納！我如是說，說此二法，如是分別，如是顯示。若有沙門、梵志有力堅固深入，一向專著，而說此為真諦，餘者虛妄。」

鸚鵡摩納白曰：「瞿曇！彼諸梵志施設五法，有大果報，有大功德，作福得善。」

世尊告曰：「若諸梵志施設五法，有大果報，有大功德，作福得善。汝在此眾，今可說耶？」

鸚鵡摩納白曰：「瞿曇！我無不可。所以者何？瞿曇！於今現坐此眾。」

世尊告曰：「汝便可說。」

鸚鵡摩納白曰：「瞿曇！善聽。瞿曇！梵志施設第一真諦法，有大果報，有大功德，作福得善；第二誦習，第三熱行，第四苦行。瞿曇！梵志施設第五梵行，有大果報，有大功德作福得善。」

世尊告曰：「若有梵志施設五法，有大果報，有大功德，作福得善。彼梵志中頗有一梵志作如是說：『我此五法，于現法中自知自覺，自作證已，施設果耶？』」

鸚鵡摩納白世尊曰：「無也。瞿曇！」

世尊告曰：「頗有師及祖師，至七世父母，作如是說：『我此五法，于現法中自知自覺，自作證已，施設果耶？』」

鸚鵡摩納白世尊曰：「無也

現代漢語譯本：就像經營生活一樣，少有災禍，少有爭鬥，少有怨恨，行為端正的人，會得到很大的果報，有很大的功德。就像這樣，摩納！出家修道也是如此。摩納！我這樣說，說這兩種法，這樣分別，這樣顯示。如果有沙門、婆羅門有力氣、堅定、深入，一心專注於此，並說這是真理，其他的都是虛妄的。」 鸚鵡摩納回答說：『瞿曇！那些婆羅門設立五種法，有很大的果報，有很大的功德，行善會得到好的結果。』 世尊告訴他說：『如果那些婆羅門設立五種法，有很大的果報，有很大的功德，行善會得到好的結果。你在這個大眾中，現在可以說了嗎？』 鸚鵡摩納回答說：『瞿曇！我沒有不可以的。為什麼呢？瞿曇！我現在就坐在這個大眾中。』 世尊告訴他說：『那你就可以說了。』 鸚鵡摩納回答說：『瞿曇！請仔細聽。瞿曇！婆羅門設立第一真諦法，有很大的果報，有很大的功德，行善會得到好的結果；第二是誦習，第三是熱行，第四是苦行。瞿曇！婆羅門設立第五梵行，有很大的果報，有很大的功德，行善會得到好的結果。』 世尊告訴他說：『如果有的婆羅門設立五種法，有很大的果報，有很大的功德，行善會得到好的結果。那些婆羅門中，有沒有一個婆羅門這樣說：『我這五種法，在現世中自己知道、自己覺悟，自己作證后，才設立果報的嗎？』 鸚鵡摩納對世尊說：『沒有。瞿曇！』 世尊告訴他說：『有沒有老師和祖師，甚至到七世父母，這樣說：『我這五種法，在現世中自己知道、自己覺悟，自己作證后，才設立果報的嗎？』 鸚鵡摩納對世尊說：『沒有。』

English version: Just like managing one's life, with few calamities, few disputes, and few resentments, those who act righteously will receive great rewards and have great merit. Just so, Monaka! The life of a renunciate is also like this. Monaka! I say this, speaking of these two paths, distinguishing them in this way, and revealing them in this way. If there are ascetics or Brahmins who are powerful, steadfast, and deeply immersed, focusing solely on this, and saying that this is the truth, and the rest is false.』 The parrot Monaka replied: 『Gautama! Those Brahmins establish five practices, which have great rewards, great merit, and good results from doing good.』 The World-Honored One said: 『If those Brahmins establish five practices, which have great rewards, great merit, and good results from doing good, can you speak about it now, here in this assembly?』 The parrot Monaka replied: 『Gautama! I have no objection. Why? Gautama! I am sitting here in this assembly now.』 The World-Honored One said: 『Then you may speak.』 The parrot Monaka replied: 『Gautama! Please listen carefully. Gautama! The Brahmins establish the first true practice, which has great rewards, great merit, and good results from doing good; the second is recitation, the third is ascetic practice, and the fourth is hardship. Gautama! The Brahmins establish the fifth practice of celibacy, which has great rewards, great merit, and good results from doing good.』 The World-Honored One said: 『If there are Brahmins who establish five practices, which have great rewards, great merit, and good results from doing good, among those Brahmins, is there even one Brahmin who says: 『I have established the results of these five practices after knowing, realizing, and witnessing them for myself in this present life?』 The parrot Monaka said to the World-Honored One: 『No, Gautama!』 The World-Honored One said: 『Is there any teacher or ancestor, even going back seven generations of parents, who says: 『I have established the results of these five practices after knowing, realizing, and witnessing them for myself in this present life?』 The parrot Monaka said to the World-Honored One: 『No.』

。瞿曇！」

爾時，世尊問曰：「摩納！若昔有梵志壽終命過，誦持經書，流佈經書，誦習典經：一曰夜吒，二曰婆摩，三曰婆摩提婆，四曰毗奢蜜哆羅，五曰夜婆陀揵尼，六曰應疑羅婆，七曰婆私吒，八曰迦葉，九曰婆羅婆，十曰婆和。謂今諸梵志即彼具經誦習持學，彼頗作是說：『我此五法，于現法中自知自覺，自作證已，施設果耶？』」

鸚鵡摩納白世尊曰：「無也。瞿曇！但諸梵志因信受持。」

世尊告曰：「若於諸梵志，無一梵志而作是說：『我此五法，于現法中自知自覺，自作證已，施設果報。』亦無師及祖師，乃至七世父母，而作是說：『我此五法，于現法中自知自覺，自作證已，施設果報。』若昔有梵志壽終命過，誦持經書，流佈經書，誦習典經：一曰夜吒，二曰婆摩，三曰婆摩提婆，四曰毗奢蜜哆邏，五曰夜婆陀揵尼，六曰應疑羅婆，七曰婆私吒，八曰迦葉，九曰婆羅婆，十曰婆和。謂今諸梵志即彼具經誦習持學，彼無作是說：『我此五法，于現法中自知自覺，自作證已，施設果報。』摩納！彼諸梵志不以此故，于信向中無根本耶？」

鸚鵡摩納白曰：「瞿曇！實無根本，但諸梵志聞已受持。」

世尊告曰：「猶眾盲兒各相扶持，彼在前者，不見於后，亦不見中

現代漢語譯本：『瞿曇！』 那時，世尊問道：『摩納！如果過去有婆羅門壽終去世，他們誦讀、傳播、學習經典，包括：夜吒、婆摩、婆摩提婆、毗奢蜜哆羅、夜婆陀揵尼、應疑羅婆、婆私吒、迦葉、婆羅婆、婆和。現在這些婆羅門也誦讀、學習這些經典，他們會說：『我通過這五種法，在當下就能自己知道、自己覺悟、自己證得，並施設其果報嗎？』 鸚鵡摩納回答世尊說：『不會的，瞿曇！這些婆羅門只是因為信仰而接受並持守。』 世尊說：『如果這些婆羅門中，沒有一個婆羅門會說：『我通過這五種法，在當下就能自己知道、自己覺悟、自己證得，並施設其果報。』他們的老師和祖師，甚至七代父母，也沒有人會說：『我通過這五種法，在當下就能自己知道、自己覺悟、自己證得，並施設其果報。』如果過去有婆羅門壽終去世，他們誦讀、傳播、學習經典，包括：夜吒、婆摩、婆摩提婆、毗奢蜜哆邏、夜婆陀揵尼、應疑羅婆、婆私吒、迦葉、婆羅婆、婆和。現在這些婆羅門也誦讀、學習這些經典，他們不會說：『我通過這五種法，在當下就能自己知道、自己覺悟、自己證得，並施設其果報。』摩納！這些婆羅門不因此在信仰上沒有根基嗎？』 鸚鵡摩納回答說：『瞿曇！確實沒有根基，這些婆羅門只是聽聞后就接受並持守。』 世尊說：『就像一群盲人互相攙扶，前面的看不見後面的，也看不見中間的。』

English version: 『Gotama!』 Then, the World-Honored One asked: 『Manava! If in the past there were Brahmins who died after living out their lives, who recited, disseminated, and studied scriptures, including: Yata, Vama, Vamadeva, Visvamitra, Yavathakani, Angirasa, Vasishtha, Kasyapa, Bharava, and Vahava. And if these present-day Brahmins also recite and study these scriptures, would they say: 『Through these five practices, I myself know, realize, and attain the results in the present life, and establish their consequences?』』 The parrot Manava replied to the World-Honored One: 『No, Gotama! These Brahmins only accept and uphold them because of faith.』 The World-Honored One said: 『If among these Brahmins, not a single one would say: 『Through these five practices, I myself know, realize, and attain the results in the present life, and establish their consequences.』 Nor would their teachers and ancestors, even their parents for seven generations, say: 『Through these five practices, I myself know, realize, and attain the results in the present life, and establish their consequences.』 If in the past there were Brahmins who died after living out their lives, who recited, disseminated, and studied scriptures, including: Yata, Vama, Vamadeva, Visvamitra, Yavathakani, Angirasa, Vasishtha, Kasyapa, Bharava, and Vahava. And if these present-day Brahmins also recite and study these scriptures, they would not say: 『Through these five practices, I myself know, realize, and attain the results in the present life, and establish their consequences.』 Manava! Are these Brahmins not without foundation in their faith because of this?』 The parrot Manava replied: 『Gotama! Indeed, they have no foundation; these Brahmins merely accept and uphold them after hearing them.』 The World-Honored One said: 『It is like a group of blind people supporting each other; those in front cannot see those behind, nor can they see those in the middle.』

。彼在中者，不見於前，亦不見后。彼在後者，不見於中，亦不見前。摩納！所說諸梵志輩亦復如是。摩納！前說信而後復說聞。」

鸚鵡摩納瞋恚世尊，憎嫉不悅，誹謗世尊，指擿世尊，罵詈世尊：「應誹謗瞿曇！應指瞿曇！應墮瞿曇！」語世尊曰：「有一梵志，名弗袈裟裟羅，姓直清凈化，彼作是說：『若有沙門、梵志，於人上法有知有見，現我得者。我聞是已，便大笑之，意不相可，虛妄不真，亦不如法。云何人生人中，自說得人上法？若於人上法言我知我見者，此事不然。』」

於是，世尊便作是念：「鸚鵡摩納都題子瞋恚於我，憎嫉不悅，誹謗於我，指擿於我，罵詈於我：『應誹謗，瞿曇！應指，瞿曇！應墮，瞿曇！』而語我曰：『瞿曇！有梵志名弗袈裟裟羅，姓直清凈化，彼作是說：「若有沙門、梵志，於人上法有知有見，現我得者。我聞是已，便大笑之，意不相可，虛妄不真，亦不如法。云何人生人中，自說得人上法？若於人上法言我知我見者，此事不然。」』」

世尊知已，告曰：「摩納！梵志弗袈裟裟羅，姓直清凈化，彼知一切沙門、梵志心之所念，然後作是說：『若有沙門、梵志，於人上法有知有見，現我得者。我聞是已，便大笑之，意不相可，虛妄不真，亦不如法

現代漢語譯本：在中間的人，看不到前面，也看不到後面。在後面的人，看不到中間，也看不到前面。摩納！那些婆羅門們也是這樣。摩納！他們先說相信，然後又說聽聞。 鸚鵡摩納對世尊生氣，憎恨不高興，誹謗世尊，指責世尊，謾罵世尊：『應該誹謗喬達摩！應該指責喬達摩！應該貶低喬達摩！』他對世尊說：『有一個婆羅門，名叫弗袈裟裟羅，姓直清凈化，他這樣說：『如果有沙門、婆羅門，對於超人的法有知有見，並且說自己已經得到。我聽到這些，就會大笑，心裡不認可，認為是虛妄不真實的，也不如法。人怎麼可能在人群中，自稱得到了超人的法？如果對於超人的法說自己知道、自己看到，這是不可能的。』 於是，世尊就想：『鸚鵡摩納都題子對我生氣，憎恨不高興，誹謗我，指責我，謾罵我：『應該誹謗喬達摩！應該指責喬達摩！應該貶低喬達摩！』並且對我說：『喬達摩！有一個婆羅門名叫弗袈裟裟羅，姓直清凈化，他這樣說：「如果有沙門、婆羅門，對於超人的法有知有見，並且說自己已經得到。我聽到這些，就會大笑，心裡不認可，認為是虛妄不真實的，也不如法。人怎麼可能在人群中，自稱得到了超人的法？如果對於超人的法說自己知道、自己看到，這是不可能的。」』 世尊知道后，就告訴他：『摩納！婆羅門弗袈裟裟羅，姓直清凈化，他知道所有沙門、婆羅門心中所想，然後才這樣說：『如果有沙門、婆羅門，對於超人的法有知有見，並且說自己已經得到。我聽到這些，就會大笑，心裡不認可，認為是虛妄不真實的，也不如法。』

English version: 'He who is in the middle does not see what is in front, nor what is behind. He who is behind does not see what is in the middle, nor what is in front. Monaka! So it is with those Brahmins. Monaka! They first speak of belief, and then they speak of hearing.' The parrot Monaka was angry with the World-Honored One, hating and displeased, slandering the World-Honored One, pointing fingers at the World-Honored One, and cursing the World-Honored One: 'Gautama should be slandered! Gautama should be pointed at! Gautama should be brought down!' He said to the World-Honored One: 'There is a Brahmin named Phra-kesa-sara, of the lineage of Straight Purity, who says this: 'If there are ascetics or Brahmins who have knowledge and vision of the superior human law, and claim to have attained it, upon hearing this, I would laugh greatly, not agreeing in my heart, considering it false and untrue, and not in accordance with the law. How can a person among people claim to have attained the superior human law? If one says of the superior human law, 'I know, I see,' this is not possible.' Then, the World-Honored One thought: 'The parrot Monaka is angry with me, hating and displeased, slandering me, pointing fingers at me, and cursing me: 'Gautama should be slandered! Gautama should be pointed at! Gautama should be brought down!' And he said to me: 'Gautama! There is a Brahmin named Phra-kesa-sara, of the lineage of Straight Purity, who says this: 'If there are ascetics or Brahmins who have knowledge and vision of the superior human law, and claim to have attained it, upon hearing this, I would laugh greatly, not agreeing in my heart, considering it false and untrue, and not in accordance with the law. How can a person among people claim to have attained the superior human law? If one says of the superior human law, 'I know, I see,' this is not possible.' Knowing this, the World-Honored One said: 'Monaka! The Brahmin Phra-kesa-sara, of the lineage of Straight Purity, knows what all ascetics and Brahmins think in their hearts, and then says this: 'If there are ascetics or Brahmins who have knowledge and vision of the superior human law, and claim to have attained it, upon hearing this, I would laugh greatly, not agreeing in my heart, considering it false and untrue, and not in accordance with the law.'

。云何人生人中，自說得人上法？若於人上法言我知我見者，此事不然耶？』」

鸚鵡摩納答曰：「瞿曇！梵志弗袈裟裟羅，姓直清凈化，自有一婢，名曰不尼，尚不能知心之所念，況復欲知一切沙門、梵志心之所念耶？若使知者，終無是處。」

世尊告曰：「猶人生盲，彼作是說：『無黑白色，亦無見黑白色者。無好惡色，亦無見好惡色。無長短色，亦無見長短色。無近遠色，亦無見近遠色。無粗細色，亦無見粗細色。我初不見不知，是故無色。』彼生盲人作如是說，為真實耶？」

鸚鵡摩納答世尊曰：「不也。瞿曇！所以者何？有黑白色，亦有見黑白色者。有好惡色，亦有見好惡色。有長短色，亦有見長短色。有近遠色，亦有見近遠色。有粗細色，亦有見粗細色。若言我初不見不知，是故無色。彼生盲人作是說者，為不真實。」

「摩納！梵志弗袈裟裟羅，姓直清凈化，彼所說者，非如生盲無目人耶？」

鸚鵡摩納答世尊曰：「如盲

現代漢語譯本：『世尊，如果有人在人群中，自稱已經證得超凡的境界，如果他聲稱自己知道並親眼見到這種超凡的法，這難道不是不真實的嗎？』 鸚鵡摩納回答說：『瞿曇，梵志弗袈裟裟羅，他自詡清凈，他有一個名叫不尼的婢女，他甚至都不知道她心裡在想什麼，更何況知道所有沙門和梵志心里在想什麼呢？如果說他能知道，那絕對是不可能的。』 世尊說：『就像一個天生失明的人，他說：『沒有黑色和白色，也沒有能看到黑色和白色的人。沒有好色和壞色，也沒有能看到好色和壞色的人。沒有長色和短色，也沒有能看到長色和短色的人。沒有近色和遠色，也沒有能看到近色和遠色的人。沒有粗色和細色，也沒有能看到粗色和細色的人。我從來沒有見過，也不知道，所以根本沒有顏色。』這個天生失明的人這樣說，是真實的嗎？』 鸚鵡摩納回答世尊說：『不是的，瞿曇！為什麼呢？因為有黑色和白色，也有能看到黑色和白色的人。有好色和壞色，也有能看到好色和壞色的人。有長色和短色，也有能看到長色和短色的人。有近色和遠色，也有能看到近色和遠色的人。有粗色和細色，也有能看到粗色和細色的人。如果說『我從來沒有見過，也不知道，所以根本沒有顏色』，這個天生失明的人這樣說，是不真實的。』 『摩納，梵志弗袈裟裟羅，他所說的，不就像一個天生失明的人嗎？』 鸚鵡摩納回答世尊說：『就像盲人一樣。』

English version: 'Venerable Gotama, if a person among people claims to have attained a superior state, and if he says that he knows and sees this superior dharma, is this not untrue?' The parrot Manava replied: 'Gotama, the Brahmin Phrakasara, who claims to be pure, has a maid named Buni. He doesn't even know what she is thinking, let alone know what all the ascetics and Brahmins are thinking. If he claims to know, that is absolutely impossible.' The Blessed One said: 'It is like a person born blind, who says: 『There is no black and white, nor is there anyone who sees black and white. There is no good and bad color, nor is there anyone who sees good and bad color. There is no long and short color, nor is there anyone who sees long and short color. There is no near and far color, nor is there anyone who sees near and far color. There is no coarse and fine color, nor is there anyone who sees coarse and fine color. I have never seen or known them, therefore there is no color.』 Is what this person born blind says true?' The parrot Manava replied to the Blessed One: 'No, Gotama! Why? Because there is black and white, and there are those who see black and white. There is good and bad color, and there are those who see good and bad color. There is long and short color, and there are those who see long and short color. There is near and far color, and there are those who see near and far color. There is coarse and fine color, and there are those who see coarse and fine color. If he says, 『I have never seen or known them, therefore there is no color,』 what this person born blind says is untrue.' 'Manava, isn't what the Brahmin Phrakasara says like that of a person born blind?' The parrot Manava replied to the Blessed One: 'It is like a blind person.'

世尊告曰：「摩納！于意云何？若昔有梵志壽終命過，誦持經書，流佈經書，誦習典經，謂商伽梵志、生聞梵志、弗袈裟裟羅梵志及汝父都題，若彼所說，可不可、有真無真、有高有下耶？」

鸚鵡摩納答世尊曰：「若昔有梵志壽終命過，誦持經書，流佈經書，誦習典經，謂商伽梵志、生聞梵志、弗袈裟裟羅梵志及我父都題。彼所說者，於我意者，欲令可，莫令不可，欲令真，莫令不真，欲令高，莫令下。」

彼時，世尊問曰：「摩納！梵志弗袈裟裟羅，姓直清凈化，彼所說者，非為不可、無有可耶？非為不真、無有真耶？非為至下、無有高耶？」

鸚鵡摩納答世尊曰：「實爾。瞿曇！」

「複次，摩納！有五法作障礙，作覆蓋，作盲無目，能滅智慧，唐自疲勞，不得涅槃。云何為五？摩納！欲第一法作障礙，作覆蓋，作盲無目，能滅智慧，唐自疲勞，不得涅槃。摩納！恚、身見、戒取，疑第五法作障礙，作覆蓋，作盲無目，能滅智慧，唐自疲勞，不得涅槃。摩納！于意云何？為此五法之所障礙、覆蓋、陰纏，彼若欲觀自義，觀他義，觀俱義，及知一切沙門、梵志心之所念者，終無是處

世尊說：『摩納！你認為如何？如果過去有婆羅門壽終正寢，他們誦讀經書，傳播經書，學習經典，比如商伽婆羅門、生聞婆羅門、弗袈裟裟羅婆羅門以及你的父親都題，他們所說的，是可信還是不可信，是真實還是不真實，是高尚還是低下呢？』 鸚鵡摩納回答世尊說：『如果過去有婆羅門壽終正寢，他們誦讀經書，傳播經書，學習經典，比如商伽婆羅門、生聞婆羅門、弗袈裟裟羅婆羅門以及我的父親都題。他們所說的，在我看來，希望是可信的，不要是不可信的；希望是真實的，不要是不真實的；希望是高尚的，不要是低下的。』 當時，世尊問道：『摩納！婆羅門弗袈裟裟羅，他的姓氏是純潔的，他所說的，難道就不是不可信的、沒有可信的嗎？難道就不是不真實的、沒有真實的嗎？難道就不是低下的、沒有高尚的嗎？』 鸚鵡摩納回答世尊說：『確實如此，瞿曇！』 『再者，摩納！有五種法會成為障礙，成為覆蓋，使人盲目無知，能滅智慧，徒勞無功，無法達到涅槃。哪五種呢？摩納！慾望是第一種會成為障礙，成為覆蓋，使人盲目無知，能滅智慧，徒勞無功，無法達到涅槃的法。摩納！嗔恚、身見、戒取、疑惑，這第五種法會成為障礙，成為覆蓋，使人盲目無知，能滅智慧，徒勞無功，無法達到涅槃。摩納！你認為如何？被這五種法所障礙、覆蓋、纏繞的人，如果想要觀察自己的利益，觀察他人的利益，觀察雙方的利益，以及瞭解所有沙門、婆羅門心中所想的，最終是不可能實現的。』

The Blessed One said: 『Manava, what do you think? If in the past there were brahmins who died, having completed their life span, who recited scriptures, disseminated scriptures, and studied the scriptures, such as the brahmin Sangha, the brahmin Sravana, the brahmin Phukkusa, and your father, Duti, were their words believable or unbelievable, true or untrue, noble or base?』 The parrot Manava replied to the Blessed One: 『If in the past there were brahmins who died, having completed their life span, who recited scriptures, disseminated scriptures, and studied the scriptures, such as the brahmin Sangha, the brahmin Sravana, the brahmin Phukkusa, and my father, Duti, their words, in my opinion, I wish them to be believable, not unbelievable; I wish them to be true, not untrue; I wish them to be noble, not base.』 At that time, the Blessed One asked: 『Manava, the brahmin Phukkusa, whose lineage is pure, are his words not unbelievable, without anything believable? Are they not untrue, without anything true? Are they not base, without anything noble?』 The parrot Manava replied to the Blessed One: 『Indeed, Gotama!』 『Furthermore, Manava, there are five things that act as obstacles, as coverings, making one blind and ignorant, destroying wisdom, causing futile effort, and preventing one from attaining Nirvana. What are the five? Manava, desire is the first thing that acts as an obstacle, as a covering, making one blind and ignorant, destroying wisdom, causing futile effort, and preventing one from attaining Nirvana. Manava, anger, self-view, attachment to rules and rituals, and doubt, these fifth things act as obstacles, as coverings, making one blind and ignorant, destroying wisdom, causing futile effort, and preventing one from attaining Nirvana. Manava, what do you think? If one is obstructed, covered, and entangled by these five things, if they wish to observe their own benefit, observe the benefit of others, observe the benefit of both, and understand what all the ascetics and brahmins are thinking, it is ultimately impossible.』

。摩納！梵志弗袈裟裟羅，姓直清凈化，為欲所染，欲所穢染，欲觸欲猗，著于欲，入于欲中，不見災患，不知出要而行於欲。彼為此五法之所障礙、覆蓋、陰纏，彼若欲觀自義，觀他義，觀俱義，及知一切沙門、梵志心之所念者，終無是處。

「複次，摩納！有五欲功德，愛念意樂，彼有愛色慾相應，甚可於樂。云何為五？目知色，耳知聲，鼻知香，舌知味，身知觸。摩納！于意云何？眾生因此五欲功德故，生樂生喜，不復是過耶？」

鸚鵡摩納白世尊曰：「如是。瞿曇！」

世尊問曰：「摩納！于意云何？若因草木而然火，及離草木而然火，何者光㷿最上、最妙、最勝耶？」

鸚鵡摩納白曰：「瞿曇！若離草木而然火者，終無是處，唯有如意足力。瞿曇！若離草木而然火者，彼光㷿最上、最妙、最勝。」

世尊告曰：「如是，如是。摩納！若離草木而然火者，終無是處，唯有如意足力。若離草木而然火者，彼光㷿最上、最妙、最勝，我今假說。摩納！如因草木而然火者，如是眾生所生喜樂，謂因欲、惡不善之法，不得舍樂及於止息。摩納！如離草木而然火者，如是眾生所生舍樂，謂因離欲，從諸善法而得舍樂及於止息

現代漢語譯本：摩納！有些婆羅門，他們穿著袈裟，自稱清凈，卻被慾望所染污，被慾望所玷污，貪戀慾望的觸感和依戀，執著于慾望，沉溺於慾望之中，看不到其中的災禍，不知道從中解脫的方法，卻仍然沉溺於慾望。他們被這五種障礙所阻礙、覆蓋和纏繞，如果他們想要觀察自己的利益，觀察他人的利益，觀察雙方的利益，以及瞭解所有沙門和婆羅門心中的想法，那是不可能的。 再者，摩納！有五種慾望的功德，它們令人喜愛、令人愉悅，與愛慾相應，非常令人快樂。這五種是什麼呢？眼睛所見的顏色，耳朵所聽的聲音，鼻子所聞的香氣，舌頭所嘗的味道，身體所感的觸覺。摩納！你認為如何？眾生因為這五種慾望的功德而產生快樂和喜悅，難道不是這樣嗎？ 鸚鵡摩納回答世尊說：『是的，瞿曇！』 世尊問道：『摩納！你認為如何？如果因為草木而燃起火焰，以及離開草木而燃起火焰，哪一種火焰的光芒最上、最妙、最殊勝呢？』 鸚鵡摩納回答說：『瞿曇！如果離開草木而燃起火焰，那是不可能的，除非有如意足的力量。瞿曇！如果離開草木而燃起火焰，那火焰的光芒是最上、最妙、最殊勝的。』 世尊說道：『是的，是的。摩納！如果離開草木而燃起火焰，那是不可能的，除非有如意足的力量。如果離開草木而燃起火焰，那火焰的光芒是最上、最妙、最殊勝的，我現在只是打個比方。摩納！就像因為草木而燃起火焰一樣，眾生所產生的喜樂，是由於慾望、邪惡和不善的法，無法捨棄快樂和停止。摩納！就像離開草木而燃起火焰一樣，眾生所產生的舍樂，是由於遠離慾望，從各種善法中獲得舍樂和停止。』

English version: Monas! There are some Brahmins who wear robes, claiming to be pure, yet they are defiled by desire, tainted by desire, craving the touch and attachment of desire, clinging to desire, indulging in desire, not seeing the calamities within it, not knowing the way to liberation from it, and yet still indulging in desire. They are hindered, covered, and entangled by these five hindrances. If they wish to observe their own benefit, observe the benefit of others, observe the benefit of both, and understand the thoughts in the minds of all ascetics and Brahmins, it is impossible. Furthermore, Monas! There are five merits of desire, which are beloved and pleasurable, corresponding to craving, and very enjoyable. What are these five? The colors seen by the eyes, the sounds heard by the ears, the fragrances smelled by the nose, the tastes tasted by the tongue, and the touches felt by the body. Monas! What do you think? Do beings experience joy and happiness because of these five merits of desire, or not? The parrot Monas replied to the World-Honored One, 'Yes, Gautama!' The World-Honored One asked, 'Monas! What do you think? If a fire is ignited because of grass and wood, and a fire is ignited apart from grass and wood, which fire's light is the most supreme, the most wonderful, and the most excellent?' The parrot Monas replied, 'Gautama! If a fire is ignited apart from grass and wood, that is impossible, unless there is the power of psychic abilities. Gautama! If a fire is ignited apart from grass and wood, that fire's light is the most supreme, the most wonderful, and the most excellent.' The World-Honored One said, 'Yes, yes. Monas! If a fire is ignited apart from grass and wood, that is impossible, unless there is the power of psychic abilities. If a fire is ignited apart from grass and wood, that fire's light is the most supreme, the most wonderful, and the most excellent, I am just using a metaphor now. Monas! Just as a fire is ignited because of grass and wood, the joy and happiness that beings experience are due to desire, evil, and unwholesome dharmas, unable to relinquish pleasure and cease. Monas! Just as a fire is ignited apart from grass and wood, the equanimity and joy that beings experience are due to detachment from desire, obtaining equanimity and cessation from various wholesome dharmas.'

世尊告曰：「摩納！于意云何？有一梵志作齋行施，或從東方有剎利童子來，彼作是說：『我于其中得第一座、第一澡水、第一飲食。』彼于其中不得第一座、第一澡水、第一飲食，便生怨恨而懷憎嫉。或從南方有梵志童子來，彼作是說：『我于其中得凈妙食。』彼于其中不得凈妙食，便生怨恨而懷憎嫉。或從西方有居士童子來，彼作是說：『我于其中得豐饒食。』彼于其中不得豐饒食，便生怨恨而懷憎嫉。或從北方有工師童子來，彼作是說：『我于其中得豐足食。』彼于其中不得豐足食，便生怨恨而懷憎嫉。摩納！彼諸梵志行如是施，施設何等報耶？」

鸚鵡摩納白曰：「瞿曇！梵志不如是心行於佈施，使他生怨恨而懷憎嫉。瞿曇！當知梵志以愍傷心而行於施，以愍傷心而行施已，便得大福。」

世尊告曰：「摩納！梵志非為施設第六法，有大果報，有大功德，作福得善耶？」

鸚鵡摩納答世尊曰：「如是。瞿曇！」

世尊問曰：「摩納！若有梵志施設五法，有大果報，有大功德，作福得善，汝見此法多在何處，為在家耶？為出家學道耶？」

鸚鵡摩納答曰：「瞿曇！若有梵志施設五法，有大果報，有大功德，作福得善，我見此法多在出家學道，非在家也

世尊說：『摩納，你認為如何？如果有一個婆羅門舉行齋戒佈施，這時從東方來了一個剎帝利童子，他說：『我應該在這裡得到第一座、第一洗浴用水、第一飲食。』結果他沒有得到第一座、第一洗浴用水、第一飲食，就心生怨恨和嫉妒。或者從南方來了一個婆羅門童子，他說：『我應該在這裡得到精美的食物。』結果他沒有得到精美的食物，就心生怨恨和嫉妒。或者從西方來了一個居士童子，他說：『我應該在這裡得到豐盛的食物。』結果他沒有得到豐盛的食物，就心生怨恨和嫉妒。或者從北方來了一個工匠童子，他說：『我應該在這裡得到充足的食物。』結果他沒有得到充足的食物，就心生怨恨和嫉妒。摩納，這些婆羅門像這樣佈施，他們所施捨的會得到什麼報應呢？』 鸚鵡摩納回答說：『瞿曇，婆羅門不應該以這種心態佈施，使他人心生怨恨和嫉妒。瞿曇，應該知道婆羅門是以憐憫之心進行佈施，以憐憫之心佈施后，才能獲得大福報。』 世尊說：『摩納，婆羅門如果不是爲了施設第六種法，會有大的果報，大的功德，做善事得到好處嗎？』 世尊問道：『摩納，如果有一個婆羅門施設五種法，會有大的果報，大的功德，做善事得到好處，你認為這種法多在什麼地方出現，是在家修行的人那裡呢？還是出家學道的人那裡呢？』 鸚鵡摩納回答說：『瞿曇，如果有一個婆羅門施設五種法，會有大的果報，大的功德，做善事得到好處，我認為這種法多在出家學道的人那裡，而不是在家修行的人那裡。』

The World-Honored One said: 'Manava, what do you think? If a Brahmin performs a fast and gives alms, and a Kshatriya youth comes from the east, saying, 'I should receive the first seat, the first bathwater, and the first food here.' If he does not receive the first seat, the first bathwater, and the first food, he becomes resentful and jealous. Or if a Brahmin youth comes from the south, saying, 'I should receive fine food here.' If he does not receive fine food, he becomes resentful and jealous. Or if a householder youth comes from the west, saying, 'I should receive abundant food here.' If he does not receive abundant food, he becomes resentful and jealous. Or if a craftsman youth comes from the north, saying, 'I should receive sufficient food here.' If he does not receive sufficient food, he becomes resentful and jealous. Manava, what kind of reward will these Brahmins receive for giving alms in this way?' The parrot Manava replied: 'Gautama, Brahmins should not give alms with such a mindset, causing others to become resentful and jealous. Gautama, it should be known that Brahmins give alms with a compassionate heart, and by giving alms with a compassionate heart, they will receive great blessings.' The World-Honored One said: 'Manava, if a Brahmin does not practice the sixth dharma, will there be great rewards, great merits, and good fortune for doing good deeds?' The parrot Manava replied to the World-Honored One: 'Yes, Gautama!' The World-Honored One asked: 'Manava, if a Brahmin practices five dharmas, will there be great rewards, great merits, and good fortune for doing good deeds? Where do you see this dharma more often, among those who practice at home or among those who have left home to study the Way?' The parrot Manava replied: 'Gautama, if a Brahmin practices five dharmas, there will be great rewards, great merits, and good fortune for doing good deeds. I see this dharma more often among those who have left home to study the Way, and not among those who practice at home.'

。所以者何？在家者多事，多有所作，多有結恨，多有憎諍，彼不能得守護誠諦。瞿曇！出家學道者少事，少有所作，少有結恨，少有憎諍，彼必能得守護誠諦。瞿曇！彼誠諦者，我見多在出家學道，非在家也。所以者何？在家者多事，多有所作，多有結恨，多有憎諍，彼不得行施，不得誦習，不得行苦行，不得行梵行。瞿曇！出家學道者少事，少有所作，少有結恨，少有憎諍，彼得行施，彼得誦習，得行苦行，得行梵行。瞿曇！行梵行者，我見此法多在出家學道，非在家也。」

世尊告曰：「摩納！若有梵志施設五法，有大果報，有大功德，作福得善者，我說是從心起。云何為心？若心無結、無怨、無恚、無諍，為修彼故。摩納！于意云何？若有比丘守護誠諦者，彼因守護誠諦故，得喜得悅。摩納！若有喜及悅，善善相應，我說是從心起。云何為心？若心無結、無怨、無恚、無諍，為修彼故，如是彼得行施，彼得誦習，得行苦行，得行梵行。彼因行梵行故，得喜得悅。摩納！若有喜及悅，善善相應，我說是從心起。云何為心？若心無結、無怨、無恚、無諍，彼心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游

現代漢語譯本：這是為什麼呢？因為在家的人事務繁多，需要做的事情很多，容易結下仇恨，也容易產生爭執，他們無法守護真誠的品德。瞿曇啊！出家修道的人事務較少，需要做的事情也少，很少結下仇恨，也很少產生爭執，他們必定能夠守護真誠的品德。瞿曇啊！我認為真誠的品德，大多存在於出家修道的人中，而不是在家的人。這是為什麼呢？因為在家的人事務繁多，需要做的事情很多，容易結下仇恨，也容易產生爭執，他們無法進行佈施，無法誦讀經文，無法進行苦行，也無法進行清凈的修行。瞿曇啊！出家修道的人事務較少，需要做的事情也少，很少結下仇恨，也很少產生爭執，他們能夠進行佈施，能夠誦讀經文，能夠進行苦行，也能夠進行清凈的修行。瞿曇啊！我認為清凈的修行，大多存在於出家修道的人中，而不是在家的人。 世尊告訴他說：『摩納！如果有人設立五種法，會有很大的果報，有很大的功德，行善會得到好的結果，我認為這是從內心產生的。什麼是內心呢？如果內心沒有結縛、沒有怨恨、沒有憤怒、沒有爭執，是爲了修習這些。摩納！你認為如何？如果有一個比丘守護真誠的品德，他因為守護真誠的品德，會感到喜悅和快樂。摩納！如果有喜悅和快樂，與善法相應，我認為這是從內心產生的。什麼是內心呢？如果內心沒有結縛、沒有怨恨、沒有憤怒、沒有爭執，是爲了修習這些，這樣他就能進行佈施，他就能誦讀經文，能進行苦行，也能進行清凈的修行。他因為進行清凈的修行，會感到喜悅和快樂。摩納！如果有喜悅和快樂，與善法相應，我認為這是從內心產生的。什麼是內心呢？如果內心沒有結縛、沒有怨恨、沒有憤怒、沒有爭執，他的心與慈愛同在，充滿一方，成就遊行。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛、沒有怨恨、沒有憤怒、沒有爭執，極其廣大，無量善修，充滿一切世間，成就遊行。』

English version: Why is that? Because those who are householders have many affairs, many things to do, many grudges to form, and many disputes to have; they cannot maintain truthfulness. Gautama! Those who have left home to study the Way have few affairs, few things to do, few grudges to form, and few disputes to have; they will surely be able to maintain truthfulness. Gautama! I see that truthfulness is mostly found in those who have left home to study the Way, not in householders. Why is that? Because those who are householders have many affairs, many things to do, many grudges to form, and many disputes to have; they cannot practice giving, cannot recite scriptures, cannot practice asceticism, and cannot practice pure conduct. Gautama! Those who have left home to study the Way have few affairs, few things to do, few grudges to form, and few disputes to have; they can practice giving, they can recite scriptures, they can practice asceticism, and they can practice pure conduct. Gautama! I see that the practice of pure conduct is mostly found in those who have left home to study the Way, not in householders. The World-Honored One said to him: 'Manava! If someone establishes five dharmas, there will be great karmic results, great merit, and good fortune from doing good; I say that this arises from the mind. What is the mind? If the mind has no fetters, no resentment, no anger, no disputes, it is for the sake of cultivating these. Manava! What do you think? If a bhikkhu maintains truthfulness, he will gain joy and happiness because of maintaining truthfulness. Manava! If there is joy and happiness, corresponding to good dharmas, I say that this arises from the mind. What is the mind? If the mind has no fetters, no resentment, no anger, no disputes, it is for the sake of cultivating these; thus, he can practice giving, he can recite scriptures, he can practice asceticism, and he can practice pure conduct. Because of practicing pure conduct, he will gain joy and happiness. Manava! If there is joy and happiness, corresponding to good dharmas, I say that this arises from the mind. What is the mind? If the mind has no fetters, no resentment, no anger, no disputes, his mind is with loving-kindness, filling one direction, accomplishing wandering. Like this, in two, three, four directions, the four intermediate directions, above and below, universally pervading all, the mind is with loving-kindness, without fetters, without resentment, without anger, without disputes, extremely vast, immeasurably well-cultivated, filling all the world, accomplishing wandering.'

。如是悲、喜心與舍俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游。

「摩納！猶如有人善吹于螺，彼若有方未曾聞者，彼于夜半而登高山，極力吹螺，出微妙聲，遍滿四方。如是，比丘心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就游。摩納！于意云何？若有求天，要求天上故，便行貪伺相應心，令我作天及余天。若有求天，要求天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就游，令我作天及余天。汝觀于彼，誰得作天及余天耶？」

鸚鵡摩納答曰：「瞿曇！若此求天，要求天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就游者，我觀于彼必得作天或余天也。」

世尊問曰：「摩納！于意云何？若有求梵天，要求梵天上故，便行貪伺相應心，令我作梵天及余梵天。若有求梵天，要求梵天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就游，令我作梵天及余梵天

現代漢語譯本：如果（他的）悲心、喜心和舍心都同時具備，沒有束縛、沒有怨恨、沒有惱怒、沒有爭鬥，極其廣大，非常宏大，無量地修習善法，遍滿一切世間而成就遊行。 『摩納！就像有人善於吹螺，如果他到了一個從未聽過螺聲的地方，在半夜登上高山，盡力吹螺，發出美妙的聲音，傳遍四方。同樣，比丘的心與慈愛同在，遍滿一方而成就遊行。如此，二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有束縛、沒有怨恨、沒有惱怒、沒有爭鬥，極其廣大，非常宏大，無量地修習善法，遍滿一切世間而成就遊行。同樣，悲心、喜心和舍心都同時具備，沒有束縛、沒有怨恨、沒有惱怒、沒有爭鬥，極其廣大，非常宏大，無量地修習善法，遍滿一切世間而成就遊行。摩納！你認為如何？如果有人求生天界，因為想要生到天界，就以貪慾和伺察相應的心，希望自己成為天人或者其他天人。如果有人求生天界，因為想要生到天界，就沒有束縛、沒有怨恨、沒有惱怒、沒有爭鬥，無量地、極其廣大地修習善法，心意安定解脫，遍滿成就遊行，希望自己成為天人或者其他天人。你觀察他們，誰能成為天人或者其他天人呢？』 鸚鵡摩納回答說：『瞿曇！如果這個人求生天界，因為想要生到天界，就沒有束縛、沒有怨恨、沒有惱怒、沒有爭鬥，無量地、極其廣大地修習善法，心意安定解脫，遍滿成就遊行，我認為他必定能成為天人或者其他天人。』 世尊問道：『摩納！你認為如何？如果有人求生梵天，因為想要生到梵天，就以貪慾和伺察相應的心，希望自己成為梵天或者其他梵天。如果有人求生梵天，因為想要生到梵天，就沒有束縛、沒有怨恨、沒有惱怒、沒有爭鬥，無量地、極其廣大地修習善法，心意安定解脫，遍滿成就遊行，希望自己成為梵天或者其他梵天。

English version: If (his) compassion, joy, and equanimity are all present, without fetters, without resentment, without anger, without strife, extremely vast, very great, immeasurably cultivating good deeds, pervading all the world and achieving wandering. 'Māna! Just as someone is good at blowing a conch, if he goes to a place where the sound of the conch has never been heard, climbs a high mountain in the middle of the night, blows the conch with all his might, and emits a wonderful sound that spreads in all directions. Similarly, a bhikkhu's mind is with loving-kindness, pervading one direction and achieving wandering. Likewise, in two, three, four directions, the four intermediate directions, above and below, universally pervading everything, the mind is with loving-kindness, without fetters, without resentment, without anger, without strife, extremely vast, very great, immeasurably cultivating good deeds, pervading all the world and achieving wandering. Similarly, compassion, joy, and equanimity are all present, without fetters, without resentment, without anger, without strife, extremely vast, very great, immeasurably cultivating good deeds, pervading all the world and achieving wandering. Māna! What do you think? If someone seeks to be born in the heavens, because they want to be born in the heavens, they use a mind associated with greed and scrutiny, hoping to become a deva or another deva. If someone seeks to be born in the heavens, because they want to be born in the heavens, they have no fetters, no resentment, no anger, no strife, immeasurably and extremely vast cultivating good deeds, with a mind that is stable and liberated, pervading and achieving wandering, hoping to become a deva or another deva. Observing them, who can become a deva or another deva?' The parrot Māna replied: 'Gotama! If this person seeks to be born in the heavens, because they want to be born in the heavens, they have no fetters, no resentment, no anger, no strife, immeasurably and extremely vast cultivating good deeds, with a mind that is stable and liberated, pervading and achieving wandering, I believe that they will certainly become a deva or another deva.' The Blessed One asked: 'Māna! What do you think? If someone seeks to be born in the Brahma realm, because they want to be born in the Brahma realm, they use a mind associated with greed and scrutiny, hoping to become a Brahma or another Brahma. If someone seeks to be born in the Brahma realm, because they want to be born in the Brahma realm, they have no fetters, no resentment, no anger, no strife, immeasurably and extremely vast cultivating good deeds, with a mind that is stable and liberated, pervading and achieving wandering, hoping to become a Brahma or another Brahma.'

。汝觀于彼，誰得作梵天及余梵天耶？」

鸚鵡摩納答曰：「瞿曇！若此求梵天，要求梵天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就游者，我觀于彼得作梵天或余梵天。」

鸚鵡摩納問曰：「瞿曇！知梵道跡耶？」

世尊告曰：「摩納！我今問汝，隨所解答。摩納！于意云何？那羅歌邏村去此眾不遠耶？」

鸚鵡摩納答曰：「不遠。」

世尊告曰：「摩納！于意云何？汝於此眾告一人曰：『汝往至彼那羅歌邏村，到便即還。』彼受汝教，速疾往至那羅歌邏村，到便即還。彼往返已，汝問道路，謂于那羅歌邏村往返出入事。彼人寧住不能答耶？」

鸚鵡摩納答世尊曰：「不也。瞿曇！」

世尊告曰：「摩納！彼人往返于那羅歌邏村，問道路事，乃可得住而不能答。若問如來、無所著、等正覺梵道跡者，終不暫住而不能答。」

鸚鵡摩納白世尊曰：「沙門瞿曇！無著天祠，此事具足，謂問梵道跡能速答故。世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。鸚鵡摩納聞佛所說，歡喜奉行

現代漢語譯本：『你看看那些人，誰能成為梵天或其他梵天呢？』 鸚鵡摩納回答說：『瞿曇啊！如果有人爲了成為梵天，追求梵天的境界，因此沒有煩惱、沒有怨恨、沒有憤怒、沒有爭執，擁有無量廣大、善修的心，心意堅定解脫，圓滿成就而行，我認為他可以成為梵天或其他梵天。』 鸚鵡摩納問道：『瞿曇啊！您知道通往梵天的道路嗎？』 世尊回答說：『摩納！我現在問你，你隨自己的理解回答。摩納！你認為如何？那羅歌邏村離這裡不遠吧？』 鸚鵡摩納回答說：『不遠。』 世尊說：『摩納！你認為如何？你從這裡叫一個人說：『你到那羅歌邏村去，到了就回來。』他聽從你的吩咐，很快地去了那羅歌邏村，到了就回來。他往返之後，你問他關於那羅歌邏村往返出入的道路，他難道會因為不知道而無法回答嗎？』 鸚鵡摩納回答世尊說：『不會的，瞿曇！』 世尊說：『摩納！那個人往返于那羅歌邏村，問他道路的事情，尚且不會因為不知道而無法回答。如果問如來、無所執著、正等正覺的人關於通往梵天的道路，絕對不會因為不知道而無法回答。』 鸚鵡摩納對世尊說：『沙門瞿曇！無執著的梵天神祠，這件事確實如此，因為問到通往梵天的道路能迅速回答。世尊！我已經明白了。善逝！我已經理解了。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如此說道。鸚鵡摩納聽聞佛陀所說，歡喜奉行。

English version: 'Look at those beings, who can become Brahma or other Brahmas?' The parrot-Māṇava replied, 'Gautama, if someone seeks to become Brahma, aspiring to the state of Brahma, and thus is without fetters, without resentment, without anger, without strife, possessing immeasurable, vast, well-cultivated mind, with a steadfast and liberated mind, fully accomplished in their practice, I consider that they can become Brahma or other Brahmas.' The parrot-Māṇava asked, 'Gautama, do you know the path to Brahma?' The Blessed One replied, 'Māṇava, I will now ask you, answer as you understand. Māṇava, what do you think? Is the village of Nālagrāma not far from here?' The parrot-Māṇava replied, 'It is not far.' The Blessed One said, 'Māṇava, what do you think? If you were to tell someone from here, 『Go to Nālagrāma, and when you arrive, return immediately.』 And they, following your instruction, quickly went to Nālagrāma, and upon arriving, returned immediately. After their journey, if you were to ask them about the path to and from Nālagrāma, would they be unable to answer due to ignorance?' The parrot-Māṇava replied to the Blessed One, 'No, Gautama!' The Blessed One said, 'Māṇava, that person, having traveled to and from Nālagrāma, would not be unable to answer questions about the path. If one were to ask a Tathāgata, one who is without attachment, a fully enlightened one, about the path to Brahma, they would certainly not be unable to answer due to ignorance.' The parrot-Māṇava said to the Blessed One, 'Venerable Gautama, the abode of the unattached Brahma, this matter is indeed so, for the path to Brahma can be quickly answered. Blessed One, I have understood. Well-gone One, I have comprehended. Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha. May the Blessed One accept me as a lay follower, from this day forward, for the rest of my life, until my death.' Thus spoke the Buddha. The parrot-Māṇava, having heard the Buddha's words, rejoiced and followed them.

鸚鵡經第一竟(四千五百六十一字)

（一五三）中阿含梵志品須閑提經第二(閑音呼奸反)(第四分別誦)

一時，佛游拘樓瘦，在婆羅婆第一靜室，坐于草座。

爾時，世尊過夜平旦，著衣持缽，入釰摩瑟曇次第乞食。食訖，中后還舉衣缽，澡洗手足，以尼師檀著于肩上，往詣一林，至晝行處。爾時，世尊入于彼林，至一樹下，敷尼師檀，結加趺坐。

於是，須閑提異學中后彷徉，往詣婆羅婆第一靜室，須閑提異學遙見婆羅婆第一靜室有布草座一脅臥處，似師子臥，似沙門臥，似梵行臥，須閑提異學見已，問曰：「婆羅婆第一靜室，誰有此草座一脅臥處，似師子臥，似沙門臥，似梵行臥？」

婆羅婆梵志答曰：「須閑提！有沙門瞿曇釋種子，舍釋宗族，剃除鬚髮，著袈裟衣，至信，舍家、無家、學道，覺無上正盡覺。彼第一靜室有此草座一脅臥處，似師子臥，似沙門臥，似梵行臥。」

須閑提異學語曰：「婆羅婆！我今不可見見，不可聞聞，謂我見沙門瞿曇臥處。所以者何？彼沙門瞿曇壞敗地，壞敗地者，無可用也。」

婆羅婆語曰：「須閑提！汝不應以此事罵彼沙門瞿曇

鸚鵡經第一竟（四千五百六十一字） （一五三）中阿含梵志品須閑提經第二（閑音呼奸反）（第四分別誦） 一時，佛陀在拘樓瘦游化，住在婆羅婆第一靜室，坐在草墊上。 那時，世尊過夜后清晨，穿好衣服，拿著缽，進入釰摩瑟曇依次乞食。吃完飯，中午過後收好衣缽，洗手洗腳，把尼師檀搭在肩上，前往一片樹林，到達白天休息的地方。那時，世尊進入那片樹林，到一棵樹下，鋪好尼師檀，結跏趺坐。 這時，須閑提外道中午過後徘徊，前往婆羅婆第一靜室，須閑提外道遠遠看見婆羅婆第一靜室有鋪好的草墊，一側臥的地方，像獅子臥，像沙門臥，像梵行者臥。須閑提外道看見后，問道：『婆羅婆第一靜室，是誰有這草墊和一側臥的地方，像獅子臥，像沙門臥，像梵行者臥？』 婆羅婆梵志回答說：『須閑提！有位沙門瞿曇，是釋迦族的後裔，捨棄釋迦宗族，剃除鬚髮，穿著袈裟，以至誠之心，捨棄家庭，出家修行，覺悟了無上正等正覺。他在這第一靜室有這草墊和一側臥的地方，像獅子臥，像沙門臥，像梵行者臥。』 須閑提外道說：『婆羅婆！我今天不可能親眼看見，不可能親耳聽見，說我看見沙門瞿曇的臥處。為什麼呢？因為那沙門瞿曇是敗壞之地，敗壞之地，沒有什麼用處。』 婆羅婆說：『須閑提！你不應該用這件事來辱罵那位沙門瞿曇。』

The First Chapter of the Parrot Sutra (4,561 words) (153) The Second Sutra of the Brahmin Sūtra of the Madhyama-āgama, the Sūtra of Suśānti (the pronunciation of 'xián' is like 'jiān') (The Fourth Section of Recitation) At one time, the Buddha was traveling in Kuru, residing in the first quiet chamber of Bharadvaja, sitting on a grass mat. Then, the World-Honored One, after spending the night, in the early morning, put on his robes, took his bowl, and entered the village of Kammasadhamma to beg for alms in order. After eating, in the afternoon, he put away his robes and bowl, washed his hands and feet, placed the nisidana on his shoulder, and went to a forest, reaching a place for daytime rest. Then, the World-Honored One entered that forest, went to a tree, spread out the nisidana, and sat in the lotus position. At this time, Suśānti, a heretic, was wandering around in the afternoon and went to the first quiet chamber of Bharadvaja. Suśānti, the heretic, saw from afar that in the first quiet chamber of Bharadvaja there was a spread-out grass mat, a place for lying on one side, resembling a lion's posture, a śramaṇa's posture, and a brahmacārin's posture. Having seen this, Suśānti, the heretic, asked: 'Bharadvaja, who has this grass mat and a place for lying on one side in the first quiet chamber, resembling a lion's posture, a śramaṇa's posture, and a brahmacārin's posture?' Bharadvaja the Brahmin replied: 'Suśānti! There is a śramaṇa named Gautama, a descendant of the Shakya clan, who abandoned the Shakya clan, shaved his head and beard, wore the kāṣāya robe, with sincere faith, left his home, became homeless, and practiced the path, awakening to the unsurpassed, complete, and perfect enlightenment. He has this grass mat and a place for lying on one side in this first quiet chamber, resembling a lion's posture, a śramaṇa's posture, and a brahmacārin's posture.' Suśānti, the heretic, said: 'Bharadvaja! Today, it is impossible for me to see with my own eyes, impossible for me to hear with my own ears, that I have seen the place where the śramaṇa Gautama lies. Why is that? Because that śramaṇa Gautama is a place of ruin, and a place of ruin is of no use.' Bharadvaja said: 'Suśānti! You should not use this matter to insult that śramaṇa Gautama.'

。所以者何？彼沙門瞿曇多有慧，剎利慧、梵志慧、居士慧、沙門慧，若說慧者皆得聖智。須閑提！我欲以此義向彼沙門瞿曇說，為可爾不？」

須閑提語曰：「婆羅婆！若欲說者，則隨汝意，我無所違。婆羅婆！若見沙門瞿曇者，我亦說此義。所以者何？彼沙門瞿曇敗壞地，敗壞地者，無可用也。」

爾時，世尊在晝行處，以凈天耳出過於人，聞婆羅婆梵志與須閑提異學共論此事。世尊聞已，則于晡時從燕坐起，往詣婆羅婆梵志第一靜室，于草座上敷尼師檀，結加趺坐。婆羅婆梵志遙見世尊在樹林間，端政姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。見已，進前往詣佛所，共相問訊，卻坐一面。

世尊問曰：「婆羅婆！與須閑提異學共論此草坐處耶？」

婆羅婆梵志答世尊曰：「如是。瞿曇！我亦欲以此事向沙門瞿曇說，然沙門瞿曇未說已自知。所以者何？以如來、無所著、等正覺故。」

世尊與婆羅婆梵志共論此事。須閑提異學於後彷徉，往詣婆羅婆第一靜室。世尊遙見須閑提異學來已，而作是說：「須閑提！不調御眼根，不密守護而不修者，必受苦報。彼于沙門瞿曇善自調御，善密守護而善修者，必得樂報

這是為什麼呢？因為那位沙門喬達摩有很多智慧，剎帝利的智慧、婆羅門的智慧、居士的智慧、沙門的智慧，如果說智慧，都能達到聖智。須閑提！我想用這個道理去對那位沙門喬達摩說，可以嗎？' 須閑提說：'婆羅婆！如果你想說，就隨你的意思，我沒有異議。婆羅婆！如果見到沙門喬達摩，我也會說這個道理。這是為什麼呢？因為那位沙門喬達摩已經敗壞了根基，根基敗壞了，就沒有什麼用處了。' 當時，世尊在白天行走的地方，用清凈的天耳，聽到了婆羅婆梵志和須閑提異學在討論這件事。世尊聽到后，在傍晚時分從禪坐中起身，前往婆羅婆梵志的第一靜室，在草座上鋪好尼師檀，結跏趺坐。婆羅婆梵志遠遠地看到世尊在樹林間，端莊美好，像星辰中的月亮，光芒閃耀，如同金山，相貌美好，威嚴神聖，諸根寂靜，沒有遮蔽，成就調御，內心平靜。看到后，就走上前去，向佛陀問候，然後坐在一旁。 世尊問道：'婆羅婆！你和須閑提異學在這裡討論這件事嗎？' 婆羅婆梵志回答世尊說：'是的。喬達摩！我也想用這件事去對沙門喬達摩說，但是沙門喬達摩還沒說就已經知道了。這是為什麼呢？因為如來是無所著、等正覺的。' 世尊和婆羅婆梵志一起討論這件事。須閑提異學在後面徘徊，來到了婆羅婆的第一靜室。世尊遠遠地看到須閑提異學來了，就說：'須閑提！不調御眼根，不嚴密守護而不修行的人，必定會遭受苦報。而那些在沙門喬達摩那裡善於調御，善於嚴密守護並且善於修行的人，必定會得到快樂的果報。'

'Why is that? Because that ascetic Gautama has much wisdom, the wisdom of a Kshatriya, the wisdom of a Brahmin, the wisdom of a householder, the wisdom of an ascetic. If one speaks of wisdom, all can attain sacred wisdom. O Sukhandika! I wish to speak to that ascetic Gautama about this matter. Is it permissible?' Sukhandika said: 'O Bharadvaja! If you wish to speak, then do as you please. I have no objection. O Bharadvaja! If I see the ascetic Gautama, I will also speak of this matter. Why is that? Because that ascetic Gautama has ruined his foundation, and when the foundation is ruined, there is nothing that can be used.' At that time, the World-Honored One was in a place for daytime walking. With his pure heavenly ear, which surpasses that of humans, he heard Bharadvaja the Brahmin and Sukhandika, a follower of another school, discussing this matter. Having heard this, the World-Honored One arose from his meditation in the evening and went to the first quiet chamber of Bharadvaja the Brahmin. He spread out a mat of grass on the seat and sat cross-legged. Bharadvaja the Brahmin saw the World-Honored One from afar in the grove, handsome and beautiful, like the moon among the stars, his radiance shining brightly, like a golden mountain, with all his marks of excellence, majestic and awe-inspiring, his senses tranquil, without any obstruction, accomplished in self-control, his mind peaceful and silent. Having seen this, he went forward to the Buddha, greeted him, and sat down to one side. The World-Honored One asked: 'O Bharadvaja! Were you discussing this matter with Sukhandika, a follower of another school, in this place?' Bharadvaja the Brahmin replied to the World-Honored One: 'Yes, O Gautama! I also wished to speak to the ascetic Gautama about this matter, but the ascetic Gautama already knows it without being told. Why is that? Because the Tathagata is unattached, fully enlightened.' The World-Honored One discussed this matter with Bharadvaja the Brahmin. Sukhandika, a follower of another school, lingered behind and came to Bharadvaja's first quiet chamber. The World-Honored One saw Sukhandika, a follower of another school, coming and said: 'O Sukhandika! One who does not control the eye faculty, does not guard it closely, and does not cultivate it, will surely receive suffering as a result. But those who, in the presence of the ascetic Gautama, are good at controlling, good at guarding closely, and good at cultivating, will surely receive happiness as a result.'

。須閑提！汝因此故，說沙門瞿曇敗壞地，敗壞地者，無可用耶？」

須閑提異學答世尊曰：「如是。瞿曇！」

「須閑提！如是耳、鼻、舌、身根，不調御意根，不密守護而不修者，必受苦報。彼于沙門瞿曇善自調御，善密守護而善修者，必得樂報。須閑提！汝因此故，說沙門瞿曇敗壞地，敗壞地者，無可用耶？」

世尊問曰：「須閑提！于意云何？若人本未出家學道，彼眼知色，愛念意樂，可欲相應。彼於後時舍眼知色，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。彼眼知色，習、滅、味、患、出要見如真，內息心遊行。彼若見人未離色慾，為色愛所食，為色熱所熱。彼眼知色，愛念意樂，可欲相應，行時見已，不稱彼、不樂彼。須閑提！于意云何？若有此樂，因愛因色，樂此樂時，薄賤故不稱彼，薄賤故不樂彼。須閑提！寧可於彼有所說耶？」

答世尊曰：「不也。瞿曇！」

「須閑提！于意云何？若人本未出家學道，如是耳知聲，鼻知香，舌知味，身知觸，愛念意樂，可欲相應。彼於後時，捨身知觸，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。彼身知觸，習、滅、味、患、出要，見如真，內息心遊行

須閑提問道：『你因為這個緣故，說沙門瞿曇敗壞了修行之地，說他敗壞修行之地，是說他毫無用處嗎？』 須閑提外道回答世尊說：『是的，瞿曇！』 『須閑提，如果眼、耳、鼻、舌、身這五根，不加以調御，不嚴密守護，不勤加修習，必定會遭受苦報。而沙門瞿曇能夠很好地調御這五根，嚴密守護，勤加修習，必定會得到快樂的果報。須閑提，你因為這個緣故，說沙門瞿曇敗壞了修行之地，說他敗壞修行之地，是說他毫無用處嗎？』 世尊問道：『須閑提，你認為如何？如果有人本來沒有出家學道，他的眼睛看到美好的顏色，就心生愛戀，感到愉悅，想要擁有。後來他捨棄了對顏色的執著，剃除了鬚髮，穿上袈裟，以堅定的信念出家，離開家庭，過著無家可歸的修行生活。他看到顏色時，能夠如實地認識到它的生起、滅去、帶來的快樂、帶來的禍患以及從中解脫的必要，內心平靜。如果他看到有人還沒有斷除對顏色的執著，被對顏色的愛慾所吞噬，被對顏色的慾望所煎熬。他看到顏色時，不再像以前那樣愛戀、愉悅、想要擁有。須閑提，你認為如何？如果有人曾經因為愛慾和顏色而感到快樂，當他不再執著于這種快樂時，因為看輕它，所以不再喜歡它，不再感到快樂。須閑提，對於這種情況，你有什麼看法嗎？』 須閑提回答世尊說：『沒有，瞿曇！』 『須閑提，你認為如何？如果有人本來沒有出家學道，他的耳朵聽到聲音，鼻子聞到香味，舌頭嚐到味道，身體感受到觸覺，就心生愛戀，感到愉悅，想要擁有。後來他捨棄了對觸覺的執著，剃除了鬚髮，穿上袈裟，以堅定的信念出家，離開家庭，過著無家可歸的修行生活。他感受到觸覺時，能夠如實地認識到它的生起、滅去、帶來的快樂、帶來的禍患以及從中解脫的必要，內心平靜。

『Sukkhaṇḍika, is it because of this that you say that the ascetic Gotama is ruined, that he is ruined and useless?』 The wandering ascetic Sukkhaṇḍika replied to the Blessed One, 『Yes, Gotama.』 『Sukkhaṇḍika, if the faculties of the eye, ear, nose, tongue, and body are not controlled, not well-guarded, and not cultivated, they will certainly lead to suffering. But if the ascetic Gotama has well-controlled, well-guarded, and well-cultivated these faculties, he will certainly attain happiness. Sukkhaṇḍika, is it because of this that you say that the ascetic Gotama is ruined, that he is ruined and useless?』 The Blessed One asked, 『Sukkhaṇḍika, what do you think? If a person who has not yet left home to practice the path, when his eye sees a form, he is fond of it, enjoys it, and desires it. Later, he gives up attachment to forms, shaves his head and beard, puts on the yellow robe, and with faith, leaves home to live the homeless life. When his eye sees a form, he sees its arising, its passing away, its pleasure, its danger, and the need to escape from it, and his mind is at peace. If he sees someone who has not yet abandoned attachment, who is consumed by the love of forms, and who is tormented by the desire for forms, when his eye sees a form, he no longer feels the same fondness, enjoyment, or desire as before. Sukkhaṇḍika, what do you think? If someone once found pleasure in love and forms, but when he no longer clings to that pleasure, because he sees it as insignificant, he no longer likes it, no longer feels pleasure in it. Sukkhaṇḍika, is there anything to be said about this?』 Sukkhaṇḍika replied to the Blessed One, 『No, Gotama.』 『Sukkhaṇḍika, what do you think? If a person who has not yet left home to practice the path, when his ear hears a sound, his nose smells a fragrance, his tongue tastes a flavor, his body feels a touch, he is fond of it, enjoys it, and desires it. Later, he gives up attachment to touch, shaves his head and beard, puts on the yellow robe, and with faith, leaves home to live the homeless life. When his body feels a touch, he sees its arising, its passing away, its pleasure, its danger, and the need to escape from it, and his mind is at peace.

。彼若見人未離觸欲，為觸愛所食，為觸熱所熱。彼身知觸，愛念意樂，可欲相應，行時見已，不稱彼、不樂彼。須閑提！于意云何？若有見此樂，因愛因觸，樂此樂時，薄賤故不稱彼，薄賤故不樂彼。須閑提！寧可於彼有所說耶？」

世尊問曰：「須閑提！于意云何？若人本未出家學道，五欲功德愛念意樂，可欲相應。彼於後時，舍五欲功德，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。彼五欲功德，習、滅、味、患、出要，見如真，內息心遊行。彼若見人未離欲，為欲愛所食，為欲熱所熱，五欲功德愛念意樂，可欲相應，行時見已，不稱彼、不樂彼。須閑提！于意云何？若有此樂，因欲因欲愛，樂此樂時，薄賤故不稱彼，薄賤故不樂彼。須閑提！寧可於彼有所說耶？」

「須閑提！我本未出家學道時，得五欲功德，易不難得，愛念意樂，可欲相應。我於後時，舍五欲功德，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。彼五欲功德，習、滅、味、患、出要，見如真，內息心遊行。我見人未離欲，為欲愛所食，為欲熱所熱，五欲功德，愛念意樂，可欲相應，行時見已，我不稱彼，我不樂彼

現代漢語譯本：'如果他看到有人尚未脫離感官慾望，被感官的愛所吞噬，被感官的熱情所炙烤。他自身體驗著感官的接觸，愛戀著，享受著，與慾望相應，當他看到這種情況時，他不會贊同，也不會喜歡。須閑提，你認為如何？如果有人享受這種快樂，因為愛和感官的接觸而快樂，當他享受這種快樂時，因為這種快樂的低賤而不贊同，因為這種快樂的低賤而不喜歡。須閑提，對於這樣的人，可以有什麼說法嗎？' 答世尊說：'不能，瞿曇！' 世尊問道：'須閑提，你認為如何？如果有人原本沒有出家修行，對五種感官的快樂愛戀著，享受著，與慾望相應。後來，他捨棄了五種感官的快樂，剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，過著無家可歸的修行生活。他對於五種感官的快樂，它們的產生、滅亡、滋味、過患和解脫之道，如實地瞭解，內心平靜。如果他看到有人尚未脫離慾望，被慾望的愛所吞噬，被慾望的熱情所炙烤，對五種感官的快樂愛戀著，享受著，與慾望相應，當他看到這種情況時，他不會贊同，也不會喜歡。須閑提，你認為如何？如果有人享受這種快樂，因為慾望和慾望的愛而快樂，當他享受這種快樂時，因為這種快樂的低賤而不贊同，因為這種快樂的低賤而不喜歡。須閑提，對於這樣的人，可以有什麼說法嗎？' '須閑提，我原本沒有出家修行時，能夠輕易獲得五種感官的快樂，愛戀著，享受著，與慾望相應。後來，我捨棄了五種感官的快樂，剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，過著無家可歸的修行生活。我對於五種感官的快樂，它們的產生、滅亡、滋味、過患和解脫之道，如實地瞭解，內心平靜。我看到有人尚未脫離慾望，被慾望的愛所吞噬，被慾望的熱情所炙烤，對五種感官的快樂愛戀著，享受著，與慾望相應，當他看到這種情況時，我不會贊同，也不會喜歡。'

English version: 'If he sees someone who has not yet detached from sensual desires, is consumed by the love of sensual contact, and is heated by the passion of sensual contact. He himself experiences sensual contact, cherishes it, enjoys it, and is in accordance with desire. When he sees this, he does not approve of it, nor does he like it. Sukkha, what do you think? If someone enjoys this pleasure, is happy because of love and sensual contact, when he enjoys this pleasure, he does not approve of it because of its baseness, and he does not like it because of its baseness. Sukkha, is there anything that can be said about such a person?' The answer to the World Honored One was: 'No, Gotama!' The World Honored One asked: 'Sukkha, what do you think? If someone originally had not left home to practice the path, cherished the merits of the five sensual pleasures, enjoyed them, and was in accordance with desire. Later, he abandoned the merits of the five sensual pleasures, shaved his head and beard, put on the monastic robe, with firm faith, left his home, lived a homeless life, and practiced the path. He truly understands the arising, cessation, taste, danger, and escape from the five sensual pleasures, and his mind is at peace. If he sees someone who has not yet detached from desires, is consumed by the love of desire, and is heated by the passion of desire, cherishes the merits of the five sensual pleasures, enjoys them, and is in accordance with desire, when he sees this, he does not approve of it, nor does he like it. Sukkha, what do you think? If someone enjoys this pleasure, is happy because of desire and the love of desire, when he enjoys this pleasure, he does not approve of it because of its baseness, and he does not like it because of its baseness. Sukkha, is there anything that can be said about such a person?' 'Sukkha, when I had not yet left home to practice the path, I could easily obtain the merits of the five sensual pleasures, cherished them, enjoyed them, and was in accordance with desire. Later, I abandoned the merits of the five sensual pleasures, shaved my head and beard, put on the monastic robe, with firm faith, left my home, lived a homeless life, and practiced the path. I truly understand the arising, cessation, taste, danger, and escape from the five sensual pleasures, and my mind is at peace. I see someone who has not yet detached from desires, is consumed by the love of desire, and is heated by the passion of desire, cherishes the merits of the five sensual pleasures, enjoys them, and is in accordance with desire, when I see this, I do not approve of it, nor do I like it.'

。須閑提！于意云何？若有此樂，因欲因欲愛，樂此樂時，薄賤故我不稱彼，薄賤故我不樂彼。須閑提！寧可於我有所說耶？」

世尊告曰：「須閑提！猶如居士、居士子，極大富樂，資財無量，多諸畜牧、封戶、食邑，諸生活具種種豐饒，彼得五欲，易不難得。彼成就身妙行，口、意妙行，臨死之時，不樂舍五欲功德，身壞命終，后升善處，得生天上，具足行五欲功德。須閑提！此天及天子寧當舍天五欲功德，樂人間欲，歡喜念耶？」

答世尊曰：「不也。瞿曇！所以者何？人間欲者，臭處不凈，意甚穢惡而不可向，憎諍極苦。瞿曇！於人間欲，天欲最上、最妙、最勝。若彼天及天子舍于天上五欲功德，樂人間欲，歡喜念者，終無是處。」

「如是。須閑提！我斷人間欲，度于天欲，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。彼五欲功德，習、滅、味、患、出要，見如真，內息心遊行。我見人未離欲，為欲愛所食，為欲熱所熱，五欲功德愛念意樂，可欲相應，行時見已，我不稱彼，我不樂彼。須閑提！于意云何？若有此樂，因欲因欲愛，樂此樂時，薄賤故我不稱彼，薄賤故我不樂彼。須閑提！寧可於我有所說耶？」

答世尊曰：「不也

『須閑提！你覺得怎麼樣？如果有人因為慾望和對慾望的愛而享受這種快樂，當他享受這種快樂時，因為這種快樂是低賤的，所以我不會稱讚他，因為這種快樂是低賤的，所以我不會喜歡他。須閑提！你覺得我有什麼可說的嗎？』 須閑提回答世尊說：『不，瞿曇！』 世尊告訴他說：『須閑提！就像一個居士或居士子，極其富有，擁有無量的財富，大量的牲畜、封地、食邑，各種生活用品都非常豐饒，他能輕易獲得五欲的享受。他成就了身、口、意的美好行為，臨死的時候，不捨得放棄五欲的功德，身壞命終后，升到善處，得生天上，具足享受五欲的功德。須閑提！這個天人和天子會捨棄天上的五欲功德，而喜歡人間慾望，並對此感到歡喜嗎？』 須閑提回答世尊說：『不會的，瞿曇！為什麼呢？因為人間的慾望是污穢不凈的，令人厭惡，充滿爭鬥和痛苦。瞿曇！與人間慾望相比，天上的慾望是最上、最妙、最殊勝的。如果天人和天子捨棄天上的五欲功德，而喜歡人間慾望，並對此感到歡喜，這是不可能的。』 『正是這樣，須閑提！我斷絕了人間的慾望，超越了天上的慾望，剃除了鬚髮，穿上袈裟，以堅定的信念捨棄了家庭，出家學道。我如實地看到了五欲的功德、習性、滅盡、滋味、過患和出離之道，內心平靜。我看到那些沒有離欲的人，被慾望的愛所吞噬，被慾望的熱情所煎熬，對五欲的功德充滿愛戀和渴望，當他們這樣做的時候，我不會稱讚他們，我不會喜歡他們。須閑提！你覺得怎麼樣？如果有人因為慾望和對慾望的愛而享受這種快樂，當他享受這種快樂時，因為這種快樂是低賤的，所以我不會稱讚他，因為這種快樂是低賤的，所以我不會喜歡他。須閑提！你覺得我有什麼可說的嗎？』 須閑提回答世尊說：『不，』

'Sukhada, what do you think? If someone enjoys this pleasure because of desire and love for desire, when he enjoys this pleasure, because this pleasure is base, I do not praise him, because this pleasure is base, I do not like him. Sukhada, do you think I have anything to say?' Sukhada replied to the Blessed One, 'No, Gautama!' The Blessed One said, 'Sukhada, it is like a householder or a householder's son, who is extremely wealthy, possessing immeasurable wealth, many livestock, estates, and villages, and all kinds of abundant living supplies, he can easily obtain the enjoyment of the five desires. He has achieved good conduct in body, speech, and mind. When he is about to die, he is unwilling to give up the merits of the five desires. After his body breaks and his life ends, he ascends to a good place and is born in heaven, fully enjoying the merits of the five desires. Sukhada, would this deva and deva's son give up the merits of the five desires in heaven and enjoy human desires, and be happy about it?' Sukhada replied to the Blessed One, 'No, Gautama! Why? Because human desires are foul and impure, disgusting, full of strife and suffering. Gautama! Compared to human desires, heavenly desires are the highest, most wonderful, and most excellent. If a deva and deva's son were to give up the merits of the five desires in heaven and enjoy human desires, and be happy about it, that would be impossible.' 'It is so, Sukhada! I have cut off human desires, transcended heavenly desires, shaved my head and beard, put on the robes, and with firm faith, left home, renounced the household life, and studied the path. I have seen the merits, habits, cessation, taste, faults, and the way out of the five desires as they truly are, and my mind is at peace. I see those who have not abandoned desire, who are consumed by the love of desire, who are tormented by the heat of desire, who are full of love and longing for the merits of the five desires. When they do this, I do not praise them, I do not like them. Sukhada, what do you think? If someone enjoys this pleasure because of desire and love for desire, when he enjoys this pleasure, because this pleasure is base, I do not praise him, because this pleasure is base, I do not like him. Sukhada, do you think I have anything to say?' Sukhada replied to the Blessed One, 'No,'

世尊告曰：「須閑提！猶人病癩，身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。須閑提！于意云何？若病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。如是寧得除病有力，不壞諸根，為脫癩病，身體完健，平復如故，還本所耶？」

答世尊曰：「不也。瞿曇！所以者何？若病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。如是更生瘡轉增多，本瘡轉大，然彼反以癩瘡為樂。」

「須閑提！如病癩人身體爛熟，為蟲所食爪擿瘡開，臨火坑炙。如是更生瘡轉增多，本瘡轉大，然彼反以癩瘡為樂。須閑提！如是眾生未離欲，為欲愛所食，為欲熱所熱而行於欲。須閑提！如是眾生未離欲，為欲愛所食，為欲熱所熱而行於欲，如是欲轉增多，欲愛轉廣，然彼反以欲愛為樂。彼若不斷欲，不離欲愛，內息心，已行、當行、今行者，終無是處。所以者何？此非道理，斷欲、離欲愛，謂行於欲。」

世尊告曰：「須閑提！猶王及大臣，得五所欲，易不難得。彼若不斷欲，不離欲愛，內息心，已行、當行、今行者，終無是處。所以者何？此非道理，斷欲、離欲愛，謂行於欲。如是，須閑提！眾生未離欲，為欲愛所食，為欲熱所熱而行於欲

世尊說：『須閑提！就像一個人得了麻風病，身體潰爛，被蟲子啃食，用指甲摳破瘡口，還靠近火坑炙烤。須閑提！你認為如何？如果一個麻風病人身體潰爛，被蟲子啃食，用指甲摳破瘡口，還靠近火坑炙烤。這樣能有力地去除疾病，不損壞各種器官，擺脫麻風病，身體恢復健康，像原來一樣，回到本來的狀態嗎？』 須閑提回答世尊說：『不能。瞿曇！為什麼呢？如果一個麻風病人身體潰爛，被蟲子啃食，用指甲摳破瘡口，還靠近火坑炙烤。這樣只會使瘡越來越多，原來的瘡也越來越大，然而他反而以麻風瘡為樂。』 『須閑提！就像麻風病人身體潰爛，被蟲子啃食，用指甲摳破瘡口，還靠近火坑炙烤。這樣只會使瘡越來越多，原來的瘡也越來越大，然而他反而以麻風瘡為樂。須閑提！眾生也是如此，沒有脫離慾望，被慾望的愛所吞噬，被慾望的熱情所煎熬，還沉溺於慾望之中。須閑提！眾生沒有脫離慾望，被慾望的愛所吞噬，被慾望的熱情所煎熬，還沉溺於慾望之中，這樣慾望就會越來越多，慾望的愛也越來越廣，然而他們反而以慾望的愛為樂。如果他們不斷除慾望，不脫離慾望的愛，內心平靜，已經做過、將要做、正在做這些事，最終都不會有結果。為什麼呢？這不合道理，斷除慾望、脫離慾望的愛，卻還沉溺於慾望之中。』 世尊說：『須閑提！就像國王和大臣，得到五種慾望，很容易得到。如果他們不斷除慾望，不脫離慾望的愛，內心平靜，已經做過、將要做、正在做這些事，最終都不會有結果。為什麼呢？這不合道理，斷除慾望、脫離慾望的愛，卻還沉溺於慾望之中。同樣，須閑提！眾生沒有脫離慾望，被慾望的愛所吞噬，被慾望的熱情所煎熬，還沉溺於慾望之中。』

English version: 『Gautama!』 The World-Honored One said: 『Suhanti! It is like a person with leprosy, whose body is festering, eaten by worms, scratching open the sores with their nails, and being scorched by a fire pit. Suhanti! What do you think? If a person with leprosy, whose body is festering, eaten by worms, scratching open the sores with their nails, and being scorched by a fire pit, would they be able to remove the disease, not damage their organs, be free from leprosy, have their body restored to health, and return to their original state?』 Suhanti replied to the World-Honored One: 『No, Gautama! Why is that? If a person with leprosy, whose body is festering, eaten by worms, scratching open the sores with their nails, and being scorched by a fire pit, it would only cause more sores to grow, and the original sores to become larger, yet they would find pleasure in the leprous sores.』 『Suhanti! Just like a person with leprosy, whose body is festering, eaten by worms, scratching open the sores with their nails, and being scorched by a fire pit, it would only cause more sores to grow, and the original sores to become larger, yet they would find pleasure in the leprous sores. Suhanti! It is the same with sentient beings who have not detached from desire, are consumed by the love of desire, are tormented by the heat of desire, and still indulge in desire. Suhanti! Sentient beings who have not detached from desire, are consumed by the love of desire, are tormented by the heat of desire, and still indulge in desire, in this way, desire will increase more and more, the love of desire will become more widespread, yet they will find pleasure in the love of desire. If they do not cut off desire, do not detach from the love of desire, and calm their minds, those who have done, will do, and are doing these things, will ultimately not succeed. Why is that? It is not reasonable to cut off desire, detach from the love of desire, and yet still indulge in desire.』 The World-Honored One said: 『Suhanti! It is like a king and his ministers, who obtain the five desires, which are not difficult to obtain. If they do not cut off desire, do not detach from the love of desire, and calm their minds, those who have done, will do, and are doing these things, will ultimately not succeed. Why is that? It is not reasonable to cut off desire, detach from the love of desire, and yet still indulge in desire. Likewise, Suhanti! Sentient beings who have not detached from desire, are consumed by the love of desire, are tormented by the heat of desire, and still indulge in desire.』

。須閑提！若眾生未離欲，為欲愛所食，為欲熱所熱而行欲者，如是欲轉增多，欲愛轉廣，然彼反以欲愛為樂。彼若不斷欲，不離欲愛，內息心，已行、當行、今行者，終無是處。所以者何？此非道理，斷欲、離欲愛，謂行於欲。

「須閑提！猶病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。有人為彼憐念愍傷，求利及饒益，求安隱快樂，與如其像好藥，與如其像好藥已，除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所。彼若見人有癩病者，身體爛熟，為蟲所食，以爪擿瘡開，臨火坑炙。須閑提！彼人見已，寧複意樂稱譽喜耶？」

答世尊曰：「不也。瞿曇！所以者何？有病須藥，無病不須。」

「須閑提！于意云何？若彼癩人除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所，有二力士，強捉彼人臨火坑炙。彼于其中慞惶迴避，身生重熱。須閑提！于意云何？此火坑者，於今更熱，大苦可患，甚於本耶？」

答世尊曰：「不也。瞿曇！其本病癩，身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。彼于苦大樂更樂想，其心迷亂，有顛倒想

現代漢語譯本：須閑提！如果眾生沒有脫離慾望，被慾望的愛所吞噬，被慾望的熱情所煎熬而行淫慾，那麼這種慾望就會不斷增長，慾望的愛也會不斷擴大，然而他們反而以慾望的愛為樂。如果他們不斷絕慾望，不脫離慾望的愛，內心不平靜，對於已經做過、將要做和正在做的事情，最終都不會有好的結果。這是為什麼呢？因為這不合道理，斷絕慾望、脫離慾望的愛，卻又沉溺於慾望之中。 須閑提！就像一個患有麻風病的人，身體潰爛，被蟲子啃食，用指甲摳開瘡口，靠近火坑炙烤。有人憐憫他，想要幫助他，為他求得利益和安穩快樂，給他合適的良藥。服用良藥后，他病癒體強，沒有損傷根本，擺脫了麻風病，身體健康，恢復如初，回到原來的地方。如果他看到有人患有麻風病，身體潰爛，被蟲子啃食，用指甲摳開瘡口，靠近火坑炙烤。須閑提！這個人看到后，還會感到快樂、稱讚和喜悅嗎？ 世尊回答說：『不會的，瞿曇！為什麼呢？因為有病才需要藥，沒病就不需要了。』 須閑提！你認為如何？如果那個麻風病人病癒體強，沒有損傷根本，擺脫了麻風病，身體健康，恢復如初，回到原來的地方，有兩個力士強行抓住他，把他靠近火坑炙烤。他會驚慌失措地躲避，身體感到劇烈的灼熱。須閑提！你認為如何？這個火坑，現在會比之前更熱，更痛苦，更可怕嗎？ 世尊回答說：『不會的，瞿曇！他原本患有麻風病，身體潰爛，被蟲子啃食，用指甲摳開瘡口，靠近火坑炙烤。他反而覺得那種痛苦是快樂的，他的心是迷亂的，有顛倒的想法。』

English version: 'Subhuti! If sentient beings have not detached from desire, are consumed by the love of desire, and are tormented by the heat of desire while engaging in lust, then such desire will continue to increase, and the love of desire will continue to expand. Yet, they find pleasure in the love of desire. If they do not cut off desire, do not detach from the love of desire, and do not calm their minds, regarding what they have done, will do, and are doing, there will ultimately be no good outcome. Why is this? Because it is unreasonable to cut off desire and detach from the love of desire, yet indulge in desire.' 'Subhuti! It is like a leper whose body is festering, eaten by worms, scratching open sores with his nails, and being roasted near a fire pit. Someone pities him, wants to help him, seeks benefit and peace and happiness for him, and gives him appropriate medicine. After taking the medicine, he recovers his strength, his faculties are not damaged, he is free from leprosy, his body is healthy, he is restored to his original state, and he returns to his former place. If he sees someone with leprosy, whose body is festering, eaten by worms, scratching open sores with his nails, and being roasted near a fire pit. Subhuti! After seeing this, would that person still feel joy, praise, and delight?' The World Honored One replied: 'No, Gautama! Why is that? Because medicine is needed when there is illness, but not when there is no illness.' 'Subhuti! What do you think? If that leper recovers his strength, his faculties are not damaged, he is free from leprosy, his body is healthy, he is restored to his original state, and he returns to his former place, and two strong men forcibly grab him and roast him near a fire pit. He would panic and try to avoid it, and his body would feel intense heat. Subhuti! What do you think? Would this fire pit be hotter, more painful, and more terrible now than before?' The World Honored One replied: 'No, Gautama! He originally had leprosy, his body was festering, eaten by worms, scratching open sores with his nails, and being roasted near a fire pit. He actually felt that pain was pleasure, his mind was confused, and he had inverted thoughts.'

。瞿曇！彼人於今除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所，彼于苦大苦更樂想，其心泰然，無顛倒想。」

「須閑提！如病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。彼于苦大樂更樂想，其心迷亂，有顛倒想。如是，須閑提！眾生不離欲，為欲愛所食，為欲熱所熱而行於欲。彼于苦欲有樂欲想，其心迷亂，有顛倒想。須閑提！猶如彼人除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所。彼于苦大苦更樂想，其心泰然，無顛倒想。如是，須閑提！我于苦欲有苦欲想，得如真實，無顛倒想。所以者何？須閑提！過去時欲不凈臭處，意甚穢惡而不可向，憎諍苦更觸，未來、現在欲亦不凈臭處，意甚穢惡而不可向，憎諍苦更觸。須閑提！如來、無所著、等正覺說無病第一利，涅槃第一樂。」

須閑提異學白世尊曰：「瞿曇！我亦曾從耆舊尊德長老久學梵行所，聞無病第一利，涅槃第一樂。」

世尊問曰：「須閑提！若汝曾從耆舊尊德長老久學梵行所，聞無病第一利，涅槃第一樂。須閑提！何者無病？何者涅槃耶？」

於是，須閑提異學身即是病、是癰、是箭、是蛇、是無常、是苦、是空、是非神，以兩手抆摸而作是說：「瞿曇！此是無病，此是涅槃

現代漢語譯本：『喬達摩！那個人現在病癒有力，諸根完好，已經擺脫了麻風病，身體健康，恢復如初，回到原來的地方。他對於巨大的痛苦反而覺得快樂，內心平靜，沒有顛倒的想法。』 『須閑提！就像一個患麻風病的人，身體潰爛，被蟲子啃食，指甲摳開瘡口，臨近火坑炙烤。他對於巨大的痛苦反而覺得快樂，內心迷亂，有顛倒的想法。就像這樣，須閑提！眾生不離慾望，被慾望的愛所吞噬，被慾望的熱情所煎熬而沉溺於慾望。他們對於痛苦的慾望反而有快樂的慾望，內心迷亂，有顛倒的想法。須閑提！就像那個人病癒有力，諸根完好，已經擺脫了麻風病，身體健康，恢復如初，回到原來的地方。他對於巨大的痛苦反而覺得快樂，內心平靜，沒有顛倒的想法。就像這樣，須閑提！我對於痛苦的慾望有痛苦的慾望，得到了如實的認知，沒有顛倒的想法。為什麼呢？須閑提！過去時的慾望是不凈的臭穢之處，令人厭惡而不可接近，憎恨爭鬥和痛苦的接觸；未來和現在的慾望也是不凈的臭穢之處，令人厭惡而不可接近，憎恨爭鬥和痛苦的接觸。須閑提！如來、無所著、等正覺說無病是第一利益，涅槃是第一快樂。』 須閑提外道對世尊說：『喬達摩！我也曾從年長的、德高望重的長老那裡，聽聞無病是第一利益，涅槃是第一快樂。』 世尊問道：『須閑提！如果你曾從年長的、德高望重的長老那裡，聽聞無病是第一利益，涅槃是第一快樂。須閑提！什麼是無病？什麼是涅槃呢？』 於是，須閑提外道認為身體就是疾病、是癰瘡、是箭矢、是毒蛇、是無常、是痛苦、是空虛、是非神，用雙手撫摸身體，說道：『喬達摩！這就是無病，這就是涅槃。』

English version: 'Gautama! That person, now recovered and strong, with his faculties intact, having escaped leprosy, is healthy, restored to his former state, and has returned to his original place. He thinks of great suffering as pleasure, his mind is at peace, and he has no inverted thoughts.' 'Sushanti! Like a leper whose body is festering, eaten by worms, with nails picking at open sores, being roasted near a fire pit. He thinks of great suffering as pleasure, his mind is confused, and he has inverted thoughts. Likewise, Sushanti! Beings do not detach from desire, are consumed by the love of desire, are heated by the passion of desire, and indulge in desire. They think of painful desire as pleasurable desire, their minds are confused, and they have inverted thoughts. Sushanti! Like that person who has recovered and is strong, with his faculties intact, having escaped leprosy, is healthy, restored to his former state, and has returned to his original place. He thinks of great suffering as pleasure, his mind is at peace, and he has no inverted thoughts. Likewise, Sushanti! I think of painful desire as painful desire, have attained true understanding, and have no inverted thoughts. Why is that? Sushanti! Past desires are impure and foul, repulsive and unapproachable, hateful, contentious, and cause painful contact; future and present desires are also impure and foul, repulsive and unapproachable, hateful, contentious, and cause painful contact. Sushanti! The Tathagata, the Unattached One, the Perfectly Enlightened One, says that freedom from disease is the greatest benefit, and Nirvana is the greatest happiness.' The ascetic Sushanti said to the World-Honored One, 'Gautama! I have also heard from the old, venerable, and long-practicing Brahmins that freedom from disease is the greatest benefit, and Nirvana is the greatest happiness.' The World-Honored One asked, 'Sushanti! If you have heard from the old, venerable, and long-practicing Brahmins that freedom from disease is the greatest benefit, and Nirvana is the greatest happiness. Sushanti! What is freedom from disease? What is Nirvana?' Then, the ascetic Sushanti considered the body to be a disease, a boil, an arrow, a snake, impermanent, suffering, empty, and non-self. He touched his body with both hands and said, 'Gautama! This is freedom from disease, this is Nirvana.'

世尊語曰：「須閑提！猶如生盲，從有目人聞其所說：『白凈無垢，白凈無垢。』彼聞此已，便求白凈。有諂誑人而不為彼求利及饒益，求安隱快樂，則以垢膩不凈之衣，持往語曰：『汝當知之，此是白凈無垢之衣，汝以兩手敬受被身。』彼盲子喜，即以兩手敬受被身而作是說：『白凈無垢，白凈無垢。』須閑提！彼人為自知說，為不知說？為自見說，為不見說？」

須閑提異學答曰：「瞿曇！如是說者，實不知見。」

世尊語曰：「如是。須閑提！如盲無目，身即是病、是癰、是箭、是蛇、是無常、是苦、是空、是非神，以兩手抆摸而作是說：『瞿曇！此是無病，此是涅槃。』須閑提！汝尚不識于無病，何況知見於涅槃耶？言知見者，終無是處。須閑提！如來、無所著、等正覺說：

「無病第一利，　　涅槃第一樂， 諸道八正道，　　住安隱甘露。

「彼眾多人並共聞之，眾多異學聞此偈已，展轉相傳，不能知義。彼既聞已，而欲求教，彼並愚癡，還相欺誑。彼自現身四大之種，從父母生，飲食所長，常覆按摩澡浴，強忍、破壞、磨滅，離散之法。然見神受神，緣受則有，緣有則生，緣生則老死，緣老死則愁戚啼哭、憂苦懊惱，如是此生純大苦陰

世尊說：『須閑提！就像一個天生失明的人，從有眼睛的人那裡聽到他們說：『潔白無瑕，潔白無瑕。』他聽了這話，就想尋求潔白。有個諂媚虛偽的人，並不為他求利益和好處，求安穩快樂，卻拿著一件污垢不凈的衣服，對他說：『你要知道，這才是潔白無瑕的衣服，你應當用雙手恭敬地接受並穿在身上。』那個盲人很高興，就用雙手恭敬地接受並穿在身上，還說：『潔白無瑕，潔白無瑕。』須閑提！那個人是自己知道才這樣說，還是不知道才這樣說？是自己看見才這樣說，還是沒看見才這樣說？』 須閑提的異教學者回答說：『瞿曇！這樣說的人，實際上是不知道也不見的。』 世尊說：『是這樣的，須閑提！就像盲人沒有眼睛，身體就是疾病、是毒瘡、是箭傷、是毒蛇、是無常、是痛苦、是空虛、是非我，卻用雙手撫摸著說：『瞿曇！這是沒有疾病的，這是涅槃。』須閑提！你尚且不認識無病，又怎麼能知道和見到涅槃呢？說知道和見到，終究是沒有這種道理的。須閑提！如來、無所執著、等正覺是這樣說的： 『無病是第一利益，涅槃是第一快樂，諸道中八正道最好，安住于安穩的甘露之中。』 『那些很多人都聽到了這些話，很多異教學者聽到這偈語后，輾轉相傳，卻不能理解其中的含義。他們聽了之後，想要尋求教導，他們都很愚癡，反而互相欺騙。他們自己所呈現的身體，是四大元素組成的，從父母那裡出生，靠飲食長大，經常需要遮蓋、洗澡，需要強忍、破壞、磨滅，是離散的法則。然而卻認為神在感受，因為有感受所以有存在，因為有存在所以有出生，因為有出生所以有衰老死亡，因為有衰老死亡所以有憂愁悲傷、哭泣、憂慮痛苦、懊惱，這樣就產生了純粹巨大的苦陰。』

The World-Honored One said: 'Subhuti! It's like a person born blind who hears from someone with sight that something is 'pure white, without blemish, pure white, without blemish.' Hearing this, he seeks the pure white. A flattering and deceitful person, not seeking his benefit or advantage, nor his peace and happiness, takes a soiled and unclean garment and says to him: 'You should know, this is the pure white, without blemish garment. You should respectfully receive it with both hands and wear it.' The blind man is delighted, and respectfully receives it with both hands and wears it, saying: 'Pure white, without blemish, pure white, without blemish.' Subhuti! Does that person speak from his own knowledge, or from ignorance? Does he speak from his own sight, or from not seeing?' Subhuti's heterodox scholar replied: 'Gautama! Such a person speaks from not knowing or seeing.' The World-Honored One said: 'That is so, Subhuti! Like a blind person without sight, whose body is sickness, a sore, an arrow, a snake, impermanent, suffering, empty, and not-self, yet he touches it with both hands and says: 'Gautama! This is without sickness, this is Nirvana.' Subhuti! You do not even recognize the absence of sickness, how can you know and see Nirvana? To say one knows and sees, there is ultimately no such thing. Subhuti! The Tathagata, the Unattached One, the Perfectly Enlightened One, says: 'Freedom from sickness is the greatest gain, Nirvana is the greatest bliss, among all paths, the Eightfold Path is the best, abiding in the secure nectar.' 'Many people hear these words, and many heterodox scholars, having heard this verse, pass it on, but cannot understand its meaning. Having heard it, they seek instruction, but they are all foolish and deceive each other. Their own bodies, which are composed of the four great elements, born from parents, nourished by food, constantly needing to be covered and bathed, requiring endurance, destruction, and decay, are subject to the law of dispersion. Yet they perceive a self that experiences, and because of experience there is existence, because of existence there is birth, because of birth there is old age and death, and because of old age and death there is sorrow, lamentation, suffering, grief, and despair, thus creating a great mass of pure suffering.'

於是，須閑提異學即從坐起，偏袒著衣，叉手向佛，白曰：「瞿曇！我今極信沙門瞿曇！唯愿瞿曇善為說法，令我得知此是無病，此是涅槃。」

世尊告曰：「須閑提！若汝聖慧眼未凈者，我為汝說無病、涅槃，終不能知，唐煩勞我。須閑提！猶生盲人，因他往語：『汝當知之，此是青色，黃、赤、白色。』須閑提！彼生盲人頗因他說，知是青色、黃、赤、白色耶？」

「如是。須閑提！若汝聖慧眼未凈者，我為汝說無病、涅槃，終不能知，唐煩勞我。須閑提！我為汝說如其像妙藥，令未凈聖慧眼而得清凈。須閑提！若汝聖慧眼得清凈者，汝便自知此是無病，此是涅槃。須閑提！猶生盲人，有諸親親為彼慈愍，求利及饒益，求安隱快樂故，為求眼醫，彼眼醫者與種種治，或吐或下，或灌於鼻，或復灌下，或刺其脈，或令淚出。須閑提！儻有此處，得凈兩眼。須閑提！若彼兩眼得清凈者，則便自見此是青色，黃、赤、白色，見彼垢膩不凈之衣，便作是念：『彼即怨家，長夜則以垢膩之衣欺誑於我。』便有憎心。須閑提！此人儻能殺害於彼。如是，須閑提！我為汝說如其像妙藥，令未凈聖慧眼而得清凈

於是，須閑提立刻從座位上站起來，袒露著右肩，雙手合十向佛陀行禮，說道：『喬達摩！我現在非常相信沙門喬達摩！只希望喬達摩能好好地為我說法，讓我能夠明白什麼是無病，什麼是涅槃。』 世尊告訴他說：『須閑提！如果你的聖慧眼還沒有清凈，我為你講說無病和涅槃，你最終也不能明白，只是徒勞地讓我費力。須閑提！就像一個天生的盲人，別人告訴他：『你應該知道，這是青色、黃色、紅色、白色。』須閑提！那個天生的盲人會因為別人的話，就明白什麼是青色、黃色、紅色、白色嗎？』 須閑提回答世尊說：『不會的，喬達摩！』 『是這樣的，須閑提！如果你的聖慧眼還沒有清凈，我為你講說無病和涅槃，你最終也不能明白，只是徒勞地讓我費力。須閑提！我為你講說如同良藥的方法，讓未清凈的聖慧眼得以清凈。須閑提！如果你的聖慧眼得以清凈，你就能自己明白什麼是無病，什麼是涅槃。須閑提！就像一個天生的盲人，他的親人們因為慈悲憐憫他，爲了他的利益和安樂，爲了讓他得到安穩和快樂，就為他尋找眼科醫生。那個眼科醫生會用各種方法治療，或者讓他嘔吐，或者讓他瀉下，或者往他鼻子里灌藥，或者從下面灌藥，或者刺他的脈絡，或者讓他流淚。須閑提！如果能這樣，他的雙眼就能得到清凈。須閑提！如果他的雙眼得到清凈，他就能自己看到什麼是青色、黃色、紅色、白色，看到那些污垢不凈的衣服，就會這樣想：『那些就是我的仇敵，長久以來用污垢不凈的衣服欺騙我。』就會產生憎恨之心。須閑提！這個人甚至可能會殺害那些人。同樣，須閑提！我為你講說如同良藥的方法，讓未清凈的聖慧眼得以清凈。

Then, Suxianti immediately rose from his seat, baring his right shoulder, and with his palms together, bowed to the Buddha, saying: 'Gautama! I now deeply believe in the Shramana Gautama! I only wish that Gautama would kindly explain the Dharma to me, so that I may understand what is freedom from disease and what is Nirvana.' The World-Honored One told him: 'Suxianti! If your sacred eye of wisdom is not yet purified, even if I explain to you what is freedom from disease and Nirvana, you will ultimately not understand, and it would only be a futile effort for me. Suxianti! It is like a person born blind, and others tell him: 『You should know, this is blue, yellow, red, and white.』 Suxianti! Would that person born blind, because of what others say, understand what is blue, yellow, red, and white?' Suxianti replied to the World-Honored One: 'No, Gautama!' 'It is like this, Suxianti! If your sacred eye of wisdom is not yet purified, even if I explain to you what is freedom from disease and Nirvana, you will ultimately not understand, and it would only be a futile effort for me. Suxianti! I will explain to you a method like a good medicine, so that the impure sacred eye of wisdom may be purified. Suxianti! If your sacred eye of wisdom is purified, you will then understand for yourself what is freedom from disease and what is Nirvana. Suxianti! It is like a person born blind, whose relatives, out of compassion and pity for him, for his benefit and happiness, and for him to obtain peace and joy, seek an eye doctor for him. That eye doctor will use various methods of treatment, either making him vomit, or making him purge, or instilling medicine into his nose, or instilling medicine from below, or piercing his veins, or making him shed tears. Suxianti! If this is done, his eyes can be purified. Suxianti! If his eyes are purified, he will then see for himself what is blue, yellow, red, and white, and seeing those dirty and impure clothes, he will think: 『Those are my enemies, who have long deceived me with dirty and impure clothes.』 He will then develop hatred. Suxianti! This person might even kill those people. Likewise, Suxianti! I will explain to you a method like a good medicine, so that the impure sacred eye of wisdom may be purified.'

。須閑提！若汝聖慧眼得凈者，汝便自知此是無病，此是涅槃。

「須閑提！有四種法，未凈聖慧眼而得清凈。云何為四？親近善知識，恭敬、承事，聞善法，善思惟，趣向法次法。須閑提！汝當如是學，親近善知識，恭敬、承事，聞善法，善思惟，趣向法次法。須閑提！當學如是。須閑提！汝親近善知識，恭敬、承事已，便聞善法，聞善法已，便善思惟，善思惟已便趣向法次法，趣向法次法已，便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。

「云何知苦如真？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，如是知苦如真。云何知苦習如真？謂此愛當受未來有，與喜欲俱，愿彼彼有，如是知苦習如真。云何知苦滅如真？謂此愛當受未來有，與喜欲俱，愿彼彼有滅、無餘、斷、舍、吐、盡、無慾、沒、息止，如是知苦滅如真。云何知苦滅道如真？謂八支聖道，正見乃至正定，是謂為八，如是知苦滅道如真。」

說此法已，須閑提異學遠塵離垢，諸法法眼生。於是，須閑提異學見法得法，覺白凈法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。即從座起，稽首佛足，白曰：「世尊！愿令我得出家學道，受具足，得比丘

須閑提！如果你的聖慧眼清凈了，你自然會知道什麼是無病，什麼是涅槃。 須閑提！有四種方法，在聖慧眼未清凈時可以獲得清凈。哪四種呢？親近善知識，恭敬承事他們，聽聞善法，善於思考，並按照正法次第修行。須閑提！你應該這樣學習：親近善知識，恭敬承事他們，聽聞善法，善於思考，並按照正法次第修行。須閑提！應當這樣學習。須閑提！你親近善知識，恭敬承事他們之後，就會聽聞善法；聽聞善法之後，就會善於思考；善於思考之後，就會按照正法次第修行；按照正法次第修行之後，就會如實地知道什麼是苦，知道什麼是苦的根源，知道什麼是苦的滅除，知道什麼是滅苦之道。 如何如實地知道什麼是苦呢？就是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦，以及概括來說的五蘊熾盛之苦，這樣如實地知道什麼是苦。如何如實地知道什麼是苦的根源呢？就是這種愛慾，它會使人承受未來的存在，與喜悅和慾望相伴，渴望著各種各樣的存在，這樣如實地知道什麼是苦的根源。如何如實地知道什麼是苦的滅除呢？就是這種愛慾，它會使人承受未來的存在，與喜悅和慾望相伴，渴望著各種各樣的存在，當它滅盡、無餘、斷絕、捨棄、吐出、消盡、無慾、沒入、止息時，這樣如實地知道什麼是苦的滅除。如何如實地知道什麼是滅苦之道呢？就是八支聖道，即正見乃至正定，這八個方面，這樣如實地知道什麼是滅苦之道。 說完這些法后，須閑提異學遠離了塵垢，對諸法生起了法眼。於是，須閑提異學見到了法，獲得了法，覺悟了清凈的法，斷除了疑惑，超越了迷惑，不再有其他的尊崇，不再依賴他人，沒有了猶豫，已經安住在果位上，對於世尊的教法獲得了無所畏懼。他立即從座位上站起來，頂禮佛足，說道：『世尊！愿您允許我出家學道，受具足戒，成為比丘。』

'Sukhāntika! If your holy eye of wisdom is purified, you will naturally know what is without disease and what is Nirvana.' 'Sukhāntika! There are four ways to attain purity even when the holy eye of wisdom is not yet purified. What are the four? To associate with good teachers, to respect and serve them, to hear the good Dharma, to contemplate well, and to progress in the Dharma step by step. Sukhāntika! You should learn in this way: associate with good teachers, respect and serve them, hear the good Dharma, contemplate well, and progress in the Dharma step by step. Sukhāntika! You should learn in this way. Sukhāntika! After you have associated with good teachers and respected and served them, you will hear the good Dharma; after hearing the good Dharma, you will contemplate well; after contemplating well, you will progress in the Dharma step by step; after progressing in the Dharma step by step, you will truly know what suffering is, know what the origin of suffering is, know what the cessation of suffering is, and know what the path to the cessation of suffering is.' 'How to truly know what suffering is? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of being with what one dislikes, the suffering of being separated from what one loves, the suffering of not getting what one wants, and, in summary, the suffering of the five aggregates of clinging. This is how to truly know what suffering is. How to truly know what the origin of suffering is? It is this craving that leads to future existence, accompanied by joy and desire, longing for various forms of existence. This is how to truly know what the origin of suffering is. How to truly know what the cessation of suffering is? It is when this craving that leads to future existence, accompanied by joy and desire, longing for various forms of existence, is extinguished, without remainder, cut off, abandoned, vomited out, exhausted, without desire, submerged, and ceased. This is how to truly know what the cessation of suffering is. How to truly know what the path to the cessation of suffering is? It is the Noble Eightfold Path, namely right view to right concentration, these eight aspects. This is how to truly know what the path to the cessation of suffering is.' 'After speaking these teachings, Sukhāntika, the non-Buddhist, was freed from defilement, and the Dharma eye arose regarding all phenomena. Then, Sukhāntika, the non-Buddhist, saw the Dharma, attained the Dharma, awakened to the pure Dharma, cut off doubt, transcended delusion, had no other veneration, no longer relied on others, had no hesitation, had already settled in the fruit, and had gained fearlessness regarding the teachings of the World Honored One. He immediately rose from his seat, bowed at the Buddha's feet, and said, 『World Honored One! May you allow me to leave home to study the Way, receive full ordination, and become a bhikkhu.』'

世尊告曰：「善來比丘！修行梵行。」

須閑提異學即是出家學道，受具足，得比丘。須閑提出家學道，受具足，知法已，至得阿羅訶。

佛說如是。尊者須閑提聞佛所說，歡喜奉行。

須閑提經第二竟(四千一百二十一字)

中阿含經卷第三十八(八千六百六十二字)

中阿含經卷第三十九

（一五四）梵志品婆羅婆堂經第三(第四分別誦)

爾時，有二人婆私吒及婆羅婆梵志族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。諸梵志見已，極訶責數，甚急至苦，而語之曰：「梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。汝等舍勝從不如，舍白從黑，彼禿沙門為黑所縛，斷種無子。是故汝等所作大惡，極犯大過。」

爾時，世尊則于晡時從燕坐起，堂上來下，于堂影中露地經行，為諸比丘說甚深微妙法。尊者婆私吒遙見世尊則于晡時從燕坐起，堂上來下，于堂影中露地經行，為諸比丘說甚深微妙法

世尊說：『善來比丘！修行梵行。』 須閑提異學隨即出家學道，受具足戒，成為比丘。須閑提出家學道，受具足戒，瞭解佛法后，最終證得阿羅漢果。 佛陀如是說。尊者須閑提聽聞佛陀所說，歡喜奉行。 《須閑提經》第二篇完（四千一百二十一字） 《中阿含經》卷第三十八（八千六百六十二字） 《中阿含經》卷第三十九 （一五四）《梵志品婆羅婆堂經》第三（第四分別誦） 當時，有兩位婆私吒和婆羅婆梵志族人，剃除鬚髮，身著袈裟，以至誠之心捨棄家庭，出家學道。其他梵志見到后，極力呵責他們，言辭激烈，甚至惡語相向，說：『梵志種姓高貴，其他種姓不如；梵志種姓潔白，其他種姓皆為黑色；梵志能夠獲得清凈，非梵志不能獲得清凈；梵志是梵天之子，從梵天口中出生，由梵天所化。你們捨棄高貴而追隨低賤，捨棄潔白而追隨黑色，那些禿頭的沙門被黑色所束縛，斷絕了種姓，沒有後代。因此，你們所做的是大惡，犯下了極大的過錯。』 這時，世尊在傍晚時分從禪定中起身，從堂上下來，在堂影中的空地上經行，為眾比丘宣說甚深微妙的佛法。尊者婆私吒遠遠地看見世尊在傍晚時分從禪定中起身，從堂上下來，在堂影中的空地上經行，為眾比丘宣說甚深微妙的佛法。

The World-Honored One said, 'Welcome, Bhikkhu! Practice the holy life.' Sudhanta, a follower of other teachings, then renounced his home to study the Way, received full ordination, and became a Bhikkhu. Sudhanta, having renounced his home to study the Way, received full ordination, and having understood the Dharma, eventually attained Arhatship. Thus spoke the Buddha. Venerable Sudhanta, having heard what the Buddha said, joyfully practiced accordingly. The second discourse of the Sudhanta Sutra ends (4,121 words) The Middle Length Discourses, Volume 38 (8,662 words) Taisho Tripitaka Volume 01, No. 0026, The Middle Length Discourses The Middle Length Discourses, Volume 39 (154) The Brahmana Chapter, the Bharadvaja Hall Discourse, the Third (Fourth Recitation) At one time, the Buddha was traveling in the country of Savatthi, residing in the Deer Mother Hall in the East Garden. At that time, there were two Brahmanas, Vasettha and Bharadvaja by clan, who had shaved their heads and beards, donned the robes, and with faith, left their homes to pursue the Way. When the other Brahmanas saw this, they severely rebuked them, with harsh and bitter words, saying: 'The Brahmana caste is superior, the others are inferior; the Brahmana caste is white, the others are all black; the Brahmanas can attain purity, non-Brahmanas cannot attain purity; the Brahmanas are the sons of Brahma, born from his mouth, and transformed by Brahma. You have abandoned the superior to follow the inferior, abandoned the white to follow the black. Those bald-headed ascetics are bound by blackness, cutting off their lineage and having no descendants. Therefore, what you have done is a great evil, committing a great transgression.' At that time, the World-Honored One, in the late afternoon, arose from his meditation, came down from the hall, and walked in the open space in the shadow of the hall, expounding the profound and subtle Dharma to the Bhikkhus. Venerable Vasettha, from afar, saw the World-Honored One in the late afternoon arise from his meditation, come down from the hall, and walk in the open space in the shadow of the hall, expounding the profound and subtle Dharma to the Bhikkhus.

。尊者婆私吒見已，語曰：「賢者婆羅婆！當知世尊則于晡時從燕坐起，堂上來下，于堂影中露地經行，為諸比丘說甚深微妙法。賢者婆羅婆！可共詣佛，或能因此從佛聞法。」

於是，婆私吒及婆羅婆即詣佛所，稽首作禮，從后經行。

世尊回顧，告彼二人：「婆私吒！汝等二梵志舍梵志族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，諸梵志見已，不大責數耶？」

彼即答曰：「唯然。世尊！諸梵志見已，極訶責數，甚急至苦。」

世尊問曰：「婆私吒！諸梵志見已，云何極訶責數，甚急至苦耶？」

答曰：「世尊！諸梵志見我等已，而作是說：『梵志種勝，餘者不如；梵志種白，餘者皆黑；梵志得清凈，非梵志不得清凈；梵志梵天子，從彼口生，梵梵所化。汝等舍勝從不如，舍白從黑，彼禿沙門為黑所縛，斷種無子。是故汝等所作大惡，極犯大過。』世尊！諸梵志見我等已，如是極訶責數，甚急至苦。」

世尊告曰：「婆私吒！彼諸梵志所說至惡，極自無賴。所以者何？謂彼愚癡，不善曉解，不識良田，不能自知，作如是說：『我等梵志是梵天子，從彼口生，梵梵所化

現代漢語譯本：尊者婆私吒看到后，對婆羅婆說：『賢者婆羅婆！你應該知道世尊會在傍晚時分從禪坐中起身，從禪堂下來，在堂外的空地上經行，為眾比丘宣說甚深微妙的佛法。賢者婆羅婆！我們可以一起去見佛陀，或許能因此從佛陀那裡聽聞佛法。』 於是，婆私吒和婆羅婆就一起去到佛陀那裡，向佛陀頂禮，然後跟在佛陀身後經行。 世尊回頭，對他們二人說：『婆私吒！你們兩個婆羅門捨棄了婆羅門種姓，剃除了鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，出家修行，那些婆羅門看到后，難道沒有嚴厲責備你們嗎？』 他們回答說：『是的，世尊！那些婆羅門看到后，極力責罵我們，非常嚴厲，讓我們感到痛苦。』 世尊問道：『婆私吒！那些婆羅門看到后，是如何極力責罵你們，讓你們感到非常痛苦的呢？』 他們回答說：『世尊！那些婆羅門看到我們后，就說：『婆羅門種姓高貴，其他種姓不如；婆羅門種姓是白色的，其他種姓都是黑色的；只有婆羅門才能得到清凈，非婆羅門不能得到清凈；婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。你們捨棄高貴的而追隨低賤的，捨棄白色的而追隨黑色的，那些禿頭的沙門被黑色所束縛，斷絕了種姓，沒有後代。所以你們所做的是大惡，犯下了大錯。』世尊！那些婆羅門看到我們后，就是這樣極力責罵我們，非常嚴厲，讓我們感到痛苦。』 世尊告訴他們說：『婆私吒！那些婆羅門所說的話極其惡劣，非常無賴。這是為什麼呢？因為他們愚癡，不善於理解，不認識良田，不能自我認知，就說：『我們婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。』

English version: Venerable Vāseṭṭha, having seen this, said to Bhāradvāja, 『Venerable Bhāradvāja! You should know that the World Honored One will rise from meditation in the evening, descend from the hall, and walk in the open space in the shadow of the hall, expounding the profound and subtle Dharma to the monks. Venerable Bhāradvāja! We can go together to see the Buddha, and perhaps we can hear the Dharma from the Buddha.』 Then, Vāseṭṭha and Bhāradvāja went together to where the Buddha was, bowed their heads in reverence, and walked behind the Buddha. The World Honored One turned around and said to the two of them, 『Vāseṭṭha! You two Brahmins have abandoned your Brahmin lineage, shaved your heads and beards, put on robes, and with firm faith, left your homes, renouncing family life to practice the Way. When those Brahmins see this, do they not severely rebuke you?』 They replied, 『Yes, World Honored One! When those Brahmins see us, they vehemently scold us, very harshly, causing us pain.』 The World Honored One asked, 『Vāseṭṭha! When those Brahmins see you, how do they vehemently scold you, causing you great pain?』 They replied, 『World Honored One! When those Brahmins see us, they say: 『The Brahmin lineage is superior, other lineages are inferior; the Brahmin lineage is white, other lineages are all black; only Brahmins can attain purity, non-Brahmins cannot attain purity; Brahmins are the sons of Brahma, born from Brahma's mouth, transformed by Brahma. You have abandoned the superior to follow the inferior, abandoned the white to follow the black, those bald-headed ascetics are bound by blackness, cut off from their lineage, without descendants. Therefore, what you have done is a great evil, a great transgression.』 World Honored One! When those Brahmins see us, they vehemently scold us in this way, very harshly, causing us pain.』 The World Honored One told them, 『Vāseṭṭha! What those Brahmins say is extremely evil and utterly shameless. Why is that? Because they are ignorant, not good at understanding, do not recognize good fields, and cannot know themselves, so they say: 『We Brahmins are the sons of Brahma, born from Brahma's mouth, transformed by Brahma.』

。』所以者何？婆私吒！我此無上明、行、作證，不說生勝，不說種姓，不說憍慢：『彼可我意，不可我意，因坐因水，所學經書。』婆私吒！若有婚姻者，彼應說生，應說種姓，應說憍慢：『彼可我意，不可我意，因坐因水，所學經書。』婆私吒！若有計生、計姓、計慢者，彼極遠離於我無上明、行、作證。婆私吒！說生、說姓、說慢：『彼可我意，不可我意，因坐因水，所學經書』者，於我無上明、行、作證別。複次，婆私吒！謂有三種，令非一切人人共諍，雜善不善法，彼則為聖所稱不稱。云何為三？剎利種、梵志種、居士種。婆私吒！于意云何？剎利殺生，不與取、行邪淫、妄言乃至邪見，居士亦然；非梵志耶？」

答曰：「世尊！剎利亦可殺生、不與取、行邪淫、妄言，乃至邪見，梵志、居士亦復如是。」

世尊問曰：「婆私吒！于意云何？梵志離殺、斷殺、不與取、行邪淫、妄言，乃至離邪見，得正見；剎利、居士為不然耶？」

答曰：「世尊！梵志亦可離殺、斷殺、不與取、行邪淫、妄言，乃至離邪見得正見；剎利、居士亦復如是

現代漢語譯本：這是什麼原因呢？婆私吒！我證得這無上的智慧、德行和成就，不談論出身高貴，不談論種姓，不談論傲慢：『這個人合我的意，那個人不合我的意，因為坐姿或飲水方式，或者所學的經典。』婆私吒！如果有人要結婚，他們應該談論出身，應該談論種姓，應該談論傲慢：『這個人合我的意，那個人不合我的意，因為坐姿或飲水方式，或者所學的經典。』婆私吒！如果有人執著于出身、種姓和傲慢，他們就極度遠離我所證得的無上智慧、德行和成就。婆私吒！那些談論出身、種姓和傲慢，說『這個人合我的意，那個人不合我的意，因為坐姿或飲水方式，或者所學的經典』的人，與我所證得的無上智慧、德行和成就相去甚遠。再者，婆私吒！有三種情況，並非所有人都爭論，善與不善的法混雜在一起，這些情況會被聖人稱讚或不稱讚。這三種情況是什麼呢？剎帝利種姓、婆羅門種姓和居士種姓。婆私吒！你認為如何？剎帝利會殺生、偷盜、邪淫、妄語，乃至邪見，居士也會這樣；難道婆羅門就不會嗎？ 回答說：『世尊！剎帝利也會殺生、偷盜、邪淫、妄語，乃至邪見，婆羅門和居士也是如此。』 世尊問道：『婆私吒！你認為如何？婆羅門會遠離殺生、斷絕殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見，獲得正見；剎帝利和居士難道不會這樣嗎？』 回答說：『世尊！婆羅門也會遠離殺生、斷絕殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見，獲得正見；剎帝利和居士也是如此。』

English version: What is the reason for this? Vāseṭṭha! I, having attained this supreme wisdom, conduct, and realization, do not speak of noble birth, do not speak of caste, do not speak of arrogance: 『This one is agreeable to me, that one is not agreeable to me, because of sitting posture or drinking water, or the scriptures they have learned.』 Vāseṭṭha! If there are those who marry, they should speak of birth, should speak of caste, should speak of arrogance: 『This one is agreeable to me, that one is not agreeable to me, because of sitting posture or drinking water, or the scriptures they have learned.』 Vāseṭṭha! If there are those who cling to birth, cling to caste, cling to arrogance, they are extremely far from my supreme wisdom, conduct, and realization. Vāseṭṭha! Those who speak of birth, speak of caste, speak of arrogance, saying 『This one is agreeable to me, that one is not agreeable to me, because of sitting posture or drinking water, or the scriptures they have learned,』 are separate from my supreme wisdom, conduct, and realization. Furthermore, Vāseṭṭha! There are three things that are not disputed by everyone, where good and bad practices are mixed, and these are praised or not praised by the noble ones. What are these three? The Kṣatriya caste, the Brahmin caste, and the householder caste. Vāseṭṭha! What do you think? Kṣatriyas kill, take what is not given, engage in sexual misconduct, speak falsely, and even have wrong views, and householders do the same; is it not so with Brahmins? The answer was: 『Venerable Sir! Kṣatriyas can also kill, take what is not given, engage in sexual misconduct, speak falsely, and even have wrong views, and Brahmins and householders are also like that.』 The Blessed One asked: 『Vāseṭṭha! What do you think? Brahmins can abstain from killing, cease killing, not take what is not given, not engage in sexual misconduct, not speak falsely, and even abstain from wrong views, attaining right views; is it not so with Kṣatriyas and householders?』 The answer was: 『Venerable Sir! Brahmins can also abstain from killing, cease killing, not take what is not given, not engage in sexual misconduct, not speak falsely, and even abstain from wrong views, attaining right views; Kṣatriyas and householders are also like that.』

世尊問曰：「婆私吒！于意云何？若有無量惡不善法，是剎利、居士所行；非梵志耶？若有無量善法，是梵志所行；非剎利、居士耶？」

答曰：「世尊！若有無量惡不善法，彼剎利、居士亦可行，梵志亦復如是。若有無量善法，彼梵志亦可行，剎利、居士亦復如是。」

「婆私吒！若有無量惡不善法，一向剎利、居士行，非梵志者。若有無量善法，一向梵志行，非剎利、居士者。彼諸梵志可作是說：『我等梵志是梵天子，從彼口生，梵梵所化。』所以者何？婆私吒！見梵志女始婚姻時，婚姻已后，見懷妊身時，懷妊身已后，見產生時，或童男，或童女。婆私吒！如是諸梵志亦如世法，隨產道生，然彼妄言𧩄謗梵天而作是說：『我等梵志是梵天子，從彼口生，梵梵所化。』

「婆私吒！若族姓子、若干種姓、若干種名，舍若干族，剃除鬚髮，著袈裟衣，至信、舍家、無家，從我學道，應作是說：『我等梵志是梵天子，從彼口生，梵梵所化。』所以者何？婆私吒！彼族姓子入我正法、律中，受我正法、律，得至彼岸，斷疑度惑，無有猶豫，於世尊法得無所畏。是故彼應作是說：『我等梵志是梵天子，從彼口生，梵梵所化

世尊問道：『婆私吒，你認為如何？如果存在無數的惡和不善的行為，是剎帝利和居士所做的，而不是婆羅門所做的嗎？如果存在無數的善行，是婆羅門所做的，而不是剎帝利和居士所做的嗎？』 婆私吒回答說：『世尊，如果存在無數的惡和不善的行為，剎帝利和居士可以做，婆羅門也可以做。如果存在無數的善行，婆羅門可以做，剎帝利和居士也可以做。』 『婆私吒，如果存在無數的惡和不善的行為，只由剎帝利和居士做，而不是婆羅門做。如果存在無數的善行，只由婆羅門做，而不是剎帝利和居士做。那麼這些婆羅門就可以說：『我們婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。』為什麼呢？婆私吒，當看到婆羅門女子開始結婚時，結婚之後，看到懷孕時，懷孕之後，看到生產時，無論是男孩還是女孩。婆私吒，這些婆羅門也像世俗之人一樣，通過產道出生，然而他們卻妄言誹謗梵天，說：『我們婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。』 『婆私吒，如果任何種姓的男子，無論什麼種姓，無論什麼名字，捨棄自己的種姓，剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，出家，跟隨我學習佛法，他們應該說：『我們婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。』為什麼呢？婆私吒，這些男子進入我的正法和戒律中，接受我的正法和戒律，到達彼岸，斷除疑惑，消除迷惑，不再猶豫，對於世尊的教法不再畏懼。因此他們應該說：『我們婆羅門是梵天的兒子，從梵天的口中出生，由梵天所化生。』

The World-Honored One asked: 'Vāseṭṭha, what do you think? If there are countless evil and unwholesome deeds, are they done by the Kṣatriyas and householders, and not by the Brahmins? If there are countless good deeds, are they done by the Brahmins, and not by the Kṣatriyas and householders?' Vāseṭṭha replied: 'World-Honored One, if there are countless evil and unwholesome deeds, the Kṣatriyas and householders can do them, and the Brahmins can also do them. If there are countless good deeds, the Brahmins can do them, and the Kṣatriyas and householders can also do them.' 'Vāseṭṭha, if there are countless evil and unwholesome deeds, done only by the Kṣatriyas and householders, and not by the Brahmins. If there are countless good deeds, done only by the Brahmins, and not by the Kṣatriyas and householders. Then those Brahmins could say: 'We Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.' Why is that? Vāseṭṭha, when seeing a Brahmin woman begin to marry, after marriage, seeing her pregnant, after pregnancy, seeing her give birth, whether it is a boy or a girl. Vāseṭṭha, these Brahmins are also born through the birth canal like worldly people, yet they falsely slander Brahma, saying: 'We Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.' 'Vāseṭṭha, if any man of any lineage, whatever his lineage, whatever his name, abandons his lineage, shaves his head and beard, puts on the robe, with firm faith, leaves his home, becomes homeless, and follows me to learn the Dharma, they should say: 'We Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.' Why is that? Vāseṭṭha, these men enter my true Dharma and discipline, receive my true Dharma and discipline, reach the other shore, cut off doubts, eliminate confusion, no longer hesitate, and have no fear of the World-Honored One's teachings. Therefore, they should say: 'We Brahmins are the sons of Brahma, born from his mouth, transformed by Brahma.'

。』婆私吒！彼梵天者，是說如來、無所著、等正覺，梵是如來，冷是如來，無煩無熱，不離如者，是如來也。婆私吒！于意云何？諸釋下意愛敬至重，供養奉事于波斯匿拘娑羅王耶？」

彼則答曰：「如是。世尊！」

世尊問曰：「婆私吒！于意云何？若諸釋下意愛敬至重，供養奉事于波斯匿拘娑羅王，如是波斯匿拘娑羅王則於我身下意愛敬至重，供養奉事我耶？」

答世尊曰：「諸釋下意愛敬至重，供養奉事于波斯匿拘娑羅王者，此無奇特。若波斯匿拘娑羅王下意愛敬至重，供養奉事於世尊者，此甚奇特。」

世尊告曰：「婆私吒！波斯匿拘娑羅王不如是意，而於我身下意愛敬至重，供養奉事於我：『沙門瞿曇種族極高，我種族下。沙門瞿曇財寶甚多，我財寶少。沙門瞿曇形色至妙，我色不妙。沙門瞿曇有大威神，我威神小。沙門瞿曇有善智慧，我有惡智。』婆私吒！但波斯匿拘娑羅王愛敬於法，至重供養，為奉事故，而於我身下意愛敬至重，供養奉事於我。」

爾時，世尊告比丘曰：「婆私吒！有時此世皆悉敗壞。此世壞時，若有眾生生晃昱天，彼于其中妙色意生，一切支節諸根具足，以喜為食，自身光明，升于虛空，凈色久住

現代漢語譯本：『婆私吒！』那位梵天，是說如來、無所執著、正等覺，梵就是如來，清涼就是如來，沒有煩惱沒有熱惱，不離如者，就是如來。婆私吒！你認為如何？那些釋迦族人是否非常尊敬、愛戴、供養和侍奉波斯匿拘薩羅王呢？』 他們回答說：『是的，世尊！』 世尊問道：『婆私吒！你認為如何？如果那些釋迦族人非常尊敬、愛戴、供養和侍奉波斯匿拘薩羅王，那麼波斯匿拘薩羅王是否也會同樣尊敬、愛戴、供養和侍奉我呢？』 他們回答世尊說：『那些釋迦族人非常尊敬、愛戴、供養和侍奉波斯匿拘薩羅王，這並不奇怪。如果波斯匿拘薩羅王非常尊敬、愛戴、供養和侍奉世尊，那才非常奇怪。』 世尊說道：『婆私吒！波斯匿拘薩羅王並非因為這些原因而尊敬、愛戴、供養和侍奉我：『沙門喬達摩種族極高，我的種族低下。沙門喬達摩財富極多，我的財富很少。沙門喬達摩相貌極其美好，我的相貌不佳。沙門喬達摩有大威神，我的威神很小。沙門喬達摩有善智慧，我只有惡智。』婆私吒！波斯匿拘薩羅王只是因為愛敬佛法，非常重視供養，爲了奉行佛法，才尊敬、愛戴、供養和侍奉我。』 那時，世尊對比丘們說：『婆私吒！有時這個世界會完全毀滅。當這個世界毀滅時，如果有眾生轉生到晃昱天，他們會在那裡自然擁有美好的形色，一切肢體和感官都完好無缺，以喜悅為食，自身散發光明，升到虛空中，以清凈的形色長久存在。』

English version: 『Vasettha! That Brahma, it is said, is the Tathagata, the unattached, the fully enlightened one. Brahma is the Tathagata, coolness is the Tathagata, without vexation or heat, not separate from suchness, that is the Tathagata. Vasettha! What do you think? Do the Sakyans deeply respect, love, honor, and serve King Pasenadi Kosala?』 They replied: 『Yes, Venerable Sir!』 The Blessed One asked: 『Vasettha! What do you think? If the Sakyans deeply respect, love, honor, and serve King Pasenadi Kosala, would King Pasenadi Kosala also deeply respect, love, honor, and serve me?』 They replied to the Blessed One: 『That the Sakyans deeply respect, love, honor, and serve King Pasenadi Kosala is not unusual. If King Pasenadi Kosala deeply respects, loves, honors, and serves the Blessed One, that would be very unusual.』 The Blessed One said: 『Vasettha! King Pasenadi Kosala does not have such thoughts, but he deeply respects, loves, honors, and serves me because: 『The ascetic Gotama』s lineage is extremely high, my lineage is low. The ascetic Gotama』s wealth is abundant, my wealth is little. The ascetic Gotama』s appearance is extremely beautiful, my appearance is not beautiful. The ascetic Gotama has great power, my power is small. The ascetic Gotama has good wisdom, I have bad wisdom.』 Vasettha! King Pasenadi Kosala only respects and loves the Dharma, greatly values offerings, and serves me for the sake of practicing the Dharma, thus he deeply respects, loves, honors, and serves me.』 At that time, the Blessed One said to the monks: 『Vasettha! There are times when this world is completely destroyed. When this world is destroyed, if there are beings reborn in the Abhassara heaven, they will naturally have beautiful forms, all limbs and senses complete, nourished by joy, emitting light from themselves, rising into the sky, and existing for a long time in pure form.』

。婆私吒！有時此大地滿其中水，彼大水上以風吹攪，結構為精，合聚和合，猶如熟酪，以抨抨乳，結構為精，合聚和合。如是，婆私吒！有時此大地滿其中水，彼大水上以風吹攪，結構為精，合聚和合，從是生地味，有色香味。云何為色？猶如生酥及熟酥色。云何為味？如蜜丸味。

「婆私吒！有時此世還覆成時，若有眾生生晃昱天，壽盡、業盡、福盡命終，生此為人，生此間已，妙色意生，一切支節諸根具足，以喜為食，自身光明，升于虛空，凈色久住。婆私吒！爾時，世中無有日月，亦無星宿，無有晝夜，無月、半月，無時無歲。婆私吒！當爾之時，無父無母，無男無女，又無大家，復無奴婢，唯等眾生。於是，有一眾生貪餮不廉，便作是念：『云何地味？我寧可以指抄此地味嘗。』彼時，眾生便以指抄此地味嘗。如是，眾生既知地味，復欲得食。彼時，眾生復作是念：『何故以指食此地味，用自疲勞？我今寧可以手撮此地味食之。』彼時，眾生便以手撮此地味食。于彼眾生中復有眾生，見彼眾生各以手撮此地味食，便作是念：『此實為善，此實為快，我等寧可亦以手撮此地味食。』時，彼眾生即以手撮此地味食

現代漢語譯本：婆私吒！有時這大地充滿了水，那巨大的水面上被風吹動攪擾，凝結成精華，聚集融合，就像熟酪一樣，通過攪動牛奶，凝結成精華，聚集融合。同樣，婆私吒！有時這大地充滿了水，那巨大的水面上被風吹動攪擾，凝結成精華，聚集融合，由此產生地味，具有色、香、味。什麼是色呢？就像生酥和熟酥的顏色。什麼是味呢？就像蜜丸的味道。 婆私吒！有時這個世界重新形成時，如果有眾生從晃昱天壽終、業盡、福盡而死，轉生到這裡成為人，出生后，擁有美好的容貌，一切肢體和器官都健全，以喜悅為食物，自身發出光明，升到空中，保持清凈的顏色長久存在。婆私吒！那時，世間沒有太陽和月亮，也沒有星辰，沒有白天和黑夜，沒有月亮、半月，沒有時節和年份。婆私吒！在那個時候，沒有父親和母親，沒有男人和女人，也沒有大家族，更沒有奴婢，只有平等的眾生。這時，有一個眾生貪婪而不滿足，就想：『地味是什麼樣的呢？我寧可用手指抄起這地味嚐嚐。』那時，這個眾生就用手指抄起地味嚐了嚐。這樣，眾生嚐到地味后，又想吃。那時，眾生又想：『為什麼用手指吃這地味，讓自己疲勞呢？我寧可用手抓起這地味吃。』那時，眾生就用手抓起地味吃。在那些眾生中，又有眾生看到其他眾生各自用手抓地味吃，就想：『這真是好，這真是快樂，我們也可以用手抓地味吃。』這時，那些眾生就用手抓起地味吃。

English version: Vāseṭṭha, there are times when this earth is filled with water. Upon that great water, the wind blows and stirs, causing it to congeal into a fine essence, gathering and combining, just like well-churned curd, where by churning milk, it congeals into a fine essence, gathering and combining. Similarly, Vāseṭṭha, there are times when this earth is filled with water. Upon that great water, the wind blows and stirs, causing it to congeal into a fine essence, gathering and combining, from which arises the earth's flavor, possessing color, aroma, and taste. What is the color? It is like the color of raw and cooked ghee. What is the taste? It is like the taste of a honey ball. Vāseṭṭha, there are times when this world is reformed. If beings from the Ābhassara heaven, having exhausted their lifespan, karma, and merit, die and are reborn here as humans, upon being born, they possess beautiful forms, all limbs and organs are complete, they feed on joy, their bodies emit light, they rise into the sky, and their pure color remains for a long time. Vāseṭṭha, at that time, there are no sun or moon, nor stars, no day or night, no moon, half-moon, no seasons or years. Vāseṭṭha, at that time, there are no fathers or mothers, no men or women, no large families, and no servants, only equal beings. Then, one being, greedy and unsatisfied, thinks: 'What is the earth's flavor like? I will try tasting this earth's flavor with my finger.' At that time, that being uses a finger to scoop up and taste the earth's flavor. Thus, having tasted the earth's flavor, the beings want to eat more. Then, the beings think: 'Why eat this earth's flavor with a finger, tiring ourselves? I will scoop up this earth's flavor with my hand and eat it.' At that time, the beings scoop up the earth's flavor with their hands and eat it. Among those beings, others see the beings each scooping up the earth's flavor with their hands and eating it, and think: 'This is truly good, this is truly pleasant, we can also scoop up the earth's flavor with our hands and eat it.' At that time, those beings scoop up the earth's flavor with their hands and eat it.

。若彼眾生以手撮此地味食已，如是如是，身生轉厚、轉重、轉堅，若彼本時有清凈色，於是便滅，自然生闇。婆私吒！世間之法，自然有是，若生闇者，必生日月，生日月已，便生星宿，生星宿已，便成晝夜，成晝夜已，便有月、半月，有時、有歲。彼食地味，住世久遠。

「婆私吒！若有眾生食地味多者，便生惡色，食地味少者，便有妙色，從是知色有勝有如，因色勝如故，眾生眾生共相輕慢言：『我色勝，汝色不如。』因色勝如而生輕慢及惡法故，地味便滅。地味滅已，彼眾生等便共聚集，極悲啼泣而作是語：『奈何地味？奈何地味？』猶如今人含消美物，不說本字，雖受持而不知義，此說觀義亦復如是。婆私吒！地味滅后，彼眾生生地肥，有色香味。云何為色？猶如生酥及熟酥色。云何為味？如蜜丸味。彼食此地肥，住世久遠。

「婆私吒！若有眾生食地肥多者，便生惡色，食地肥少者，便有妙色，從是知色有勝有如，因色勝如故，眾生眾生共相輕慢言：『我色勝，汝色不如。』因色勝如而生輕慢及惡法故，地肥便滅。地肥滅已，彼眾生等便共聚集，極悲啼泣而作是語：『奈何地肥？奈何地肥？』猶如今人為他所嘖，不說本字，雖受持而不知義，此說觀義亦復如是

現代漢語譯本：婆私吒！如果那些眾生用手抓取地上的美味食用，就這樣，他們的身體會變得越來越厚重、堅硬。如果他們原本有清凈的顏色，這時就會消失，自然產生黑暗。婆私吒！世間的規律就是這樣，如果產生了黑暗，必定會產生日月；產生日月后，就會產生星宿；產生星宿后，就會形成晝夜；形成晝夜后，就會有月、半月，有時節、有年份。他們食用地上的美味，在世間居住很久。 婆私吒！如果有的眾生食用地上的美味過多，就會產生醜陋的顏色；食用地上的美味過少，就會有美好的顏色。由此可知顏色有優劣之分。因為顏色有優劣之分，眾生之間互相輕視、傲慢地說：『我的顏色好，你的顏色不如我。』因為顏色優劣而產生輕慢和惡法，地上的美味就消失了。地上的美味消失後，那些眾生就聚集在一起，極其悲傷地哭泣，說：『地上的美味啊，地上的美味啊！』就像現在的人含著美味的東西，卻說不出它本來的名字，雖然接受了卻不知道它的含義，這種說法和觀察的意義也是如此。婆私吒！地上的美味消失後，那些眾生就產生了地肥，有顏色、香味。顏色是什麼樣的呢？就像生酥和熟酥的顏色。味道是什麼樣的呢？就像蜜丸的味道。他們食用這種地肥，在世間居住很久。 婆私吒！如果有的眾生食用地肥過多，就會產生醜陋的顏色；食用地肥過少，就會有美好的顏色。由此可知顏色有優劣之分。因為顏色有優劣之分，眾生之間互相輕視、傲慢地說：『我的顏色好，你的顏色不如我。』因為顏色優劣而產生輕慢和惡法，地肥就消失了。地肥消失後，那些眾生就聚集在一起，極其悲傷地哭泣，說：『地肥啊，地肥啊！』就像現在的人被別人責罵，卻說不出本來的字，雖然接受了卻不知道它的含義，這種說法和觀察的意義也是如此。

English version: 'Vāseṭṭha, if those beings, having taken the earth-flavor with their hands, eat it, in this way, their bodies become thicker, heavier, and more solid. If they originally had a pure complexion, it then vanishes, and darkness naturally arises. Vāseṭṭha, such is the law of the world; if darkness arises, then the sun and moon must arise; having arisen, the stars arise; having arisen, day and night are formed; having formed, there are months, half-months, seasons, and years. They, eating the earth-flavor, live in the world for a long time.' 'Vāseṭṭha, if some beings eat much of the earth-flavor, they develop an ugly complexion; if they eat little of the earth-flavor, they have a beautiful complexion. From this, it is known that complexions have superior and inferior qualities. Because of the superiority and inferiority of complexions, beings look down on each other, saying: 『My complexion is superior, yours is inferior.』 Because of the superiority and inferiority of complexions, arrogance and evil arise, and the earth-flavor vanishes. When the earth-flavor vanishes, those beings gather together, weeping bitterly, and say: 『Alas, the earth-flavor! Alas, the earth-flavor!』 It is like people today who hold a delicious thing in their mouths, but cannot say its original name; though they receive it, they do not know its meaning. This way of speaking and observing is also like that. Vāseṭṭha, after the earth-flavor vanishes, those beings produce earth-fat, which has color and fragrance. What is its color like? It is like the color of fresh and cooked butter. What is its taste like? It is like the taste of a honey ball. They eat this earth-fat and live in the world for a long time.' 'Vāseṭṭha, if some beings eat much of the earth-fat, they develop an ugly complexion; if they eat little of the earth-fat, they have a beautiful complexion. From this, it is known that complexions have superior and inferior qualities. Because of the superiority and inferiority of complexions, beings look down on each other, saying: 『My complexion is superior, yours is inferior.』 Because of the superiority and inferiority of complexions, arrogance and evil arise, and the earth-fat vanishes. When the earth-fat vanishes, those beings gather together, weeping bitterly, and say: 『Alas, the earth-fat! Alas, the earth-fat!』 It is like people today who are scolded by others, but cannot say the original word; though they receive it, they do not know its meaning. This way of speaking and observing is also like that.'

。婆私吒！地肥滅后，彼眾生生婆羅，有色香味。云何為色？猶加曇華色。云何為味？如淖蜜丸味。彼食此婆羅，住世久遠。

「婆私吒！若有眾生食婆羅多者，便生惡色，食婆羅少者，便有妙色，從是知色有勝有如，因色勝如故，眾生眾生共相輕慢言：『我色勝，汝色不如。』因色勝如而生輕慢及惡法故，婆羅便滅。婆羅滅已，彼眾生等便共聚集，極悲啼泣而作是語：『奈何婆羅？奈何婆羅？』猶如今人苦法所觸，不說本字，雖受持而不知義，此說觀義亦復如是。

「婆私吒！婆羅滅后，彼眾生生自然粳米，白凈無皮，亦無有䵃藁，長四寸，朝刈暮生，暮刈朝生，熟有鹽味，無有生氣。眾生食此自然粳米，如彼眾生食此自然粳米已，彼眾生等便生若干形，或有眾生而生男形，或有眾生而生女形。若彼眾生生男女形者，彼相見已，便作是語：『惡眾生生，惡眾生生。』

「婆私吒！惡眾生生者，謂說婦人也。若彼眾生生於男形及女形者，彼眾生等則更相伺，更相伺已，眼更相視，更相視已，則更相染，更相染已，便有煩熱，有煩熱已，便相愛著，相愛著已，便行於欲。若見行欲時，便以木石，或以杖塊而打擲之，便作是語：『咄！弊惡眾生作非法事

婆私吒！當大地肥沃消失後，那些眾生會轉生到婆羅世界，那裡有色、香、味。什麼是色呢？就像加曇花的顏色。什麼是味呢？就像軟糯的蜜丸的味道。他們食用這些婆羅，可以長久地存活於世。 婆私吒！如果有的眾生食用婆羅過多，就會變得面色醜陋；食用婆羅較少的，就會面色美好。由此可知，容貌有優劣之分。因為容貌的優劣，眾生之間開始互相輕視，說：『我的容貌比你好，你的容貌不如我。』因為容貌的優劣而產生輕慢和惡念，婆羅就消失了。婆羅消失後，那些眾生便聚集在一起，極其悲傷地哭泣，說道：『婆羅啊，怎麼會這樣？婆羅啊，怎麼會這樣？』就像現在的人們被痛苦所觸動，說不出本來的字，雖然受持卻不理解其含義，這種說法和觀察的道理也是如此。 婆私吒！婆羅消失後，那些眾生會生出天然的粳米，潔白無皮，也沒有糠秕，長四寸，早上收割晚上生長，晚上收割早上生長，成熟後有鹹味，沒有生機。眾生食用這些天然粳米。當他們食用這些天然粳米后，便會生出各種不同的形體，有的眾生生為男形，有的眾生生為女形。如果那些眾生生為男女形，他們相見后，便會說：『可惡的眾生出現了，可惡的眾生出現了。』 婆私吒！所謂『可惡的眾生出現』，指的是女人。如果那些眾生生為男形和女形，他們就會互相窺視，互相窺視后，眼睛互相注視，互相注視后，就會互相愛慕，互相愛慕后，就會產生情慾，產生情慾后，就會互相愛戀，互相愛戀后，就會發生性行為。當看到他們發生性行為時，就會用木頭、石頭或者棍棒擊打他們，並說道：『呸！可惡的眾生做了非法的事情！』

Vāsiṣṭha, after the earth's fertility disappears, those beings will be reborn in the Bhara world, which has form, fragrance, and taste. What is form? It is like the color of a Kadamba flower. What is taste? It is like the taste of a soft honey ball. They eat these Bharas and live for a long time. Vāsiṣṭha, if some beings eat too much Bhara, they will become ugly; those who eat less Bhara will have beautiful complexions. From this, it is known that appearances have superior and inferior qualities. Because of the superiority and inferiority of appearances, beings begin to despise each other, saying, 'My appearance is better than yours, your appearance is not as good as mine.' Because of the superiority and inferiority of appearances, contempt and evil thoughts arise, and the Bhara disappears. After the Bhara disappears, those beings gather together, weeping bitterly, and say, 'Why did the Bhara disappear? Why did the Bhara disappear?' It is like people today who are touched by suffering, unable to speak the original words, although they uphold them, they do not understand their meaning. This way of speaking and observing is also like this. Vāsiṣṭha, after the Bhara disappears, those beings will produce natural rice, white and without husks, nor chaff, four inches long, harvested in the morning and growing in the evening, harvested in the evening and growing in the morning, ripe with a salty taste, without vitality. Beings eat this natural rice. After they eat this natural rice, they will develop various forms, some beings will be born as males, and some beings will be born as females. If those beings are born as males and females, when they see each other, they will say, 'Evil beings have appeared, evil beings have appeared.' Vāsiṣṭha, the so-called 'evil beings have appeared' refers to women. If those beings are born as males and females, they will spy on each other, after spying on each other, their eyes will look at each other, after looking at each other, they will become enamored with each other, after becoming enamored with each other, they will develop lust, after developing lust, they will fall in love with each other, after falling in love with each other, they will engage in sexual acts. When they see them engaging in sexual acts, they will hit them with wood, stones, or sticks, and say, 'Shame! Evil beings are doing illegal things!'

。』云何眾生共作是耶？猶如今人迎新婦時，則以幞華散，或以華鬘垂，作如是言：『新婦安隱，新婦安隱。』本所可憎，今所可愛。婆私吒！若有眾生惡不凈法，憎惡羞恥，懷慚愧者，彼便離眾一日、二日，至六、七日，半月、一月，乃至一歲。婆私吒！若有眾生欲得行此不凈行者，彼便作家而作是說：『此中作惡，此中作惡。』婆私吒！是謂初因初緣世中起家法，舊第一智，如法、非不如法，如法人尊。

「于中有一事懶惰眾生，便作是念：『我今何為日日常取自然粳米，我寧可並取一日食直耶？』彼便並取一日食米。於是，有一眾生語彼眾生曰：『眾生！汝來共行取米耶？』彼則答曰：『我已並取，汝自取去。』彼眾生聞已，便作是念：『此實為善，此實為快，我亦寧可並取明日所食米耶？』彼便並取明日米來。復有一眾生語彼眾生曰：『眾生！汝來共行取米耶？』彼則答曰：『我已並取明日米來，汝自取去。』彼眾生聞已，便作是念：『此實為善，此實為快，我今寧可並取七日食米來耶？』時，彼眾生即便並取七日米來。如彼眾生自然粳米極取積聚，彼宿粳米便生皮䵃，刈至七日亦生皮䵃，隨所刈處，即不復生

現代漢語譯本：『為什麼眾生會共同做這樣的事呢？就像現在的人迎接新娘時，會撒花或者垂掛花環，並說：『新娘平安，新娘平安。』原本令人憎惡的，現在卻變得可愛。婆私吒！如果有些眾生厭惡不凈的行為，憎恨並感到羞恥，懷有慚愧之心，他們就會離開人群一天、兩天，甚至六、七天，半個月、一個月，乃至一年。婆私吒！如果有些眾生想要進行這種不凈的行為，他們就會在家中說：『在這裡做壞事，在這裡做壞事。』婆私吒！這就是世間最初的家庭法產生的最初原因和緣由，這是古老的第一智慧，是如法的，不是不如法的，是如法的人所尊重的。 其中有一個懶惰的眾生，他想：『我為什麼要每天都去取天然的粳米呢？我不如一次性取夠一天的食物量吧？』於是，他就一次性取夠了一天的米。這時，有一個眾生對他說：『朋友，你來一起去取米嗎？』他回答說：『我已經一次性取夠了，你自己去取吧。』那個眾生聽了，就想：『這真是個好辦法，真是太方便了，我也一次性取夠明天要吃的米吧？』於是，他就一次性取夠了明天要吃的米。又有一個眾生對他說：『朋友，你來一起去取米嗎？』他回答說：『我已經一次性取夠了明天要吃的米了，你自己去取吧。』那個眾生聽了，就想：『這真是個好辦法，真是太方便了，我不如一次性取夠七天要吃的米吧？』於是，他就一次性取夠了七天的米。就像那些眾生大量地採集天然的粳米並堆積起來，他們儲存的粳米就會生出糠皮，即使是剛收割的，放上七天也會生出糠皮，而且一旦收割過的地方，就不會再長出新的粳米了。

English version: 'Why do beings do this together? It's like when people welcome a new bride, they scatter flowers or hang garlands, saying, 'May the bride be peaceful, may the bride be peaceful.' What was once detestable is now beloved. Vāseṭṭha! If there are beings who abhor impure practices, who hate and are ashamed, who feel remorse, they will leave the community for a day, two days, up to six or seven days, half a month, a month, or even a year. Vāseṭṭha! If there are beings who desire to engage in these impure practices, they will say at home, 'Doing evil here, doing evil here.' Vāseṭṭha! This is the initial cause and condition for the establishment of family law in the world, the ancient first wisdom, which is lawful, not unlawful, and respected by those who follow the law. Among them, there was a lazy being who thought, 'Why should I go to gather natural rice every day? Why not just gather enough for one day at once?' So, he gathered enough rice for one day at once. Then, another being said to him, 'Friend, will you come with me to gather rice?' He replied, 'I have already gathered enough at once, you go get your own.' Upon hearing this, that being thought, 'This is indeed a good idea, it's so convenient, I might as well gather enough rice for tomorrow at once too?' So, he gathered enough rice for tomorrow at once. Again, another being said to him, 'Friend, will you come with me to gather rice?' He replied, 'I have already gathered enough rice for tomorrow at once, you go get your own.' Upon hearing this, that being thought, 'This is indeed a good idea, it's so convenient, I might as well gather enough rice for seven days at once?' So, he gathered enough rice for seven days at once. Just as those beings gathered and accumulated large amounts of natural rice, the rice they stored would develop husks, and even the newly harvested rice would develop husks after seven days, and where it had been harvested, no new rice would grow.

「於是，彼眾生便共聚集，極悲啼泣，作如是語：『我等生惡不善之法，謂我曹等儲畜宿米。所以者何？我等本有妙色意生，一切支節諸根具足，以喜為食，自身光明，升于虛空，凈色久住，我等生地味，有色香味。云何為色？猶如生酥及熟酥色。云何為味？如蜜丸味。我等食地味，住世久遠。我等若食地味多者，便生惡色，食地味少者，彼有妙色，從是知色有勝有如，因色勝如故，我等各各共相輕慢言：「我色勝，汝色不如。」因色勝如而生輕慢及惡法故，地味便滅，地味滅后，我等生地肥，有色香味。云何為色？猶如生酥及熟酥色。云何為味？如蜜丸味。我等食地肥，住世久遠。我等若食地肥多者，便生惡色，食地肥少者，便有妙色，從是知色有勝有如，因色勝如故，我等各各共相輕慢言：「我色勝，汝色不如。」因色勝如而生輕慢及惡法故，地肥便滅。地肥滅后，我等生婆羅，有色香味。云何為色？猶加曇華色。云何為味？如淖蜜丸味。我等食婆羅，住世久遠。我等若食婆羅多者，便生惡色，食婆羅少者，便有妙色，從是知色有勝有如，因色勝如故，我等各各共相輕慢言：「我色勝，汝色不如。」因色勝如而生輕慢及惡法故，婆羅便滅

『於是，那些眾生便聚集在一起，極其悲傷地哭泣，這樣說道：『我們產生了惡劣不善的法，就是我們這些人儲存了過夜的米。這是為什麼呢？我們原本擁有美妙的容貌，意念所生，一切肢體和器官都完備，以喜悅為食物，自身發出光明，升到空中，清凈的容貌可以長久保持。我們後來產生了地味，有顏色、香味。顏色是什麼樣的呢？就像生酥和熟酥的顏色。味道是什麼樣的呢？就像蜜丸的味道。我們吃地味，在世間居住了很久。我們如果吃地味多，就會產生難看的顏色；吃地味少，就會有美妙的顏色。由此可知顏色有優劣之分。因為顏色的優劣，我們各自互相輕視，說：「我的顏色好，你的顏色不如我。」因為顏色的優劣而產生輕慢和惡法，地味就消失了。地味消失後，我們產生了地肥，有顏色、香味。顏色是什麼樣的呢？就像生酥和熟酥的顏色。味道是什麼樣的呢？就像蜜丸的味道。我們吃地肥，在世間居住了很久。我們如果吃地肥多，就會產生難看的顏色；吃地肥少，就會有美妙的顏色。由此可知顏色有優劣之分。因為顏色的優劣，我們各自互相輕視，說：「我的顏色好，你的顏色不如我。」因為顏色的優劣而產生輕慢和惡法，地肥就消失了。地肥消失後，我們產生了婆羅，有顏色、香味。顏色是什麼樣的呢？就像加曇花一樣的顏色。味道是什麼樣的呢？就像稀釋的蜜丸的味道。我們吃婆羅，在世間居住很久。我們如果吃婆羅多，就會產生難看的顏色；吃婆羅少，就會有美妙的顏色。由此可知顏色有優劣之分。因為顏色的優劣，我們各自互相輕視，說：「我的顏色好，你的顏色不如我。」因為顏色的優劣而產生輕慢和惡法，婆羅就消失了。』

'Then, those beings gathered together, weeping with great sorrow, and spoke thus: 『We have generated evil and unwholesome dharmas, namely, that we have stored up overnight rice. Why is this? We originally possessed wondrous appearances, born of thought, with all limbs and organs complete, nourished by joy, emitting light from ourselves, ascending into the sky, with pure appearances that could last for a long time. We then generated earth-flavor, with color and fragrance. What was the color like? It was like the color of raw and cooked ghee. What was the taste like? It was like the taste of a honey ball. We ate earth-flavor and lived in the world for a long time. If we ate much earth-flavor, we would develop an ugly appearance; if we ate little earth-flavor, we would have a wondrous appearance. From this, we knew that appearances had superiority and inferiority. Because of the superiority and inferiority of appearances, we each looked down on each other, saying, 「My appearance is superior, your appearance is inferior to mine.」 Because of the superiority and inferiority of appearances, we generated arrogance and evil dharmas, and the earth-flavor disappeared. After the earth-flavor disappeared, we generated earth-fat, with color and fragrance. What was the color like? It was like the color of raw and cooked ghee. What was the taste like? It was like the taste of a honey ball. We ate earth-fat and lived in the world for a long time. If we ate much earth-fat, we would develop an ugly appearance; if we ate little earth-fat, we would have a wondrous appearance. From this, we knew that appearances had superiority and inferiority. Because of the superiority and inferiority of appearances, we each looked down on each other, saying, 「My appearance is superior, your appearance is inferior to mine.」 Because of the superiority and inferiority of appearances, we generated arrogance and evil dharmas, and the earth-fat disappeared. After the earth-fat disappeared, we generated barala, with color and fragrance. What was the color like? It was like the color of a kadamba flower. What was the taste like? It was like the taste of a diluted honey ball. We ate barala and lived in the world for a long time. If we ate much barala, we would develop an ugly appearance; if we ate little barala, we would have a wondrous appearance. From this, we knew that appearances had superiority and inferiority. Because of the superiority and inferiority of appearances, we each looked down on each other, saying, 「My appearance is superior, your appearance is inferior to mine.」 Because of the superiority and inferiority of appearances, we generated arrogance and evil dharmas, and the barala disappeared.』

。婆羅滅后，我等生自然粳米，白凈無皮，亦無有䵃藁，長四寸，朝刈暮生，暮刈朝生，熟有鹽味，無有生氣，我等食彼自然粳米，如我等自然粳米，極取積聚，彼宿粳米便生皮䵃，刈至七日，亦生皮䵃，隨所刈處，即不復生，我等寧可造作田種，立標榜耶？』

「於是，眾生等造作田種，豎立標榜。于中有一眾生自有稻穀，而入他田竊取他稻，其主見已，便作是語：『咄！咄！弊惡眾生，云何作是？汝自有稻，而入他田竊取他稻。汝今可去，后莫復作。』然彼眾生復至再三竊取他稻，其主亦至再三見已，便以拳叉牽詣眾所，語彼眾曰：『此一眾生自有稻穀，而入我田竊取我稻。』然彼一眾生亦語眾曰：『此一眾生以拳叉我牽來詣眾。』

「於是，彼諸眾生共聚集會，極悲啼泣而作是語：『我等生惡不善之法，謂守田也。所以者何？因守田故，便共諍訟，有失有盡，有相道說，有拳相叉。我等寧可於其眾中舉一端正形色，極妙最第一者，立為田主，若可訶者，當令彼訶，若可擯者，當令彼擯，若我曹等所得稻穀，當以如法輸送與彼。』於是，彼眾生中，若有端正形色，極妙最第一者，眾便共舉，立為田主，若可訶者，彼便訶嘖，若可擯者，彼便擯棄，若有稻者，便以如法輸送與彼是田主

『婆羅滅度后，我們自然生長出粳米，潔白無皮，也沒有糠秕，長四寸。早上收割，晚上又長出來；晚上收割，早上又長出來。成熟時帶有鹹味，但沒有生命力。我們食用這些自然粳米，如果大量積聚，隔夜的粳米就會生出皮糠。收割后七天，也會生出皮糠。收割過的地方，就不再長出。我們難道要開始耕種田地，設立界標嗎？』 於是，眾生開始耕種田地，豎立界標。其中有一個眾生自己有稻穀，卻跑到別人的田里偷取稻穀。田主看見后，就說：『咄！咄！你這惡劣的眾生，怎麼做這種事？你自己有稻穀，卻跑到別人的田里偷取稻穀。你現在可以走了，以後不要再這樣做了。』然而，那個眾生又再三去偷取別人的稻穀。田主也再三看見，就用拳頭抓住他，把他帶到眾人面前，對眾人說：『這個眾生自己有稻穀，卻跑到我的田里偷取我的稻穀。』那個眾生也對眾人說：『這個人用拳頭抓住我，把我帶到這裡。』 於是，那些眾生聚集在一起，極其悲傷地哭泣，說道：『我們產生了惡劣不善的行為，就是守護田地。為什麼呢？因為守護田地，就互相爭鬥，有損失，有耗盡，有互相指責，有拳腳相加。我們不如在眾人中選出一個相貌端正、容貌最美好、最優秀的人，立為田主。如果有人應該被責罵，就讓他責罵；如果有人應該被驅逐，就讓他驅逐。我們所得到的稻穀，應當如法地輸送給他。』於是，在那些眾生中，如果有人相貌端正、容貌最美好、最優秀，眾人就共同推舉他，立為田主。如果有人應該被責罵，他就責罵；如果有人應該被驅逐，他就驅逐。如果有人有稻穀，就如法地輸送給這位田主。

'After the demise of Brahma, we naturally grew rice, white and without husk, nor any chaff, four inches long. Reaped in the morning, it would grow again in the evening; reaped in the evening, it would grow again in the morning. When ripe, it had a salty taste, but no vitality. We ate this natural rice, and if we accumulated it in large quantities, the rice left overnight would grow husk. After seven days of reaping, it would also grow husk. Where it was reaped, it would no longer grow. Should we start cultivating fields and setting up boundaries?' Then, the beings began to cultivate fields and erect boundaries. Among them, one being had his own rice, yet went into another's field to steal rice. The owner, seeing this, said: 'Tsk! Tsk! You wicked being, how can you do this? You have your own rice, yet you go into another's field to steal rice. You may leave now, and do not do this again.' However, that being went again and again to steal another's rice. The owner, seeing this again and again, grabbed him with his fist and dragged him before the assembly, saying to them: 'This being has his own rice, yet he went into my field to steal my rice.' That being also said to the assembly: 'This person grabbed me with his fist and dragged me here.' Then, those beings gathered together, weeping bitterly, and said: 'We have generated evil and unwholesome actions, namely, guarding the fields. Why is this? Because of guarding the fields, we quarrel with each other, there is loss, there is depletion, there is mutual accusation, there is physical fighting. We should rather choose one among us who has a fair countenance, the most beautiful and most excellent, and establish him as the field lord. If someone should be rebuked, let him rebuke; if someone should be expelled, let him expel. The rice that we obtain, we should lawfully deliver to him.' Then, among those beings, if there was one who had a fair countenance, the most beautiful and most excellent, the assembly would jointly elect him and establish him as the field lord. If someone should be rebuked, he would rebuke; if someone should be expelled, he would expel. If anyone had rice, they would lawfully deliver it to this field lord.

。是田主謂之剎利也，令如法樂眾生，守護行戒是王，是王謂之王也。婆私吒！是謂初因初緣世中剎利種，舊第一智，如法、非不如法，如法人尊。

「於是，彼異眾生以守為病，以守為癰，以守為箭刺，便棄捨守，依于無事，作草葉屋而學禪也。彼從無事，朝朝平旦入村邑王城而行乞食，彼多眾生見便施與，恭敬尊重，而作是語：『此異眾生以守為病，以守為癰，以守為箭刺，便棄捨守，依于無事，作草葉屋而學禪也。此諸尊舍害、惡不善法是梵志，是梵志謂之梵志也。』

「彼眾生學禪不得禪，學苦行不得苦行，學遠離不得遠離，學一心不得一心，學精進不得精進，便舍無事，還村邑王城，作四柱屋，造立經書。彼多眾生見如是已，便不復施與、恭敬、尊重，而作是語：『此異眾生本以守為病，以守為癰，以守為箭刺，便棄捨守，依于無事，作草葉屋，而學于禪不能得禪，學苦行不得苦行，學遠離不得遠離，學一心不得一心，學精進不得精進，便舍無事，還村邑王城，作四柱屋，造立經書。此諸尊等更學博聞，不復學禪是博聞，是博聞謂之博聞。』婆私吒！是謂初因初緣世中有梵志種，舊第一智，如法、非不如法，如法人尊

現代漢語譯本：是說，剎帝利是因為他統治著土地，他依法令眾生快樂，守護並奉行戒律，這樣的統治者才被稱為王。婆私吒！這就是世間剎帝利種姓的最初起源和最初因緣，他們是古老的第一智者，他們依法行事，不違背法，是依法之人所尊敬的。 於是，那些不同的眾生認為守護是一種疾病，是一種毒瘡，是一種箭傷，於是他們便拋棄了守護，依靠無事，搭建草葉屋來修習禪定。他們從無事中，每天清晨進入村莊和王城乞食，許多眾生見到他們便施捨食物，恭敬尊重他們，並說道：『這些不同的眾生認為守護是一種疾病，是一種毒瘡，是一種箭傷，於是他們便拋棄了守護，依靠無事，搭建草葉屋來修習禪定。這些尊者捨棄了傷害和邪惡的不善之法，他們是婆羅門，這樣的婆羅門才被稱為婆羅門。』 那些眾生修習禪定卻得不到禪定，修習苦行卻得不到苦行，修習遠離卻得不到遠離，修習一心卻得不到一心，修習精進卻得不到精進，於是他們便捨棄了無事，回到村莊和王城，建造四柱屋，編撰經書。許多眾生看到他們這樣，便不再施捨食物，不再恭敬尊重他們，並說道：『這些不同的眾生原本認為守護是一種疾病，是一種毒瘡，是一種箭傷，於是他們便拋棄了守護，依靠無事，搭建草葉屋，修習禪定卻得不到禪定，修習苦行卻得不到苦行，修習遠離卻得不到遠離，修習一心卻得不到一心，修習精進卻得不到精進，於是他們便捨棄了無事，回到村莊和王城，建造四柱屋，編撰經書。這些尊者們轉而學習博聞，不再修習禪定，他們是博聞之人，這樣的博聞之人被稱為博聞之人。』婆私吒！這就是世間婆羅門種姓的最初起源和最初因緣，他們是古老的第一智者，他們依法行事，不違背法，是依法之人所尊敬的。

English version: It is said that the Kshatriya is so called because he rules the land, he makes beings happy according to the law, and he protects and practices the precepts. Such a ruler is called a king. Vasishtha! This is the initial cause and initial condition of the Kshatriya caste in the world. They are the ancient first wise ones, they act according to the law, do not violate the law, and are respected by those who follow the law. Then, those different beings considered guarding as a disease, as a sore, as an arrow wound, so they abandoned guarding, relied on non-action, built grass huts to practice meditation. From non-action, they entered villages and royal cities every morning to beg for food. Many beings saw them and gave them alms, respectfully honoring them, and said: 'These different beings considered guarding as a disease, as a sore, as an arrow wound, so they abandoned guarding, relied on non-action, and built grass huts to practice meditation. These venerable ones have abandoned harm and evil unwholesome dharmas, they are Brahmins, and such Brahmins are called Brahmins.' Those beings practiced meditation but did not attain meditation, practiced asceticism but did not attain asceticism, practiced detachment but did not attain detachment, practiced one-pointedness but did not attain one-pointedness, practiced diligence but did not attain diligence. So they abandoned non-action, returned to villages and royal cities, built four-pillared houses, and compiled scriptures. Many beings, seeing this, no longer gave alms, no longer respectfully honored them, and said: 'These different beings originally considered guarding as a disease, as a sore, as an arrow wound, so they abandoned guarding, relied on non-action, built grass huts, and practiced meditation but did not attain meditation, practiced asceticism but did not attain asceticism, practiced detachment but did not attain detachment, practiced one-pointedness but did not attain one-pointedness, practiced diligence but did not attain diligence. So they abandoned non-action, returned to villages and royal cities, built four-pillared houses, and compiled scriptures. These venerable ones turned to learning widely, no longer practicing meditation, they are the learned ones, and such learned ones are called learned ones.' Vasishtha! This is the initial cause and initial condition of the Brahmin caste in the world. They are the ancient first wise ones, they act according to the law, do not violate the law, and are respected by those who follow the law.

「於是，彼異眾生各各詣諸方而作田業，是各各諸方而作田業，是各各諸方而作田業，謂之鞞舍。婆私吒！是謂初因初緣世中有鞞舍種，舊第一智，如法、非不如法，如法人尊。

「婆私吒，世中起此三種姓已，便知有第四沙門種也。云何世中有此三種姓已，便知有第四沙門種耶？于剎利族族姓之子，能自訶嘖惡不善法，自厭憎惡惡不善法，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，而作是念：『我當作沙門，行於梵行。』便作沙門行於梵行。如是，梵志種族、鞞舍種族族姓之子，亦自訶嘖惡不善法，自厭憎惡惡不善法，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，亦作是念：『我當作沙門，行於梵行。』便作沙門行於梵行。婆私吒！如是世中起此三種姓已，便知有第四沙門種也。

「婆私吒！我今廣說此三種姓。云何廣有此三種耶？剎利種族族姓之子，身行不善法，口、意行不善法，彼身壞命終，一向受苦。如是，梵志種族、鞞舍種族族姓之子，身行不善法，口、意行不善法，彼身壞命終，一向受苦。婆私吒！剎利種族族姓之子，身行善法，口、意行善法，彼身壞命終，一向受樂。如是，梵志種族、鞞舍種族族姓之子，身行善法，口、意行善法，彼身壞命終，一向受樂

『於是，那些不同的眾生各自前往不同的地方耕作田地，他們各自在不同的地方耕作田地，這就叫做吠舍。婆私吒！這就是世間最初出現吠舍種姓的起因和緣由，他們是古老的第一批智者，他們如法而行，不違背法，是如法之人所尊敬的。』 『婆私吒，世間出現這三種姓之後，人們便知道有第四種沙門種姓了。為什麼說世間有了這三種姓之後，人們便知道有第四種沙門種姓呢？剎帝利種姓的子弟，能夠自我呵斥邪惡不善的行為，自我厭惡憎恨邪惡不善的行為，剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，離開家園，學習佛道，並這樣想：『我要成為沙門，修行梵行。』於是便成為沙門，修行梵行。同樣，婆羅門種姓、吠舍種姓的子弟，也能夠自我呵斥邪惡不善的行為，自我厭惡憎恨邪惡不善的行為，剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，離開家園，學習佛道，也這樣想：『我要成為沙門，修行梵行。』於是便成為沙門，修行梵行。婆私吒！就這樣，世間出現這三種姓之後，人們便知道有第四種沙門種姓了。』 『婆私吒！我現在廣泛地講述這三種姓。這三種姓是如何廣泛存在的呢？剎帝利種姓的子弟，如果身行不善的行為，口和意也行不善的行為，那麼他們身壞命終之後，必定會遭受痛苦。同樣，婆羅門種姓、吠舍種姓的子弟，如果身行不善的行為，口和意也行不善的行為，那麼他們身壞命終之後，必定會遭受痛苦。婆私吒！剎帝利種姓的子弟，如果身行善良的行為，口和意也行善良的行為，那麼他們身壞命終之後，必定會享受快樂。同樣，婆羅門種姓、吠舍種姓的子弟，如果身行善良的行為，口和意也行善良的行為，那麼他們身壞命終之後，必定會享受快樂。』

'Then, those different beings each went to various places to cultivate fields, and they each cultivated fields in various places, which is called Vessa. Vasettha! This is the initial cause and condition for the emergence of the Vessa caste in the world. They were the first wise ones of old, who acted in accordance with the Dharma, not contrary to it, and were respected by those who followed the Dharma.' 'Vasettha, after these three castes arose in the world, people then knew of the fourth caste, the Samana. Why is it said that after these three castes arose in the world, people then knew of the fourth caste, the Samana? A son of the Kshatriya caste, who is able to rebuke himself for evil and unwholesome deeds, who is able to loathe and detest evil and unwholesome deeds, who shaves his head and beard, puts on the robe, with firm faith, leaves his home, leaves his family, and studies the Way, and thinks: 『I will become a Samana, and practice the holy life.』 Then he becomes a Samana and practices the holy life. Likewise, sons of the Brahmin and Vessa castes, who are also able to rebuke themselves for evil and unwholesome deeds, who are able to loathe and detest evil and unwholesome deeds, who shave their heads and beards, put on the robe, with firm faith, leave their homes, leave their families, and study the Way, also think: 『I will become a Samana, and practice the holy life.』 Then they become Samanas and practice the holy life. Vasettha! In this way, after these three castes arose in the world, people then knew of the fourth caste, the Samana.' 'Vasettha! I will now speak extensively about these three castes. How do these three castes exist extensively? If a son of the Kshatriya caste performs unwholesome deeds with his body, and speaks and thinks unwholesome deeds, then after his body breaks and his life ends, he will certainly suffer. Likewise, if sons of the Brahmin and Vessa castes perform unwholesome deeds with their bodies, and speak and think unwholesome deeds, then after their bodies break and their lives end, they will certainly suffer. Vasettha! If a son of the Kshatriya caste performs wholesome deeds with his body, and speaks and thinks wholesome deeds, then after his body breaks and his life ends, he will certainly enjoy happiness. Likewise, if sons of the Brahmin and Vessa castes perform wholesome deeds with their bodies, and speak and think wholesome deeds, then after their bodies break and their lives end, they will certainly enjoy happiness.'

。婆私吒！剎利種族族姓之子，身行二行及與護行，口、意行二行及與護行，彼身壞命終，受于苦樂。如是，梵志種族、鞞舍種族族姓之子，身行二行及與護行，口、意行二行及與護行，彼身壞命終，受于苦樂。

「婆私吒！剎利種族族姓之子，修七覺法，善思善觀，彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。如是，梵志種族、鞞舍種族族姓之子，修七覺法，善思善觀，彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。婆私吒！如是此三種廣分別也。梵天帝主說此偈曰：

「『剎利二足尊，　　謂有種族姓， 求學明及行，　　彼為天人稱。』

「婆私吒！梵天帝主善說此偈，非不善也。善歌諷誦，非不善也。善詠語言，非不善也。謂如是說：

「所以者何？我亦如是說：

求學明及行，　　彼為天人稱。』」

佛說如是。尊者婆私吒、婆羅婆等，及諸比丘聞佛所說，歡喜奉行

現代漢語譯本：婆私吒啊！剎帝利種族出身的子弟，如果身行惡行和不護持善行，口、意也行惡行和不護持善行，那麼他身壞命終后，會遭受苦樂的報應。同樣，婆羅門種族、吠舍種族出身的子弟，如果身行惡行和不護持善行，口、意也行惡行和不護持善行，那麼他身壞命終后，也會遭受苦樂的報應。 婆私吒啊！剎帝利種族出身的子弟，如果修習七覺支，善於思考和觀察，他如實地知曉和看見，欲漏、有漏、無明漏的心都得到解脫。解脫后，他便知道自己已經解脫，知道生死已盡，梵行已立，該做的已做完，不再受後有，如實地知道真理。同樣，婆羅門種族、吠舍種族出身的子弟，如果修習七覺支，善於思考和觀察，他如實地知曉和看見，欲漏、有漏、無明漏的心都得到解脫。解脫后，他便知道自己已經解脫，知道生死已盡，梵行已立，該做的已做完，不再受後有，如實地知道真理。婆私吒啊！這就是這三種種姓的廣義區分。梵天帝釋曾說偈頌： 『剎帝利是二足中的尊者，他們擁有高貴的種姓，如果他們追求智慧和修行，就會被天人所稱讚。』 婆私吒啊！梵天帝釋所說的偈頌是善說的，不是不善的。他善於歌詠諷誦，不是不善的。他善於吟詠語言，不是不善的。他所說的是： 為什麼呢？我也是這樣說的： 佛陀如是說。尊者婆私吒、婆羅婆等，以及眾比丘聽聞佛陀所說，都歡喜奉行。

English version: 'Vasettha, a son of the khattiya caste, if he practices bad bodily conduct and does not protect good conduct, and his speech and mind also practice bad conduct and do not protect good conduct, then upon the breaking up of the body after death, he will experience suffering and pleasure. Similarly, a son of the brahmin caste, and a son of the vessa caste, if they practice bad bodily conduct and do not protect good conduct, and their speech and mind also practice bad conduct and do not protect good conduct, then upon the breaking up of the body after death, they will experience suffering and pleasure.' 'Vasettha, a son of the khattiya caste, if he cultivates the seven factors of enlightenment, and thinks and observes well, he knows and sees thus: the mind is liberated from the sensuality-taint, the becoming-taint, and the ignorance-taint. Having been liberated, he knows that he is liberated, that birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he knows this as it truly is. Similarly, a son of the brahmin caste, and a son of the vessa caste, if they cultivate the seven factors of enlightenment, and think and observe well, he knows and sees thus: the mind is liberated from the sensuality-taint, the becoming-taint, and the ignorance-taint. Having been liberated, he knows that he is liberated, that birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he knows this as it truly is. Vasettha, this is the broad distinction of these three castes. Brahma, the Lord of Gods, spoke this verse:' 'The khattiya is the best of bipeds, those who have a noble lineage, if they seek learning and practice, they are praised by gods and humans.' 'Vasettha, Brahma, the Lord of Gods, spoke this verse well, not badly. He sings and chants well, not badly. He recites the words well, not badly. He said thus:' 'Why is that? I also say thus:' Thus spoke the Buddha. Venerable Vasettha, Bharadvaja, and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly.

婆羅婆堂經第三竟(五千六十八字)

（一五五）中阿含梵志品須達哆經第四(第三分別誦)

爾時，須達哆居士往詣佛所，稽首作禮，卻坐一面。

世尊問曰：「居士家頗行施耶？」

須達哆居士答曰：「唯然。世尊！家行佈施，但為至粗，不能好也。糠飯麻羹，姜菜一片。」

世尊告曰：「居士！若施粗食及施妙食，俱得報耳。居士！若行粗施，不信施、不故施、不自手施、不自往施、不思惟施、不由信施、不觀業果報施者，當觀如是受報。心不欲得好家，不欲得好乘，不欲得好衣被，不欲得好飲食，不欲得好五欲功德。所以者何？以不至心故行施也。居士！當知受報如是。居士！若行粗施，信施、故施、自手施、自往施、思惟施、由信施、觀業果報施者，當觀如是受報。心欲得好家，欲得好乘，欲得好衣被，欲得好飲食，欲得好五欲功德。所以者何？以其至心故行施也。居士！當知受報如是。

「居士！若行妙施，不信施、不故施、不自手施、不自往施、不思惟施、不由信施、不觀業果報施者，當觀如是受報。心不欲得好家，不欲得好乘，不欲得好衣被，不欲得好飲食，不欲得好五欲功德

《婆羅婆堂經》第三部完（五千六十八字） （一五五）《中阿含經》梵志品《須達哆經》第四（第三分別誦） 當時，須達哆居士前往佛陀所在之處，行稽首禮，然後坐在一旁。 世尊問道：「居士，你家是否行佈施？」 須達哆居士回答說：「是的，世尊！我家行佈施，但佈施的食物很粗糙，並不好。是糠飯、麻羹，只有一片姜菜。」 世尊告訴他說：「居士，無論是佈施粗食還是佈施美味的食物，都會得到相應的果報。居士，如果行粗食佈施，不以信心佈施，不特意佈施，不親手佈施，不親自前往佈施，不思惟佈施，不因信仰而佈施，不觀察業果報而佈施，應當觀察會得到這樣的果報：內心不希望得到好的房屋，不希望得到好的車乘，不希望得到好的衣服，不希望得到好的飲食，不希望得到好的五欲功德。這是為什麼呢？因為不是真心實意地佈施。居士，應當知道會得到這樣的果報。居士，如果行粗食佈施，以信心佈施，特意佈施，親手佈施，親自前往佈施，思惟佈施，因信仰而佈施，觀察業果報而佈施，應當觀察會得到這樣的果報：內心希望得到好的房屋，希望得到好的車乘，希望得到好的衣服，希望得到好的飲食，希望得到好的五欲功德。這是為什麼呢？因為是真心實意地佈施。居士，應當知道會得到這樣的果報。 「居士，如果行美味的佈施，不以信心佈施，不特意佈施，不親手佈施，不親自前往佈施，不思惟佈施，不因信仰而佈施，不觀察業果報而佈施，應當觀察會得到這樣的果報：內心不希望得到好的房屋，不希望得到好的車乘，不希望得到好的衣服，不希望得到好的飲食，不希望得到好的五欲功德。

The third section of the 'Brahma-vihara Sutra' is complete (5,068 words). (155) The fourth 'Sudatta Sutra' of the 'Brahmin Chapter' in the 'Madhyama Agama' (Third Recitation Separately) Then, the householder Sudatta went to where the Buddha was, bowed his head in reverence, and sat down to one side. The Blessed One asked, 'Householder, does your household practice giving?' The householder Sudatta replied, 'Yes, Blessed One! My household practices giving, but the food given is very coarse, not good. It is rice gruel with bran, sesame soup, and only a piece of ginger and vegetable.' The Blessed One said, 'Householder, whether one gives coarse food or delicious food, both will receive a reward. Householder, if one gives coarse food, not giving with faith, not giving intentionally, not giving with one's own hand, not going to give oneself, not contemplating the giving, not giving out of faith, not observing the karmic consequences of giving, one should observe that one will receive such a reward: one's heart does not desire to have a good house, does not desire to have a good vehicle, does not desire to have good clothing, does not desire to have good food, does not desire to have good five sensual pleasures. Why is that? Because one does not give with a sincere heart. Householder, you should know that such is the reward. Householder, if one gives coarse food, giving with faith, giving intentionally, giving with one's own hand, going to give oneself, contemplating the giving, giving out of faith, observing the karmic consequences of giving, one should observe that one will receive such a reward: one's heart desires to have a good house, desires to have a good vehicle, desires to have good clothing, desires to have good food, desires to have good five sensual pleasures. Why is that? Because one gives with a sincere heart. Householder, you should know that such is the reward.' 'Householder, if one gives delicious food, not giving with faith, not giving intentionally, not giving with one's own hand, not going to give oneself, not contemplating the giving, not giving out of faith, not observing the karmic consequences of giving, one should observe that one will receive such a reward: one's heart does not desire to have a good house, does not desire to have a good vehicle, does not desire to have good clothing, does not desire to have good food, does not desire to have good five sensual pleasures.'

。所以者何？以不至心故行施也。居士！當知受報如是。居士！若行妙施，信施、故施、自手施、自往施、思惟施、由信施、觀業果報施者，當觀如是受報。心欲得好家，欲得好乘，欲得好衣被，欲得好飲食，欲得好五欲功德。所以者何？以其至心故行施也。居士！當知受報如是。

「居士！昔過去時有梵志大長者，名曰隨藍，極大富樂，資財無量，封戶食邑多諸珍寶，畜牧產業不可稱計。彼行佈施其像如是，八萬四千金缽盛滿碎銀，行如是大施。八萬四千銀缽盛滿碎金，行如是大施。八萬四千金缽盛滿碎金，行如是大施。八萬四千銀缽盛滿碎銀，行如是大施。八萬四千象，莊珓嚴飾，白絡覆上，行如是大施。八萬四千馬，莊嚴珓飾，白絡金合霏那，行如是大施。八萬四千牛，衣繩衣覆，𤛓之皆得一斛乳汁，行如是大施。八萬四千女，姿容端正，睹者歡悅，眾寶瓔珞，嚴飾具足，行如是大施。況復其餘食啖含消？

「居士！若梵志隨藍行如是大施，若復有施滿閻浮場凡夫食者，此于彼施為最勝也。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，若復有施一須陀洹食者，此于彼施最為勝也

現代漢語譯本：這是為什麼呢？因為他們不是真心實意地佈施。居士！應當知道，得到的果報就是這樣。居士！如果行殊勝的佈施，是出於信仰的佈施、是真心實意的佈施、是親手佈施、是親自前往佈施、是經過思考的佈施、是由於信仰而佈施、是觀察業報因果而佈施，應當觀察到這樣的果報。心中希望得到好的家庭，希望得到好的車乘，希望得到好的衣服被褥，希望得到好的飲食，希望得到好的五欲功德。這是為什麼呢？因為他們是真心實意地佈施。居士！應當知道，得到的果報就是這樣。 居士！過去很久以前，有一位婆羅門大長者，名叫隨藍，他極其富有，資財無數，擁有封地和食邑，珍寶眾多，畜牧產業多得不可計數。他佈施的情形是這樣的：用八萬四千個金缽盛滿碎銀，進行這樣的大布施。用八萬四千個銀缽盛滿碎金，進行這樣的大布施。用八萬四千個金缽盛滿碎金，進行這樣的大布施。用八萬四千個銀缽盛滿碎銀，進行這樣的大布施。八萬四千頭大象，裝飾華麗，用白色的網覆蓋，進行這樣的大布施。八萬四千匹馬，裝飾華麗，用白色的網和金色的馬鞍裝飾，進行這樣的大布施。八萬四千頭牛，用繩子和衣服覆蓋，擠出的奶汁每頭都有一斛，進行這樣的大布施。八萬四千名女子，姿容端正，看到的人都感到歡喜，佩戴著各種珍寶瓔珞，裝飾齊全，進行這樣的大布施。更何況其他的食物和飲料呢？ 居士！如果婆羅門隨藍進行這樣的大布施，如果有人佈施給充滿整個閻浮提的凡夫食物，這比他的佈施更為殊勝。居士！如果婆羅門隨藍進行這樣的大布施，以及佈施給充滿整個閻浮提的凡夫食物，如果有人佈施給一位須陀洹食物，這比他們的佈施最為殊勝。

English version: Why is that? Because they do not give with a sincere heart. Layman! You should know that the retribution is like this. Layman! If one performs excellent giving, giving out of faith, giving sincerely, giving with one's own hands, going to give personally, giving after contemplation, giving out of faith, giving observing the karmic consequences, one should observe such retribution. One's heart desires to have a good family, desires to have a good vehicle, desires to have good clothing and bedding, desires to have good food and drink, desires to have good five sensual merits. Why is that? Because they give with a sincere heart. Layman! You should know that the retribution is like this. Layman! In the past, there was a great Brahmin elder named Suilan, who was extremely wealthy, with immeasurable wealth, fiefdoms, and estates, many treasures, and countless livestock and industries. His giving was like this: He used eighty-four thousand gold bowls filled with crushed silver to perform such great giving. He used eighty-four thousand silver bowls filled with crushed gold to perform such great giving. He used eighty-four thousand gold bowls filled with crushed gold to perform such great giving. He used eighty-four thousand silver bowls filled with crushed silver to perform such great giving. Eighty-four thousand elephants, adorned with decorations, covered with white nets, were given in such great giving. Eighty-four thousand horses, adorned with decorations, with white nets and golden saddles, were given in such great giving. Eighty-four thousand cows, covered with ropes and clothes, each yielding a bushel of milk, were given in such great giving. Eighty-four thousand women, with beautiful appearances, pleasing to behold, adorned with various precious necklaces, fully decorated, were given in such great giving. How much more so with other food and drink? Layman! If the Brahmin Suilan performed such great giving, and if someone were to give food to ordinary people filling the entire Jambudvipa, this would be more superior than his giving. Layman! If the Brahmin Suilan performed such great giving, and gave food to ordinary people filling the entire Jambudvipa, and if someone were to give food to one Stream-enterer, this would be the most superior of all their giving.

。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹食，若復有施一斯陀含食者，此于彼施為最勝也。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含食，若復有施一阿那含食者，此于彼施為最勝也。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含食，若復有施一阿羅訶食者，此于彼施為最勝也。

「居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶食，若復有施一辟支佛食者，此于彼施為最勝也。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，若復有施一如來、無所著、等正覺食者，此于彼施為最勝也。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，若有作房舍，施四方比丘眾者，此于彼施為最勝也。

「居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，作房舍施四方比丘眾，若有歡喜心歸命三尊佛、法、比丘眾及受戒者，此于彼施為最勝也

現代漢語譯本：居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹的食物，如果再佈施給一位斯陀含的食物，這比之前的佈施最為殊勝。居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹、一百位斯陀含的食物，如果再佈施給一位阿那含的食物，這比之前的佈施最為殊勝。居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹、一百位斯陀含、一百位阿那含的食物，如果再佈施給一位阿羅漢的食物，這比之前的佈施最為殊勝。 居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹、一百位斯陀含、一百位阿那含、一百位阿羅漢的食物，如果再佈施給一位辟支佛的食物，這比之前的佈施最為殊勝。居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹、一百位斯陀含、一百位阿那含、一百位阿羅漢、一百位辟支佛的食物，如果再佈施給一位如來、無所著、等正覺的食物，這比之前的佈施最為殊勝。居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹、一百位斯陀含、一百位阿那含、一百位阿羅漢、一百位辟支佛的食物，如果有人建造房舍，佈施給四方比丘僧眾，這比之前的佈施最為殊勝。 居士！如果婆羅門隨順傳統進行如此盛大的佈施，以及佈施給遍滿閻浮提的凡夫俗子的食物，再佈施給一百位須陀洹、一百位斯陀含、一百位阿那含、一百位阿羅漢、一百位辟支佛的食物，建造房舍佈施給四方比丘僧眾，如果有人以歡喜心歸命三寶——佛、法、比丘僧眾並受持戒律，這比之前的佈施最為殊勝。

English version: Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, and if he then gives food to one Sakadagamin, this is the most excellent offering compared to the previous one. Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, one hundred Sakadagamins, and if he then gives food to one Anagamin, this is the most excellent offering compared to the previous one. Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, one hundred Sakadagamins, one hundred Anagamins, and if he then gives food to one Arhat, this is the most excellent offering compared to the previous one. Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, one hundred Sakadagamins, one hundred Anagamins, one hundred Arhats, and if he then gives food to one Pratyekabuddha, this is the most excellent offering compared to the previous one. Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, one hundred Sakadagamins, one hundred Anagamins, one hundred Arhats, one hundred Pratyekabuddhas, and if he then gives food to one Tathagata, the Unattached, the Perfectly Enlightened One, this is the most excellent offering compared to the previous one. Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, one hundred Sakadagamins, one hundred Anagamins, one hundred Arhats, one hundred Pratyekabuddhas, and if someone builds a dwelling and offers it to the Sangha of monks from the four directions, this is the most excellent offering compared to the previous one. Householder! If a Brahmin, following tradition, makes such a great offering, and gives food to ordinary people filling the entire Jambudvipa, and then gives food to one hundred Srotapannas, one hundred Sakadagamins, one hundred Anagamins, one hundred Arhats, one hundred Pratyekabuddhas, builds a dwelling and offers it to the Sangha of monks from the four directions, and if someone with a joyful heart takes refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha of monks—and receives the precepts, this is the most excellent offering compared to the previous one.

。居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，作房舍施四方比丘眾，歡喜心歸命三尊佛、法、比丘眾及受戒，若有為彼一切眾生行於慈心，乃至𤛓牛頃者，此于彼施為最勝也。

「居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，作房舍施四方比丘眾，歡喜心歸命三尊佛、法、比丘眾及受戒，為一切眾生行於慈心，乃至𤛓牛頃，若有能觀一切諸法無常、苦、空及非神者，此于彼施為最勝也。

「于居士意云何？昔時梵志大長者名隨藍者，謂異人耶？莫作斯念。所以者何？當知即是我也。我昔為梵志大長者，名曰隨藍。居士！我于爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。爾時說法不至究竟，不究竟白凈、不究竟梵行、不究竟梵行訖。爾時，不離生老病死、啼哭憂戚，亦未能得脫一切苦。

「居士！我今出世如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂

現代漢語譯本：居士啊！如果梵志隨藍像這樣大布施，以及佈施給充滿整個閻浮提的凡夫俗子的食物，佈施給一百個須陀洹、一百個斯陀含、一百個阿那含、一百個阿羅漢、一百個辟支佛的食物，建造房舍佈施給四方比丘僧眾，以歡喜心歸依三寶佛、法、比丘僧眾並受戒，如果有人爲了一切眾生修行慈心，哪怕只有擠牛奶那麼短的時間，這都比之前的佈施更為殊勝。 居士啊！如果梵志隨藍像這樣大布施，以及佈施給充滿整個閻浮提的凡夫俗子的食物，佈施給一百個須陀洹、一百個斯陀含、一百個阿那含、一百個阿羅漢、一百個辟支佛的食物，建造房舍佈施給四方比丘僧眾，以歡喜心歸依三寶佛、法、比丘僧眾並受戒，爲了一切眾生修行慈心，哪怕只有擠牛奶那麼短的時間，如果有人能夠觀察一切諸法都是無常、苦、空以及非神我，這都比之前的佈施更為殊勝。 居士，你覺得怎麼樣？以前的梵志大長者名叫隨藍，你認為他是另外一個人嗎？不要這樣想。為什麼呢？應當知道他就是我。我以前是梵志大長者，名叫隨藍。居士啊！我那時是爲了自己利益，也利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。那時說法沒有達到究竟，沒有達到究竟的清凈，沒有達到究竟的梵行，沒有完成梵行。那時，沒有脫離生老病死、啼哭憂愁，也沒有能夠解脫一切痛苦。 居士啊！我現在出世成為如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。我現在是爲了自己利益，也利益他人，利益很多人，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。

English version: Householder! If a Brahmin named Su-lamba were to make such a great offering, and give food to ordinary people filling the entire Jambudvipa, give food to a hundred Srotapannas, a hundred Sakrdagamins, a hundred Anagamins, a hundred Arhats, a hundred Pratyekabuddhas, build dwellings and offer them to the Sangha of monks from the four directions, with a joyful heart take refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha—and receive the precepts, if someone were to practice loving-kindness towards all beings, even for the time it takes to milk a cow, this would be more excellent than the previous offering. Householder! If a Brahmin named Su-lamba were to make such a great offering, and give food to ordinary people filling the entire Jambudvipa, give food to a hundred Srotapannas, a hundred Sakrdagamins, a hundred Anagamins, a hundred Arhats, a hundred Pratyekabuddhas, build dwellings and offer them to the Sangha of monks from the four directions, with a joyful heart take refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha—and receive the precepts, and practice loving-kindness towards all beings, even for the time it takes to milk a cow, if someone were able to contemplate that all phenomena are impermanent, suffering, empty, and without a self, this would be more excellent than the previous offering. Householder, what do you think? The Brahmin great elder named Su-lamba in the past, do you think he was someone else? Do not think like that. Why? You should know that he was me. I was a Brahmin great elder named Su-lamba in the past. Householder! At that time, I was for my own benefit, also for the benefit of others, for the benefit of many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. At that time, the teaching did not reach the ultimate, did not reach the ultimate purity, did not reach the ultimate holy life, did not complete the holy life. At that time, I did not escape birth, old age, sickness, death, weeping, and sorrow, and was also unable to be liberated from all suffering. Householder! Now I have come into the world as the Tathagata, the Arahant, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, called the Buddha, the Blessed One. Now I am for my own benefit, also for the benefit of others, for the benefit of many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness.

。我今說法得至究竟，究竟白凈、究竟梵行、究竟梵行訖。我今已離生老病死、啼哭憂戚，我今已得脫一切苦。」

佛說如是。須達哆居士及諸比丘。聞佛所說，歡喜奉行。

須達哆經第四竟(一千五百八十九字)

（一五六）中阿含梵志品梵波羅延經第五(第四分別誦)

爾時，拘娑羅國眾多梵志中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！欲有所問，聽我問耶？」

時，諸梵志問曰：「瞿曇！頗今有梵志學故梵志法，為越故梵志法耶？」

世尊答曰：「今無梵志學故梵志法，梵志久已越故梵志法。」

時，諸梵志問曰：「瞿曇！云何今無梵志學故梵志法，諸梵志等越故梵志法來為幾時耶？」

彼時，世尊以偈答曰：

「所謂昔時有，　　自調御熱行， 舍五欲功德，　　行清凈梵行。 梵行及戒行，　　率至柔軟性， 恕亮無害心，　　忍辱護其意。 昔時有此法，　　梵志不護此， 梵志不守護，　　所有錢財谷。 誦習錢財谷，　　梵志守此藏， 衣色若干種，　　屋舍及床榻

現代漢語譯本：我今天所說的法已經達到究竟，是究竟的清凈、究竟的梵行、究竟的梵行圓滿。我今天已經脫離了生老病死、啼哭憂愁，我已經解脫了一切痛苦。 佛陀這樣說完。須達多居士和眾比丘聽聞佛陀所說，歡喜地奉行。 《須達多經》第四完（一千五百八十九字） （一五六）《中阿含經》梵志品《梵波羅延經》第五（第四分別誦） 當時，拘薩羅國眾多婆羅門在午後徘徊，前往佛陀所在之處，互相問候，然後坐在一旁，說道：『瞿曇！我想請問一些問題，可以嗎？』 世尊回答說：『你們可以隨意發問。』 當時，眾婆羅門問道：『瞿曇！現在是否還有婆羅門學習古老的婆羅門法，還是已經超越了古老的婆羅門法？』 世尊回答說：『現在沒有婆羅門學習古老的婆羅門法，婆羅門早就已經超越了古老的婆羅門法。』 當時，眾婆羅門問道：『瞿曇！為什麼現在沒有婆羅門學習古老的婆羅門法，婆羅門超越古老的婆羅門法已經有多久了？』 那時，世尊用偈語回答說： 『過去有這樣的人，他們自我調伏，修行熱惱之行，捨棄五欲的功德，奉行清凈的梵行。 他們的梵行和戒行，都達到柔和的境界，心中充滿寬恕、光明和無害，以忍辱守護自己的心意。 過去有這樣的法，婆羅門不守護它，婆羅門不守護，所有的錢財和穀物。 他們誦習錢財和穀物，婆羅門守護這些財物，還有各種顏色的衣服，房屋和床榻。

English version: 'The Dharma I have spoken today has reached its ultimate conclusion, it is the ultimate purity, the ultimate Brahmacarya, the ultimate completion of Brahmacarya. Today, I have departed from birth, old age, sickness, death, weeping, and sorrow; I have been liberated from all suffering.' Thus spoke the Buddha. The householder Sudatta and the monks, having heard what the Buddha said, joyfully practiced it. The Sudatta Sutra, the fourth, is complete (1589 words). (156) The Madhyama Agama, Brahmana Section, the Vamparayana Sutra, the fifth (the fourth recitation separately). At that time, many Brahmins from the Kosala country, wandering about in the afternoon, went to where the Buddha was, exchanged greetings with him, and sat down to one side, saying: 'Gautama! We wish to ask you something, may we ask?' Then, the Brahmins asked: 'Gautama! Are there still Brahmins today who study the ancient Brahmin Dharma, or have they transcended the ancient Brahmin Dharma?' The Blessed One replied: 'There are no Brahmins today who study the ancient Brahmin Dharma; the Brahmins have long since transcended the ancient Brahmin Dharma.' Then, the Brahmins asked: 'Gautama! Why are there no Brahmins today who study the ancient Brahmin Dharma, and how long has it been since the Brahmins transcended the ancient Brahmin Dharma?' At that time, the Blessed One answered in verse: 'In the past, there were those who were self-controlled, practicing the heat of asceticism, abandoning the merits of the five desires, and practicing pure Brahmacarya. Their Brahmacarya and precepts reached a state of gentleness, their hearts were filled with forgiveness, brightness, and harmlessness, and they guarded their minds with patience. In the past, there was this Dharma, but the Brahmins do not guard it; the Brahmins do not guard all their money and grain. They recite about money and grain, the Brahmins guard these possessions, as well as clothes of various colors, houses, and beds.'

豐城及諸國，　　梵志學如是， 此梵志莫害，　　率守護諸法。 往到於他門，　　無有拘制彼， 發家乞求法，　　隨其食時到。 梵志住在家，　　見者欲為施， 滿四十八年，　　行清凈梵行。 求索明行成，　　昔時梵志行， 彼不偷財物，　　亦無有恐怖。 愛愛攝相應，　　當以共和合， 不為煩惱故，　　怨淫相應法。 諸有梵志者，　　無能行如是， 若有第一行，　　梵志極堅求。 彼諸淫慾法，　　不行乃至夢， 彼因此梵行，　　自稱梵我梵。 知彼有此行，　　慧者當知彼， 床薄衣極單，　　食酥乳命存。 乞求皆如法，　　立齋行佈施， 齋時無異乞，　　自於己乞求。 立齋行施時，　　彼不有殺牛， 如父母兄弟，　　及余有親親。 人牛亦如是，　　彼因是生樂， 飲食體有力，　　乘者安隱樂。 知有此義理，　　莫樂殺于牛， 柔軟身極大，　　精色名稱譽。 慇勤自求利，　　昔時梵志行， 梵志為自利，　　專事及非事。 彼當來此世，　　必度脫此世， 彼月過於月，　　見意趣向彼。 遊戲于夜中，　　嚴飾諸婦人， 吉牛圍繞前，　　婦女極端正

豐城以及其他國家，婆羅門學者就是這樣學習的。 這些婆羅門不應受到傷害，他們遵循並守護著各種法。 他們前往他人家門，不受任何拘束。 他們爲了求法而離家乞討，在吃飯的時候到達。 婆羅門住在家裡，看到他們的人都想佈施。 他們滿了四十八年，奉行清凈的梵行。 他們尋求明行成就，這是過去婆羅門的修行方式。 他們不偷盜財物，也沒有任何恐懼。 愛與愛相互吸引，應當以和諧相處。 不因煩惱而產生怨恨和淫慾的行為。 那些婆羅門，沒有誰能像他們這樣修行。 如果有第一等的修行，婆羅門會極其堅定地追求。 他們對於淫慾之事，甚至在夢中都不會去做。 他們因此梵行，自稱為『梵我』。 知道他們有這種修行，有智慧的人應當瞭解他們。 他們的床鋪很薄，衣服也很單薄，靠酥油和牛奶維持生命。 他們乞討都如法，設立齋戒並進行佈施。 齋戒時乞討與平時無異，只是爲了自己乞求。 設立齋戒進行佈施時，他們不會殺牛。 對待牛就像對待父母兄弟，以及其他親人一樣。 對待人和牛也是如此，他們因此而感到快樂。 飲食使身體有力，乘坐牛車也感到安穩快樂。 知道這個道理，就不要樂於殺牛。 牛的身體柔軟而巨大，毛色純正，名聲很好。 他們勤奮地為自己謀求利益，這是過去婆羅門的修行方式。 婆羅門爲了自己的利益，專注于應該做和不應該做的事情。 他們將來會來到這個世界，必定會度脫這個世界。 他們每月每月地進步，看到他們的心意都向往他們。 他們在夜晚嬉戲，裝飾著婦女。 吉祥的牛圍繞在前面，婦女們非常端莊。

In the city of Feng and other countries, Brahmin scholars learn in this way. These Brahmins should not be harmed; they follow and protect all the laws. They go to the doors of others, without any restrictions. They leave home to beg for the Dharma, arriving at meal times. Brahmins live in homes, and those who see them want to give alms. They have completed forty-eight years, practicing pure Brahmin conduct. They seek the accomplishment of clear conduct, which was the practice of Brahmins in the past. They do not steal property, nor do they have any fear. Love and love attract each other; they should live in harmony. They do not engage in resentful or lustful acts due to afflictions. Among those Brahmins, none can practice like them. If there is the highest practice, Brahmins will pursue it with utmost determination. They do not engage in lustful matters, not even in dreams. Because of this Brahmin conduct, they call themselves 'Brahma-self'. Knowing that they have this practice, the wise should understand them. Their beds are thin, and their clothes are simple; they survive on ghee and milk. They beg according to the Dharma, establish fasts, and give alms. When fasting, their begging is no different from usual; they beg only for themselves. When establishing fasts and giving alms, they do not kill cows. They treat cows like their parents, brothers, and other relatives. They treat people and cows the same way, and they feel happy because of this. Food makes the body strong, and riding in an ox cart also feels safe and happy. Knowing this principle, one should not be happy to kill cows. The cow's body is soft and large, its coat is pure, and its reputation is good. They diligently seek benefits for themselves; this was the practice of Brahmins in the past. For their own benefit, Brahmins focus on what should and should not be done. They will come to this world in the future and will surely be liberated from this world. They progress month by month, and seeing their intentions, people aspire to them. They play at night, adorning women. Auspicious cows surround them, and the women are very dignified.

人間微妙欲，　　梵志之常愿， 具足車乘具，　　善作縫治好。 家居及婚姻，　　梵志之常愿， 彼造作此縛，　　我等從彼來。 大王齋行施，　　莫失其財利， 饒財物米穀，　　若有餘錢財。 大王相應此，　　梵志及車乘， 象齋及馬齋，　　馬齋不障門。 聚集作齋施，　　財物施梵志， 彼從此得利，　　愛樂惜財物。 彼以起為欲，　　數數增長愛， 猶如廣池水，　　及無量財物。 如是人有牛，　　于生生活具， 饒財物米穀，　　若汝多有牛。 無量百千牛，　　因為齋故殺。 頭角無所嬈，　　牛豬昔時等， 往至捉牛角，　　持利刀殺牛。 喚牛及於父，　　羅剎名曰香， 彼喚呼非法，　　以刀刺牛時。 此法行於齋，　　越過最在前， 無有事而殺，　　遠離衰退法。 昔時有三病，　　欲不用食者， 以憎嫉于牛，　　起病九十八。 如是此增諍，　　故為智所惡， 若人見如是，　　誰不有憎者。 如是此世行，　　無智最下賤， 各各為欲憎，　　若婦誹謗夫

人世間微妙的慾望，是婆羅門常常期盼的， 他們希望擁有完備的車乘器具，擅長縫製和修補。 居家生活和婚姻，也是婆羅門常常期盼的， 他們製造了這些束縛，而我們都從中而來。 大王啊，您舉行齋戒佈施，不要失去您的財富利益， 要擁有充足的財物和米糧，如果還有剩餘的錢財。 大王您應該相應地對待婆羅門和車乘， 還有象齋和馬齋，馬齋不會阻礙大門。 聚集起來舉行齋戒佈施，將財物施捨給婆羅門， 他們因此獲得利益，喜愛並珍惜財物。 他們以慾望為起點，不斷增長愛慾， 就像廣闊的池塘里的水，以及無量的財物一樣。 如果有人擁有牛，作為生活所需的工具， 要擁有充足的財物和米糧，如果您有很多牛。 無數的牛被宰殺，只因爲齋戒的緣故。 牛的頭角沒有傷害過任何人，牛和豬過去都是一樣的， 人們走過去抓住牛角，用鋒利的刀殺牛。 他們呼喚牛，也呼喚父親，羅剎的名字叫做香， 他們以非法的方式呼喚，在用刀刺牛的時候。 這種齋戒的方式，超越了最先的傳統， 無緣無故地殺戮，遠離了衰退的法則。 過去有三種疾病，是因為不吃東西引起的， 因為憎恨嫉妒牛，而產生了九十八種疾病。 像這樣爭論不斷，所以被智者所厭惡， 如果有人看到這樣，誰不會憎恨呢？ 像這樣世間執行，無知是最愚蠢的， 人們各自因為慾望而憎恨，就像妻子誹謗丈夫一樣。

The subtle desires of the human world are the constant wishes of the Brahmins, They hope to have complete chariots and equipment, and be good at sewing and mending. Living at home and marriage are also the constant wishes of the Brahmins, They create these bonds, and we all come from them. O King, when you perform almsgiving during fasting, do not lose your wealth and benefits, Have sufficient wealth and grain, if there is any money left over. O King, you should treat the Brahmins and chariots accordingly, And also elephant fasts and horse fasts, horse fasts do not block the gate. Gather together to perform almsgiving during fasting, and give wealth to the Brahmins, They therefore obtain benefits, and love and cherish wealth. They start with desire, and constantly increase their love, like the water in a vast pond, and limitless wealth. If someone has cattle, as tools for living, Have sufficient wealth and grain, if you have many cattle. Countless cattle are slaughtered, just for the sake of fasting. The horns of the cattle have not harmed anyone, cattle and pigs were the same in the past, People walk over and grab the horns of the cattle, and kill them with sharp knives. They call out to the cattle, and also call out to their father, the Rakshasa's name is Fragrance, They call out in an illegal way, when they stab the cattle with knives. This way of fasting, surpasses the earliest traditions, Killing for no reason, is far from the laws of decline. In the past there were three diseases, caused by not eating, Because of hating and envying cattle, ninety-eight diseases arose. Like this, disputes continue, so they are hated by the wise, If someone sees this, who would not hate it? Like this the world operates, ignorance is the most foolish, People hate each other because of desire, just like a wife slandering her husband.

剎利梵志女，　　及守護于姓， 若犯于生法，　　自在由於欲。

「如是。梵志！今無梵志學故梵志法，梵志越故梵志法來爾許時也。」

於是，拘娑羅國眾多梵志白曰：「世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。彼拘娑羅國眾多梵志及諸比丘，聞佛所說，歡喜奉行。

梵波羅延經第五竟(九百五十九字)

中阿含經卷第三十九(十千六百九字)(第四分別誦)

中阿含經卷第四十

（一五七）梵志品黃蘆園經第六(第四分別誦)

一時，佛游鞞蘭若，在黃蘆園中。

爾時，鞞蘭若梵志年耆宿老，壽將欲過，命垂至盡，年百二十，拄杖而行。中后彷徉，往詣佛所，共相問訊，當在佛前倚杖而立，白曰：「瞿曇！我聞沙門瞿曇年幼極少，新出家學。若有名德沙門梵志親自來詣，而不禮敬，亦不尊重，不從坐起，不請令坐。瞿曇！此事大為不可

剎帝利、婆羅門女子，以及守護自己姓氏的人，如果觸犯了生育的法則，就會因為慾望而放縱自己。 『正是這樣，婆羅門！現在沒有婆羅門學習婆羅門法，婆羅門違背了婆羅門法，所以才到了今天這個地步。』 於是，拘薩羅國眾多的婆羅門說道：『世尊！我們已經知道了。善逝！我們已經理解了。世尊！我們現在皈依佛、法和比丘僧團，唯愿世尊接納我們為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如此說道。那些拘薩羅國眾多的婆羅門和比丘們，聽聞佛陀所說，歡喜地奉行。 《梵波羅延經》第五完（九百五十九字） 《中阿含經》卷第三十九（一萬零六百零九字）（第四分別誦） 《中阿含經》卷第四十 （一五七）《梵志品黃蘆園經》第六（第四分別誦） 一時，佛陀在鞞蘭若游化，住在黃蘆園中。 當時，鞞蘭若的婆羅門年老體衰，壽命將盡，命不久矣，年一百二十歲，拄著枴杖行走。中午過後，他徘徊著，前往佛陀所在之處，互相問候，然後站在佛陀面前，倚著枴杖，說道：『瞿曇！我聽說沙門瞿曇年紀很小，剛出家學習。如果有德高望重的沙門婆羅門親自前來拜訪，您卻不禮敬，也不尊重，不從座位上站起來，也不請他們坐下。瞿曇！這件事非常不應該。』

Kshatriya and Brahmin women, and those who protect their lineage, if they violate the laws of procreation, they become unrestrained due to desire. 'That is so, Brahmin! Now, because there are no Brahmins who study the Brahmin Dharma, and because Brahmins have transgressed the Brahmin Dharma, it has come to this point.' Then, many Brahmins of Kosala said: 'Venerable Sir! We have understood. O Well-gone One! We have comprehended. Venerable Sir! We now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the Venerable Sir accept us as lay disciples, from this day forward, taking refuge for life, until the end of our lives.' Thus spoke the Buddha. Those many Brahmins of Kosala and the monks, having heard what the Buddha said, joyfully practiced it. The fifth discourse of the 'Brahma-parayana Sutta' is complete (959 words). The thirty-ninth scroll of the 'Madhyama Agama Sutra' (10,609 words) (Fourth Recitation of the Division). The fortieth scroll of the 'Madhyama Agama Sutra'. (157) The sixth discourse of the 'Yellow Reed Garden Sutta' from the 'Brahmin Chapter' (Fourth Recitation of the Division). At one time, the Buddha was wandering in Veranja, residing in the Yellow Reed Garden. At that time, a Brahmin of Veranja, old and advanced in years, nearing the end of his life, one hundred and twenty years old, was walking with a staff. After midday, he wandered and went to where the Buddha was, exchanged greetings, and then stood before the Buddha, leaning on his staff, and said: 'Gautama! I have heard that the ascetic Gautama is very young, having recently gone forth to study. If a venerable and virtuous ascetic or Brahmin comes to visit, you do not pay respects, nor do you honor them, nor do you rise from your seat, nor do you invite them to sit. Gautama! This is greatly improper.'

世尊告曰：「梵志！我初不見天及魔、梵、沙門、梵志，從人至天，謂自來詣，能令如來禮敬尊重，而從坐起，請令坐者。梵志！若有來詣，欲令如來禮敬尊重，而從坐起，請令坐者，彼人必當頭破七分。」

梵志復白：「瞿曇無味。」

世尊告曰：「梵志！有事令我無味，然不如汝言。若有色味、聲味、香味、觸味者，彼如來斷智絕滅拔根終不復生，是謂有事令我無味，然不如汝言。」

梵志復白：「瞿曇無恐怖。」

世尊告曰：「梵志！有事令我無恐怖，然不如汝言。若有色恐怖，聲、香、味、觸恐怖者，彼如來斷智絕滅拔根終不復生，是謂有事令我無恐怖，然不如汝言。」

梵志復白：「瞿曇不入胎。」

世尊告曰：「梵志！有事令我不入胎，然不如汝言。若有沙門、梵志當來胎床，斷智絕滅拔根終不復生者，我說彼不入胎，如來當來胎床，斷智絕滅拔根終不復生，是故令我不入胎。是謂有事令我不入胎，然不如汝言。

「梵志！我於此眾生無明來，無明樂，無明覆，無明卵之所裹，我先觀法，我于眾生為最第一。猶雞生卵，或十或十二，隨時念，隨時覆，隨時暖，隨時擁護

世尊告訴梵志：『梵志！我從未見過天神、魔、梵天、沙門、婆羅門，從人到天，說自己前來，能讓如來禮敬尊重，並從座位起身，請他坐下。梵志！如果有人前來，想要如來禮敬尊重，並從座位起身，請他坐下，那個人必定會頭破七分。』 梵志又說：『瞿曇沒有味道。』 世尊告訴梵志：『梵志！有事讓我沒有味道，但不是像你所說的那樣。如果存在色味、聲味、香味、觸味，如來已經斷絕了這些，智慧滅盡，連根拔起，永遠不會再生，這才是讓我沒有味道的原因，但不是像你所說的那樣。』 梵志又說：『瞿曇沒有恐怖。』 世尊告訴梵志：『梵志！有事讓我沒有恐怖，但不是像你所說的那樣。如果存在對色、聲、香、味、觸的恐怖，如來已經斷絕了這些，智慧滅盡，連根拔起，永遠不會再生，這才是讓我沒有恐怖的原因，但不是像你所說的那樣。』 梵志又說：『瞿曇不入胎。』 世尊告訴梵志：『梵志！有事讓我不入胎，但不是像你所說的那樣。如果存在沙門、婆羅門將來會進入胎床，但他們的智慧已經斷絕，連根拔起，永遠不會再生，我說他們不入胎。如來將來會進入胎床，但智慧已經斷絕，連根拔起，永遠不會再生，因此我不入胎。這才是讓我不入胎的原因，但不是像你所說的那樣。』 『梵志！我對於這些被無明所矇蔽、被無明所樂、被無明所覆蓋、被無明之卵所包裹的眾生，我先觀察到法，我對於眾生來說是最第一的。就像雞生蛋，有時十個或十二個，隨時想著，隨時覆蓋，隨時溫暖，隨時保護』

The World-Honored One said to the Brahmin: 'Brahmin! I have never seen a god, Mara, Brahma, a Shramana, or a Brahmin, from humans to gods, who, claiming to have come of their own accord, could cause the Tathagata to pay respects, rise from his seat, and invite them to sit. Brahmin! If someone were to come, desiring the Tathagata to pay respects, rise from his seat, and invite them to sit, that person would surely have their head split into seven pieces.' The Brahmin then said: 'Gautama is without taste.' The World-Honored One said to the Brahmin: 'Brahmin! There is a reason why I am without taste, but it is not as you say. If there were taste in form, taste in sound, taste in smell, taste in touch, the Tathagata has severed these, his wisdom is extinguished, uprooted, and will never arise again. This is why I am without taste, but it is not as you say.' The Brahmin then said: 'Gautama is without fear.' The World-Honored One said to the Brahmin: 'Brahmin! There is a reason why I am without fear, but it is not as you say. If there were fear of form, sound, smell, taste, or touch, the Tathagata has severed these, his wisdom is extinguished, uprooted, and will never arise again. This is why I am without fear, but it is not as you say.' The Brahmin then said: 'Gautama does not enter a womb.' The World-Honored One said to the Brahmin: 'Brahmin! There is a reason why I do not enter a womb, but it is not as you say. If there were Shramanas or Brahmins who would come to a womb, but their wisdom is severed, uprooted, and will never arise again, I say they do not enter a womb. The Tathagata will come to a womb, but his wisdom is severed, uprooted, and will never arise again, therefore I do not enter a womb. This is why I do not enter a womb, but it is not as you say.' 'Brahmin! Regarding these beings who are obscured by ignorance, delighted by ignorance, covered by ignorance, and wrapped in the egg of ignorance, I first observed the Dharma, and I am the foremost among beings. Just like a hen lays eggs, sometimes ten or twelve, she is always mindful, always covering, always warming, always protecting.'

。彼于其後，雞設放逸，于中有雞子，或以口嘴，或以足爪，啄破其卵，安隱自出，彼于雞子為最第一。我亦如是，於此眾生無明來，無明樂、無明覆，無明卵之所裹，我先觀法，我于眾生為最第一。

「梵志！我持蒿草往詣覺樹，布草樹下，敷尼師檀，結加趺坐，不破正坐，要至漏盡，我不破正坐，要至漏盡。我正坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就游，是謂我爾時獲第一增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。

「複次，梵志！我覺、觀已息，內靜、一心，無覺、無觀，定生喜、樂，逮第二禪成就游，是謂我爾時獲第二增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。

「複次，梵志！我離於喜欲舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，逮第三禪成就游，是謂我爾時獲第三增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。複次，梵志！我樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，逮第四禪成就游，是謂我爾時獲第四增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃

現代漢語譯本：在那之後，雞變得懈怠，在它們之中有小雞，有的用嘴，有的用爪，啄破蛋殼，安穩地自己出來，它們在小雞中是最先出來的。我也是這樣，在這些被無明所困的眾生中，他們貪戀無明，被無明覆蓋，被無明的蛋包裹著，我先觀察到真理，我在眾生中是最先覺悟的。 『婆羅門！我拿著蒿草去菩提樹下，把草鋪在樹下，再鋪上尼師壇，然後結跏趺坐，不打破這個正確的坐姿，一定要到漏盡為止，我不會打破這個正確的坐姿，一定要到漏盡為止。我坐好之後，就離開了慾望，離開了邪惡不善的法，有了覺悟和觀察，從離欲中生出喜悅和快樂，達到了初禪的境界，並安住在其中，這就是我當時獲得的第一種增上心，即在當下就能獲得安樂的居所，容易得到，不難獲得，快樂地居住而沒有恐懼，安穩快樂，最終升入涅槃。 『再者，婆羅門！我的覺悟和觀察已經停止，內心平靜，一心不亂，沒有覺悟也沒有觀察，從禪定中生出喜悅和快樂，達到了第二禪的境界，並安住在其中，這就是我當時獲得的第二種增上心，即在當下就能獲得安樂的居所，容易得到，不難獲得，快樂地居住而沒有恐懼，安穩快樂，最終升入涅槃。 『再者，婆羅門！我離開了喜悅的慾望，捨棄了追求，以正念和正知覺察到身體的快樂，這就是聖人所說的，聖人所捨棄的，正念、快樂的安住、空，達到了第三禪的境界，並安住在其中，這就是我當時獲得的第三種增上心，即在當下就能獲得安樂的居所，容易得到，不難獲得，快樂地居住而沒有恐懼，安穩快樂，最終升入涅槃。 『再者，婆羅門！我的快樂滅盡，痛苦滅盡，喜悅和憂愁也早已滅盡，不苦不樂，捨棄一切，正念清凈，達到了第四禪的境界，並安住在其中，這就是我當時獲得的第四種增上心，即在當下就能獲得安樂的居所，容易得到，不難獲得，快樂地居住而沒有恐懼，安穩快樂，最終升入涅槃。

English version: After that, the chickens became careless, and among them were chicks, some with their beaks, some with their claws, pecking open their eggs, safely coming out on their own, and they were the first among the chicks. I am also like that, among these beings who come from ignorance, who are fond of ignorance, covered by ignorance, and wrapped in the egg of ignorance, I first observed the truth, and I am the first to awaken among beings. 'Brahmin! I took kusha grass to the Bodhi tree, spread the grass under the tree, then spread the nisidana, and sat in the lotus position, not breaking this correct posture, until the exhaustion of outflows, I will not break this correct posture, until the exhaustion of outflows. After I sat down, I left desire, left evil and unwholesome dharmas, had awareness and observation, from leaving desire came joy and happiness, attained the first dhyana, and dwelt in it, this is what I obtained at that time, the first superior mind, that is, in the present moment I can obtain a peaceful dwelling, easy to obtain, not difficult to obtain, dwelling happily without fear, peacefully and happily, and finally ascending to Nirvana. 'Furthermore, Brahmin! My awareness and observation have ceased, my mind is calm, one-pointed, without awareness or observation, from samadhi comes joy and happiness, attained the second dhyana, and dwelt in it, this is what I obtained at that time, the second superior mind, that is, in the present moment I can obtain a peaceful dwelling, easy to obtain, not difficult to obtain, dwelling happily without fear, peacefully and happily, and finally ascending to Nirvana. 'Furthermore, Brahmin! I left the desire for joy, abandoned the pursuit, with right mindfulness and right knowledge, I perceived the pleasure of the body, this is what the sages say, what the sages have abandoned, right mindfulness, the dwelling of happiness, emptiness, attained the third dhyana, and dwelt in it, this is what I obtained at that time, the third superior mind, that is, in the present moment I can obtain a peaceful dwelling, easy to obtain, not difficult to obtain, dwelling happily without fear, peacefully and happily, and finally ascending to Nirvana. 'Furthermore, Brahmin! My pleasure has ceased, my pain has ceased, joy and sorrow have also long ceased, neither pain nor pleasure, abandoning everything, right mindfulness is pure, attained the fourth dhyana, and dwelt in it, this is what I obtained at that time, the fourth superior mind, that is, in the present moment I can obtain a peaceful dwelling, easy to obtain, not difficult to obtain, dwelling happily without fear, peacefully and happily, and finally ascending to Nirvana.'

「複次，梵志！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，覺憶宿命智通作證。我有行有相貌，憶本無量昔所經歷，謂一生、二生、百生、千生、成劫、敗劫、無量成敗劫，彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖，此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖，是謂我爾時初夜得此第一明達。以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂憶宿命智作證明達。

「複次，梵志！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學于生死智通作證，我以清凈天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見，成就正見業，彼因緣此，身壞命終，必升善處，上生天中。是謂我爾時中夜得此第二明達

現代漢語譯本：『再者，婆羅門！我已獲得如此禪定之心，清凈無垢，無有煩惱，柔軟安住，獲得不動之心，覺悟並憶起宿命智通，以此為證。我具有行跡和相貌，憶起過去無量世的經歷，即一生、二生、百生、千生、成劫、壞劫、無量成壞劫。彼時眾生的名字是某某，他們過去經歷過什麼，我曾生於彼處，如是姓氏、如是名字、如是出生、如是飲食、如是感受苦樂、如是長壽、如是久住、如是壽命終結，此死後生於彼處，彼死後生於此處，我生於此處，如是姓氏、如是名字、如是出生、如是飲食、如是感受苦樂、如是長壽、如是久住、如是壽命終結。這就是我那時初夜所獲得的這第一種明智。由於原本沒有放逸，樂於遠離，修行精勤，即無知滅而智慧生，黑暗破滅而光明成就，無明滅而光明生，即以憶起宿命智為證明而明達。』 『再者，婆羅門！我已獲得如此禪定之心，清凈無垢，無有煩惱，柔軟安住，獲得不動之心，學習生死智通，以此為證。我以清凈的天眼，超越常人，看見此眾生死時生時，好色惡色，美妙與不美妙，往來善處及不善處，隨此眾生所作之業，見其真實。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見，成就邪見業，他們因此身壞命終，必定去往惡處，生於地獄之中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見，成就正見業，他們因此身壞命終，必定升往善處，上生天界之中。這就是我那時中夜所獲得的這第二種明智。』

English version: 'Furthermore, Brahmin! I have attained such a concentrated mind, pure and without defilement, free from agitation, pliable and well-established, having attained an unshakeable mind, I have realized and remembered the knowledge of past lives, bearing witness to it. I have the course and appearance, remembering countless past experiences, namely one life, two lives, a hundred lives, a thousand lives, periods of formation, periods of destruction, countless periods of formation and destruction. The name of those beings was such and such, they had experienced such and such, I was born there, with such a surname, such a name, such a birth, such food, such experiences of pleasure and pain, such a lifespan, such a duration, such an end of life. This one died and was born there, that one died and was born here, I was born here, with such a surname, such a name, such a birth, such food, such experiences of pleasure and pain, such a lifespan, such a duration, such an end of life. This is what I attained in the first watch of the night, this first clear understanding. Because I was originally without negligence, delighted in seclusion, and practiced diligently, namely ignorance ceased and wisdom arose, darkness was destroyed and light was achieved, ignorance ceased and light arose, namely, with the knowledge of past lives as proof, I became clear.' 'Furthermore, Brahmin! I have attained such a concentrated mind, pure and without defilement, free from agitation, pliable and well-established, having attained an unshakeable mind, I have learned the knowledge of the passing away and rebirth of beings, bearing witness to it. With my pure divine eye, surpassing that of ordinary humans, I see these beings passing away and being born, with good and bad appearances, beautiful and not beautiful, going to good and bad destinations, according to the deeds of these beings, seeing it as it truly is. If these beings engage in bad bodily conduct, bad verbal and mental conduct, slander the noble ones, hold wrong views, and engage in actions based on wrong views, they, due to this, after the breaking up of the body, will certainly go to a bad destination, being born in hell. If these beings engage in good bodily conduct, good verbal and mental conduct, do not slander the noble ones, hold right views, and engage in actions based on right views, they, due to this, after the breaking up of the body, will certainly go to a good destination, being born in the heavens. This is what I attained in the middle watch of the night, this second clear understanding.'

。以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂生死智作證明達。

「複次，梵志！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，學于漏盡智通作證，我知此苦如真，知此苦習、知此苦滅，知此苦滅道如真。知此漏如真，知此漏習、知此漏滅，知此漏滅道如真。我如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。是謂我爾時後夜得此第三明達。以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂漏盡智作證明達。

「複次，梵志！若有正說而說不癡法，眾生生世，一切眾生最勝，不為苦樂所覆，當知正說者即是我也。所以者何？我說不癡法，眾生生世，一切眾生最勝，不為苦樂所覆。」

於是，鞞蘭若梵志即便舍杖，稽首佛足，白世尊曰：「世尊為第一，世尊為大，世尊為最，世尊為勝，世尊為等，世尊為不等，世尊無與等等，世尊無障，世尊無障人。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。鞞蘭若梵志及諸比丘，聞佛所說，歡喜奉行

「而且，婆羅門！我以原本的不放逸，樂於安住于遠離之處，精勤修行，即是說無智滅除而智慧生起，黑暗破滅而光明成就，無明滅除而光明生起，這指的是以生死之智作為證明而通達。

「再者，婆羅門！我已獲得如此的定心清凈，沒有污穢沒有煩惱，柔軟安住，獲得不動的心，學習以漏盡智通作證。我如實知曉此苦，知曉此苦的生起，知曉此苦的滅除，知曉此苦滅除之道。我如實知曉此漏，知曉此漏的生起，知曉此漏的滅除，知曉此漏滅除之道。我如此知曉、如此見到，欲漏的心解脫，有漏、無明漏的心解脫，解脫之後，便知曉已解脫，生已盡，梵行已立，所作已辦，不再受後有，如實知曉。這就是我那時在後夜所獲得的第三明達。以原本的不放逸，樂於安住于遠離之處，精勤修行，即是說無智滅除而智慧生起，黑暗破滅而光明成就，無明滅除而光明生起，這指的是以漏盡智作為證明而通達。

「再者，婆羅門！如果有人正確地說出不迷惑的法，眾生生於世間，一切眾生最為殊勝，不被苦樂所覆蓋，應當知道正確說出此法的人就是我。為什麼呢？因為我說不迷惑的法，眾生生於世間，一切眾生最為殊勝，不被苦樂所覆蓋。」

於是，鞞蘭若婆羅門立即捨棄手杖，頂禮佛足，對世尊說：「世尊是第一，世尊是偉大，世尊是最勝，世尊是殊勝，世尊是平等，世尊是不平等，世尊是無與倫比，世尊沒有障礙，世尊是無障礙之人。世尊！我現在皈依佛、法以及比丘僧團，唯愿世尊接納我為優婆塞，從今日起，終身皈依，直至生命終結。」

佛陀如此說道。鞞蘭若婆羅門以及眾比丘，聽聞佛陀所說，歡喜奉行。

於是，鞞蘭若婆羅門立即捨棄手杖，頂禮佛足，對世尊說：『世尊是第一，世尊是偉大，世尊是最勝，世尊是殊勝，世尊是平等，世尊是不平等，世尊是無與倫比，世尊沒有障礙，世尊是無障礙之人。世尊！我現在皈依佛、法以及比丘僧團，唯愿世尊接納我為優婆塞，從今日起，終身皈依，直至生命終結。』

'Furthermore, Brahmin! Through my original non-negligence, delighting in dwelling in seclusion, and practicing diligently, it is said that ignorance ceases and wisdom arises, darkness is destroyed and light is achieved, ignorance ceases and light arises, which means attaining understanding through the proof of the knowledge of birth and death.

'Moreover, Brahmin! I have attained such purity of concentrated mind, without defilement, without agitation, pliable and well-established, having attained an unmoving mind, I learn to realize the knowledge of the destruction of the outflows. I truly know this suffering, know the arising of this suffering, know the cessation of this suffering, and know the path to the cessation of this suffering. I truly know these outflows, know the arising of these outflows, know the cessation of these outflows, and know the path to the cessation of these outflows. Knowing and seeing thus, the mind is liberated from the outflow of desire, the mind is liberated from the outflows of existence and ignorance. Having been liberated, I know that I am liberated. Birth is exhausted, the holy life is established, what had to be done is done, there is no more future existence, I know this truly. This is the third knowledge I attained in the last watch of the night. Through my original non-negligence, delighting in dwelling in seclusion, and practicing diligently, it is said that ignorance ceases and wisdom arises, darkness is destroyed and light is achieved, ignorance ceases and light arises, which means attaining understanding through the proof of the knowledge of the destruction of the outflows.

'Furthermore, Brahmin! If anyone rightly speaks of a non-deluded teaching, that beings are born into the world, that all beings are most excellent, and are not overcome by pleasure and pain, know that the one who rightly speaks is me. Why is that? Because I speak of a non-deluded teaching, that beings are born into the world, that all beings are most excellent, and are not overcome by pleasure and pain.'

Then, the Brahmin Vellaranna immediately cast aside his staff, bowed at the Buddha's feet, and said to the Blessed One: 'The Blessed One is the first, the Blessed One is great, the Blessed One is the most excellent, the Blessed One is superior, the Blessed One is equal, the Blessed One is unequal, the Blessed One is incomparable, the Blessed One is without hindrance, the Blessed One is a person without hindrance. Blessed One! I now go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the Blessed One accept me as a lay follower, from this day forth, for the rest of my life, until the end of my days.'

Thus spoke the Buddha. The Brahmin Vellaranna and the monks, having heard what the Buddha said, rejoiced and practiced accordingly.

黃蘆園經第六竟(千六百二字)

（一五八）中阿含梵志品頭那經第七(第四分別誦)

爾時，頭那梵志中后彷徉，往詣佛所，共相問訊，卻坐一面，世尊問曰：「頭那！若有問汝是梵志耶？汝梵志汝自稱說。」

梵志頭那答曰：「瞿曇！若有正稱說梵志者，為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。瞿曇！正稱說梵志者，即是我也。所以者何？我為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。」

世尊告曰：「頭那！我今問汝，隨所解答。頭那！于意云何？若昔有梵志壽終命過，誦持經書，流佈經書，誦習典經，所謂夜吒、婆摩、婆摩提婆、毗奢蜜哆邏、夜陀揵尼、應疑羅娑、婆私吒、迦葉、婆羅婆、婆和，謂此施設五種梵志，有梵志猶如梵，有梵志似如天，有梵志不越界，有梵志越界，有梵志旃茶羅第五。頭那！此五種梵志，汝為似誰？」

頭那白曰：「瞿曇略說此義，不廣分別，我不能知。唯愿沙門瞿曇善說，令我知義

黃蘆園經第六竟（一千六百零二字） （一五八）中阿含梵志品頭那經第七（第四分別誦） 當時，頭那梵志在午後徘徊，前往佛陀所在之處，互相問候后，坐在一旁。世尊問道：『頭那！如果有人問你是否是梵志，你自稱是梵志嗎？』 梵志頭那回答說：『瞿曇！如果有人正確地稱說梵志，那是指父母所生，受生清凈，乃至七世父母不絕種族，生生沒有惡行，博聞強記，誦讀過四部典籍，深入瞭解因、緣、正、文、戲五種說法。瞿曇！正確稱說梵志的人，就是我。為什麼呢？因為我是父母所生，受生清凈，乃至七世父母不絕種族，生生沒有惡行，博聞強記，誦讀過四部典籍，深入瞭解因、緣、正、文、戲五種說法。』 世尊告訴他說：『頭那！我現在問你，你隨所知道的回答。頭那！你認為如何？如果過去有梵志壽終命過，誦持經書，流佈經書，誦習典籍，例如夜吒、婆摩、婆摩提婆、毗奢蜜哆邏、夜陀揵尼、應疑羅娑、婆私吒、迦葉、婆羅婆、婆和，他們被認為是五種梵志：有梵志像梵天，有梵志像天人，有梵志不越界限，有梵志越界限，有梵志是旃茶羅第五種。頭那！這五種梵志，你像哪一種？』 頭那回答說：『瞿曇，你簡略地說這個意思，沒有詳細分別，我不能理解。希望沙門瞿曇能詳細解說，讓我明白其中的含義。』

The End of the Sixth Sutra of the Yellow Reed Garden (1602 words) (158) The Seventh Sutra of the Brahmin Puna in the Brahmin Chapter of the Middle Agama (Fourth Recitation of Distinctions) At that time, the Brahmin Puna, after midday, wandered about and went to where the Buddha was. After exchanging greetings, he sat down to one side. The World-Honored One asked, 'Puna! If someone were to ask you if you are a Brahmin, would you claim to be a Brahmin?' The Brahmin Puna replied, 'Gotama! If someone were to correctly call a person a Brahmin, it would be one born of parents, of pure birth, whose lineage has not been broken for seven generations, who has no evil deeds in any life, who is learned and has a good memory, who has recited the four Vedas, and who deeply understands the five statements of cause, condition, correctness, text, and play. Gotama! The one who is correctly called a Brahmin is me. Why? Because I am born of parents, of pure birth, whose lineage has not been broken for seven generations, who has no evil deeds in any life, who is learned and has a good memory, who has recited the four Vedas, and who deeply understands the five statements of cause, condition, correctness, text, and play.' The World-Honored One said, 'Puna! I will now ask you, and you may answer as you know. Puna! What do you think? If in the past there were Brahmins who died, having recited scriptures, spread scriptures, and practiced scriptures, such as Yata, Bama, Bamadeva, Visvamitra, Yatadhani, Angirasa, Vasistha, Kasyapa, Bharava, and Bhava, they are considered to be five kinds of Brahmins: some Brahmins are like Brahma, some Brahmins are like gods, some Brahmins do not cross boundaries, some Brahmins cross boundaries, and some Brahmins are the fifth, Chandala. Puna! Which of these five kinds of Brahmins are you like?' Puna replied, 'Gotama, you have spoken briefly on this meaning, without detailed distinctions, and I cannot understand. I wish that the Shramana Gotama would explain it in detail so that I may understand the meaning.'

世尊告曰：「頭那！諦聽，善思念之，我當爲汝廣分別說。」

頭那白曰：「唯然。瞿曇！」頭那梵志受教而聽。

佛言：「頭那！云何梵志猶如梵耶？若有梵志為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。云何不如法？非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。如法求乞，求乞財物供養于師，佈施財物已，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。頭那！如是梵志猶如梵也。

「頭那！云何梵志似如天耶？若有梵志為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡。彼四十八年行童子梵行，欲得經書，誦習典經，彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。云何不如法？非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事

世尊說：『頭那，仔細聽，好好思考，我將為你詳細解說。』 頭那回答說：『是的，瞿曇！』頭那梵志接受教誨，專心聽講。 佛說：『頭那，什麼樣的梵志才像梵天呢？如果一個梵志由父母所生，血統清凈，甚至七代父母都沒有斷絕種族，生生世世沒有作惡。他四十八年奉行童子梵行，想要學習經書，誦讀經典。他得到經書，誦讀經典后，爲了供養老師而乞求財物，如法，不違背法度。什麼是不如法呢？不是耕田，不是經營生意，不是書寫，不是計算，不是計數，不是蓋印，不是用手寫字，不是寫作文章，不是誦讀經典，不是吟詩，不是使用刀杖，不是為國王做事。他如法乞求，乞求財物供養老師，佈施財物后，心中充滿慈愛，向一方散播，成就遊行。像這樣向二三四方、四維上下，普及一切，心中充滿慈愛，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，非常宏偉，無量善修，向一切世間散播，成就遊行。像這樣，悲心、喜心和舍心也同樣，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，非常宏偉，無量善修，向一切世間散播，成就遊行。頭那，這樣的梵志才像梵天。』 『頭那，什麼樣的梵志才像天人呢？如果一個梵志由父母所生，血統清凈，甚至七代父母都沒有斷絕種族，生生世世沒有作惡。他四十八年奉行童子梵行，想要學習經書，誦讀經典。他得到經書，誦讀經典后，爲了供養老師而乞求財物，如法，不違背法度。什麼是不如法呢？不是耕田，不是經營生意，不是書寫，不是計算，不是計數，不是蓋印，不是用手寫字，不是寫作文章，不是誦讀經典，不是吟詩，不是使用刀杖，不是為國王做事。

The World-Honored One said: 'Tuna, listen carefully and contemplate well, and I will explain it to you in detail.' Tuna replied: 'Yes, Gautama!' The Brahmin Tuna accepted the teaching and listened attentively. The Buddha said: 'Tuna, what kind of Brahmin is like Brahma? If a Brahmin is born of parents, with a pure lineage, even for seven generations of parents without a break in the lineage, and in every life without evil. He practices celibacy as a youth for forty-eight years, desiring to learn scriptures and recite classics. After obtaining the scriptures and reciting the classics, he begs for wealth to support his teacher, lawfully, not unlawfully. What is unlawful? Not farming, not managing business, not writing, not calculating, not counting, not stamping, not handwriting, not writing articles, not reciting scriptures, not composing poems, not using swords or staffs, not serving the king. He begs lawfully, begs for wealth to support his teacher, and after giving away wealth, his heart is filled with loving-kindness, spreading it in one direction, accomplishing his journey. Like this, towards two, three, four directions, the four intermediate directions, above and below, spreading to all, his heart is filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, very grand, immeasurable good practice, spreading to all the world, accomplishing his journey. Like this, with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, very grand, immeasurable good practice, spreading to all the world, accomplishing his journey. Tuna, such a Brahmin is like Brahma.' 'Tuna, what kind of Brahmin is like a Deva? If a Brahmin is born of parents, with a pure lineage, even for seven generations of parents without a break in the lineage, and in every life without evil. He practices celibacy as a youth for forty-eight years, desiring to learn scriptures and recite classics. After obtaining the scriptures and reciting the classics, he begs for wealth to support his teacher, lawfully, not unlawfully. What is unlawful? Not farming, not managing business, not writing, not calculating, not counting, not stamping, not handwriting, not writing articles, not reciting scriptures, not composing poems, not using swords or staffs, not serving the king.'

。如法求乞，求乞財物供養于師，佈施財物已，行身妙行，口、意妙行，行身妙行，口、意妙行已，彼因緣此，身壞命終，必升善處，上生天中。頭那！如是梵志似如天也。

「頭那！云何梵志不越界耶？若有梵志為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。云何不如法？非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。如法求乞，求乞財物供養于師，佈施財物已，為自求妻，如法，非不如法。云何不如法？梵志不如是，意向梵志女，令更相愛，相攝合會，彼趣梵志女，非不梵志女，亦非剎利女，不懷妊，不產生。頭那！以何等故梵志非趣懷妊？莫令彼男及以女人名不凈淫，是故梵志非趣懷妊。頭那！以何等故梵志非趣產生？莫令彼男及以女人名不凈恚，是故梵志不趣產生。頭那！彼所趣向，不為財物，不為憍慠，不為莊嚴，不為珓飾，但為子故。彼生子已，若有故梵志要誓處所界障，住彼、持彼，不越于彼。頭那！如是梵志不越界也

現代漢語譯本：如果他如法乞討，乞求財物供養老師，佈施財物后，實行身、口、意三方面的妙行。實行身、口、意三方面的妙行后，他因此因緣，身壞命終，必定升入善處，上生天界。頭那！這樣的婆羅門就像天人一樣。 現代漢語譯本：頭那！什麼樣的婆羅門不越界呢？如果有個婆羅門，由父母所生，受生清凈，乃至七世父母不絕種族，生生沒有惡行。他四十八年奉行童子梵行，想要學習經書，誦習經典。他得到經書，誦習經典后，爲了供養老師而乞求財物，如法，而不是不如法。什麼是不如法呢？不是耕田，不是經營生意，不是書寫，不是計算，不是計數，不是印章，不是手筆，不是文章，不是經典，不是詩歌，不是使用刀杖，不是為國王做事。他如法乞討，乞求財物供養老師，佈施財物后，爲了自己求娶妻子，如法，而不是不如法。什麼是不如法呢？婆羅門不應該這樣，他應該心儀婆羅門女子，使他們互相愛慕，相互結合。他娶婆羅門女子，而不是非婆羅門女子，也不是剎帝利女子，不讓她懷孕，不讓她生產。頭那！為什麼婆羅門不應該追求懷孕呢？不要讓男人和女人被認為是不凈的淫慾，所以婆羅門不應該追求懷孕。頭那！為什麼婆羅門不應該追求生產呢？不要讓男人和女人被認為是不凈的嗔恚，所以婆羅門不應該追求生產。頭那！他所追求的，不是爲了財物，不是爲了驕傲，不是爲了裝飾，不是爲了玩弄，只是爲了子嗣。他生下孩子后，如果還有以前婆羅門誓約的處所界限，就住在那裡，遵守那裡，不超越那裡。頭那！這樣的婆羅門是不越界的。

English version: If he begs according to the Dharma, begs for wealth to offer to his teacher, and after giving away wealth, practices the excellent conduct of body, speech, and mind. After practicing the excellent conduct of body, speech, and mind, due to this cause and condition, when his body breaks and his life ends, he will surely ascend to a good place and be reborn in the heavens. Thuna! Such a Brahmin is like a deva. English version: Thuna! What kind of Brahmin does not transgress the boundaries? If there is a Brahmin who is born of parents, whose birth is pure, and whose lineage has not been broken for seven generations, and who has no evil deeds in each life. He practices the celibate life of a youth for forty-eight years, desiring to learn scriptures and recite the classics. After obtaining the scriptures and reciting the classics, he begs for wealth to offer to his teacher, according to the Dharma, and not contrary to the Dharma. What is contrary to the Dharma? It is not farming, not managing a business, not writing, not calculating, not counting, not using seals, not using pens, not writing essays, not using scriptures, not using poems, not using swords or staffs, and not working for the king. He begs according to the Dharma, begs for wealth to offer to his teacher, and after giving away wealth, he seeks a wife for himself, according to the Dharma, and not contrary to the Dharma. What is contrary to the Dharma? A Brahmin should not be like this; he should be attracted to a Brahmin woman, causing them to love each other and unite. He marries a Brahmin woman, not a non-Brahmin woman, nor a Kshatriya woman, and does not cause her to become pregnant or give birth. Thuna! Why should a Brahmin not seek pregnancy? So that neither man nor woman is considered to be in impure lust, therefore a Brahmin should not seek pregnancy. Thuna! Why should a Brahmin not seek childbirth? So that neither man nor woman is considered to be in impure anger, therefore a Brahmin should not seek childbirth. Thuna! What he seeks is not for wealth, not for arrogance, not for adornment, not for play, but only for offspring. After he has children, if there are still the boundaries of the places where Brahmins previously made vows, he lives there, abides by them, and does not transgress them. Thuna! Such a Brahmin does not transgress the boundaries.

「頭那！云何梵志為越界耶？若有梵志為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。云何不如法？非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。如法求乞，求乞財物供養于師，佈施財物已，為自求妻，如法，非不如法。云何不如法？梵志不如是，意向梵志女，令更相愛，相攝合會，彼趣梵志女，非不梵志女，亦非剎利女，不懷妊，不產生。頭那！以何等故梵志不趣懷妊？莫令彼男及以女人名不凈淫，是故梵志不趣懷妊。頭那！以何等故梵志不趣產生？莫令彼男及以女人名不凈恚，是故梵志不趣產生。頭那！彼所趣向，不為財物，不為憍慠，不為莊嚴，不為珓飾，但為子故。彼生子已，若有故梵志要誓處所界障，不住止彼，不受持彼，便越于彼。頭那！如是梵志名越界也。

「頭那！云何梵志梵志旃茶羅？若有梵志為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法

『頭那！』，『什麼樣的婆羅門算是越界的呢？』如果有個婆羅門，由父母所生，血統清凈，甚至七代父母都沒有斷絕種族，生生世世沒有作惡，他在四十八年裡奉行童子梵行，想要獲得經書，誦習經典。他得到經書，誦習經典后，爲了供養老師而乞求財物，這是如法的，不是不如法的。什麼是不如法的呢？不是耕田，不是做生意，不是書寫，不是計算，不是計數，不是印章，不是手藝，不是文章，不是經典，不是詩歌，不是用刀劍棍棒，不是為國王做事。如法地乞求，乞求財物來供養老師，佈施財物后，爲了自己求娶妻子，這是如法的，不是不如法的。什麼是不如法的呢？婆羅門不是這樣，他心儀婆羅門女子，使他們互相愛慕，相互結合，他娶的婆羅門女子，不是非婆羅門女子，也不是剎帝利女子，不讓她懷孕，不讓她生產。『頭那！』，『因為什麼原因婆羅門不讓她懷孕呢？』不要讓那個男人和女人被稱作不凈的淫慾，所以婆羅門不讓她懷孕。『頭那！』，『因為什麼原因婆羅門不讓她生產呢？』不要讓那個男人和女人被稱作不凈的嗔恚，所以婆羅門不讓她生產。『頭那！』，他所追求的，不是爲了財物，不是爲了驕傲自大，不是爲了裝飾，不是爲了玩弄，只是爲了子嗣。他生下孩子后，如果有以前婆羅門發誓要遵守的界限障礙，他不住在那裡，不遵守那些界限，就越過了那些界限。『頭那！』，這樣的婆羅門就叫做越界。 『頭那！』，『什麼樣的婆羅門算是婆羅門旃陀羅呢？』如果有個婆羅門，由父母所生，血統清凈，甚至七代父母都沒有斷絕種族，生生世世沒有作惡，他在四十八年裡奉行童子梵行，想要獲得經書，誦習經典。他得到經書，誦習經典后，爲了供養老師而乞求財物，這是如法的，不是不如法的。

'Tuna! What kind of Brahmin is considered to have transgressed the boundaries? If there is a Brahmin who is born of parents, with a pure lineage, even for seven generations of parents without a break in the lineage, and who has done no evil in each life, he practices celibacy as a youth for forty-eight years, desiring to obtain scriptures and study the classics. After obtaining the scriptures and studying the classics, he begs for wealth to support his teacher, which is lawful, not unlawful. What is unlawful? It is not farming, not doing business, not writing, not calculating, not counting, not using seals, not using crafts, not writing essays, not studying scriptures, not writing poems, not using swords or sticks, not working for the king. He begs lawfully, begging for wealth to support his teacher, and after giving wealth, he seeks a wife for himself, which is lawful, not unlawful. What is unlawful? The Brahmin is not like this, he is attracted to a Brahmin woman, causing them to love each other, and unite, he marries a Brahmin woman, not a non-Brahmin woman, nor a Kshatriya woman, he does not let her become pregnant, nor does he let her give birth. 'Tuna!' 'For what reason does the Brahmin not let her become pregnant?' So that the man and woman are not called impure lust, therefore the Brahmin does not let her become pregnant. 'Tuna!' 'For what reason does the Brahmin not let her give birth?' So that the man and woman are not called impure anger, therefore the Brahmin does not let her give birth. 'Tuna!' What he seeks is not for wealth, not for arrogance, not for adornment, not for play, but only for offspring. After he has a child, if there are boundaries that the Brahmin had previously vowed to observe, he does not stay there, he does not observe those boundaries, and thus he transgresses those boundaries. 'Tuna!' Such a Brahmin is called one who has transgressed the boundaries. 'Tuna!' What kind of Brahmin is considered a Brahmin Chandala? If there is a Brahmin who is born of parents, with a pure lineage, even for seven generations of parents without a break in the lineage, and who has done no evil in each life, he practices celibacy as a youth for forty-eight years, desiring to obtain scriptures and study the classics. After obtaining the scriptures and studying the classics, he begs for wealth to support his teacher, which is lawful, not unlawful.

。云何不如法？非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。如法求乞，求乞財物供養于師，佈施財物已，為自求妻，如法，非不如法。云何不如法？梵志不如是，意向梵志女，令更相愛，相攝合會，趣彼梵志女，非不梵志女，亦不剎利女，不懷妊，不產生。頭那！以何等故梵志不趣懷妊？莫令彼男及以女人名不凈淫，是故梵志不趣懷妊。頭那！以何等故梵志不趣產生？莫令彼男及以女人名不凈恚，是故梵志不趣產生。頭那！彼所趣向，不為財物，不為憍慠，不為莊嚴，不為珓飾，但為子故。彼生子已，作王相應事、賊相應事、邪道相應事，作如是說：『梵志應作一切事，梵志不以此染著，亦不穢污，猶若如火，凈亦燒，不凈亦燒。梵志不應作一切事，梵志不以此染著，亦不穢污。』頭那！如是梵志梵志旃茶羅。頭那！此五種梵志，汝為似誰？」

頭那白曰：「瞿曇！說此最後梵志旃茶羅者，我尚不及，況復余耶？世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。頭那梵志聞佛所說，歡喜奉行

現代漢語譯本：什麼是不如法的呢？不是耕田，不是經營生計，不是書寫，不是計算，不是計數，不是印章，不是手藝，不是文章，不是經典，不是詩歌，不是使用刀杖，不是為國王做事。如法地乞討，乞討財物供養老師，佈施財物后，為自己求娶妻子，這是如法的，不是不如法的。什麼是不如法的呢？婆羅門不是這樣做的，他心儀婆羅門女子，使他們彼此相愛，相互結合，去追求那個婆羅門女子，而不是非婆羅門女子，也不是剎帝利女子，不懷有身孕，不生產。頭那！因為什麼原因婆羅門不追求懷孕呢？不要讓那個男人和女人被稱為不凈的淫慾，所以婆羅門不追求懷孕。頭那！因為什麼原因婆羅門不追求生產呢？不要讓那個男人和女人被稱為不凈的嗔恚，所以婆羅門不追求生產。頭那！他們所追求的，不是爲了財物，不是爲了驕傲自大，不是爲了裝飾，不是爲了玩弄，只是爲了孩子。他們生下孩子后，做與國王相應的事、與盜賊相應的事、與邪道相應的事，並這樣說：『婆羅門應該做一切事，婆羅門不會因此被污染，也不會被玷污，就像火一樣，乾淨的也燒，不乾淨的也燒。婆羅門不應該做一切事，婆羅門不會因此被污染，也不會被玷污。』頭那！這樣的婆羅門是婆羅門中的旃陀羅。頭那！這五種婆羅門，你覺得像哪一種呢？」 頭那回答說：『瞿曇！說這最後一種婆羅門旃陀羅，我尚且不如，更何況其他的呢？世尊！我已經明白了。善逝！我已經理解了。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀這樣說道。頭那婆羅門聽聞佛陀所說，歡喜地奉行。

English version: What is not in accordance with the Dharma? It is not farming, not engaging in business, not writing, not calculating, not counting, not using seals, not manual skills, not composing texts, not studying scriptures, not writing poetry, not using weapons, not serving the king. Righteously begging, begging for wealth to offer to the teacher, after giving wealth, seeking a wife for oneself, this is in accordance with the Dharma, not against it. What is not in accordance with the Dharma? A Brahmin does not do this; he desires a Brahmin woman, causing them to love each other, to unite, and he pursues that Brahmin woman, not a non-Brahmin woman, nor a Kshatriya woman, not pregnant, not giving birth. Thuna! For what reason does a Brahmin not pursue pregnancy? Lest that man and woman be called impure lust, therefore a Brahmin does not pursue pregnancy. Thuna! For what reason does a Brahmin not pursue childbirth? Lest that man and woman be called impure anger, therefore a Brahmin does not pursue childbirth. Thuna! What they pursue is not for wealth, not for arrogance, not for adornment, not for playthings, but only for children. After they have children, they do things that are appropriate for a king, things that are appropriate for thieves, things that are appropriate for heretical paths, and they say: 『A Brahmin should do all things, a Brahmin will not be defiled by this, nor will he be tainted, just like fire, it burns the clean and it burns the unclean. A Brahmin should not do all things, a Brahmin will not be defiled by this, nor will he be tainted.』 Thuna! Such a Brahmin is a Chandala among Brahmins. Thuna! Of these five kinds of Brahmins, which do you think you are like?」 Thuna replied: 『Gautama! Speaking of this last Brahmin Chandala, I am not even as good as him, let alone the others? World-Honored One! I have understood. Well-Gone One! I have comprehended. World-Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha, may the World-Honored One accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my life.』 The Buddha spoke thus. The Brahmin Thuna, having heard what the Buddha said, joyfully practiced it.

頭那經第七竟(千八百五十字)

（一五九）中阿含梵志品阿伽羅訶那經第八(第四分別誦)

爾時，阿伽羅訶那梵志中后彷徉，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！欲有所問，聽乃敢陳？」

梵志即便問曰：「瞿曇！梵志經典何所依住？」

世尊答曰：「梵志經典依於人住。」

梵志即復問曰：「瞿曇！人何所依住？」

世尊答曰：「人依稻麥住。」

梵志即復問曰：「瞿曇！稻麥何所依住？」

世尊答曰：「稻麥依地住。」

梵志即復問曰：「瞿曇！地何所依住？」

世尊答曰：「地依水住。」

梵志即復問曰：「瞿曇！水何所依住？」

世尊答曰：「水依風住。」

梵志即復問曰：「瞿曇！風何所依住？」

世尊答曰：「風依空住。」

梵志即復問曰：「瞿曇！空何所依住？」

世尊答曰：「空無所依，但因日月，故有虛空。」

梵志即復問曰：「瞿曇！日月何所依住？」

世尊答曰：「日月依於四王天住

頭那經第七結束（一千八百五十字） （一五九）中阿含梵志品阿伽羅訶那經第八（第四分別誦） 當時，阿伽羅訶那梵志在午後徘徊，前往佛陀所在之處，互相問候后，坐在一旁，說道：『瞿曇！我有些問題想請教，希望您允許我提問。』 梵志隨即問道：『瞿曇！梵志的經典依據什麼而存在？』 世尊回答說：『梵志的經典依據人而存在。』 梵志又問道：『瞿曇！人又依據什麼而存在？』 世尊回答說：『人依據稻麥而存在。』 梵志又問道：『瞿曇！稻麥又依據什麼而存在？』 世尊回答說：『稻麥依據土地而存在。』 梵志又問道：『瞿曇！土地又依據什麼而存在？』 世尊回答說：『土地依據水而存在。』 梵志又問道：『瞿曇！水又依據什麼而存在？』 世尊回答說：『水依據風而存在。』 梵志又問道：『瞿曇！風又依據什麼而存在？』 世尊回答說：『風依據空而存在。』 梵志又問道：『瞿曇！空又依據什麼而存在？』 世尊回答說：『空無所依，只是因為有日月，所以才有虛空。』 梵志又問道：『瞿曇！日月又依據什麼而存在？』 世尊回答說：『日月依據四王天而存在。』

The End of the Seventh Touna Sutra (1850 words) (159) The Eighth Agarahana Sutra of the Brahmin Chapter in the Middle Agama (Fourth Recitation) At that time, the Brahmin Agarahana, wandering in the afternoon, went to where the Buddha was, exchanged greetings, and sat down to one side, saying: 'Gautama! I have some questions I would like to ask, may I have your permission to ask them?' The Brahmin then asked: 'Gautama! What do the Brahmin scriptures rely on to exist?' The World-Honored One replied: 'The Brahmin scriptures rely on people to exist.' The Brahmin then asked again: 'Gautama! What do people rely on to exist?' The World-Honored One replied: 'People rely on rice and wheat to exist.' The Brahmin then asked again: 'Gautama! What do rice and wheat rely on to exist?' The World-Honored One replied: 'Rice and wheat rely on the earth to exist.' The Brahmin then asked again: 'Gautama! What does the earth rely on to exist?' The World-Honored One replied: 'The earth relies on water to exist.' The Brahmin then asked again: 'Gautama! What does water rely on to exist?' The World-Honored One replied: 'Water relies on wind to exist.' The Brahmin then asked again: 'Gautama! What does wind rely on to exist?' The World-Honored One replied: 'Wind relies on space to exist.' The Brahmin then asked again: 'Gautama! What does space rely on to exist?' The World-Honored One replied: 'Space has no reliance, it is only because of the sun and moon that there is empty space.' The Brahmin then asked again: 'Gautama! What do the sun and moon rely on to exist?' The World-Honored One replied: 'The sun and moon rely on the Four Heavenly Kings to exist.'

梵志即復問曰：「瞿曇！四王天何所依住？」

世尊答曰：「四王天依三十三天住。」

梵志即復問曰：「瞿曇！三十三天何所依住？」

世尊答曰：「三十三天依㷿摩天住。」

梵志即復問曰：「瞿曇！㷿摩天何所依住？」

世尊答曰：「㷿摩天依兜瑟哆天住。」

梵志即復問曰：「瞿曇！兜瑟哆天何所依住？」

世尊答曰：「兜瑟哆天依化樂天住。」

梵志即復問曰：「瞿曇！化樂天何所依住？」

世尊答曰：「化樂天依他化樂天住。」

梵志即復問曰：「瞿曇！他化樂天何所依住？」

世尊答曰：「他化樂天依梵世住。」

梵志即復問曰：「瞿曇！梵世何所依住？」

世尊答曰：「梵世依于大梵住。」

梵志即復問曰：「瞿曇！大梵何所依住？」

世尊答曰：「大梵依于忍辱溫良住。」

梵志即復問曰：「瞿曇！忍辱溫良何所依住？」

世尊答曰：「忍辱溫良依涅槃住。」

梵志即復問曰：「瞿曇！涅槃何所依住？」

世尊告曰：「梵志意欲依無窮事，汝今從我受問無邊，然涅槃者無所依住，但涅槃滅訖，涅槃為最。梵志！以此義故，從我行梵行

梵志接著問道：『瞿曇！四王天依附在哪裡居住？』 世尊回答說：『四王天依附在三十三天居住。』 梵志接著問道：『瞿曇！三十三天依附在哪裡居住？』 世尊回答說：『三十三天依附在㷿摩天居住。』 梵志接著問道：『瞿曇！㷿摩天依附在哪裡居住？』 世尊回答說：『㷿摩天依附在兜瑟哆天居住。』 梵志接著問道：『瞿曇！兜瑟哆天依附在哪裡居住？』 世尊回答說：『兜瑟哆天依附在化樂天居住。』 梵志接著問道：『瞿曇！化樂天依附在哪裡居住？』 世尊回答說：『化樂天依附在他化樂天居住。』 梵志接著問道：『瞿曇！他化樂天依附在哪裡居住？』 世尊回答說：『他化樂天依附在梵世居住。』 梵志接著問道：『瞿曇！梵世依附在哪裡居住？』 世尊回答說：『梵世依附在大梵居住。』 梵志接著問道：『瞿曇！大梵依附在哪裡居住？』 世尊回答說：『大梵依附在忍辱溫良居住。』 梵志接著問道：『瞿曇！忍辱溫良依附在哪裡居住？』 世尊回答說：『忍辱溫良依附在涅槃居住。』 梵志接著問道：『瞿曇！涅槃依附在哪裡居住？』 世尊告訴他說：『梵志，你想要依附於無窮無盡的事物，你現在向我提出的問題沒有邊際。然而，涅槃是沒有依附的，只是涅槃滅盡，涅槃是最究竟的。梵志！因為這個道理，你應當跟隨我修行梵行。』

The Brahmin then asked again: 'Gautama! Where do the Four Heavenly Kings reside?' The World-Honored One replied: 'The Four Heavenly Kings reside relying on the Thirty-three Heavens.' The Brahmin then asked again: 'Gautama! Where do the Thirty-three Heavens reside?' The World-Honored One replied: 'The Thirty-three Heavens reside relying on the Yama Heaven.' The Brahmin then asked again: 'Gautama! Where does the Yama Heaven reside?' The World-Honored One replied: 'The Yama Heaven resides relying on the Tusita Heaven.' The Brahmin then asked again: 'Gautama! Where does the Tusita Heaven reside?' The World-Honored One replied: 'The Tusita Heaven resides relying on the Nirmanarati Heaven.' The Brahmin then asked again: 'Gautama! Where does the Nirmanarati Heaven reside?' The World-Honored One replied: 'The Nirmanarati Heaven resides relying on the Paranirmitavasavartin Heaven.' The Brahmin then asked again: 'Gautama! Where does the Paranirmitavasavartin Heaven reside?' The World-Honored One replied: 'The Paranirmitavasavartin Heaven resides relying on the Brahma World.' The Brahmin then asked again: 'Gautama! Where does the Brahma World reside?' The World-Honored One replied: 'The Brahma World resides relying on the Great Brahma.' The Brahmin then asked again: 'Gautama! Where does the Great Brahma reside?' The World-Honored One replied: 'The Great Brahma resides relying on patience and gentleness.' The Brahmin then asked again: 'Gautama! Where do patience and gentleness reside?' The World-Honored One replied: 'Patience and gentleness reside relying on Nirvana.' The Brahmin then asked again: 'Gautama! Where does Nirvana reside?' The World-Honored One told him: 'Brahmin, you wish to rely on endless things, and the questions you ask me now are boundless. However, Nirvana has no reliance; it is only when Nirvana is extinguished that Nirvana is ultimate. Brahmin! Because of this principle, you should follow me and practice the Brahma conduct.'

梵志白曰：「世尊！我已知。善逝！我已解。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。阿伽羅訶那梵志聞佛所說，歡喜奉行。

阿伽羅訶那經第八竟(六百三十四字)

（一六〇）中阿含梵志品阿蘭那經第九(第四分別誦)

爾時，諸比丘于中食後集坐講堂，論如是事：「諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。」

彼時，世尊在晝行處，以凈天耳出過於人，聞諸比丘于中食後集坐講堂，論如是事：「諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。」

世尊聞已，則于晡時從燕坐起，往詣講堂，在比丘眾前敷座而坐，問諸比丘：「汝論何事？以何等故集坐講堂？」

時，諸比丘白曰：「世尊！我等眾比丘于中食後集坐講堂，論如是事。『諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死

梵志說道：『世尊！我已經知道了。善逝！我已經理解了。世尊！我現在皈依佛、法和比丘僧團，只願世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如是說。阿伽羅訶那梵志聽聞佛陀所說，歡喜地奉行。 《阿伽羅訶那經》第八完（六百三十四字） （一六〇）《中阿含經·梵志品·阿蘭那經》第九（第四分別誦） 當時，眾比丘在中午用餐后聚集在講堂，討論這樣的事情：『諸位賢者！真是奇特！真是奇特！人的生命極其短暫，必須考慮到來世，應該做善事，應該修行梵行，生來沒有不死。然而現在的世人對於法行、對於義行、對於善行、對於妙行，卻無所作為，無所追求。』 那時，世尊在白天經行的地方，用清凈的天耳，超越常人，聽到了眾比丘在中午用餐后聚集在講堂，討論這樣的事情：『諸位賢者！真是奇特！真是奇特！人的生命極其短暫，必須考慮到來世，應該做善事，應該修行梵行，生來沒有不死。然而現在的世人對於法行、對於義行、對於善行、對於妙行，卻無所作為，無所追求。』 世尊聽聞后，便在傍晚時分從禪坐中起身，前往講堂，在比丘眾前鋪設座位坐下，問眾比丘：『你們在討論什麼事情？因為什麼緣故聚集在講堂？』 當時，眾比丘回答說：『世尊！我們眾比丘在中午用餐后聚集在講堂，討論這樣的事情。『諸位賢者！真是奇特！真是奇特！人的生命極其短暫，必須考慮到來世，應該做善事，應該修行梵行，生來沒有不死

The Brahmin said, 'Venerable Sir, I have understood. O Sugata, I have comprehended. Venerable Sir, I now take refuge in the Buddha, the Dharma, and the Sangha. May the Venerable Sir accept me as a lay follower, from this day forth, for as long as life lasts.' Thus spoke the Buddha. The Brahmin Agarahana, having heard what the Buddha said, joyfully practiced it. The eighth discourse, the Agarahana Sutta, is complete (634 words). (160) The ninth discourse, the Aranna Sutta, from the Brahmana Vagga of the Majjhima Nikaya (Fourth Recitation) Then, the monks, after their midday meal, gathered in the assembly hall and discussed this matter: 'Friends, how wonderful! How amazing! Human life is so short, one must consider the next life, one should do good deeds, one should practice the holy life, for there is no one born who does not die. Yet, people in this world are without action or desire for the practice of Dharma, the practice of righteousness, the practice of good, and the practice of excellence.' At that time, the Blessed One, while walking in his daytime retreat, with his pure divine ear, which surpasses that of humans, heard the monks, after their midday meal, gathered in the assembly hall, discussing this matter: 'Friends, how wonderful! How amazing! Human life is so short, one must consider the next life, one should do good deeds, one should practice the holy life, for there is no one born who does not die. Yet, people in this world are without action or desire for the practice of Dharma, the practice of righteousness, the practice of good, and the practice of excellence.' Having heard this, the Blessed One, in the late afternoon, arose from his meditation, went to the assembly hall, sat down on the seat prepared for him in front of the monks, and asked them, 'What were you discussing? For what reason did you gather in the assembly hall?' Then, the monks replied, 'Venerable Sir, we monks, after our midday meal, gathered in the assembly hall and discussed this matter. 『Friends, how wonderful! How amazing! Human life is so short, one must consider the next life, one should do good deeds, one should practice the holy life, for there is no one born who does not die

。然今世人於法行、于義行、于善行、于妙行，無為無求。』世尊！我等共論此事，以此事故集坐講堂。」

世尊嘆曰：「善哉！善哉！比丘！謂汝作是說：『諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。』所以者何？我亦如是說：『甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。』所以者何？乃過去世時，有眾生壽八萬歲，比丘！人壽八萬歲時，此閻浮洲極大豐樂，饒財珍寶，村邑相近，如雞一飛。比丘！人壽八萬歲時，女年五百乃當出嫁。比丘！人壽八萬歲時，唯有如是病，謂寒、熱、大小便、欲、不食、老，更無餘患。

「比丘！人壽八萬歲時，有王名拘牢婆，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶。彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端正，勇猛無畏，能伏他眾，必當統領此一切地，乃至大海，不以刀杖，以法教令，令得安隱

現代漢語譯本：『然而現在世人對於佛法的修行、對於道義的實踐、對於善行的奉行、對於微妙之行的追求，都是無所作為、無所希求。』世尊！我們共同討論這件事，因此事而聚集在講堂。」 世尊讚歎道：『好啊！好啊！比丘！你們這樣說：『諸位賢者！真是太奇怪了！太奇怪了！人的生命極其短暫，爲了來世，應該做善事，應該修行梵行，生而不會不死。然而現在世人對於佛法的修行、對於道義的實踐、對於善行的奉行、對於微妙之行的追求，都是無所作為、無所希求。』這是為什麼呢？我也是這樣說：『真是太奇怪了！太奇怪了！人的生命極其短暫，爲了來世，應該做善事，應該修行梵行，生而不會不死。然而現在世人對於佛法的修行、對於道義的實踐、對於善行的奉行、對於微妙之行的追求，都是無所作為、無所希求。』這是為什麼呢？在過去的時代，有眾生的壽命長達八萬歲，比丘！當人的壽命有八萬歲時，這閻浮提洲極其富饒繁榮，財富珍寶眾多，村莊城鎮相距很近，就像雞飛一下的距離。比丘！當人的壽命有八萬歲時，女子要到五百歲才出嫁。比丘！當人的壽命有八萬歲時，只有這樣的疾病，就是寒冷、炎熱、大小便、慾望、不吃飯、衰老，沒有其他的疾病。 『比丘！當人的壽命有八萬歲時，有一位國王名叫拘牢婆，是轉輪聖王，聰明智慧，擁有四種軍隊，統治天下，自由自在，如法而治，成就七寶。這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是所謂的七寶。他有一千個兒子，相貌端正，勇猛無畏，能夠降伏其他眾人，必定會統治這整個大地，乃至大海，不用刀槍，用佛法教化，使他們得到安寧。』

English version: 『Yet, people in this world today, regarding the practice of Dharma, the practice of righteousness, the practice of good deeds, and the practice of subtle actions, are without effort and without seeking.』 World Honored One! We are discussing this matter together, and for this reason, we have gathered in the lecture hall.」 The World Honored One exclaimed, 「Excellent! Excellent! Monks! You say this: 『Venerable ones! How strange! How strange! Human life is extremely short. For the sake of the next life, one should do good deeds, one should practice the Brahma-faring, and one is born without being immortal. Yet, people in this world today, regarding the practice of Dharma, the practice of righteousness, the practice of good deeds, and the practice of subtle actions, are without effort and without seeking.』 Why is this so? I also say this: 『How strange! How strange! Human life is extremely short. For the sake of the next life, one should do good deeds, one should practice the Brahma-faring, and one is born without being immortal. Yet, people in this world today, regarding the practice of Dharma, the practice of righteousness, the practice of good deeds, and the practice of subtle actions, are without effort and without seeking.』 Why is this so? In the past, there were beings whose lifespans were eighty thousand years. Monks! When human lifespans were eighty thousand years, this Jambudvipa was extremely prosperous and abundant, with much wealth and treasures. Villages and towns were close together, like the distance a chicken flies. Monks! When human lifespans were eighty thousand years, women would marry at the age of five hundred. Monks! When human lifespans were eighty thousand years, there were only these illnesses: cold, heat, urination, defecation, desire, not eating, and old age. There were no other ailments. 『Monks! When human lifespans were eighty thousand years, there was a king named Kularava, a Wheel-Turning Monarch, intelligent and wise, possessing four kinds of armies, ruling the world, freely and independently, governing according to the Dharma, and possessing the seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military minister treasure. These are called the seven treasures. He had a thousand sons, with upright appearances, courageous and fearless, able to subdue others, and would surely rule over this entire earth, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing them peace and tranquility.』

「比丘！拘牢婆王有梵志，名阿蘭那大長者，為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。比丘！梵志阿蘭那有無量百千摩納磨，梵志阿蘭那為無量百千摩納磨住一無事處，教學經書。

「爾時，梵志阿蘭那獨住靜處，燕坐思惟，心作是念：『甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。我寧可剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』於是，梵志阿蘭那往至若干國眾多摩納磨所，而語彼曰：『諸摩納磨！我獨住靜處，燕坐思惟，心作是念：「甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死；然今世人於法行、于義行、于善行、于妙行，無為無求。我今寧可剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。諸摩納磨！我今欲剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。」汝等當作何等？』

「彼若干國眾多摩納磨白曰：『尊師！我等所知，皆蒙師恩。若尊師剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，我等亦當剃除鬚髮，著袈裟衣，至信、舍家、無家，從彼尊師出家學道

『比丘們！拘牢婆王有一位婆羅門，名叫阿蘭那大長者，他由父母所生，出身清凈，甚至七代父母血統純正，生生世世沒有惡行，博聞強記，通曉四部吠陀經，深入理解因、緣、正、文、戲五種說法。比丘們！婆羅門阿蘭那有無數的摩納婆，他讓這些摩納婆住在僻靜之處，教他們經書。 當時，婆羅門阿蘭那獨自住在安靜的地方，靜坐思考，心中這樣想：『真是奇特！真是奇特！人的生命如此短暫，必須為來世做準備，應該行善，應該修行梵行，因為生來沒有不死。然而，現在世人對於法行、義行、善行、妙行，卻無所作為，毫無追求。我寧可剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家學道。』於是，婆羅門阿蘭那前往許多國家的眾多摩納婆那裡，對他們說：『諸位摩納婆！我獨自住在安靜的地方，靜坐思考，心中這樣想：「真是奇特！真是奇特！人的生命如此短暫，必須為來世做準備，應該行善，應該修行梵行，因為生來沒有不死；然而，現在世人對於法行、義行、善行、妙行，卻無所作為，毫無追求。我如今寧可剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家學道。諸位摩納婆！我如今想要剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家學道。」你們打算怎麼做？』 那些來自許多國家的眾多摩納婆回答說：『尊敬的老師！我們所知道的一切，都蒙受您的恩惠。如果尊敬的老師剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，出家學道，我們也將剃除鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，跟隨尊敬的老師出家學道。』

'Monks! King Koraavya had a Brahmin named Alana the Great Elder, who was born of parents, of pure lineage, even for seven generations of parents without a break in the lineage, born without evil deeds, of great learning and retentive memory, reciting the four Vedas, deeply understanding the five statements of cause, condition, correctness, text, and play. Monks! The Brahmin Alana had countless hundreds of thousands of Manavas, and Brahmin Alana had countless hundreds of thousands of Manavas dwelling in a secluded place, teaching them scriptures. At that time, the Brahmin Alana, dwelling alone in a quiet place, sat in meditation and pondered, thinking in his heart: 'How wonderful! How wonderful! Human life is so short, one must prepare for the afterlife, one should do good deeds, one should practice the Brahma-faring, for there is no immortality in birth. Yet, people in this world do nothing and seek nothing in the practice of Dharma, the practice of righteousness, the practice of good, and the practice of the sublime. I would rather shave my head and beard, put on the monastic robe, with faith, leave home, go forth from home, and learn the Way.' Then, the Brahmin Alana went to many Manavas in many countries and said to them: 'Manavas! I dwell alone in a quiet place, sit in meditation and ponder, thinking in my heart: 「How wonderful! How wonderful! Human life is so short, one must prepare for the afterlife, one should do good deeds, one should practice the Brahma-faring, for there is no immortality in birth; yet, people in this world do nothing and seek nothing in the practice of Dharma, the practice of righteousness, the practice of good, and the practice of the sublime. I would rather shave my head and beard, put on the monastic robe, with faith, leave home, go forth from home, and learn the Way. Manavas! I now wish to shave my head and beard, put on the monastic robe, with faith, leave home, go forth from home, and learn the Way.」 What will you do?' Those many Manavas from many countries replied: 'Venerable Teacher! All that we know, we have received from your grace. If the Venerable Teacher shaves his head and beard, puts on the monastic robe, with faith, leaves home, goes forth from home, and learns the Way, we will also shave our heads and beards, put on the monastic robe, with faith, leave home, go forth from home, and follow the Venerable Teacher to go forth and learn the Way.'

。』於是，梵志阿蘭那則於後時剃除鬚髮，著袈裟衣，至信、舍家、無家、學道；彼若干國眾多摩納磨亦剃除鬚髮，著袈裟衣，至信、舍家、無家，從彼尊師梵志阿蘭那出家學道。是為尊師阿蘭那，是為尊師阿蘭那弟子名號生也。

「爾時，尊師阿蘭那為弟子說法：『諸摩納磨！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。』爾時，尊師阿蘭那為弟子說法：『諸摩納磨！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。然今世人於法行、于義行、于善行、于妙行，無為無求。』如是尊師阿蘭那為弟子說法。

「複次，尊師阿蘭那為弟子說法：『摩納磨！猶如朝露渧在草上，日出則消，暫有不久。如是，摩納磨！人命如朝露，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。複次，尊師阿蘭那為弟子說法：『摩納磨！猶大雨時，渧水成泡，或生或滅。如是，摩納磨！人命如泡，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。複次，尊師阿蘭那為弟子說法：『摩納磨！猶如以杖投著水中，還出至速

現代漢語譯本：於是，梵志阿蘭那後來剃除了鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，過上無家可歸的生活，開始修道；許多其他國家的摩納磨也剃除了鬚髮，穿上袈裟，以堅定的信仰捨棄家庭，過上無家可歸的生活，跟隨他們的尊師梵志阿蘭那出家修道。這就是尊師阿蘭那，以及尊師阿蘭那的弟子們名號的由來。 當時，尊師阿蘭那對弟子們說法：『諸位摩納磨！真是奇特！真是奇特！人的生命極其短暫，爲了來世，應該行善，應該修行梵行，因為生命不可能不死。然而，現在的人們對於法行、義行、善行、妙行，卻毫無作為，毫無追求。』當時，尊師阿蘭那對弟子們說法：『諸位摩納磨！真是奇特！真是奇特！人的生命極其短暫，爲了來世，應該行善，應該修行梵行，因為生命不可能不死。然而，現在的人們對於法行、義行、善行、妙行，卻毫無作為，毫無追求。』尊師阿蘭那就這樣為弟子們說法。 此外，尊師阿蘭那還對弟子們說法：『摩納磨！就像早晨的露珠滴在草上，太陽一出來就消失了，短暫而不能持久。同樣，摩納磨！人的生命就像早晨的露珠，非常難得，極其短暫，充滿痛苦和災難，災難非常多。』尊師阿蘭那就這樣為弟子們說法。此外，尊師阿蘭那還對弟子們說法：『摩納磨！就像下大雨時，水滴形成氣泡，一會兒產生一會兒破滅。同樣，摩納磨！人的生命就像氣泡，非常難得，極其短暫，充滿痛苦和災難，災難非常多。』尊師阿蘭那就這樣為弟子們說法。此外，尊師阿蘭那還對弟子們說法：『摩納磨！就像用棍子投向水中，很快就會出來』

English version: Then, the Brahmin Aranna later shaved his head and beard, donned the monastic robes, with firm faith abandoned his home, lived a homeless life, and began to practice the Way; many other monastics from various countries also shaved their heads and beards, donned the monastic robes, with firm faith abandoned their homes, lived a homeless life, and followed their revered teacher, the Brahmin Aranna, to leave home and practice the Way. This is how the revered teacher Aranna, and the names of the revered teacher Aranna's disciples, came to be. At that time, the revered teacher Aranna spoke to his disciples: 'Monastics! How wondrous! How wondrous! Human life is extremely short, and for the sake of the next life, one should do good deeds, one should practice the Brahmacarya, because life is not immortal. However, people in this world have no action and no pursuit of Dharma practice, righteous practice, good practice, and wonderful practice.' At that time, the revered teacher Aranna spoke to his disciples: 'Monastics! How wondrous! How wondrous! Human life is extremely short, and for the sake of the next life, one should do good deeds, one should practice the Brahmacarya, because life is not immortal. However, people in this world have no action and no pursuit of Dharma practice, righteous practice, good practice, and wonderful practice.' Thus, the revered teacher Aranna spoke to his disciples. Furthermore, the revered teacher Aranna also spoke to his disciples: 'Monastics! Just like the morning dew drops on the grass, it disappears when the sun rises, it is temporary and does not last long. Similarly, monastics! Human life is like the morning dew, very rare, extremely short, full of suffering and calamities, and the calamities are very many.' Thus, the revered teacher Aranna spoke to his disciples. Furthermore, the revered teacher Aranna also spoke to his disciples: 'Monastics! Just like when it rains heavily, water droplets form bubbles, which appear and disappear in a moment. Similarly, monastics! Human life is like a bubble, very rare, extremely short, full of suffering and calamities, and the calamities are very many.' Thus, the revered teacher Aranna spoke to his disciples. Furthermore, the revered teacher Aranna also spoke to his disciples: 'Monastics! Just like when a stick is thrown into the water, it quickly comes out'

。如是，摩納磨！人命如杖，投水出速，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。

「複次，尊師阿蘭那為弟子說法：『摩納磨！猶新瓦杅，投水即出，著風熱中，乾燥至速。如是，摩納磨！人命如新瓦杅，水漬速燥，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。複次，尊師阿蘭那為弟子說法：『摩納磨！猶如小段肉著大釜水中，下熾然火，速得消盡。如是，摩納磨！人命如肉消，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。複次，尊師阿蘭那為弟子說法：『摩納磨！猶縛賊送至標下殺，隨其舉足，步步趣死，步步趣命盡。如是，摩納磨！人命如賊，縛送標下殺，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。

「複次，尊師阿蘭那為弟子說法：『摩納磨！猶如屠兒牽牛殺之，隨其舉足，步步趣死，步步趣命盡。如是，摩納磨！人命如牽牛殺，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。複次，尊師阿蘭那為弟子說法：『摩納摩！猶如機織，隨其行緯，近成近訖。如是，摩納磨！人命如機織訖，甚為難得，至少少味，大苦災患，災患甚多

現代漢語譯本：『摩納磨，就像這樣，人的生命就像一根木杖，投入水中很快就會浮出，非常短暫，幾乎沒有意義，充滿巨大的痛苦和災難，災難非常多。』尊師阿蘭那這樣為弟子說法。 『摩納磨，再者，尊師阿蘭那為弟子說法：『摩納磨，就像新的瓦盆，投入水中立刻就會浮出，放在風中或熱中，很快就會幹燥。就像這樣，摩納磨，人的生命就像新的瓦盆，被水浸濕后很快就會幹燥，非常短暫，幾乎沒有意義，充滿巨大的痛苦和災難，災難非常多。』尊師阿蘭那這樣為弟子說法。再者，尊師阿蘭那為弟子說法：『摩納磨，就像一小塊肉放在大鍋水中，下面用猛火加熱，很快就會消融。就像這樣，摩納磨，人的生命就像消融的肉，非常短暫，幾乎沒有意義，充滿巨大的痛苦和災難，災難非常多。』尊師阿蘭那這樣為弟子說法。再者，尊師阿蘭那為弟子說法：『摩納磨，就像綁著犯人送到刑場處決，每走一步，都走向死亡，每走一步，生命都在消逝。就像這樣，摩納磨，人的生命就像被綁著送去處決的犯人，非常短暫，幾乎沒有意義，充滿巨大的痛苦和災難，災難非常多。』尊師阿蘭那這樣為弟子說法。 『摩納磨，再者，尊師阿蘭那為弟子說法：『摩納磨，就像屠夫牽著牛去宰殺，每走一步，都走向死亡，每走一步，生命都在消逝。就像這樣，摩納磨，人的生命就像被牽去宰殺的牛，非常短暫，幾乎沒有意義，充滿巨大的痛苦和災難，災難非常多。』尊師阿蘭那這樣為弟子說法。再者，尊師阿蘭那為弟子說法：『摩納磨，就像織布機，隨著緯線的執行，織布就接近完成。就像這樣，摩納磨，人的生命就像織布機完成織布一樣，非常短暫，幾乎沒有意義，充滿巨大的痛苦和災難，災難非常多。』

English version: 'Thus, Monama! Human life is like a staff, thrown into water it quickly emerges, it is very difficult to obtain, of little taste, full of great suffering and calamities, calamities are very many.' Thus, Venerable Aranna taught the disciples. 'Furthermore, Venerable Aranna taught the disciples: 'Monama! Just like a new clay pot, thrown into water it immediately emerges, placed in the wind or heat, it dries very quickly. Just like that, Monama! Human life is like a new clay pot, quickly drying after being soaked in water, it is very difficult to obtain, of little taste, full of great suffering and calamities, calamities are very many.' Thus, Venerable Aranna taught the disciples. Furthermore, Venerable Aranna taught the disciples: 'Monama! Just like a small piece of meat placed in a large pot of water, with a fierce fire underneath, it quickly dissolves. Just like that, Monama! Human life is like dissolving meat, it is very difficult to obtain, of little taste, full of great suffering and calamities, calamities are very many.' Thus, Venerable Aranna taught the disciples. Furthermore, Venerable Aranna taught the disciples: 'Monama! Just like a thief bound and sent to the execution stake, with each step, he approaches death, with each step, his life is ending. Just like that, Monama! Human life is like a thief, bound and sent to the execution stake, it is very difficult to obtain, of little taste, full of great suffering and calamities, calamities are very many.' Thus, Venerable Aranna taught the disciples.' 'Furthermore, Venerable Aranna taught the disciples: 'Monama! Just like a butcher leading an ox to slaughter, with each step, it approaches death, with each step, its life is ending. Just like that, Monama! Human life is like an ox led to slaughter, it is very difficult to obtain, of little taste, full of great suffering and calamities, calamities are very many.' Thus, Venerable Aranna taught the disciples. Furthermore, Venerable Aranna taught the disciples: 'Monama! Just like a loom, as the weft threads move, the weaving nears completion. Just like that, Monama! Human life is like a loom completing its weaving, it is very difficult to obtain, of little taste, full of great suffering and calamities, calamities are very many.'

。』如是尊師阿蘭那為弟子說法。複次，尊師阿蘭那為弟子說法：『摩納磨！猶如山水，瀑漲流疾，多有所漂，水流速駃，無須臾停。如是，摩納磨！人壽行速，去無一時住。如是，摩納磨！人命如駃水流，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。

「複次，尊師阿蘭那為弟子說法：『摩納磨！猶如夜闇以杖投地，或下頭墮地，或上頭墮地，或復臥墮，或墮凈處，或墮不凈處。如是，摩納磨！眾生為無明所覆，為愛所繫，或生泥犁，或生畜生，或生餓鬼，或生天上，或生人間。如是，摩納磨！人命如闇杖投地，甚為難得，至少少味，大苦災患，災患甚多。』如是尊師阿蘭那為弟子說法。

「複次，尊師阿蘭那為弟子說法：『摩納磨！我於世斷除貪伺，心無有諍，見他財物諸生活具，不起貪伺，欲令我得，我于貪伺凈除其心。如是瞋恚、睡眠、調悔，我於世斷疑度惑。于諸善法無有猶豫，我于疑惑凈除其心。摩納磨！汝等於世亦當斷除貪伺，心無有諍，見他財物諸生活具，不起貪伺，欲令我得，汝于貪伺凈除其心。如是瞋恚、睡眠、調悔，汝於世斷疑度惑，于諸善法無有猶豫。』如是尊師阿蘭那為弟子說法

現代漢語譯本：『就像這樣，尊師阿蘭那為弟子說法。再次，尊師阿蘭那為弟子說法：『摩納磨！就像山中的水，瀑布漲水時，水流湍急，漂流著許多東西，水流速度很快，沒有片刻停歇。就像這樣，摩納磨！人的壽命流逝迅速，過去之後不會停留。就像這樣，摩納磨！人的生命就像快速流動的水，非常難得，短暫而無味，充滿巨大的痛苦和災難，災難非常多。』就像這樣，尊師阿蘭那為弟子說法。 現代漢語譯本：『再次，尊師阿蘭那為弟子說法：『摩納磨！就像在黑夜裡用棍子投向地面，有時棍子頭朝下落地，有時棍子頭朝上落地，有時棍子橫著落地，有時落在乾淨的地方，有時落在不乾淨的地方。就像這樣，摩納磨！眾生被無明所覆蓋，被愛慾所束縛，有時會生在地獄，有時會生在畜生道，有時會生在餓鬼道，有時會生在天上，有時會生在人間。就像這樣，摩納磨！人的生命就像在黑暗中投擲的棍子，非常難得，短暫而無味，充滿巨大的痛苦和災難，災難非常多。』就像這樣，尊師阿蘭那為弟子說法。 現代漢語譯本：『再次，尊師阿蘭那為弟子說法：『摩納磨！我已在世間斷除了貪慾，心中沒有爭鬥，看到他人的財物和生活用品，不會生起貪慾，想要據爲己有，我已將貪慾從心中徹底清除。同樣，對於嗔恚、睡眠、調悔，我已在世間斷除了疑惑和迷惑。對於各種善法，我沒有猶豫，我已將疑惑從心中徹底清除。摩納磨！你們在世間也應當斷除貪慾，心中沒有爭鬥，看到他人的財物和生活用品，不要生起貪慾，想要據爲己有，你們應當將貪慾從心中徹底清除。同樣，對於嗔恚、睡眠、調悔，你們應當在世間斷除疑惑和迷惑，對於各種善法不要猶豫。』就像這樣，尊師阿蘭那為弟子說法。

English version: 'Thus, the venerable Arana taught the disciples. Again, the venerable Arana taught the disciples: 『Manama! Just like mountain water, when a waterfall swells, the flow is rapid, carrying many things, the water flows quickly, without a moment's pause. Just like that, Manama! The passage of human life is swift, once gone, it does not stay. Just like that, Manama! Human life is like a fast-flowing stream, very rare, short and tasteless, full of great suffering and calamities, many calamities.』 Thus, the venerable Arana taught the disciples.' English version: 'Again, the venerable Arana taught the disciples: 『Manama! Just like throwing a stick on the ground in the dark of night, sometimes the head of the stick falls down, sometimes the head of the stick falls up, sometimes the stick falls sideways, sometimes it falls in a clean place, sometimes it falls in an unclean place. Just like that, Manama! Beings are covered by ignorance, bound by desire, sometimes they are born in hell, sometimes they are born as animals, sometimes they are born as hungry ghosts, sometimes they are born in heaven, sometimes they are born as humans. Just like that, Manama! Human life is like a stick thrown in the dark, very rare, short and tasteless, full of great suffering and calamities, many calamities.』 Thus, the venerable Arana taught the disciples.' English version: 'Again, the venerable Arana taught the disciples: 『Manama! I have eliminated greed in the world, my heart has no strife, seeing the wealth and possessions of others, I do not generate greed, wanting to possess them, I have completely cleansed greed from my heart. Likewise, regarding anger, sleep, and regret, I have eliminated doubt and confusion in the world. Regarding all good dharmas, I have no hesitation, I have completely cleansed doubt from my heart. Manama! You too should eliminate greed in the world, your hearts should have no strife, seeing the wealth and possessions of others, do not generate greed, wanting to possess them, you should completely cleanse greed from your hearts. Likewise, regarding anger, sleep, and regret, you should eliminate doubt and confusion in the world, and regarding all good dharmas, do not hesitate.』 Thus, the venerable Arana taught the disciples.'

「複次，尊師阿蘭那為弟子說法：『摩納磨！我心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。摩納磨！汝等亦當心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。』如是尊師阿蘭那為弟子說法。

「複次，尊師阿蘭那為弟子說梵世法：『若尊師阿蘭那為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿摩天，或生兜瑟哆天，或生化樂天，或生他化樂天。若尊師阿蘭那為說梵世法時，諸弟子等設有具足奉行法者，修四梵室，舍離於欲，彼命終已，得生梵天。』爾時，尊師阿蘭那而作是念：『我不應與弟子等同，俱至後世共生一處，我今寧可更修增上慈，修增上慈已，命終得生晃昱天中。』尊師阿蘭那則於後時更修增上慈，修增上慈已，命終得生晃昱天中

『再者，尊敬的阿蘭那導師為弟子們說法：『摩納磨！我的心與慈愛同在，遍滿一方，成就遊歷。如此二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊歷。如此悲心、喜心與舍心同在，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊歷。摩納磨！你們也應當心與慈愛同在，遍滿一方，成就遊歷。如此二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊歷。如此悲心、喜心與舍心同在，沒有結縛，沒有怨恨，沒有憤怒，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊歷。』尊敬的阿蘭那導師就是這樣為弟子們說法的。 『再者，尊敬的阿蘭那導師為弟子們宣說梵天世界的法則：『如果尊敬的阿蘭那導師宣說梵天世界的法則時，弟子們中有不完全奉行法則的人，他們命終之後，可能會生到四王天，或者生到三十三天，或者生到㷿摩天，或者生到兜瑟哆天，或者生到化樂天，或者生到他化樂天。如果尊敬的阿蘭那導師宣說梵天世界的法則時，弟子們中有完全奉行法則的人，他們修習四梵室，舍離慾望，他們命終之後，就能生到梵天。』當時，尊敬的阿蘭那導師這樣想：『我不應該和弟子們一樣，一同到後世共生一處，我寧可更加修習增上的慈愛，修習增上的慈愛之後，命終就能生到晃昱天中。』尊敬的阿蘭那導師於是在後來更加修習增上的慈愛，修習增上的慈愛之後，命終就生到了晃昱天中。

'Furthermore, the venerable teacher Arana taught his disciples: 'Manama! My heart is filled with loving-kindness, pervading one direction, achieving liberation. Likewise, in the second, third, and fourth directions, above and below, universally encompassing all, my heart is filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, achieving liberation. Likewise, with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, achieving liberation. Manama! You too should have your heart filled with loving-kindness, pervading one direction, achieving liberation. Likewise, in the second, third, and fourth directions, above and below, universally encompassing all, your heart should be filled with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, achieving liberation. Likewise, with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, extremely profound, immeasurably well-cultivated, pervading all the world, achieving liberation.' This is how the venerable teacher Arana taught his disciples.' 'Furthermore, the venerable teacher Arana taught his disciples about the laws of the Brahma world: 'If the venerable teacher Arana teaches the laws of the Brahma world, and some disciples do not fully practice these laws, upon their death, they may be reborn in the Four Heavenly Kings realm, or the Thirty-three Heavens, or the Yama Heaven, or the Tusita Heaven, or the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven. If the venerable teacher Arana teaches the laws of the Brahma world, and some disciples fully practice these laws, cultivating the four Brahma abodes, abandoning desires, upon their death, they will be reborn in the Brahma Heaven.' At that time, the venerable teacher Arana thought: 'I should not be the same as my disciples, going to the next life to be reborn in the same place. I would rather further cultivate increased loving-kindness. Having cultivated increased loving-kindness, upon my death, I will be reborn in the Abhasvara Heaven.' The venerable teacher Arana then later further cultivated increased loving-kindness. Having cultivated increased loving-kindness, upon his death, he was reborn in the Abhasvara Heaven.'

。尊師阿蘭那及諸弟子學道不虛，得大果報。

「比丘！于意云何？昔時尊師阿蘭那者謂異人耶？莫作斯念。所以者何？比丘，當知即是我也。我于爾時名尊師阿蘭那，我于爾時有無量百千弟子，我于爾時為諸弟子說梵世法。

「我說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿摩天，或生兜瑟哆天，或生化樂天，或生他化樂天。我說梵世法時，諸弟子等設有具足奉行法者，修四梵室，舍離於欲，彼命終已，得生梵天。我于爾時而作是念：『我不應與弟子等同，俱至後世共生一處，我今寧可更修增上慈。』修增上慈已，命終得生晃昱天中。我於後時更修增上慈，修增上慈已，命終得生晃昱天中，我于爾時及諸弟子學道不虛，得大果報。

「我于爾時自饒益，亦饒益他，饒益多人，愍傷世間，為天為人求義及饒益，求安隱快樂。我于爾時說法不至究竟，不究竟白凈、不究竟梵行、不究竟梵行訖。我于爾時不離生老病死、啼哭憂戚，亦未能得脫一切苦。比丘！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我今自饒益，亦饒益他，饒益多人，愍傷世間，為天為人求義及饒益，求安隱快樂

現代漢語譯本：『尊敬的老師阿蘭那和他的弟子們修習佛法沒有白費，都獲得了巨大的果報。』 『比丘們！你們認為如何？過去的老師阿蘭那難道是別人嗎？不要這樣想。為什麼呢？比丘們，應當知道他就是我。我那時名叫老師阿蘭那，我那時有無數的弟子，我那時為弟子們講說梵天之法。』 『我說梵天之法時，弟子們中有不完全奉行佛法的，他們死後，有的生到四王天，有的生到三十三天，有的生到㷿摩天，有的生到兜瑟哆天，有的生到化樂天，有的生到他化樂天。我說梵天之法時，弟子們中有完全奉行佛法的，修習四梵室，捨棄慾望，他們死後，就生到梵天。我那時就想：『我不應該和弟子們一樣，一起到後世生在同一個地方，我寧可再修習更殊勝的慈心。』修習更殊勝的慈心后，死後就生到晃昱天中。我後來又修習更殊勝的慈心，修習更殊勝的慈心后，死後就生到晃昱天中，我那時和我的弟子們修習佛法沒有白費，都獲得了巨大的果報。』 『我那時自己得到利益，也使他人得到利益，使很多人得到利益，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。我那時說法沒有達到究竟，沒有達到究竟的清凈，沒有達到究竟的梵行，沒有完成梵行。我那時沒有脫離生老病死、哭泣憂愁，也沒有能夠脫離一切痛苦。比丘們！我現在出世，成為如來、無所著、等正覺、明行成就、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。我現在自己得到利益，也使他人得到利益，使很多人得到利益，憐憫世間，為天人和人尋求正義和利益，尋求安穩快樂。』

English version: 'The venerable teacher Alana and his disciples did not practice the Way in vain, and they obtained great rewards.' 'Monks! What do you think? Was the former teacher Alana someone else? Do not think so. Why is that? Monks, you should know that he was me. At that time, I was called teacher Alana, and at that time, I had countless disciples, and at that time, I spoke the Brahma-world Dharma to my disciples.' 'When I spoke the Brahma-world Dharma, some of the disciples did not fully practice the Dharma. After they died, some were born in the Four Heavenly Kings, some were born in the Thirty-three Heavens, some were born in the Yama Heaven, some were born in the Tusita Heaven, some were born in the Nirmanarati Heaven, and some were born in the Paranirmitavasavartin Heaven. When I spoke the Brahma-world Dharma, some of the disciples fully practiced the Dharma, cultivated the Four Brahma Viharas, and abandoned desires. After they died, they were born in the Brahma Heaven. At that time, I thought: 'I should not be the same as my disciples, going to the next life and being born in the same place. I would rather cultivate even greater loving-kindness.' After cultivating even greater loving-kindness, I died and was born in the Abhasvara Heaven. Later, I cultivated even greater loving-kindness again. After cultivating even greater loving-kindness, I died and was born in the Abhasvara Heaven. At that time, my disciples and I did not practice the Way in vain, and we obtained great rewards.' 'At that time, I benefited myself, and I also benefited others, benefited many people, had compassion for the world, sought righteousness and benefit for gods and humans, and sought peace and happiness. At that time, my Dharma teaching did not reach the ultimate, did not reach the ultimate purity, did not reach the ultimate Brahma conduct, and did not complete the Brahma conduct. At that time, I did not escape birth, old age, sickness, death, weeping, and sorrow, and I was not able to escape all suffering. Monks! Now I have come into the world as the Tathagata, the Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those who need to be tamed, the Teacher of Gods and Humans, called Buddha, the Blessed One. Now I benefit myself, and I also benefit others, benefit many people, have compassion for the world, seek righteousness and benefit for gods and humans, and seek peace and happiness.'

。我今說法得至究竟，究竟白凈、究竟梵行、究竟梵行訖。我今已離生老病死、啼哭憂戚，我今已得脫一切苦。

「比丘！若有正說者：『人命極少，要至後世，應行善事，應行梵行，生無不死。』比丘，今是正說。所以者何？今若有長壽，遠至百歲，或復小過者。若有長壽者，命存三百時，春時百、夏時百、冬時百，是命存千二百月，春四百、夏四百、冬四百，命存千二百月者，命存二千四百半月，春八百、夏八百、冬八百，命存二千四百半月者，三萬六千晝夜，春萬二千、夏萬二千、冬萬二千，命存三萬六千晝夜者，七萬二千食，及障礙及母乳。于有障礙，苦不食，瞋不食，病不食，有事不食，行來不食，至王間不食，齋日不食，不得者不食，是謂比丘一百歲命存百歲數、時數、歲時數、月數、半月數、月半月數、晝數、夜數、晝夜數、食數、障礙數、食障礙數。

「比丘！若有尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作。汝亦當復作，至無事處、山林樹下、空安靜處，燕坐思惟，勿得放逸，勤加精進，莫令後悔。此是我之教敕，是我訓誨。」

現代漢語譯本：我今天所說的法已經達到究竟的境界，這究竟是純凈的、究竟的梵行、究竟的梵行已經完成。我現在已經脫離了生老病死、哭泣憂愁，我已經解脫了一切痛苦。 『比丘們！如果有人正確地說：』人的生命極其短暫，必須考慮到來世，應該行善事，應該修行梵行，生命不可能不死。』比丘們，這才是正確的說法。為什麼呢？現在如果有人長壽，活到一百歲，或者稍微超過一點。如果有人長壽，生命存活三百年，春天一百年、夏天一百年、冬天一百年，這就是生命存活一千二百個月，春天四百個月、夏天四百個月、冬天四百個月，生命存活一千二百個月，就是生命存活二千四百個半月，春天八百個半月、夏天八百個半月、冬天八百個半月，生命存活二千四百個半月，就是三萬六千個晝夜，春天一萬二千個晝夜、夏天一萬二千個晝夜、冬天一萬二千個晝夜，生命存活三萬六千個晝夜，就是七萬二千頓飯，以及障礙和母乳。在有障礙時，痛苦不吃，生氣不吃，生病不吃，有事不吃，行走不吃，到王宮不吃，齋戒日不吃，沒有得到不吃，這就是比丘們一百歲生命所存活的歲數、時數、歲時數、月數、半月數、月半月數、晝數、夜數、晝夜數、飯數、障礙數、吃飯障礙數。 『比丘們！如果有一位尊敬的老師為弟子們生起大慈悲心，憐憫關懷，尋求正義和利益，尋求安穩快樂，我現在已經做了。你們也應當這樣做，到無人的地方、山林樹下、空曠安靜的地方，靜坐思考，不要放逸，勤加精進，不要後悔。這是我的教誨，是我的訓誡。』 佛陀這樣說。那些比丘們聽了佛陀所說，歡喜地奉行。

English version: The Dharma I have spoken today has reached the ultimate state, which is ultimate purity, ultimate Brahma-conduct, and the completion of ultimate Brahma-conduct. I have now escaped birth, old age, sickness, death, weeping, and sorrow; I have been liberated from all suffering. 'Monks! If someone correctly says: 'Human life is extremely short, one must consider the next life, one should do good deeds, one should practice Brahma-conduct, and life cannot escape death.' Monks, this is the correct statement. Why is that? Now, if someone lives a long life, up to a hundred years, or slightly more. If someone lives a long life, living for three hundred years, one hundred in spring, one hundred in summer, and one hundred in winter, that is twelve hundred months of life. Four hundred months in spring, four hundred in summer, and four hundred in winter, twelve hundred months of life, that is two thousand four hundred half-months of life. Eight hundred half-months in spring, eight hundred in summer, and eight hundred in winter, two thousand four hundred half-months of life, that is thirty-six thousand days and nights. Twelve thousand days and nights in spring, twelve thousand in summer, and twelve thousand in winter, thirty-six thousand days and nights of life, that is seventy-two thousand meals, as well as obstacles and breast milk. When there are obstacles, one does not eat due to suffering, one does not eat due to anger, one does not eat due to illness, one does not eat due to business, one does not eat while walking, one does not eat when going to the palace, one does not eat on fasting days, one does not eat when one does not get food. This is how monks live for a hundred years, counting years, hours, year-hours, months, half-months, month-half-months, days, nights, day-nights, meals, obstacles, and meal obstacles.' 'Monks! If a respected teacher has great compassion for his disciples, showing pity and concern, seeking righteousness and benefit, seeking peace and happiness, I have already done this. You should also do this, go to deserted places, under trees in forests, in empty and quiet places, sit in meditation and contemplate, do not be negligent, diligently strive, and do not regret it. This is my teaching, this is my instruction.' The Buddha spoke thus. Those monks, having heard what the Buddha said, joyfully followed his teachings.

阿蘭那經第九竟(三千二百九十一字)

中阿含經卷第四十(七千三百七十三字)(第四分別誦)

中阿含經卷第四十一

（一六一）梵志品梵摩經第十(第四分別誦)

一時，佛游鞞陀提國，與大比丘眾俱。

爾時，彌薩羅有梵志，名曰梵摩，極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足食豐，彌薩羅乃至水草木，謂摩竭陀王未生怨鞞陀提子特與梵封。梵志梵摩有一摩納，名優多羅，為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。

梵志梵摩聞有沙門瞿曇釋種子舍釋宗族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，游鞞陀提國，與大比丘眾俱。彼沙門瞿曇有大名稱，周聞十方，彼沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，彼說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行

阿蘭那經第九竟（三千二百九十一字） 中阿含經卷第四十（七千三百七十三字）（第四分別誦） （一六一）梵志品梵摩經第十（第四分別誦） 一時，佛在鞞陀提國游化，與眾多比丘同行。 當時，彌薩羅有一位名叫梵摩的婆羅門，他極其富有，擁有無數的財富，畜牧產業多得無法計算，封地和食邑的各種供給都非常充足。彌薩羅乃至水草樹木，都是摩揭陀國王未生怨鞞陀提王子特別賜予梵摩的封地。婆羅門梵摩有一個名叫優多羅的摩納，是父母所生，出身清凈，甚至七世父母都沒有斷絕種族，生生世世都沒有作惡，他博學多聞，記憶力超群，能背誦四部吠陀經，並深入理解因、緣、正、文、戲五種說法。 婆羅門梵摩聽說沙門瞿曇，釋迦族人，捨棄釋迦宗族，剃除鬚髮，身穿袈裟，以至誠之心捨棄家庭，出家修行，正在鞞陀提國游化，與眾多比丘同行。那位沙門瞿曇擁有極大的名聲，傳遍四方，他被稱為如來、無所著、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他於此世，在天、魔、梵、沙門、婆羅門，從人到天，都能自知自覺，自作證成就而游化，他所說的法，初善、中善、后亦善，有義理有文辭，具足清凈，能顯現梵行。

The Ninth Chapter of the Arana Sutra (3,291 characters) The Fortieth Scroll of the Madhyama Agama Sutra (7,373 characters) (Fourth Section of Recitation) The Forty-first Scroll of the Madhyama Agama Sutra (161) The Tenth Brahma Sutra of the Brahmin Chapter (Fourth Section of Recitation) At one time, the Buddha was traveling in the country of Vedeha, accompanied by a large assembly of monks. At that time, there was a Brahmin named Brahma in Misala, who was extremely wealthy, possessing immeasurable riches, countless livestock and industries, and abundant provisions from his fiefdoms and estates. Misala, including its water, grass, and trees, was a fiefdom specially granted to Brahma by King Ajatashatru of Magadha, the son of Vedeha. The Brahmin Brahma had a young man named Uttara, born of his parents, of pure lineage, with seven generations of parents who had not broken their lineage, and who had done no evil in any of their lives. He was learned and had a great memory, able to recite the four Vedas and deeply understand the five statements of cause, condition, correctness, text, and play. The Brahmin Brahma heard that the Shramana Gautama, a descendant of the Shakya clan, had abandoned his Shakya lineage, shaved his head and beard, donned the robes of a monk, and with sincere faith had left his home to pursue the path of the Dharma. He was now traveling in the country of Vedeha, accompanied by a large assembly of monks. This Shramana Gautama had a great reputation, known throughout the ten directions. He was called the Tathagata, the Arhat, the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the Blessed One. In this world, among gods, demons, Brahmas, Shramanas, and Brahmins, from humans to gods, he had attained self-knowledge, self-awakening, and self-realization. He traveled, teaching the Dharma, which was good in the beginning, good in the middle, and good in the end, with meaning and words, complete and pure, revealing the holy life.

複次，聞彼沙門瞿曇成就三十二大人之相，若成就大人相者，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端政，勇猛無畏，能伏他眾。彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。

梵志梵摩聞已，告曰：「優多羅！我聞如是：『彼沙門瞿曇釋種子舍釋宗族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，游鞞陀提國，與大比丘眾俱。』優多羅！『彼沙門瞿曇有大名稱，周聞十方，彼沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游，彼說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。』

「複次，優多羅！『彼沙門瞿曇成就三十二大人之相，若成就大人相者，必有二處真諦不虛，若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在

再說，我聽說那位沙門喬達摩成就了三十二種大丈夫的相貌。如果成就了大丈夫的相貌，必定有兩種真實不虛的歸宿。如果在家，必定成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主。如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這被稱為七寶。他有一千個兒子，容貌端正，勇猛無畏，能夠降伏其他眾人。他必定統治這整個大地乃至大海，不用刀杖，用佛法教導，使他們得到安穩。如果剃除鬚髮，穿上袈裟，以至誠之心捨棄家庭，出家學道，必定證得如來、無所執著、等正覺，名聲流傳，遍聞十方。 梵志梵摩聽后，告訴優多羅說：『優多羅！我聽說：『那位沙門喬達摩，釋迦族人，捨棄釋迦宗族，剃除鬚髮，穿上袈裟，以至誠之心捨棄家庭，出家學道，在鞞陀提國遊歷，與眾多比丘在一起。』優多羅！『那位沙門喬達摩有很大的名聲，遍聞十方。那位沙門喬達摩是如來、無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他於此世間，天、魔、梵、沙門、婆羅門，從人到天，自知自覺，親自作證成就而遊歷。他所說的法，初善、中善、后亦善，有意義有文辭，具足清凈，顯現梵行。』 『再說，優多羅！『那位沙門喬達摩成就了三十二種大丈夫的相貌。如果成就了大丈夫的相貌，必定有兩種真實不虛的歸宿。如果在家，必定成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由自己做主。

Furthermore, I have heard that the ascetic Gautama has attained the thirty-two marks of a great man. If one possesses the marks of a great man, there are certainly two true and unfailing destinies. If he remains a householder, he will become a wheel-turning monarch, intelligent and wise, possessing four kinds of armies, ruling the world, and being sovereign. As a righteous king, he will possess seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief military officer treasure. These are called the seven treasures. He will have a thousand sons, handsome and upright, courageous and fearless, able to subdue others. He will surely rule this entire earth, even to the great ocean, not by force of arms, but by teaching the Dharma, bringing peace and security. If he shaves his head and beard, puts on the saffron robe, and with faith leaves home to become a homeless ascetic, he will surely attain the Tathagata, the Arahant, the Fully Enlightened One, and his name will spread throughout the ten directions. The Brahmin Vamma, having heard this, said to Uttara: 'Uttara! I have heard that the ascetic Gautama, of the Sakya clan, having renounced his clan, shaved his head and beard, put on the saffron robe, and with faith left home to become a homeless ascetic, is traveling in the land of Vedeha, together with a large community of monks.' Uttara! 'That ascetic Gautama has a great reputation, known throughout the ten directions. That ascetic Gautama is the Tathagata, the Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Men to be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One. In this world, with its gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, he has realized and attained enlightenment by his own knowledge and experience. He teaches the Dharma, which is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, complete and pure, revealing the holy life.' 'Furthermore, Uttara! 'That ascetic Gautama has attained the thirty-two marks of a great man. If one possesses the marks of a great man, there are certainly two true and unfailing destinies. If he remains a householder, he will become a wheel-turning monarch, intelligent and wise, possessing four kinds of armies, ruling the world, and being sovereign.'

。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。』

「優多羅！汝受持諸經，有三十二大人之相，若成就大人相者，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

優多羅答曰：「唯然。世尊！我受持諸經，有三十二大人之相，若成就大人相者，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七

現代漢語譯本：『如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這被稱為七寶。他有一千個兒子，相貌端正，勇猛無畏，能降伏其他眾人。他必定統治這整個大地乃至大海，不用刀劍，而是用佛法教導，使人民得到安寧。如果剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，出家修道，必定能證得如來、無所執著、正等正覺，名聲遠播，傳遍十方。』 『優多羅！你所受持的經典中，有三十二種大丈夫的相貌，如果成就了大丈夫的相貌，必定在兩種情況下真實不虛。如果在家，必定成為轉輪聖王，聰明智慧，擁有四種軍隊，治理天下，自由自在。如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這被稱為七寶。他有一千個兒子，相貌端正，勇猛無畏，能降伏其他眾人。他必定統治這整個大地乃至大海，不用刀劍，而是用佛法教導，使人民得到安寧。如果剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，出家修道，必定能證得如來、無所執著、正等正覺，名聲遠播，傳遍十方。』 優多羅回答說：『是的，世尊！我所受持的經典中，有三十二種大丈夫的相貌，如果成就了大丈夫的相貌，必定在兩種情況下真實不虛。如果在家，必定成為轉輪聖王，聰明智慧，擁有四種軍隊，治理天下，自由自在。如法之王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這被稱為七寶。

English version: 'A righteous king who possesses the seven treasures—the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure—these are called the seven. He will have a thousand sons, with handsome features, courageous and fearless, able to subdue others. He will surely rule over all this land, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing peace and security. If one shaves off their beard and hair, wears the monastic robe, with sincere faith, leaves home, and becomes a homeless seeker of the Way, they will surely attain the Tathagata, the unattached, the perfectly enlightened one, their name spreading and known throughout the ten directions.' 'Uttara! In the scriptures you uphold, there are thirty-two marks of a great man. If one possesses these marks, there are two certainties that are not false. If one remains at home, they will surely become a wheel-turning king, intelligent and wise, possessing four kinds of armies, governing the world, with complete freedom. A righteous king who possesses the seven treasures—the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure—these are called the seven. He will have a thousand sons, with handsome features, courageous and fearless, able to subdue others. He will surely rule over all this land, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing peace and security. If one shaves off their beard and hair, wears the monastic robe, with sincere faith, leaves home, and becomes a homeless seeker of the Way, they will surely attain the Tathagata, the unattached, the perfectly enlightened one, their name spreading and known throughout the ten directions.' Uttara replied, 'Yes, Venerable One! In the scriptures I uphold, there are thirty-two marks of a great man. If one possesses these marks, there are two certainties that are not false. If one remains at home, they will surely become a wheel-turning king, intelligent and wise, possessing four kinds of armies, governing the world, with complete freedom. A righteous king who possesses the seven treasures—the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure—these are called the seven.'

。千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

梵志梵摩告曰：「優多羅！汝往詣彼沙門瞿曇所，觀彼沙門瞿曇為如是，為不如是？實有三十二大人相耶？」

優多羅摩納聞已，稽首梵志梵摩足，繞三匝而去，往詣佛所，共相問訊，卻坐一面，觀世尊身三十二相。彼見世尊身有三十相，於二相疑惑，陰馬藏及廣長舌。世尊唸曰：「此優多羅於我身觀三十二相，彼見有三十相，於二相疑惑，陰馬藏及廣長舌。我今寧可斷其疑惑。」世尊知已，即如其像作如意足，如其像作如意足已，令優多羅摩納見我身陰馬藏及廣長舌。

於是，世尊即如其像作如意足，如其像作如意足已，優多羅摩納見世尊身陰馬藏及廣長舌。廣長舌者，從口出舌，盡覆其面。優多羅摩納見已，而作是念：「沙門瞿曇成就三十二大人之相，若成就大人相者，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶。彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七

現代漢語譯本：『如果他具備千輻輪相，容貌端正莊嚴，勇猛無畏，能夠降伏眾人，那麼他必定會統治這整個大地乃至大海，不用刀劍，而是用佛法教導，使他們得到安寧。如果他剃除鬚髮，穿上袈裟，以至誠之心捨棄家庭，出家修道，那麼他必定會證得如來、無所執著、正等正覺，名聲流傳，遍聞十方。』 梵志梵摩對優多羅說：『優多羅！你到那位沙門瞿曇那裡去，觀察那位沙門瞿曇是否如是，是否真的具有三十二大丈夫相？』 優多羅摩納聽后，向梵志梵摩的腳稽首，繞三圈后離去，前往佛陀所在之處，互相問候后，坐在一旁，觀察世尊身上的三十二相。他看到世尊身上有三十相，對兩相感到疑惑，即陰馬藏和廣長舌。世尊心想：『這位優多羅正在觀察我身上的三十二相，他看到了三十相，對陰馬藏和廣長舌兩相感到疑惑。我應該消除他的疑惑。』世尊知道后，就如其所想地示現神通，示現神通后，讓優多羅摩納看到自己的陰馬藏和廣長舌。 於是，世尊就如其所想地示現神通，示現神通后，優多羅摩納看到了世尊的陰馬藏和廣長舌。廣長舌從口中伸出，完全覆蓋了整個面部。優多羅摩納看到后，心想：『沙門瞿曇成就了三十二大丈夫相，如果成就了大丈夫相，必定有兩個方面真實不虛。如果在家，必定會成為轉輪王，聰明智慧，擁有四種軍隊，統治天下，由己自在，如法法王成就七寶。這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是七寶。』

English version: 'If he possesses the thousand-spoked wheel mark, has a dignified and upright appearance, is courageous and fearless, and can subdue others, then he will surely rule this entire earth and even the ocean, not with swords and weapons, but with the Dharma, teaching them and bringing them peace. If he shaves his head and beard, puts on the monastic robe, with sincere faith leaves his home, renounces the household life, and practices the Way, then he will surely attain the Tathagata, the Unattached One, the Perfectly Enlightened One, and his name will spread, heard throughout the ten directions.' The Brahmin Varma said to Uttara, 'Uttara! Go to that Shramana Gautama and observe whether that Shramana Gautama is as described, whether he truly possesses the thirty-two marks of a great man?' Upon hearing this, Uttara Manava bowed his head to the feet of the Brahmin Varma, circumambulated him three times, and departed, going to where the Buddha was. After exchanging greetings, he sat to one side, observing the thirty-two marks on the Blessed One's body. He saw thirty marks on the Blessed One's body, and was doubtful about two marks, namely the concealed male organ and the long, broad tongue. The Blessed One thought, 'This Uttara is observing the thirty-two marks on my body. He has seen thirty marks and is doubtful about the concealed male organ and the long, broad tongue. I should dispel his doubts.' Knowing this, the Blessed One manifested his psychic power as he wished. Having manifested his psychic power as he wished, he allowed Uttara Manava to see his concealed male organ and his long, broad tongue. Then, the Blessed One manifested his psychic power as he wished. Having manifested his psychic power as he wished, Uttara Manava saw the Blessed One's concealed male organ and his long, broad tongue. The long, broad tongue extended from his mouth, completely covering his face. Upon seeing this, Uttara Manava thought, 'Shramana Gautama has attained the thirty-two marks of a great man. If he has attained the marks of a great man, then there are certainly two aspects that are true and not false. If he remains a householder, he will surely become a Chakravartin king, intelligent and wise, possessing four kinds of armies, ruling the world, self-governing, a righteous Dharma king who possesses the seven treasures. These seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These are the seven treasures.'

優多羅摩納復作是念：「我寧可極觀威儀禮節，及觀遊行所趣。」於是，優多羅摩納尋隨佛行，于夏四月觀威儀禮節，及觀遊行所趣。優多羅摩納過夏四月，悅可世尊威儀禮節，及觀遊行所趣，白曰：「瞿曇！我今有事，欲還請辭。」

世尊告曰：「優多羅！汝去隨意。」

優多羅摩納聞世尊所說，善受善持，即從坐起，繞三匝而去，往詣梵志梵摩所。稽首梵志梵摩足，卻坐一面。

梵志梵摩問曰：「優多羅！實如所聞，沙門瞿曇有大名稱，周聞十方，為如是，為不如是？實有三十二大人相耶？」

優多羅摩納答曰：「唯然。尊！實如所聞，沙門瞿曇有大名稱，周聞十方，沙門瞿曇如是，非不如是，實有三十二相。尊！沙門瞿曇足安平立，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇足下生輪，輪有千輻，一切具足，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇足指纖長，是謂，尊！沙門瞿曇大人大人之相

現代漢語譯本：『如果他具備千輻輪相，容貌端正，勇猛無畏，能夠降伏他人，他必定統領這整個大地乃至大海，不用刀杖，而是用佛法教導，使他們得到安寧。如果他剃除鬚髮，穿上袈裟，以至誠之心捨棄家庭，出家修道，必定能夠證得如來、無所執著、正等正覺，名聲流傳，遍聞十方。』 優多羅摩納又想：『我不如仔細觀察他的威儀禮節，以及他所去的地方。』於是，優多羅摩納就跟隨佛陀行走，在夏季四個月里觀察他的威儀禮節，以及他所去的地方。優多羅摩納過了夏季四個月，對世尊的威儀禮節感到滿意，也觀察了他所去的地方，於是稟告說：『瞿曇！我現在有事，想要告辭。』 世尊告訴他：『優多羅，你隨意去吧。』 優多羅摩納聽了世尊的話，善加領受，善加奉持，就從座位上起身，繞佛三圈后離去，前往梵志梵摩那裡。他向梵志梵摩行禮，然後退坐在一旁。 梵志梵摩問道：『優多羅，確實如傳聞所說，沙門瞿曇有很大的名聲，遍聞十方，是這樣嗎？還是不是這樣？他真的有三十二種大丈夫相嗎？』 優多羅摩納回答說：『是的，尊者！確實如傳聞所說，沙門瞿曇有很大的名聲，遍聞十方，沙門瞿曇確實是這樣，不是不如是，他真的有三十二種大丈夫相。尊者！沙門瞿曇雙足安穩平立，這就是，尊者！沙門瞿曇大丈夫的相貌。再者，尊者！沙門瞿曇足底生有輪相，輪有千輻，一切具足，這就是，尊者！沙門瞿曇大丈夫的相貌。再者，尊者！沙門瞿曇的腳趾纖長，這就是，尊者！沙門瞿曇大丈夫的相貌。

English version: 'If he possesses the thousand-spoked wheel mark, has a dignified appearance, is courageous and fearless, and can subdue others, he will surely rule this entire land, even to the great ocean, not with swords and staffs, but with the teachings of the Dharma, bringing them peace. If he shaves his head and beard, wears the monastic robe, with sincere faith leaves home, renounces family life, and practices the Way, he will surely attain the Tathagata, the Unattached One, the Perfectly Enlightened One, and his name will spread, heard throughout the ten directions.' Uttara-manava then thought: 'I should carefully observe his dignified conduct and the places he goes.' So, Uttara-manava followed the Buddha, observing his dignified conduct and the places he went for four months during the summer. After the four months of summer, Uttara-manava was pleased with the World Honored One's dignified conduct and the places he went, and reported: 'Gautama! I now have matters to attend to and wish to take my leave.' The World Honored One said: 'Uttara, you may go as you please.' Uttara-manava, having heard the World Honored One's words, received them well and held them well, then rose from his seat, circumambulated the Buddha three times, and departed, going to the Brahmin Brahma. He bowed to the feet of the Brahmin Brahma and sat down to one side. The Brahmin Brahma asked: 'Uttara, is it true as it is said that the Shramana Gautama has great renown, heard throughout the ten directions? Is it so, or is it not so? Does he truly possess the thirty-two marks of a great man?' Uttara-manava replied: 'Yes, Venerable One! It is true as it is said that the Shramana Gautama has great renown, heard throughout the ten directions. The Shramana Gautama is indeed so, not otherwise, and he truly possesses the thirty-two marks. Venerable One! The Shramana Gautama's feet are firmly and evenly placed, this is, Venerable One! a mark of the Shramana Gautama as a great man. Furthermore, Venerable One! The Shramana Gautama has a wheel mark on the soles of his feet, with a thousand spokes, all complete, this is, Venerable One! a mark of the Shramana Gautama as a great man. Furthermore, Venerable One! The Shramana Gautama's toes are long and slender, this is, Venerable One! a mark of the Shramana Gautama as a great man.'

。複次，尊！沙門瞿曇足周正直，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇足跟踝后兩邊平滿，是謂，尊！沙門瞿曇大人大人之相。複次，尊，沙門瞿曇足兩踝𦟛，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇身毛上向，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇手足網縵，猶如雁王，是謂，尊！沙門瞿曇大人大人之相。

「複次，尊！沙門瞿曇手足極妙，柔弱軟軟，猶兜羅華，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇肌皮軟細，塵水不著，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇一一毛，一一毛者，身一一孔一毛生，色若紺青，如螺右旋，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇鹿𨄔腸，猶如鹿王，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇陰馬藏，猶良馬王，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇身形圓好，猶尼拘類樹，上下圓相稱，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇身不阿曲，身不曲者，平立伸手以摩其膝，是謂，尊！沙門瞿曇大人大人之相。

「複次，尊！沙門瞿曇身黃金色，如紫磨金，是謂，尊！沙門瞿曇大人大人之相

現代漢語譯本：再者，尊敬的先生！沙門瞿曇的腳底平整，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的腳跟和腳踝後側兩邊都飽滿，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的腳踝高聳，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的體毛向上生長，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的手指和腳趾間有蹼，像雁王一樣，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。 再者，尊敬的先生！沙門瞿曇的手和腳非常精緻，柔軟而富有彈性，像兜羅花一樣，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的面板柔軟細膩，塵土和水都無法附著，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的每一根毛髮，都是從身體的每一個毛孔中長出一根，顏色像紺青色，像螺殼一樣向右旋轉，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的腰身像鹿一樣纖細，像鹿王一樣，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的生殖器隱藏在體內，像良馬王一樣，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的身體形狀圓潤美好，像尼拘類樹一樣，上下勻稱，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。再者，尊敬的先生！沙門瞿曇的身體不彎曲，身體不彎曲是指，他站直時可以伸手摸到膝蓋，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。 再者，尊敬的先生！沙門瞿曇的身體是金黃色的，像紫磨金一樣，這是，尊敬的先生！沙門瞿曇作為偉大人物的特徵。

English version: Furthermore, venerable sir! The feet of the ascetic Gautama are level and well-planted; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The heels and the back of the ankles of the ascetic Gautama are full and rounded; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The ankles of the ascetic Gautama are high; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The body hair of the ascetic Gautama grows upwards; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The fingers and toes of the ascetic Gautama are webbed, like those of a king of geese; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The hands and feet of the ascetic Gautama are extremely fine, soft, and supple, like cotton; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The skin of the ascetic Gautama is soft and delicate, and dust and water do not adhere to it; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! Each hair of the ascetic Gautama grows from a single pore, and is the color of dark blue, curling to the right like a conch shell; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The waist of the ascetic Gautama is slender like a deer, like a king of deer; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The male organ of the ascetic Gautama is concealed within the body, like that of a king of fine horses; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The body of the ascetic Gautama is well-rounded and beautiful, like a banyan tree, with the upper and lower parts in proportion; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The body of the ascetic Gautama is not bent; that is, when standing straight, he can reach his knees with his hands; this, venerable sir, is a characteristic of the great man, the ascetic Gautama. Furthermore, venerable sir! The body of the ascetic Gautama is golden in color, like refined gold; this, venerable sir, is a characteristic of the great man, the ascetic Gautama.

。複次，尊！沙門瞿曇身七處滿，七處滿者，兩手、兩足、兩肩及項，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇其上身大，猶如師子！是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇師子頰車，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇脊背平直，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇兩肩上連，通頸平滿，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇四十齒，牙齒不疏、齒白、齒通味第一味，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇梵音可愛，其聲猶如迦羅毗伽，是謂，尊！沙門瞿曇大人大人之相。

「複次，尊！沙門瞿曇廣長舌，廣長舌者，舌從口出，遍覆其面，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇承淚處滿，猶如牛王，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇眼色紺青，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇頂有肉髻，團圓相稱，發螺右旋，是謂，尊！沙門瞿曇大人大人之相。複次，尊！沙門瞿曇眉間生毛，潔白右縈，是謂，尊！沙門瞿曇大人大人之相。是謂，尊！沙門瞿曇成就三十二大人之相。

「若成就大人相者，必有二處真諦不虛

『再者，尊敬的先生！沙門瞿曇的身體有七處飽滿，這七處飽滿是指雙手、雙腳、雙肩和頸項。這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的上半身魁梧，如同獅子一般！這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的臉頰像獅子一樣飽滿，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的脊背平直，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的雙肩向上連線，與頸部平齊飽滿，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇有四十顆牙齒，牙齒不稀疏、潔白，且能嚐到食物的極致美味，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的聲音悅耳動聽，其聲音如同迦陵頻伽鳥一般，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。』 『再者，尊敬的先生！沙門瞿曇的舌頭又寬又長，這寬長的舌頭能從口中伸出，覆蓋整個面部，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的淚窩飽滿，如同牛王一般，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的眼睛顏色紺青，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的頭頂有肉髻，圓潤勻稱，頭髮發旋向右，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。再者，尊敬的先生！沙門瞿曇的眉間長有毛髮，潔白且向右盤旋，這被認為是，尊敬的先生！沙門瞿曇具有大人之相。這被認為是，尊敬的先生！沙門瞿曇成就了三十二種大人之相。』 『如果成就了大人之相，必定有兩處真諦不虛。』

'Furthermore, venerable sir! The ascetic Gotama has seven areas that are full. These seven areas are the two hands, two feet, two shoulders, and the neck. This is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama's upper body is large, like a lion! This is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama has lion-like cheeks, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama has a straight back, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama's two shoulders are connected upwards, level and full with the neck, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama has forty teeth, the teeth are not sparse, white, and can taste the ultimate flavor of food, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama's voice is pleasant and lovely, his voice is like that of a kalavinka bird, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man.' 'Furthermore, venerable sir! The ascetic Gotama has a broad and long tongue, this broad and long tongue can extend from the mouth and cover the entire face, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama's tear ducts are full, like a bull king, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama's eyes are dark blue, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama has a fleshy protuberance on the top of his head, round and symmetrical, with hair whorls turning to the right, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. Furthermore, venerable sir! The ascetic Gotama has hair growing between his eyebrows, white and curling to the right, this is considered, venerable sir! that the ascetic Gotama possesses the marks of a great man. This is considered, venerable sir! that the ascetic Gotama has achieved the thirty-two marks of a great man.' 'If one achieves the marks of a great man, there must be two truths that are not false.'

。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。

「複次，尊！我見沙門瞿曇著衣、已著衣，被衣、已被衣，出房、已出房，出園、已出園，行道至村間，入村、已入村，在巷，入家、已入家，正床、已正床，坐、已坐，澡手、已澡手，受飲食、已受飲食，食、已食，澡手咒愿，從坐起，出家、已出家，在巷，出村、已出村，入園、已入園，入房、已入房。尊！沙門瞿曇著衣齊整，不高不下，衣不近體，風不能令衣遠離身。尊！沙門瞿曇被衣齊整，不高不下，衣不近體，風不能令衣遠離身。尊！沙門瞿曇常著新衣，隨順於聖，以刀割截，染作惡色，如是彼聖染作惡色，彼持衣者，不為財物，不為貢高，不為自飾，不為莊嚴，但為障蔽蚊虻、風日之所觸故，及為慚愧，覆其身故

現代漢語譯本：如果在家，他必定是轉輪聖王，聰明睿智，擁有四種軍隊，統治天下，一切由他自主。如同如法的法王成就七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這被稱為七寶。他有一千個兒子，相貌端正，勇猛無畏，能夠降伏其他眾人，他必定統領這整個大地乃至大海，不用刀劍，而是用佛法教化，使他們得到安寧。如果剃除鬚髮，穿上袈裟，至誠地捨棄家庭，出家修道，必定能證得如來、無所執著、等正覺的果位，名聲流傳，遍聞十方。 現代漢語譯本：再者，尊者！我看到沙門瞿曇穿衣、已經穿好衣，披衣、已經披好衣，出房、已經出房，出園、已經出園，在路上走到村落，進入村落、已經進入村落，在巷子里，進入家、已經進入家，整理床鋪、已經整理好床鋪，坐下、已經坐下，洗手、已經洗好手，接受食物、已經接受食物，吃、已經吃完，洗手后祝願，從座位起身，出家、已經出家，在巷子里，出村、已經出村，進入園林、已經進入園林，進入房間、已經進入房間。尊者！沙門瞿曇穿衣整齊，不高不低，衣服不緊貼身體，風不能使衣服離開身體。尊者！沙門瞿曇披衣整齊，不高不低，衣服不緊貼身體，風不能使衣服離開身體。尊者！沙門瞿曇經常穿著新衣，順應聖者的規範，用刀割截，染成不鮮艷的顏色，像這樣，聖者染成不鮮艷的顏色，他們持有衣服，不是爲了財物，不是爲了驕傲自大，不是爲了自我裝飾，不是爲了莊嚴，只是爲了遮蔽蚊蟲、風日侵擾，以及爲了羞愧，遮蓋身體。

English version: If he remains at home, he will surely become a Chakravarti king, intelligent and wise, possessing four kinds of armies, ruling the world, with everything under his own control. Like a righteous Dharma king, he will achieve the seven treasures, which are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure, these are called the seven. He will have a thousand sons, with upright appearances, courageous and fearless, able to subdue others. He will surely rule over this entire earth, even to the great ocean, not with swords and weapons, but with the teachings of the Dharma, bringing them peace. If he shaves his head and beard, wears the monastic robe, sincerely renounces his home, leaves home, and practices the Way, he will surely attain the Tathagata, the unattached, the perfectly enlightened one, his name will spread, and be heard throughout the ten directions. English version: Furthermore, venerable one! I have seen the Shramana Gautama putting on his robe, having already put on his robe, draping his robe, having already draped his robe, leaving his room, having already left his room, leaving the garden, having already left the garden, walking on the road to the village, entering the village, having already entered the village, in the alley, entering the house, having already entered the house, arranging the bed, having already arranged the bed, sitting down, having already sat down, washing his hands, having already washed his hands, receiving food, having already received food, eating, having already eaten, washing his hands and making a blessing, rising from his seat, leaving home, having already left home, in the alley, leaving the village, having already left the village, entering the garden, having already entered the garden, entering the room, having already entered the room. Venerable one! The Shramana Gautama wears his robe neatly, neither too high nor too low, the robe does not cling to his body, and the wind cannot make the robe move away from his body. Venerable one! The Shramana Gautama drapes his robe neatly, neither too high nor too low, the robe does not cling to his body, and the wind cannot make the robe move away from his body. Venerable one! The Shramana Gautama often wears new robes, in accordance with the rules of the saints, cutting them with a knife, dyeing them in dull colors. In this way, the saints dye them in dull colors. Those who hold the robes do so not for wealth, not for arrogance, not for self-adornment, not for decoration, but only to shield themselves from the touch of mosquitoes, wind, and sun, and out of shame, to cover their bodies.

「彼出房時，身不低仰，尊！沙門瞿曇出房時，終不低身，尊！沙門瞿曇若欲行時，先舉右足，正舉正下，行不擾亂，亦無惡亂。行時兩踝終不相掁，尊！沙門瞿曇行時不為塵土所坌。所以者何？以本善行故，彼出園時，身不低仰。尊！沙門瞿曇出園時，終不低身，往到村間，身極右旋，觀察如龍，遍觀而觀，不恐不怖，亦不驚懼，觀于諸方。所以者何？以如來、無所著、等正覺故，彼入村時，身不低仰。尊！沙門瞿曇入村時，終不低身，彼在街巷不低視，亦不仰視，唯直正視，于中不礙所知所見。

「尊！沙門瞿曇諸根常定。所以者何？以本善行故，彼入家時，身不低仰。尊！沙門瞿曇入家時，終不低身。尊！沙門瞿曇回身右旋，正床而坐，彼于床上不極身力坐，亦不以手案䏶坐床，彼坐床已，不悒悒，不煩惱，亦復不樂。受澡水時，不高不下，不多不少，彼受飲食，不高不下，不多不少。尊！沙門瞿曇受食平缽，等羹飲食。尊！沙門瞿曇摶食，齊整徐著口中，摶食未至，不豫張口，及在口中三嚼而咽，無飯及羹亦不斷碎，有餘在口，復內后摶

現代漢語譯本：'當他走出房間時，身體不低頭也不仰頭，尊貴的！沙門瞿曇走出房間時，絕不低頭，尊貴的！沙門瞿曇如果想要行走時，先抬起右腳，端正地抬起，端正地放下，行走時不慌亂，也沒有惡劣的紊亂。行走時兩腳踝絕不互相碰撞，尊貴的！沙門瞿曇行走時不會被塵土沾染。這是為什麼呢？因為他本性善良的緣故。當他走出園林時，身體不低頭也不仰頭。尊貴的！沙門瞿曇走出園林時，絕不低頭，前往村落之間，身體極度向右旋轉，觀察如同龍一般，全面地觀察，不恐懼也不害怕，也不驚慌，觀察各個方向。這是為什麼呢？因為如來、無所執著、等正覺的緣故。當他進入村落時，身體不低頭也不仰頭。尊貴的！沙門瞿曇進入村落時，絕不低頭。他在街巷中不向下看，也不向上看，只是筆直地向前看，這樣不會妨礙他所知所見。 尊貴的！沙門瞿曇的諸根常常安定。這是為什麼呢？因為他本性善良的緣故。當他進入家門時，身體不低頭也不仰頭。尊貴的！沙門瞿曇進入家門時，絕不低頭。尊貴的！沙門瞿曇轉身向右，端正地坐在床上，他在床上不使勁坐，也不用手支撐著身體坐在床上，他坐到床上后，不憂鬱，不煩惱，也不快樂。接受洗澡水時，不高不低，不多不少，他接受飲食時，不高不低，不多不少。尊貴的！沙門瞿曇用平等的缽接受食物，平等地分配羹和飯。尊貴的！沙門瞿曇捏飯糰，整齊地慢慢地放入口中，飯糰還沒到嘴邊，不提前張開嘴，飯糰在口中咀嚼三下就嚥下，沒有飯粒和湯汁斷裂或碎裂，口中還有剩餘，再放入下一個飯糰。'

English version: 'When he leaves the room, his body neither lowers nor raises, venerable one! When the Śramaṇa Gautama leaves the room, he never lowers his body, venerable one! If the Śramaṇa Gautama wishes to walk, he first lifts his right foot, lifts it straight, and puts it down straight, walking without disturbance or evil disorder. When walking, his two ankles never collide, venerable one! The Śramaṇa Gautama is not soiled by dust when walking. Why is this? Because of his inherent good conduct. When he leaves the garden, his body neither lowers nor raises. Venerable one! When the Śramaṇa Gautama leaves the garden, he never lowers his body. When going to the village, his body turns extremely to the right, observing like a dragon, observing all around, without fear or fright, nor alarm, observing all directions. Why is this? Because of the Tathāgata, the unattached, the perfectly enlightened one. When he enters the village, his body neither lowers nor raises. Venerable one! When the Śramaṇa Gautama enters the village, he never lowers his body. In the streets and alleys, he does not look down, nor does he look up, but only looks straight ahead, so that nothing obstructs his knowledge and vision.' 'Venerable one! The senses of the Śramaṇa Gautama are always stable. Why is this? Because of his inherent good conduct. When he enters a house, his body neither lowers nor raises. Venerable one! When the Śramaṇa Gautama enters a house, he never lowers his body. Venerable one! The Śramaṇa Gautama turns to the right, sits upright on the bed, he does not sit with excessive force on the bed, nor does he sit on the bed using his hands to support his body. After sitting on the bed, he is neither depressed, nor troubled, nor happy. When receiving bathwater, it is neither too high nor too low, neither too much nor too little. When he receives food, it is neither too high nor too low, neither too much nor too little. Venerable one! The Śramaṇa Gautama receives food in an equal bowl, distributing the soup and rice equally. Venerable one! The Śramaṇa Gautama forms the food into a ball, placing it neatly and slowly into his mouth. Before the food ball reaches his mouth, he does not open his mouth in advance, and after the food is in his mouth, he chews it three times before swallowing, without any rice or soup breaking or crumbling. If there is any remaining in his mouth, he puts in the next food ball.'

「尊！沙門瞿曇以三事清凈，食慾得味，不欲染味彼食，不為財物，不為貢高，不為自飾，不為莊嚴，但欲存身，久住無患，用止故疹，不起新病，存命無患，有力快樂。飯食已訖，受洗手水，不高不下，不多不少。受澡缽水，不高不下，不多不少。彼洗手凈已，其缽亦凈，洗缽凈已，其手亦凈，拭手已，便拭缽，拭缽已，便拭手，彼洗拭缽已，安著一面，不近不遠，不數觀缽，亦不為缽。彼不毀呰此食，亦不稱譽彼食，但慚默然已。為諸居士說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起，便退而還，彼出家時，身不低仰。

「尊！沙門瞿曇出家時，終不低身。彼在街巷不低視，亦不仰視，唯直正視，于中不礙所知所見。尊！沙門瞿曇諸根常定。所以者何？以本善行故，彼出村時，身不低仰。尊！沙門瞿曇出村時，終不低身，彼入園時，身不低仰。尊！沙門瞿曇入園時，終不低身。彼中食后，收舉衣缽，澡洗手足，以尼師檀著于肩上，入房宴坐。尊！沙門瞿曇饒益世間故，入房宴坐。尊！沙門瞿曇則于晡時從宴坐起，面色光澤。所以者何？以如來、無所著、等正覺故

『尊敬的，沙門瞿曇以三種清凈的方式進食：他爲了品嚐食物的味道而吃，但不執著于食物的味道；他不是爲了財富、傲慢、自我裝飾或炫耀而吃，只是爲了維持生命，長久健康，消除舊疾，不生新病，保持生命無憂，有力氣且快樂。飯後，他接受洗手水，不多不少，不高不低。他接受洗缽水，不多不少，不高不低。他洗凈手后，缽也乾淨了；洗凈缽后，手也乾淨了。他擦乾手后，就擦拭缽；擦拭缽后，就擦拭手。他洗凈擦拭缽后，將其放在一邊，不遠不近，不頻繁地看缽，也不為缽所累。他不貶低這種食物，也不讚美那種食物，只是慚愧地保持沉默。他為在家居士說法，勸導他們生起渴望，成就歡喜，用無量方便為他們說法，勸導他們生起渴望，成就歡喜后，就從座位起身，然後退回。他出家時，身體不低頭也不仰頭。 『尊敬的，沙門瞿曇出家時，從不低頭。他在街巷中不低頭看，也不抬頭看，只是直視前方，這樣不會妨礙他的所知所見。尊敬的，沙門瞿曇的諸根總是安定。這是為什麼呢？因為他本性善良。他出村時，身體不低頭也不仰頭。尊敬的，沙門瞿曇出村時，從不低頭。他入園時，身體不低頭也不仰頭。尊敬的，沙門瞿曇入園時，從不低頭。他午飯後，收拾好衣缽，洗手洗腳，將尼師檀搭在肩上，進入房間靜坐。尊敬的，沙門瞿曇爲了利益世間，進入房間靜坐。尊敬的，沙門瞿曇在傍晚時分從靜坐中起身，面色光澤。這是為什麼呢？因為他是如來、無所執著、等正覺者。'

'Venerable one, the ascetic Gotama eats with three purities: he eats to taste the flavor of food, but is not attached to the flavor; he does not eat for wealth, arrogance, self-adornment, or display, but only to maintain life, to live long and healthy, to eliminate old ailments, not to create new ones, to keep life without worry, with strength and happiness. After eating, he accepts water for washing his hands, neither too much nor too little, neither too high nor too low. He accepts water for washing his bowl, neither too much nor too little, neither too high nor too low. After he washes his hands, his bowl is also clean; after he washes his bowl, his hands are also clean. After he dries his hands, he wipes his bowl; after he wipes his bowl, he wipes his hands. After he washes and wipes his bowl, he places it aside, neither too far nor too near, not frequently looking at the bowl, nor being burdened by it. He does not disparage this food, nor does he praise that food, but remains silent with shame. He teaches the lay followers, encouraging them to generate longing and achieve joy, using countless skillful means to teach them, encouraging them to generate longing and achieve joy, then he rises from his seat and retreats. When he went forth, his body did not bow down or look up.' 'Venerable one, when the ascetic Gotama went forth, he never bowed his head. In the streets, he does not look down, nor does he look up, but only looks straight ahead, so that his knowledge and vision are not obstructed. Venerable one, the ascetic Gotama's senses are always stable. Why is that? Because of his inherent goodness. When he leaves the village, his body does not bow down or look up. Venerable one, when the ascetic Gotama leaves the village, he never bows his head. When he enters the park, his body does not bow down or look up. Venerable one, when the ascetic Gotama enters the park, he never bows his head. After his midday meal, he gathers his robes and bowl, washes his hands and feet, places his sitting cloth on his shoulder, and enters his dwelling for meditation. Venerable one, the ascetic Gotama enters his dwelling for meditation for the benefit of the world. Venerable one, the ascetic Gotama rises from meditation in the late afternoon, his face radiant. Why is that? Because he is the Tathagata, the unattached, the fully enlightened one.'

「尊！沙門瞿曇口出八種音聲，一曰甚深，二曰毗摩樓簸，三曰入心，四曰可愛，五曰極滿，六曰活瞿，七曰分了，八曰智也。多人所愛，多人所樂，多人所念，令得心定。尊！沙門瞿曇隨眾說法，聲不出眾外，唯在於眾，為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起，還歸本所。尊！沙門瞿曇其像如是，但有殊勝復過於是。尊！我欲詣彼沙門瞿曇，從學梵行。」

梵志梵摩告曰：「隨意。」

於是，優多羅摩納稽首梵志梵摩足，繞三匝而去，往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！愿從世尊學道受具足，成就比丘，得從世尊修行梵行。」

於是，世尊度優多羅摩納，令學道受具足。度優多羅摩納，令學道受具足已，遊行鞞陀提國，與大比丘眾俱，展轉進前，到彌薩羅，住彌薩羅大天㮈林。

彼彌薩羅梵志、居士聞沙門瞿曇釋種子舍釋宗族，出家學道，遊行鞞陀提國，與大比丘眾俱，展轉來至此彌薩羅，住大天㮈林。沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游

『尊者！沙門瞿曇口中發出八種聲音，第一種是深沉，第二種是清晰流暢，第三種是入心，第四種是可愛，第五種是圓滿，第六種是生動，第七種是分明，第八種是智慧。他被眾人喜愛，被眾人樂於接受，被眾人思念，使人內心安定。尊者！沙門瞿曇隨眾說法，聲音不會傳到人群之外，只在人群之中，為他們說法，勸導他們渴望追求真理，使他們獲得歡喜。他用無量的方法為他們說法，勸導他們渴望追求真理，使他們獲得歡喜之後，就從座位起身，回到他原來的地方。尊者！沙門瞿曇的形象就是這樣，但實際上他比這還要殊勝。尊者！我想要去拜訪那位沙門瞿曇，向他學習清凈的修行。』 梵志梵摩回答說：『隨你的意願吧。』 於是，優多羅摩納向梵志梵摩的腳行禮，繞著他走了三圈后離開，前往佛陀所在的地方，向佛陀的腳行禮，然後坐在一旁，說道：『世尊！我願意跟隨世尊學習佛法，接受具足戒，成為比丘，跟隨世尊修行清凈的梵行。』 於是，世尊度化了優多羅摩納，讓他學習佛法，接受具足戒。度化優多羅摩納，讓他學習佛法，接受具足戒之後，（佛陀）在鞞陀提國，與眾多比丘一起，逐漸向前行進，到達彌薩羅，住在彌薩羅的大天㮈林。 彌薩羅的婆羅門和居士們聽說沙門瞿曇，釋迦族的後裔，捨棄了釋迦宗族，出家修行，（現在）在鞞陀提國，與眾多比丘一起，逐漸來到這裡彌薩羅，住在（彌薩羅的）大天㮈林。沙門瞿曇有很大的名聲，傳遍四方，沙門瞿曇是如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他於此世，在天界、魔界、梵界、沙門、婆羅門，從人到天，都能自知自覺，親自證悟，成就遊行。

'Venerable one! The ascetic Gotama utters eight kinds of sounds: the first is profound, the second is clear and flowing, the third is heart-touching, the fourth is lovely, the fifth is complete, the sixth is lively, the seventh is distinct, and the eighth is wise. He is loved by many, enjoyed by many, and remembered by many, bringing peace to their minds. Venerable one! When the ascetic Gotama teaches the Dharma to the assembly, his voice does not go beyond the assembly, but remains within it. He teaches them, encourages them to yearn for the truth, and brings them joy. After teaching them with countless methods, encouraging them to yearn for the truth, and bringing them joy, he rises from his seat and returns to his original place. Venerable one! Such is the image of the ascetic Gotama, but in reality, he is even more extraordinary than this. Venerable one! I wish to visit that ascetic Gotama and learn the pure practice from him.' The Brahmin Vamma replied, 'As you wish.' Then, Uttara Manava bowed at the feet of the Brahmin Vamma, circumambulated him three times, and left. He went to where the Buddha was, bowed at the Buddha's feet, and sat to one side, saying, 'Venerable Sir! I wish to follow the Venerable One to learn the Dharma, receive full ordination, become a bhikkhu, and follow the Venerable One to practice the pure Brahmacarya.' Then, the Venerable One ordained Uttara Manava, allowing him to learn the Dharma and receive full ordination. After ordaining Uttara Manava, allowing him to learn the Dharma and receive full ordination, (the Buddha), in the country of Bhedati, together with a large assembly of bhikkhus, gradually advanced and arrived at Misala, staying in the Great Heavenly Mango Grove of Misala. The Brahmins and householders of Misala heard that the ascetic Gotama, a descendant of the Sakya clan, had abandoned his Sakya lineage and left home to practice, (and now) in the country of Bhedati, together with a large assembly of bhikkhus, had gradually come to this Misala, staying in the Great Heavenly Mango Grove (of Misala). The ascetic Gotama has a great reputation, spreading in all directions. The ascetic Gotama is the Tathagata, the Arahant, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, known as the Buddha, the Blessed One. In this world, in the realms of gods, demons, Brahma, ascetics, and Brahmins, from humans to gods, he knows and understands by himself, personally realizes, and achieves the wandering.

。彼說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。若有見如來、無所著、等正覺，敬重禮拜，供養承事者，快得善利，我等寧可共往見彼沙門瞿曇！禮拜供養。

彼彌薩羅梵志、居士各與等類眷屬相隨，從彌薩羅出，北行至大天㮈林，欲見世尊禮拜供養。往詣佛已，或有彌薩羅梵志、居士稽首佛足，卻坐一面，或有與佛共相問訊，卻坐一面，或有叉手向佛，卻坐一面，或有遙見佛已，默然而坐。彼彌薩羅梵志、居士各各坐已，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。

梵志梵摩聞沙門瞿曇釋種子舍釋宗族，出家學道，遊行鞞陀提國，與大比丘眾俱，展轉來至此彌薩羅國，住大天㮈林。彼沙門瞿曇有大名稱，周聞十方，彼沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。彼說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。若有見如來、無所著、等正覺，敬重禮拜，供養承事者，快得善利，我寧可往見沙門瞿曇！禮拜供養

現代漢語譯本：他宣講的法，開頭是美妙的，中間是美妙的，結尾也是美妙的，意義深刻，文辭優美，圓滿清凈，彰顯清凈的修行。如果有人見到如來、阿羅漢、正等覺，恭敬禮拜，供養侍奉，就能快速獲得利益。我們不如一起去見那位沙門喬達摩吧！禮拜供養他。 彌薩羅的婆羅門和居士們各自帶著自己的眷屬，從彌薩羅出發，向北走到大天㮈林，想要見世尊並禮拜供養。他們到達佛陀那裡后，有的彌薩羅婆羅門和居士向佛陀的腳稽首，然後坐在一旁；有的與佛陀互相問候，然後坐在一旁；有的向佛陀合掌，然後坐在一旁；有的遠遠地看見佛陀后，默默地坐下。彌薩羅的婆羅門和居士們各自坐好后，佛陀為他們說法，勸導他們生起渴求之心，成就歡喜之情，用無量方便為他們說法，勸導他們生起渴求之心，成就歡喜之情后，便默然不語。 婆羅門梵摩聽說沙門喬達摩，釋迦族人，捨棄釋迦宗族，出家學道，在鞞陀提國，與眾多比丘一起，輾轉來到這彌薩羅國，住在在大天㮈林。那位沙門喬達摩有很大的名聲，傳遍十方。那位沙門喬達摩是如來、阿羅漢、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他於此世，在天界、魔界、梵界、沙門、婆羅門，從人到天，都能自知自覺，親自證悟併成就。他宣講的法，開頭是美妙的，中間是美妙的，結尾也是美妙的，意義深刻，文辭優美，圓滿清凈，彰顯清凈的修行。如果有人見到如來、阿羅漢、正等覺，恭敬禮拜，供養侍奉，就能快速獲得利益。我不如去見沙門喬達摩吧！禮拜供養他。

English version: He teaches the Dharma, which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with profound meaning and elegant language, complete and pure, revealing the holy life. If anyone sees the Tathagata, the Arahant, the Perfectly Enlightened One, and respects, bows, and serves him with offerings, they will quickly gain great benefit. We should go together to see that ascetic Gotama! Let us bow and make offerings to him. The Brahmins and householders of Misala, each with their families, set out from Misala, traveling north to the Great Tena Forest, desiring to see the World Honored One and pay their respects. Upon arriving where the Buddha was, some of the Brahmins and householders of Misala bowed at the Buddha's feet and sat to one side; some exchanged greetings with the Buddha and sat to one side; some folded their hands towards the Buddha and sat to one side; and some, having seen the Buddha from afar, sat in silence. After the Brahmins and householders of Misala were seated, the Buddha taught them the Dharma, encouraging them to develop a thirst for it and to achieve joy. He taught them the Dharma with countless skillful means, encouraging them to develop a thirst for it and to achieve joy, and then remained silent. The Brahmin Brahma heard that the ascetic Gotama, a Sakyan, having renounced his Sakyan clan, had left home to practice the Way, and was in the country of Vedeha, together with a large community of monks, and had traveled to this country of Misala, staying in the Great Tena Forest. That ascetic Gotama has great renown, known throughout the ten directions. That ascetic Gotama is the Tathagata, the Arahant, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those who can be trained, the Teacher of Gods and Humans, the Buddha, the Blessed One. In this world, among gods, demons, Brahmas, ascetics, Brahmins, from humans to gods, he knows and understands by himself, having realized and attained enlightenment. He teaches the Dharma, which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with profound meaning and elegant language, complete and pure, revealing the holy life. If anyone sees the Tathagata, the Arahant, the Perfectly Enlightened One, and respects, bows, and serves him with offerings, they will quickly gain great benefit. I should go to see the ascetic Gotama! Let me bow and make offerings to him.

梵志梵摩告御者曰：「汝速嚴駕！我今欲往詣沙門瞿曇！」

御者受教，即速嚴駕訖，還白曰：「嚴駕已畢，尊自知時。」於是，梵摩乘極賢妙車，從彌薩羅出，北行至大天㮈林，欲見世尊禮拜供養。

爾時，世尊在無量眾前後圍繞而為說法，梵志梵摩遙見世尊在無量眾前後圍繞而為說法，見已，恐怖。於是，梵摩即避在道側，至樹下住，告一摩納：「汝往詣彼沙門瞿曇，為我問訊聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『瞿曇！我師梵摩問訊聖體康強，安快無病，起居輕便，氣力如常耶？瞿曇！我師梵摩欲來見沙門瞿曇！』」

於是，摩納即受教行，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！我師梵摩問訊聖體康強，安快無病，起居輕便，氣力如常耶？瞿曇！我師梵摩欲來見沙門瞿曇！」

世尊告曰：「摩納！令梵志梵摩安隱快樂，令天及人、阿修羅、揵沓和、羅剎及餘種種身安隱快樂。摩納！梵志梵摩欲來隨意。」

於是，摩納聞佛所說，善受善持，即從坐起，繞佛三匝而去，還詣梵志梵摩所，白曰：「尊！我已通沙門瞿曇，彼沙門瞿曇今住待尊，唯尊知時。」

梵志梵摩即從車下，步詣佛所

梵志梵摩告訴他的御者說：『你快點準備好車駕！我現在要去拜訪沙門瞿曇！』 御者接受命令，立刻準備好車駕，然後回來稟告說：『車駕已經準備好了，請您自己決定出發的時間。』於是，梵摩乘坐著非常精美的車子，從彌薩羅出發，向北走到大天㮈林，想要去拜見世尊，行禮供養。 當時，世尊正在被無數的聽眾前後圍繞著說法，梵志梵摩遠遠地看見世尊被無數的聽眾前後圍繞著說法，看到后，感到害怕。於是，梵摩就躲到路邊，在一棵樹下停住，告訴一個年輕人：『你到那位沙門瞿曇那裡去，替我問候他身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？這樣說：『瞿曇！我的老師梵摩問候您身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？瞿曇！我的老師梵摩想要來拜見沙門瞿曇！』』 於是，這個年輕人接受命令，前往佛陀所在的地方，互相問候之後，退坐在一旁，稟告說：『瞿曇！我的老師梵摩問候您身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？瞿曇！我的老師梵摩想要來拜見沙門瞿曇！』 世尊說：『年輕人！讓梵志梵摩安穩快樂，讓天人、阿修羅、乾闥婆、羅剎以及其他各種眾生都安穩快樂。年輕人！梵志梵摩想來就來吧。』 於是，這個年輕人聽了佛陀所說的話，牢記在心，就從座位上站起來，繞著佛陀走了三圈，然後離開，回到梵志梵摩那裡，稟告說：『尊者！我已經轉告了沙門瞿曇，那位沙門瞿曇現在正在等待您，請您自己決定時間。』 梵志梵摩就從車上下來，步行前往佛陀所在的地方。

The Brahmin Vāma said to his charioteer, 『Hurry and prepare the chariot! I wish to go now to visit the ascetic Gotama!』 The charioteer, having received the instruction, quickly prepared the chariot, and then returned to report, 『The chariot is ready, may you decide the time yourself.』 Then, Vāma, riding in a very fine chariot, set out from Misala, and traveled north to the Great Heavenly Grove, wishing to see the World Honored One, to pay respects and make offerings. At that time, the World Honored One was surrounded by a countless assembly, before and behind, teaching the Dharma. Brahmin Vāma, seeing from afar the World Honored One surrounded by a countless assembly, before and behind, teaching the Dharma, became afraid. Then, Vāma retreated to the side of the road, stopped under a tree, and said to a young man, 『Go to that ascetic Gotama, and ask him for me if his holy body is well, if he is happy and without illness, if his movements are light, and if his strength is as usual? Say these words: 『Gotama! My teacher Vāma asks if your holy body is well, if you are happy and without illness, if your movements are light, and if your strength is as usual? Gotama! My teacher Vāma wishes to come and see the ascetic Gotama!』』 Then, the young man, having received the instruction, went to where the Buddha was, exchanged greetings, and sat down to one side, reporting, 『Gotama! My teacher Vāma asks if your holy body is well, if you are happy and without illness, if your movements are light, and if your strength is as usual? Gotama! My teacher Vāma wishes to come and see the ascetic Gotama!』 The World Honored One said, 『Young man! May the Brahmin Vāma be peaceful and happy, may the gods and humans, asuras, gandharvas, rakshasas, and all other beings be peaceful and happy. Young man! Let the Brahmin Vāma come as he wishes.』 Then, the young man, having heard what the Buddha said, received it well and held it in mind, and then rose from his seat, circumambulated the Buddha three times, and left, returning to where the Brahmin Vāma was, reporting, 『Venerable one! I have informed the ascetic Gotama, and that ascetic Gotama is now waiting for you, may you decide the time yourself.』 The Brahmin Vāma then got down from the chariot and walked to where the Buddha was.

。彼眾遙見梵志梵摩來，即從座起，開道避之。所以者何？以有名德及多識故。

梵志梵摩告彼眾曰：「諸賢！各各復坐，我欲直往見沙門瞿曇。」於是，梵摩往詣佛所，共相問訊，卻坐一面。

爾時，梵摩不壞二根，眼根及耳根。梵志梵摩坐已，諦觀佛身三十二相，彼見三十相，於二相有疑，陰馬藏及廣長舌。梵志梵摩即時以偈問世尊曰：

「如我昔曾所聞，　　三十二大人相， 于中求不見二，　　尊沙門瞿曇身。 為有陰馬藏不？　　一切人尊深密， 云何為人最尊，　　不現視微妙舌？ 若尊有廣長舌，　　唯愿令我得見， 今實有疑惑心，　　愿調御決我疑。」

世尊作是念：「此梵志梵摩求我身三十二相，彼見三十，於二有疑，陰馬藏及廣長舌，我今寧可除彼疑惑。」世尊知已，作如其像如意足，作如其像如意足已，梵志梵摩見世尊身陰馬藏及廣長舌，于中廣長舌者，舌從口出，盡覆其面。世尊止如意足已，為梵志梵摩說此頌曰：

「謂汝昔曾所聞，　　三十二大人相， 彼一切在我身，　　滿具足最上正。 調御斷於我疑，　　梵志發微妙信。 至難得見聞，　　最上正盡覺。 出世為極難，　　最上正盡覺， 梵志我正覺，　　無上正法王

現代漢語譯本：他們遠遠地看見婆羅門梵摩走來，就立刻從座位上站起來，讓開道路避讓。這是為什麼呢？因為他有名望、德行，而且見識廣博。 婆羅門梵摩告訴眾人說：『各位賢者！請各自坐下，我想要直接去見沙門瞿曇。』於是，梵摩前往佛陀所在之處，互相問候之後，退坐在一旁。 當時，梵摩沒有隱瞞自己的兩種觀察，即眼根和耳根。婆羅門梵摩坐下後，仔細觀察佛陀身上的三十二種大丈夫相，他看到了三十種，對兩種相貌有所懷疑，即陰馬藏和廣長舌。婆羅門梵摩隨即用偈語向世尊發問： 『正如我過去所聽聞的，有三十二種大丈夫相，其中我沒有在尊貴的沙門瞿曇身上看到兩種。是否有陰馬藏呢？一切人中最尊貴的您如此深藏不露，為什麼不展現您那微妙的舌頭呢？如果尊者有廣長舌，我希望能夠親眼見到，現在我心中確實有疑惑，希望調御者能為我解除疑惑。』 世尊心想：『這位婆羅門梵摩在觀察我身上的三十二種大丈夫相，他看到了三十種，對兩種有所懷疑，即陰馬藏和廣長舌，我應該消除他的疑惑。』世尊知道后，就施展瞭如意足的神通，施展如意足神通后，婆羅門梵摩看見了世尊的陰馬藏和廣長舌，其中廣長舌是從口中伸出，完全覆蓋了面部。世尊停止如意足神通后，為婆羅門梵摩說了這首偈語： 『你過去所聽聞的，三十二種大丈夫相，它們全部都在我身上，圓滿具足，至高無上。調御者消除了我的疑惑，婆羅門因此生起了微妙的信心。至難得見聞的，至高無上的正等覺，出世是極其困難的，至高無上的正等覺，婆羅門啊，我就是正覺者，無上的正法之王。』

English version: When they saw the Brahmin Vamma coming from afar, they immediately rose from their seats, making way for him. Why was this? Because he was renowned for his virtue and extensive knowledge. The Brahmin Vamma said to the crowd, 'Good sirs! Please sit down, each of you. I wish to go directly to see the ascetic Gotama.' Then, Vamma went to where the Buddha was, exchanged greetings, and sat down to one side. At that time, Vamma did not conceal his two faculties, the eye and the ear. After sitting down, the Brahmin Vamma carefully observed the thirty-two marks of a great man on the Buddha's body. He saw thirty of them, but had doubts about two: the concealed male organ and the long tongue. The Brahmin Vamma then asked the World Honored One in verse: 'As I have heard in the past, there are thirty-two marks of a great man, among which I do not see two on the body of the venerable ascetic Gotama. Is there a concealed male organ? You, the most honored of all people, are so deeply hidden. Why do you not reveal your exquisite tongue? If the venerable one has a long tongue, I wish to see it with my own eyes. Now I truly have doubts in my heart, and I wish the tamer to resolve my doubts.' The World Honored One thought, 'This Brahmin Vamma is observing the thirty-two marks of a great man on my body. He has seen thirty, but has doubts about two: the concealed male organ and the long tongue. I should dispel his doubts.' Knowing this, the World Honored One performed a feat of psychic power. After performing the feat, the Brahmin Vamma saw the World Honored One's concealed male organ and long tongue. The long tongue extended from his mouth, completely covering his face. After ceasing the psychic feat, the World Honored One spoke this verse to the Brahmin Vamma: 'What you have heard in the past, the thirty-two marks of a great man, they are all on my body, fully complete, supreme and perfect. The tamer has resolved my doubts, and the Brahmin has thus generated subtle faith. The supreme and perfect enlightenment is most difficult to see and hear. It is extremely difficult for the supreme and perfect enlightenment to appear in the world. Brahmin, I am the enlightened one, the king of the unsurpassed righteous Dharma.'

梵志梵摩聞已，而作是念：「此沙門瞿曇成就三十二大人之相，謂成就大人相者，必有二處真諦不虛。若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下。如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。若剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，必得如來、無所著、等正覺，名稱流佈，周聞十方。」

於是，世尊而作是念：「此梵志梵摩長夜無諛諂、無欺誑，所欲所問者，一切欲知非為觸嬈，彼亦如是，我寧可說彼甚深阿毗曇。」世尊知已，為梵志梵摩即說頌曰：

「現世樂法故，　　饒益為後世， 梵志汝問事，　　隨本意所思。 彼彼諸問事，　　我為汝斷疑。」 世尊已許問，　　梵志梵摩故， 便問世尊事，　　隨本意所思： 「云何為梵志，　　三達有何義？ 以何說無著，　　何等正盡覺？」

爾時，世尊以頌答曰：

「滅惡不善法，　　立住擇梵行， 修習梵志正，　　以此為梵志。 明達於過去，　　見樂及惡道， 得無明盡說，　　知是立牟尼

梵志梵摩聽了這些話，心中思忖：『這位沙門瞿曇具備三十二種大丈夫的相貌，所謂具備大丈夫相貌的人，必定在兩個方面有真實不虛的成就。如果他在家，必定成為轉輪王，聰明睿智，擁有四種軍隊，統治天下。他會像法王一樣擁有七寶，這七寶是：輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，這就是所謂的七寶。他會有上千個兒子，容貌端正，勇猛無畏，能夠降伏其他人群，他必定統治這整個大地乃至大海，不用刀劍，而是用佛法教化，使他們得到安寧。如果他剃除鬚髮，穿上袈裟，真心實意地捨棄家庭，出家修道，必定會證得如來、無所執著、正等正覺的果位，他的名聲會流傳開來，傳遍十方。』 這時，世尊心想：『這位梵志梵摩長久以來沒有虛偽諂媚，也沒有欺騙，他所想所問的，都是真心想了解，而不是爲了擾亂我。他也是這樣看待我的，我應該為他講說甚深的阿毗曇。』世尊知道后，就為梵志梵摩說了偈語： 『爲了現世的快樂，也爲了來世的利益，梵志，你所問的事情，都隨你本意所想的。你所問的每一件事，我都會為你解除疑惑。』 世尊已經允許他提問，梵志梵摩因此就向世尊提問，隨他本意所想： 『怎樣才算是梵志？三達有什麼意義？用什麼來說明無執著？什麼是正盡覺？』 這時，世尊用偈語回答說： 『滅除邪惡不善的法，確立並堅持清凈的修行，修習梵志的正道，這就是梵志的含義。 明瞭過去的事情，看到快樂和邪惡的道路，證得無明的滅盡，知道這些，就稱為牟尼。』

Having heard this, the Brahmin Vamra thought to himself: 'This Shramana Gautama possesses the thirty-two marks of a great man. It is said that one who possesses the marks of a great man will surely have two true and unfailing destinies. If he remains a householder, he will certainly become a Wheel-Turning King, intelligent and wise, possessing four kinds of armies, and ruling the world. Like a Dharma King, he will possess seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the chief minister treasure. These are the seven treasures. He will have a thousand sons, handsome and brave, fearless, and able to subdue others. He will surely rule this entire earth, even to the great ocean, not with swords and weapons, but with the Dharma, bringing peace and security. If he shaves his head and beard, puts on the saffron robe, and with true faith leaves his home to become a homeless ascetic, he will surely attain the state of a Tathagata, free from all attachments, and perfectly enlightened. His name will spread throughout the ten directions.' Then, the World-Honored One thought: 'This Brahmin Vamra has long been without flattery or deceit, and what he desires to know and asks about is all out of a genuine wish to understand, not to disturb me. He also sees me in the same way. I should teach him the profound Abhidhamma.' Knowing this, the World-Honored One spoke the following verses to the Brahmin Vamra: 'For the sake of happiness in this life, and for the benefit of the next, Brahmin, whatever you ask, according to your own intention. Whatever questions you have, I will resolve your doubts.' Having been granted permission to ask, the Brahmin Vamra then asked the World-Honored One, according to his own intention: 'What is a Brahmin? What is the meaning of the three knowledges? What is meant by saying 'without attachment'? What is perfect enlightenment?' Then, the World-Honored One answered in verses: 'Eliminating evil and unwholesome deeds, establishing and maintaining pure conduct, practicing the right path of a Brahmin, this is what it means to be a Brahmin. Clearly understanding the past, seeing the paths of happiness and evil, attaining the extinction of ignorance, knowing these things, one is called a Muni.'

善知清凈心，　　盡脫淫怒癡， 成就於三明，　　以此為三達。 遠離不善法，　　正住第一義， 第一世所敬，　　以此為無著。 饒益天及人，　　與眼滅壞諍， 普知現視盡，　　以此正盡覺。」

於是，梵摩即從座起，欲稽首佛足，彼時大眾同時俱發高大音聲：「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？此彌薩羅國所有梵志、居士者，梵志梵摩于彼最第一，謂出生故。梵志梵摩為父母所舉，受生清凈，乃至七世父母不絕種族，生生無惡，彼為沙門瞿曇極下意尊敬作禮，供養奉事。沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？此彌薩羅國所有梵志、居士者，梵志梵摩于彼最第一，謂學書故。梵志梵摩博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。彼為沙門瞿曇極下意尊敬作禮，供養奉事。

「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？此彌薩羅國所有梵志、居士者，梵志梵摩于彼最第一，謂財物故

『善於瞭解清凈的心，完全擺脫淫慾、憤怒和愚癡，成就宿命、天眼、漏盡這三明，這就是所謂的三達。遠離一切不善的行為，安住于最真實的道理，為世間第一所尊敬，這就是所謂的無執著。能夠利益天人和眾生，給予他們智慧之眼，平息爭端，普遍瞭解一切現象的終極，這就是所謂的正等正覺。』 於是，梵摩立刻從座位上站起來，想要頂禮佛陀的雙足。這時，在場的大眾同時發出高亢的聲音：『沙門瞿曇真是太神奇了！太特別了！擁有如此強大的如意足，擁有如此強大的威德，擁有如此巨大的福佑，擁有如此強大的威神。這是為什麼呢？因為在這彌薩羅國所有的婆羅門和居士中，婆羅門梵摩是最傑出的，這是因為他的出身。婆羅門梵摩由父母所生，血統清凈，甚至七代父母都沒有斷絕種族，生生世世都沒有做過惡事。他竟然對沙門瞿曇如此謙卑地尊敬作禮，供養侍奉。沙門瞿曇真是太神奇了！太特別了！擁有如此強大的如意足，擁有如此強大的威德，擁有如此巨大的福佑，擁有如此強大的威神。這是為什麼呢？因為在這彌薩羅國所有的婆羅門和居士中，婆羅門梵摩是最傑出的，這是因為他精通學問。婆羅門梵摩博學多聞，記憶力超群，能夠背誦四部吠陀經典，深入理解因、緣、正、文、戲這五種句子的含義。他竟然對沙門瞿曇如此謙卑地尊敬作禮，供養侍奉。 『沙門瞿曇真是太神奇了！太特別了！擁有如此強大的如意足，擁有如此強大的威德，擁有如此巨大的福佑，擁有如此強大的威神。這是為什麼呢？因為在這彌薩羅國所有的婆羅門和居士中，婆羅門梵摩是最傑出的，這是因為他擁有財富。

'Being skilled in knowing the pure mind, completely free from lust, anger, and delusion, having achieved the three knowledges of past lives, divine eye, and the extinction of outflows, this is known as the three kinds of penetration. Being far from unwholesome actions, dwelling rightly in the ultimate truth, being revered by the world, this is known as non-attachment. Benefiting gods and humans, giving them the eye of wisdom, extinguishing disputes, universally knowing the end of all phenomena, this is known as perfect enlightenment.' Then, Brahma immediately rose from his seat, intending to bow at the Buddha's feet. At that moment, the assembly simultaneously raised their voices, exclaiming: 'The ascetic Gautama is truly amazing! Truly extraordinary! He possesses such great miraculous powers, such great virtue, such great blessings, and such great spiritual power. Why is this so? Because among all the Brahmins and householders in this Misala country, the Brahmin Brahma is the most outstanding, and this is because of his birth. The Brahmin Brahma was born of his parents, with a pure lineage, and even for seven generations, his parents have not broken the lineage, and in every life, he has not done evil. Yet, he is so humbly respectful to the ascetic Gautama, bowing and serving him. The ascetic Gautama is truly amazing! Truly extraordinary! He possesses such great miraculous powers, such great virtue, such great blessings, and such great spiritual power. Why is this so? Because among all the Brahmins and householders in this Misala country, the Brahmin Brahma is the most outstanding, and this is because he is proficient in learning. The Brahmin Brahma is learned and has a great memory, able to recite the four Vedas, and deeply understands the meaning of the five kinds of sentences: cause, condition, correctness, text, and play. Yet, he is so humbly respectful to the ascetic Gautama, bowing and serving him.' 'The ascetic Gautama is truly amazing! Truly extraordinary! He possesses such great miraculous powers, such great virtue, such great blessings, and such great spiritual power. Why is this so? Because among all the Brahmins and householders in this Misala country, the Brahmin Brahma is the most outstanding, and this is because he possesses wealth.'

。梵志梵摩極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足食豐，彌薩羅乃至水草木，謂王摩竭陀未生怨鞞陀提子特與梵封，彼為沙門瞿曇極下意尊敬作禮，供養奉事。沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。所以者何？此彌薩羅國所有梵志、居士者，梵志梵摩于彼最第一，謂壽命故。梵志梵摩極大長老，壽命具足，年百二十六，彼為沙門瞿曇極下意尊敬作禮，供養奉事。」

是時，世尊以他心智知彼大眾心之所念，世尊知已，告梵志梵摩：「止！止！梵志！但心喜足，可還復坐，為汝說法。」

梵志梵摩稽首佛足，卻坐一面，世尊為彼說法，勸發渴仰，成就歡喜。無量方便為彼說法，勸發渴仰，成就歡喜已，如諸佛法，先說端政法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無慾為妙，道品白凈。為說是已，佛知彼有歡喜心、具足心、柔軟心、堪耐心、升上心、一向心、無疑心、無蓋心，有能有力受佛正法，謂如諸佛所說正要，世尊具為彼說苦、習、滅、道。梵志梵摩即于座上見四聖諦，苦、習、滅、道，猶如白素，易染為色。如是梵摩即于座上見四聖諦，苦、習、滅、道

現代漢語譯本：梵志梵摩極其富有，擁有無量的財富，畜牧產業多得無法計算，封地食邑各種待遇都很豐厚，食物充足。彌薩羅乃至水草樹木，都是摩揭陀國王未生怨賜予梵摩的封地。他卻對沙門瞿曇極其謙卑，恭敬作禮，供養侍奉。沙門瞿曇真是太神奇了！太特別了！擁有強大的如意神通，擁有巨大的威德，擁有巨大的福佑，擁有強大的威神。這是為什麼呢？因為在這彌薩羅國所有的梵志和居士中，梵志梵摩是最尊貴的，因為他壽命最長。梵志梵摩是極其年長的長老，壽命圓滿，活了一百二十六歲，但他卻對沙門瞿曇極其謙卑，恭敬作禮，供養侍奉。 這時，世尊以他心智知道大眾心中所想，世尊知道后，告訴梵志梵摩：『停！停！梵志！只要心中歡喜滿足就好，可以回到座位上，我為你說法。』 梵志梵摩向佛陀的腳稽首，然後退坐在一旁。世尊為他說法，勸導他生起渴求之心，成就歡喜。用無量的方法為他說法，勸導他生起渴求之心，成就歡喜后，按照諸佛的教法，先說端正的法，讓聽者歡悅，即講佈施、持戒、生天之法，斥責慾望為災禍，生死為污穢，稱讚無慾為美好，以及清凈的道品。說完這些后，佛陀知道他已經有了歡喜心、具足心、柔軟心、堪耐心、升上心、一心向道的心、無疑心、無蓋心，有能力接受佛陀的正法，即諸佛所說的正要。世尊就為他詳細地講解了苦、集、滅、道四聖諦。梵志梵摩當即在座位上領悟了四聖諦，苦、集、滅、道，就像白色的絲綢，容易被染上顏色一樣。就這樣，梵摩當即在座位上領悟了四聖諦，苦、集、滅、道。

English version: The Brahmin Vamma was extremely wealthy, possessing immeasurable riches, livestock and property beyond calculation, and various privileges of land and sustenance, with abundant food. Even the land of Misala, including its water, grass, and trees, was granted to Vamma by King Ajatasattu of Magadha. Yet, he was extremely humble towards the ascetic Gotama, respectfully bowing and offering service. The ascetic Gotama is truly amazing! Truly extraordinary! He possesses great magical powers, great virtue, great blessings, and great spiritual power. Why is this so? Because among all the Brahmins and householders in this country of Misala, Brahmin Vamma is the most esteemed, due to his long life. Brahmin Vamma is an extremely aged elder, having lived a full life of one hundred and twenty-six years, yet he is extremely humble towards the ascetic Gotama, respectfully bowing and offering service. At that time, the World-Honored One, through his mind-reading abilities, knew what was in the minds of the assembly. Knowing this, the World-Honored One said to Brahmin Vamma, 'Stop! Stop! Brahmin! Just be content with joy in your heart, you may return to your seat, and I will teach you the Dharma.' Brahmin Vamma bowed his head to the Buddha's feet and then sat to one side. The World-Honored One taught him the Dharma, encouraging him to develop a thirst for it and to achieve joy. Using countless methods, he taught him the Dharma, encouraging him to develop a thirst for it and to achieve joy. Having done so, according to the Dharma of all Buddhas, he first spoke of the righteous Dharma, which brings joy to the listeners, namely, the teachings on giving, morality, and rebirth in heaven, while denouncing desire as a calamity, and birth and death as defilement, praising the absence of desire as wonderful, and the pure path of the Dharma. After speaking these words, the Buddha knew that he had a joyful heart, a complete heart, a soft heart, a patient heart, an ascending heart, a single-minded heart, a heart without doubt, and a heart without obstruction, and that he had the ability to receive the Buddha's true Dharma, which is the essence of what all Buddhas teach. The World-Honored One then explained to him in detail the Four Noble Truths: suffering, its origin, its cessation, and the path. Brahmin Vamma immediately understood the Four Noble Truths, suffering, its origin, its cessation, and the path, while sitting there, just as white silk is easily dyed with color. Thus, Vamma immediately understood the Four Noble Truths, suffering, its origin, its cessation, and the path, while sitting there.

於是，梵摩見法得法，覺白凈法，斷疑度惑，更無餘尊，不復由他，無有猶豫，已住果證，於世尊法得無所畏，即從座起，稽首佛足：「世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

時，梵志梵摩叉手向佛，白曰：「世尊！唯愿明日垂顧受請，及比丘眾。」世尊為梵志梵摩故，默然而受。

梵志梵摩知世尊默然受已，稽首佛足，繞三匝而去，還歸其家。即于其夜施設餚饌極妙上味、種種豐饒食啖含消，施設已訖，平旦敷床，至時唱曰：「世尊！飯食已辦，唯聖知時。」

於是，世尊過夜平旦，著衣持缽，比丘翼從，世尊在前，往詣梵志梵摩家，于比丘眾前敷座而坐。梵志梵摩知世尊及比丘眾眾坐已定，自行澡水，以上味餚饌、種種豐饒食啖含消，自手酙酌，令極飽滿，食訖收器，行澡水竟，取一小床，坐受咒愿。

梵志梵摩坐已，世尊為彼說咒愿曰：

「咒火第一齋，　　通音諸音本， 王為人中尊，　　海為江河長， 月為星中明，　　明照無過日， 上下維諸方，　　及一切世間， 從人乃至天，　　唯佛最第一

現代漢語譯本：於是，梵摩親見佛法，領悟清凈之法，斷除疑惑，不再依賴其他尊者，不再猶豫，已證得果位，對世尊的教法生起無所畏懼之心。他立即從座位起身，頂禮佛足，說道：『世尊！我今皈依佛、法、僧三寶，懇請世尊接納我為優婆塞，從今日起，終身皈依，直至生命終結。』 當時，梵志梵摩合掌向佛，說道：『世尊！懇請您明日慈悲應允我的邀請，接受我和比丘僧眾的供養。』世尊爲了梵志梵摩的緣故，默然接受了邀請。 梵志梵摩知道世尊默然接受后，頂禮佛足，繞佛三圈后離去，回到家中。當晚，他準備了極其精美的佳餚，各種豐盛的食物，包括可食用的和可消化的。準備完畢后，天亮時鋪好床鋪，到時辰便說道：『世尊！飯食已經準備好了，請聖者知時。』 於是，世尊過夜后，天亮時穿好衣服，拿著缽，比丘們跟隨在後，世尊走在前面，前往梵志梵摩的家。在比丘僧眾面前鋪好座位坐下。梵志梵摩知道世尊和比丘僧眾都已坐定，便親自準備洗手水，用上等的佳餚、各種豐盛的食物，包括可食用的和可消化的，親自斟酌，讓大家吃得飽飽的。用完餐后，收起餐具，準備好洗手水，然後取來一張小床，坐下接受祝福。 梵志梵摩坐下後，世尊為他說了祝福的偈語： 『祭火是第一的齋戒， 通達一切聲音的根本， 國王是人中的尊者， 大海是江河的領袖， 月亮是星星中最明亮的， 光明沒有超過太陽的， 上下四方， 以及一切世間， 從人到天， 唯有佛陀最第一。』

English version: Then, Vamma, having seen the Dharma and attained the Dharma, awakened to the pure Dharma, cut off doubts and overcame confusion, no longer relying on other venerables, without hesitation, having already attained the fruit of realization, and having gained fearlessness in the Buddha's teachings, immediately rose from his seat, bowed at the Buddha's feet, and said: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. I beseech the World Honored One to accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my days.' At that time, the Brahmin Vamma, with his palms together, said to the Buddha: 'World Honored One! I beseech you to graciously accept my invitation tomorrow, and to receive the offerings of myself and the monastic community.' The World Honored One, for the sake of the Brahmin Vamma, silently accepted. The Brahmin Vamma, knowing that the World Honored One had silently accepted, bowed at the Buddha's feet, circumambulated him three times, and then departed, returning to his home. That night, he prepared extremely exquisite delicacies, various abundant foods, including both edible and digestible items. Having completed the preparations, at dawn he laid out the bedding, and when the time came, he announced: 'World Honored One! The meal is ready, may the Holy One know the time.' Then, the World Honored One, after the night had passed, at dawn, put on his robes, took his bowl, and with the monks following behind, the World Honored One went ahead to the Brahmin Vamma's house. He sat down on the seat that had been prepared in front of the monastic community. The Brahmin Vamma, knowing that the World Honored One and the monastic community were seated, personally prepared water for washing, and with the finest delicacies, various abundant foods, including both edible and digestible items, personally served them, ensuring everyone was fully satisfied. After the meal, he cleared the dishes, prepared water for washing, and then brought a small bed, sitting down to receive blessings. After the Brahmin Vamma sat down, the World Honored One spoke the verses of blessing for him: 'The fire sacrifice is the foremost of fasts, Penetrating the root of all sounds, The king is the most honored among men, The ocean is the leader of rivers, The moon is the brightest among the stars, There is no light greater than the sun, Above, below, and in all directions, And in all the worlds, From humans to gods, Only the Buddha is the most supreme.'

於是，世尊為梵志梵摩說咒愿已，從座起去，彌薩羅國住經數日，攝衣持缽，則便遊行至舍衛國，展轉前進，到舍衛國，住勝林給孤獨園。於是，眾多比丘舍衛乞食時，聞彼彌薩羅梵志梵摩以偈問佛事，彼便命終。諸比丘聞已，食訖，中后收舉衣缽，澡洗手足，以尼師檀著于肩上，往詣佛所，稽首作禮，卻住一面，白曰：「世尊！我等眾多比丘平旦著衣，持缽入舍衛乞食時，聞彼彌薩羅梵志梵摩以偈問佛事，彼便命終。世尊！彼至何處，為生何許，後世云何？」

世尊答曰：「比丘！梵志梵摩極有大利，最後知法，為法故不煩勞我。比丘！梵志梵摩五下分結盡，生彼得般涅槃，得不退法，不還此世。」爾時，世尊記說梵摩得阿那含。

佛說如是。梵志梵摩及諸比丘，聞佛所說，歡喜奉行

於是，世尊為梵志梵摩說了祝福的話后，就從座位起身離開了。他在彌薩羅國住了幾天，整理好衣物，拿著缽，就前往舍衛國。他一路前行，到達舍衛國，住在勝林給孤獨園。當時，許多比丘在舍衛城乞食時，聽說了彌薩羅的梵志梵摩用偈語向佛陀請教佛法的事情，之後他就去世了。比丘們聽聞此事後，用完餐，在中午過後收拾好衣缽，洗凈手腳，把坐具搭在肩上，前往佛陀所在之處，行禮問候后，退到一旁，稟告說：『世尊！我們眾多比丘在清晨穿好衣服，拿著缽到舍衛城乞食時，聽說了彌薩羅的梵志梵摩用偈語向佛陀請教佛法的事情，之後他就去世了。世尊！他去了哪裡，投生到何處，他的來世會怎樣呢？』 世尊回答說：『比丘們！梵志梵摩獲得了極大的利益，他最終明白了佛法，爲了佛法而沒有麻煩我。比丘們！梵志梵摩已經斷盡了五下分結，他往生到那裡後會證得涅槃，獲得不退轉的境界，不會再回到這個世間。』當時，世尊就預記梵摩證得了阿那含果。 佛陀說了這些話。梵志梵摩和眾比丘聽了佛陀所說，都歡喜地接受並奉行。

Then, the World-Honored One, having spoken blessings to the Brahmin Vamma, rose from his seat and departed. He stayed in the country of Misala for several days, then, having arranged his robes and taken his bowl, he proceeded to Savatthi. Progressing gradually, he arrived at Savatthi and stayed at the Jeta Grove, Anathapindika's Park. At that time, many monks, while begging for alms in Savatthi, heard that the Brahmin Vamma of Misala had questioned the Buddha with verses about the Dharma, and then he had passed away. Having heard this, the monks, after finishing their meal, in the afternoon, collected their robes and bowls, washed their hands and feet, placed their sitting cloths on their shoulders, and went to where the Buddha was. They bowed in respect, stood to one side, and reported: 'World-Honored One! We, many monks, while putting on our robes in the morning and taking our bowls to beg for alms in Savatthi, heard that the Brahmin Vamma of Misala had questioned the Buddha with verses about the Dharma, and then he had passed away. World-Honored One! Where has he gone, where has he been reborn, and what will his future be?' The World-Honored One replied: 'Monks! The Brahmin Vamma has gained great benefit. He finally understood the Dharma, and for the sake of the Dharma, he did not trouble me. Monks! The Brahmin Vamma has exhausted the five lower fetters. Having been born there, he will attain Nirvana, gain the state of non-regression, and will not return to this world.' At that time, the World-Honored One declared that Vamma had attained the Anagami fruit. Thus spoke the Buddha. The Brahmin Vamma and the monks, having heard what the Buddha had said, joyfully accepted and practiced it.

梵摩經第十竟(六千七百七十六字)

中阿含經卷第四十一(六千七百七十六字)

中阿含梵志品第一竟(三萬四百五十四字)

中阿含經卷第四十二

根本分別品第二(有十經)(第四分別誦)

分別六界、處　　觀法、溫泉林 釋中禪室尊　　阿難說、意行 拘樓瘦無諍　　鸚鵡、分別業

（一六二）中阿含根本分別品分別六界經第一

一時，佛游摩竭陀國，往詣王舍城宿。於是，世尊往至陶家，語曰：「陶師！我今欲寄陶屋一宿，汝見聽耶？」

陶師答曰：「我無所違。然有一比丘先已住中，若彼聽者，欲住隨意。」

爾時，尊者弗迦邏娑利先已在彼住陶屋中。於是，世尊出陶師家入彼陶屋，語尊者弗迦邏娑利曰：「比丘！我今欲寄陶屋一宿，汝見聽耶？」

尊者弗迦邏娑利答曰：「君！我無所違。且此陶屋草座已敷，君欲住者，自可隨意。」

爾時，世尊從彼陶屋出外洗足訖，還入內，于草座上敷尼師檀，結跏趺坐，竟夜默然靖坐定意，尊者弗迦邏娑利亦竟夜默然靖坐定意

《梵摩經》第十完（六千七百七十六字） 《中阿含經》卷第四十一（六千七百七十六字） 《中阿含梵志品》第一完（三萬四百五十四字） 《中阿含經》卷第四十二 《根本分別品》第二（有十經）（第四分別誦） 分別六界、處 觀法、溫泉林 釋中禪室尊 阿難說、意行 拘樓瘦無諍 鸚鵡、分別業 （一六二）《中阿含根本分別品分別六界經》第一 一時，佛陀在摩竭陀國游化，前往王舍城住宿。當時，世尊前往陶工家，對他說：『陶師！我今天想借你的陶屋住一晚，你同意嗎？』 陶師回答說：『我沒有異議。但有一位比丘已經住在裡面了，如果他同意，您就可以隨意住。』 當時，尊者弗迦邏娑利已經住在那個陶屋裡。於是，世尊從陶工家出來，進入那個陶屋，對尊者弗迦邏娑利說：『比丘！我今天想借你的陶屋住一晚，你同意嗎？』 尊者弗迦邏娑利回答說：『先生！我沒有異議。而且這陶屋的草座已經鋪好，您想住的話，請隨意。』 當時，世尊從陶屋出來，洗完腳后，又回到屋內，在草座上鋪好尼師檀，結跏趺坐，整夜默然靜坐，進入禪定。尊者弗迦邏娑利也整夜默然靜坐，進入禪定。

The tenth chapter of the 'Brahma Sutra' is complete (6,776 words). The forty-first scroll of the 'Madhyama Agama Sutra' (6,776 words). The first chapter of the 'Madhyama Agama Brahmana Section' is complete (30,454 words). The forty-second scroll of the 'Madhyama Agama Sutra'. Translated by the Tripiṭaka master Gautama Saṃghadeva from Kipin during the Eastern Jin Dynasty. The second chapter of the 'Fundamental Differentiation Section' (containing ten sutras) (the fourth recitation of differentiation). Differentiating the six elements, places, observing the Dharma, hot spring forest. The Venerable One in the meditation chamber, Ananda speaks, mental actions. Kurus, the non-contender, the parrot, differentiating karma. (162) The first sutra of the 'Fundamental Differentiation Section' of the 'Madhyama Agama Sutra', 'Differentiating the Six Elements'. At one time, the Buddha was traveling in the country of Magadha, and went to stay in Rajagriha. Then, the World Honored One went to a potter's house and said to him, 'Potter! I wish to stay in your pottery house for one night, do you agree?' The potter replied, 'I have no objection. However, there is a bhikkhu already staying inside. If he agrees, you may stay as you wish.' At that time, the Venerable Phagguna Sāriputta was already staying in that pottery house. Then, the World Honored One came out of the potter's house and entered the pottery house, and said to the Venerable Phagguna Sāriputta, 'Bhikkhu! I wish to stay in your pottery house for one night, do you agree?' The Venerable Phagguna Sāriputta replied, 'Sir! I have no objection. Moreover, the grass mat in this pottery house is already laid out, if you wish to stay, please do as you wish.' Then, the World Honored One came out of the pottery house, washed his feet, and returned inside. He spread out his nisidana on the grass mat, sat in the lotus position, and remained silent in meditation throughout the night. The Venerable Phagguna Sāriputta also remained silent in meditation throughout the night.

。彼時，世尊而作是念：「此比丘住止寂靖，甚奇！甚特！我今寧可問彼比丘：『汝師是誰？依誰出家學道受法？』」

世尊念已，問曰：「比丘！汝師是誰？依誰出家學道受法？」

尊者弗迦邏娑利答曰：「賢者！有沙門瞿曇釋種子，舍釋宗族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，覺無上正盡覺，彼是我師，依彼出家學道受法。」

世尊即復問曰：「比丘！曾見師耶？」

尊者弗迦邏娑利答曰：「不見。」

世尊問曰：「若見師者，為識不耶？」

尊者弗迦邏娑利答曰：「不識。然，賢者！我聞世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼是我師，依彼出家學道受法。」

彼時，世尊復作是念：「此族姓子依我出家學道受法，我今寧可為說法耶？」

世尊念已，語尊者弗迦邏娑利曰：「比丘！我為汝說法，初善、中善、竟亦善，有義有文，具足清凈，顯現梵行，謂分別六界，汝當諦聽，善思念之。」

尊者弗迦邏娑利答曰：「唯然。」

佛告彼曰：「比丘！人有六界聚、六觸處、十八意行、四住處。若有住彼，不聞憂戚事，不聞憂戚事已，意便不憎、不憂、不勞，亦不恐怖

現代漢語譯本：當時，世尊心中想道：『這位比丘住處如此寂靜，真是稀奇！真是特別！我應該去問問這位比丘：『你的老師是誰？你依誰出家學道受法的？』 世尊想完，就問：『比丘！你的老師是誰？你依誰出家學道受法的？』 尊者弗迦邏娑利回答說：『賢者！有一位沙門瞿曇，是釋迦族的後裔，他捨棄了釋迦宗族，剃除了鬚髮，穿上袈裟，以堅定的信念捨棄了家庭，出家學道，證得了無上正等正覺，他就是我的老師，我依他出家學道受法。』 世尊又問：『比丘！你曾見過你的老師嗎？』 尊者弗迦邏娑利回答說：『沒有見過。』 世尊問：『如果見到你的老師，你能認出他嗎？』 尊者弗迦邏娑利回答說：『認不出。但是，賢者！我聽說世尊、如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，他就是我的老師，我依他出家學道受法。』 當時，世尊又想：『這位族姓子依我出家學道受法，我應該為他說法嗎？』 世尊想完，就對尊者弗迦邏娑利說：『比丘！我為你說法，開頭是善的，中間是善的，結尾也是善的，有意義，有文采，具足清凈，顯現梵行，也就是分別六界，你應當仔細聽，好好思考。』 尊者弗迦邏娑利回答說：『好的。』 佛告訴他說：『比丘！人有六界聚合、六觸處、十八意行、四住處。如果有人安住於此，就不會聽到憂愁悲傷的事情，聽不到憂愁悲傷的事情后，內心就不會憎恨、憂愁、勞累，也不會恐懼。』

English version: At that time, the World-Honored One thought to himself: 'This bhikkhu dwells in such tranquility, it is truly marvelous! It is truly extraordinary! I should ask this bhikkhu: 'Who is your teacher? Upon whom did you go forth, study the Way, and receive the Dharma?' Having thought this, the World-Honored One asked: 'Bhikkhu! Who is your teacher? Upon whom did you go forth, study the Way, and receive the Dharma?' Venerable Phagguna replied: 'Venerable One! There is a śramaṇa Gotama, of the Sakyan lineage, who abandoned his Sakyan clan, shaved his head and beard, donned the robes, with firm faith left home, went forth from home to homelessness, studied the Way, and awakened to the unsurpassed, complete, and perfect awakening. He is my teacher, and upon him I went forth, studied the Way, and received the Dharma.' The World-Honored One then asked: 'Bhikkhu! Have you ever seen your teacher?' Venerable Phagguna replied: 'I have not.' The World-Honored One asked: 'If you were to see your teacher, would you recognize him?' Venerable Phagguna replied: 'I would not. However, Venerable One! I have heard that the World-Honored One, the Tathagata, the Arahant, the Perfectly Enlightened One, the one endowed with knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, known as the Buddha, the Blessed One, he is my teacher, and upon him I went forth, studied the Way, and received the Dharma.' At that time, the World-Honored One again thought: 'This son of good family has gone forth, studied the Way, and received the Dharma upon me. Should I teach him the Dharma?' Having thought this, the World-Honored One said to Venerable Phagguna: 'Bhikkhu! I will teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, complete and pure, revealing the holy life, namely, the analysis of the six elements. You should listen carefully and contemplate it well.' Venerable Phagguna replied: 'Yes, Venerable One.' The Buddha said to him: 'Bhikkhu! A person has a gathering of six elements, six sense bases, eighteen mental activities, and four abodes. If one dwells in these, one will not hear of sorrowful matters, and having not heard of sorrowful matters, the mind will not hate, worry, or be weary, nor will it be afraid.'

。如是有教，不放逸慧，守護真諦，長養惠施。比丘！當學最上，當學至寂，分別六界。如是，比丘！人有六界聚，此說何因？謂地界、水界、火界、風界、空界、識界。比丘！人有六界聚者，因此故說。

「比丘！人有六觸處，此說何因？謂比丘眼觸見色，耳觸聞聲，鼻觸嗅香，舌觸嘗味，身觸覺觸，意觸知法。比丘！人有六觸處者，因此故說。比丘！人有十八意行，此說何因？謂比丘眼見色，觀色喜住，觀色憂住，觀色舍住，如是耳、鼻、舌、身，意知法，觀法喜住，觀法憂住，觀法舍住。比丘！此六喜觀、六憂觀、六舍觀，合已十八行。比丘！人有十八意行者，因此故說。

「比丘！人有四住處，此說何因？謂真諦住處、慧住處、施住處、息住處。比丘！人有四住處者，因此故說。云何比丘不放逸慧？若有比丘分別身界，今我此身有內地界而受于生，此為云何？謂發、毛、爪、齒、粗細膚、皮、肉、骨、筋、腎、心、肝、肺、脾、大腸、𦝩、糞。如斯之比，此身中余在內，內所攝堅，堅性住內，于生所受，是謂比丘內地界也。比丘！若有內地界及外地界者，彼一切總說地界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此地界，是謂比丘不放逸慧

現代漢語譯本：如果有了教導，不懈怠智慧，守護真理，增長佈施。比丘們！應當學習最上乘的，應當學習達到寂靜的，分別六界。如此，比丘們！人有六界聚集，這是什麼原因說的呢？是指地界、水界、火界、風界、空界、識界。比丘們！人有六界聚集，因此才這樣說。 比丘們！人有六種接觸處，這是什麼原因說的呢？是指比丘的眼睛接觸到顏色，耳朵接觸到聲音，鼻子接觸到氣味，舌頭接觸到味道，身體接觸到觸感，意識接觸到法。比丘們！人有六種接觸處，因此才這樣說。比丘們！人有十八種意念活動，這是什麼原因說的呢？是指比丘的眼睛看到顏色，觀察顏色而產生喜悅，觀察顏色而產生憂愁，觀察顏色而產生平靜；像這樣，耳朵、鼻子、舌頭、身體，意識知道法，觀察法而產生喜悅，觀察法而產生憂愁，觀察法而產生平靜。比丘們！這六種喜悅的觀察、六種憂愁的觀察、六種平靜的觀察，合起來就是十八種活動。比丘們！人有十八種意念活動，因此才這樣說。 比丘們！人有四種安住之處，這是什麼原因說的呢？是指真理的安住之處、智慧的安住之處、佈施的安住之處、寂靜的安住之處。比丘們！人有四種安住之處，因此才這樣說。什麼樣的比丘是不懈怠智慧呢？如果有個比丘分別身體的界限，現在我的這個身體有內在的地界而承受生命，這是指什麼呢？是指頭髮、毛髮、指甲、牙齒、粗糙的面板、細嫩的面板、肌肉、骨頭、筋、腎臟、心臟、肝臟、肺臟、脾臟、大腸、小腸、糞便。像這樣的比喻，這個身體中其餘在內部，內部所包含的堅硬，堅硬的性質存在於內部，在生命中所承受的，這就是比丘的內在的地界。比丘們！如果有內在的地界和外在的地界，它們一切總稱為地界，它們一切都不是我所擁有的，我也不屬於它們，也不是神。像這樣用智慧觀察，知道它的真實情況，內心不執著于這個地界，這就是比丘的不懈怠智慧。

English version: If there is teaching, not negligent wisdom, guarding the truth, and increasing generosity. Monks! You should learn the highest, you should learn to reach tranquility, and distinguish the six elements. Thus, monks! People have a gathering of six elements, what is the reason for saying this? It refers to the earth element, water element, fire element, wind element, space element, and consciousness element. Monks! People have a gathering of six elements, therefore it is said. Monks! People have six places of contact, what is the reason for saying this? It refers to a monk's eyes contacting colors, ears contacting sounds, nose contacting smells, tongue contacting tastes, body contacting touch, and mind contacting dharmas. Monks! People have six places of contact, therefore it is said. Monks! People have eighteen mental activities, what is the reason for saying this? It refers to a monk's eyes seeing colors, observing colors and dwelling in joy, observing colors and dwelling in sorrow, observing colors and dwelling in equanimity; like this, ears, nose, tongue, body, mind knowing dharmas, observing dharmas and dwelling in joy, observing dharmas and dwelling in sorrow, observing dharmas and dwelling in equanimity. Monks! These six observations of joy, six observations of sorrow, and six observations of equanimity, combined are eighteen activities. Monks! People have eighteen mental activities, therefore it is said. Monks! People have four abodes, what is the reason for saying this? It refers to the abode of truth, the abode of wisdom, the abode of generosity, and the abode of tranquility. Monks! People have four abodes, therefore it is said. What kind of monk is not negligent in wisdom? If a monk distinguishes the boundaries of the body, now my body has an internal earth element and receives life, what does this refer to? It refers to hair, body hair, nails, teeth, rough skin, fine skin, flesh, bones, tendons, kidneys, heart, liver, lungs, spleen, large intestine, small intestine, and feces. Like this analogy, the rest of this body is inside, the hardness contained inside, the nature of hardness exists inside, what is received in life, this is the monk's internal earth element. Monks! If there is an internal earth element and an external earth element, they are all collectively called the earth element, they are not all mine, I do not belong to them, nor am I a god. Observing with wisdom like this, knowing its true situation, the mind is not attached to this earth element, this is the monk's non-negligent wisdom.

「複次，比丘不放逸慧。若有比丘分別身界，今我此身有內水界而受于生，此為云何？謂腦膜、眼淚、汗、涕、唾、膿、血、肪、髓、涎、淡、小便，如斯之比，此身中余在內，內所攝水，水性潤內，于生所受，是謂比丘內水界也。比丘！若有內水界及外水界者，彼一切總說水界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此水界，是謂比丘不放逸慧。

「複次，比丘不放逸慧。若有比丘分別此身界，今我此身有內火界而受于生，此為云何？謂熱身、暖身、煩悶身、溫莊身，謂消飲食，如斯之比，此身中余在內，內所攝火，火性熱內，于生所受，是謂比丘內火界也。比丘！若有內火界及外火界者，彼一切總說火界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此火界，是謂比丘不放逸慧。

「複次，比丘不放逸慧。若有比丘分別身界，今我此身有內風界而受于生，此為云何？謂上風、下風、脅風、掣縮風、蹴風、非道風、節節風、息出風、息入風。如斯之比，此身中余在內，內所攝風，風性動內，于生所受，是謂比丘內風界也。比丘！若有內風界及外風界者，彼一切總說風界，彼一切非我有，我非彼有，亦非神也

『再者，比丘以不放逸的智慧觀察。如果比丘分別身體的界限，思考『我這個身體有內在的水界而承受生命，這是什麼呢？』指的是腦膜、眼淚、汗水、鼻涕、唾液、膿液、血液、脂肪、骨髓、粘液、稀薄的液體、小便，像這些類似的，這個身體中其餘在內的，內在所包含的水，水性滋潤內在，在生命中所承受的，這就是比丘的內在水界。比丘！如果有內在的水界和外在的水界，它們都被總稱為水界，它們都不是我所擁有的，我也不屬於它們，也不是神。像這樣以智慧觀察，如實地瞭解真相，內心不執著于這個水界，這就是比丘的不放逸智慧。 『再者，比丘以不放逸的智慧觀察。如果比丘分別這個身體的界限，思考『我這個身體有內在的火界而承受生命，這是什麼呢？』指的是身體發熱、身體溫暖、身體煩悶、身體溫和，指的是消化食物，像這些類似的，這個身體中其餘在內的，內在所包含的火，火性熱內在，在生命中所承受的，這就是比丘的內在火界。比丘！如果有內在的火界和外在的火界，它們都被總稱為火界，它們都不是我所擁有的，我也不屬於它們，也不是神。像這樣以智慧觀察，如實地瞭解真相，內心不執著于這個火界，這就是比丘的不放逸智慧。 『再者，比丘以不放逸的智慧觀察。如果比丘分別身體的界限，思考『我這個身體有內在的風界而承受生命，這是什麼呢？』指的是向上執行的風、向下執行的風、脅部的風、收縮的風、推動的風、非正常執行的風、關節間的風、呼出的風、吸入的風。像這些類似的，這個身體中其餘在內的，內在所包含的風，風性流動內在，在生命中所承受的，這就是比丘的內在風界。比丘！如果有內在的風界和外在的風界，它們都被總稱為風界，它們都不是我所擁有的，我也不屬於它們，也不是神。

'Furthermore, a bhikkhu possesses non-negligent wisdom. If a bhikkhu discerns the element of the body, thinking, 'This body of mine has an internal water element and experiences life; what is this?' It refers to the meninges, tears, sweat, mucus, saliva, pus, blood, fat, marrow, phlegm, thin fluids, and urine. Such as these, the rest within this body, the water contained internally, the nature of water moistens internally, and is experienced in life; this is called the bhikkhu's internal water element. Bhikkhus! If there is an internal water element and an external water element, all of them are collectively called the water element. All of them are not mine, I do not belong to them, nor are they a god. Observing with wisdom in this way, knowing the truth as it is, the mind does not cling to this water element; this is called the bhikkhu's non-negligent wisdom. 'Furthermore, a bhikkhu possesses non-negligent wisdom. If a bhikkhu discerns the element of this body, thinking, 'This body of mine has an internal fire element and experiences life; what is this?' It refers to the body's heat, the body's warmth, the body's agitation, the body's mildness, and the digestion of food. Such as these, the rest within this body, the fire contained internally, the nature of fire heats internally, and is experienced in life; this is called the bhikkhu's internal fire element. Bhikkhus! If there is an internal fire element and an external fire element, all of them are collectively called the fire element. All of them are not mine, I do not belong to them, nor are they a god. Observing with wisdom in this way, knowing the truth as it is, the mind does not cling to this fire element; this is called the bhikkhu's non-negligent wisdom. 'Furthermore, a bhikkhu possesses non-negligent wisdom. If a bhikkhu discerns the element of the body, thinking, 'This body of mine has an internal wind element and experiences life; what is this?' It refers to the wind that moves upward, the wind that moves downward, the wind in the flanks, the wind that contracts, the wind that propels, the wind that moves improperly, the wind in the joints, the wind that goes out, and the wind that comes in. Such as these, the rest within this body, the wind contained internally, the nature of wind moves internally, and is experienced in life; this is called the bhikkhu's internal wind element. Bhikkhus! If there is an internal wind element and an external wind element, all of them are collectively called the wind element. All of them are not mine, I do not belong to them, nor are they a god.'

。如是慧觀，知其如真，心不染著於此風界，是謂比丘不放逸慧。

「複次，比丘不放逸慧。若有比丘分別身界，今我此身有內空界而受于生，此為云何？謂眼空、耳空、鼻空、口空、咽喉動搖，謂食啖含消，安徐嚥住，若下過出。如斯之比，此身中余在內，內所攝空，在空不為肉、皮、骨、筋所覆，是謂比丘內空界也。比丘！若有內空界及外空界者，彼一切總說空界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此空界，是謂比丘不放逸慧。

「比丘！若有比丘於此五界知其如真，知如真已，心不染彼而解脫者，唯有餘識，此何等識？樂識、苦識、喜識、憂識、舍識。比丘！因樂更樂故生樂覺，彼覺樂覺，覺樂覺已，即知覺樂覺。若有比丘滅此樂更樂，滅此樂更樂已，若有從樂更樂生樂覺者，彼亦滅息止，知已冷也。比丘！因苦更樂故生苦覺，彼覺苦覺，覺苦覺已，即知覺苦覺。若有比丘滅此苦更樂，滅此苦更樂已，若有從苦更樂生苦覺者，彼亦滅息止，知已冷也。比丘！因喜更樂故生喜覺，彼覺喜覺，覺喜覺已，即知覺喜覺。若有比丘滅此喜更樂，滅此喜更樂已，若有從喜更樂生喜覺者，彼亦滅息止，知已冷也

現代漢語譯本：如果這樣以智慧觀察，如實地瞭解真相，內心不執著于這風界，這就叫做比丘不放逸的智慧。 現代漢語譯本：再者，比丘的不放逸智慧。如果有比丘分別觀察身界，現在我的這個身體有內在的空界而承受生命，這是怎麼回事呢？就是眼睛的空、耳朵的空、鼻子的空、嘴巴的空、咽喉的活動，也就是食物的吞嚥、含咽、消化，慢慢地嚥下，如果向下排出。像這樣的情況，這個身體中其餘的內在，內在所包含的空，在空中不被肉、皮、骨、筋所覆蓋，這就叫做比丘的內在空界。比丘！如果有內在的空界和外在的空界，它們都被總稱為空界，它們都不是我所擁有的，我也不屬於它們，也不是神。這樣以智慧觀察，如實地瞭解真相，內心不執著于這空界，這就叫做比丘不放逸的智慧。 現代漢語譯本：比丘！如果有比丘對於這五界如實地瞭解真相，瞭解真相后，內心不執著於它們而解脫，只剩下余識，這是什麼識呢？樂識、苦識、喜識、憂識、舍識。比丘！因為樂而更加追求快樂，所以產生樂的感受，他感受到樂的感受，感受到樂的感受后，就認知到樂的感受。如果有比丘滅除這種因為樂而更加追求快樂的行為，滅除這種行為后，如果有因為樂而更加追求快樂而產生的樂的感受，也會滅息停止，知道它已經冷卻了。比丘！因為苦而更加追求快樂，所以產生苦的感受，他感受到苦的感受，感受到苦的感受后，就認知到苦的感受。如果有比丘滅除這種因為苦而更加追求快樂的行為，滅除這種行為后，如果有因為苦而更加追求快樂而產生的苦的感受，也會滅息停止，知道它已經冷卻了。比丘！因為喜而更加追求快樂，所以產生喜的感受，他感受到喜的感受，感受到喜的感受后，就認知到喜的感受。如果有比丘滅除這種因為喜而更加追求快樂的行為，滅除這種行為后，如果有因為喜而更加追求快樂而產生的喜的感受，也會滅息停止，知道它已經冷卻了。

English version: If one thus observes with wisdom, knowing it as it truly is, the mind is not attached to this wind element; this is called a bhikkhu's non-negligent wisdom. English version: Furthermore, a bhikkhu's non-negligent wisdom. If a bhikkhu discerns the body element, 'Now, this body of mine has an inner space element and is subject to birth. How is this?' It is the emptiness of the eye, the emptiness of the ear, the emptiness of the nose, the emptiness of the mouth, the movement of the throat, that is, the swallowing, containing, and digesting of food, slowly swallowing and holding it, and if it passes downwards and out. Such as this, the rest of this body within, the inner space contained within, in the space not covered by flesh, skin, bone, or sinew, this is called a bhikkhu's inner space element. Bhikkhus! If there is an inner space element and an outer space element, they are all collectively called the space element. They are all not mine, I do not belong to them, nor are they a god. Thus observing with wisdom, knowing it as it truly is, the mind is not attached to this space element; this is called a bhikkhu's non-negligent wisdom. English version: Bhikkhus! If a bhikkhu knows these five elements as they truly are, and having known them as they truly are, the mind is not attached to them and is liberated, there remains only residual consciousness. What is this consciousness? It is pleasant consciousness, painful consciousness, joyful consciousness, sorrowful consciousness, and neutral consciousness. Bhikkhus! Because of pleasure, one seeks more pleasure, thus a pleasant feeling arises. He feels the pleasant feeling, and having felt the pleasant feeling, he knows the pleasant feeling. If a bhikkhu extinguishes this seeking of more pleasure because of pleasure, and having extinguished this seeking, if a pleasant feeling arises from seeking more pleasure because of pleasure, it also ceases and stops, knowing it is cooled. Bhikkhus! Because of pain, one seeks more pleasure, thus a painful feeling arises. He feels the painful feeling, and having felt the painful feeling, he knows the painful feeling. If a bhikkhu extinguishes this seeking of more pleasure because of pain, and having extinguished this seeking, if a painful feeling arises from seeking more pleasure because of pain, it also ceases and stops, knowing it is cooled. Bhikkhus! Because of joy, one seeks more pleasure, thus a joyful feeling arises. He feels the joyful feeling, and having felt the joyful feeling, he knows the joyful feeling. If a bhikkhu extinguishes this seeking of more pleasure because of joy, and having extinguished this seeking, if a joyful feeling arises from seeking more pleasure because of joy, it also ceases and stops, knowing it is cooled.

「比丘！因憂更樂故生憂覺，彼覺憂覺，覺憂覺已，即知覺憂覺。若有比丘滅此憂更樂，滅此憂更樂已，若有從憂更樂生憂覺者，彼亦滅息止，知已冷也。比丘！因舍更樂故生舍覺，彼覺舍覺，覺舍覺已，即知覺舍覺。若有比丘滅此舍更樂，滅此舍更樂已，若有從舍更樂生舍覺者，彼亦滅息止，知已冷也。比丘！彼彼更樂故生彼彼覺，滅彼彼更樂已，彼彼覺亦滅，彼知此覺從更樂，更樂本，更樂習，從更樂生，以更樂為首，依更樂行。

「比丘！猶如火母，因鉆及人方便熱相故，而生火也。比丘！彼彼眾多林木相離分散，若從彼生火，火數熱于生數受，彼都滅止息，則冷樵木也。如是，比丘！彼彼更樂故生彼彼覺，滅彼彼更樂故彼彼覺亦滅，彼知此覺從更樂，更樂本，更樂習，從更樂生，以更樂為首，依更樂行。若比丘不染此三覺而解脫者，彼比丘唯存於舍，極清凈也。比丘！彼比丘作是念：『我此清凈舍，移入無量空處，修如是心，依彼、住彼、立彼、緣彼、繫縛于彼。我此清凈舍，移入無量識處、無所有處、非有想非無想處，修如是心，依彼、住彼、立彼、緣彼、繫縛于彼。』

「比丘！猶工鍊金上妙之師，以火燒金，鍛令極薄，又以火燣，數數足火熟煉令凈，極使柔軟而有光明

『比丘們！因為憂愁之後感到快樂，所以會產生對憂愁的覺知。他覺知到這種憂愁的覺知，覺知到憂愁的覺知后，就真正地瞭解了這種憂愁的覺知。如果有一位比丘滅除了這種憂愁之後的快樂，滅除了這種憂愁之後的快樂后，如果還有從憂愁之後的快樂產生的憂愁覺知，那麼這種覺知也會滅息止息，他知道這已經冷卻了。比丘們！因為捨棄之後感到快樂，所以會產生對捨棄的覺知。他覺知到這種捨棄的覺知，覺知到捨棄的覺知后，就真正地瞭解了這種捨棄的覺知。如果有一位比丘滅除了這種捨棄之後的快樂，滅除了這種捨棄之後的快樂后，如果還有從捨棄之後的快樂產生的捨棄覺知，那麼這種覺知也會滅息止息，他知道這已經冷卻了。比丘們！因為各種各樣的快樂，所以會產生各種各樣的覺知。滅除了各種各樣的快樂后，各種各樣的覺知也會滅除。他知道這種覺知來源於快樂，以快樂為根本，以快樂為習性，從快樂而生，以快樂為首要，依賴快樂而行。 『比丘們！就像火的產生，是因為摩擦和人的努力，通過熱的相互作用而產生。比丘們！那些分散開來的眾多樹木，如果從它們那裡產生火，火的熱量會超過產生它的數量。當它們都滅止息時，就變成了冷的木柴。同樣，比丘們！因為各種各樣的快樂，所以會產生各種各樣的覺知。滅除了各種各樣的快樂后，各種各樣的覺知也會滅除。他知道這種覺知來源於快樂，以快樂為根本，以快樂為習性，從快樂而生，以快樂為首要，依賴快樂而行。如果比丘不執著于這三種覺知而獲得解脫，那麼這位比丘就只存在於舍的狀態，極其清凈。比丘們！這位比丘會這樣想：『我這清凈的舍，轉移到無量虛空之處，修習這樣的心，依靠它、安住於它、立足於它、緣於它、束縛於它。我這清凈的舍，轉移到無量識之處、無所有之處、非想非非想之處，修習這樣的心，依靠它、安住於它、立足於它、緣於它、束縛於它。』 『比丘們！就像一位技藝精湛的鍊金師，用火燒金，鍛打使其極薄，又用火反覆加熱，多次充分地煉製使其純凈，使其極其柔軟而有光澤。

'Monks! Because of pleasure after sorrow, there arises the perception of sorrow. He perceives this perception of sorrow, and having perceived the perception of sorrow, he truly understands the perception of sorrow. If a monk extinguishes this pleasure after sorrow, and having extinguished this pleasure after sorrow, if there still arises a perception of sorrow from pleasure after sorrow, then that perception also ceases and is extinguished, and he knows that it has cooled down. Monks! Because of pleasure after relinquishment, there arises the perception of relinquishment. He perceives this perception of relinquishment, and having perceived the perception of relinquishment, he truly understands the perception of relinquishment. If a monk extinguishes this pleasure after relinquishment, and having extinguished this pleasure after relinquishment, if there still arises a perception of relinquishment from pleasure after relinquishment, then that perception also ceases and is extinguished, and he knows that it has cooled down. Monks! Because of various pleasures, there arise various perceptions. Having extinguished various pleasures, various perceptions also cease. He knows that this perception originates from pleasure, with pleasure as its root, with pleasure as its habit, arising from pleasure, with pleasure as its head, and dependent on pleasure. 'Monks! Just as fire arises because of friction and human effort, through the interaction of heat. Monks! Those many scattered trees, if fire arises from them, the heat of the fire will exceed the number that produced it. When they all cease and are extinguished, they become cold firewood. Similarly, monks! Because of various pleasures, there arise various perceptions. Having extinguished various pleasures, various perceptions also cease. He knows that this perception originates from pleasure, with pleasure as its root, with pleasure as its habit, arising from pleasure, with pleasure as its head, and dependent on pleasure. If a monk is not attached to these three perceptions and attains liberation, then that monk exists only in the state of equanimity, extremely pure. Monks! That monk thinks thus: 『I will transfer this pure equanimity to the realm of infinite space, cultivating such a mind, relying on it, abiding in it, standing on it, focusing on it, and bound to it. I will transfer this pure equanimity to the realm of infinite consciousness, the realm of nothingness, the realm of neither perception nor non-perception, cultivating such a mind, relying on it, abiding in it, standing on it, focusing on it, and bound to it.』 'Monks! Just like a skilled goldsmith, who burns gold with fire, hammers it until it is extremely thin, and then repeatedly heats it with fire, refining it many times until it is pure, making it extremely soft and lustrous.'

。比丘！此金者，于金師以數數足火熟煉令凈，極使柔軟而有光明已，彼金師者，隨所施設，或縺繒彩，嚴飾新衣，指镮、臂釧、瓔珞、寶鬘，隨意所作。如是，比丘！彼比丘作是念：『我此清凈舍移入無量空處，修如是心，依彼、住彼、立彼、緣彼、繫縛于彼。我此清凈舍移入無量識處、無所有處、非有想非無想處，修如是心，依彼、住彼、立彼、緣彼、繫縛于彼。』

「彼比丘復作是念：『我此清凈舍，依無量空處者，故是有為。若有為者，則是無常，若無常者，即是苦也。若是苦者，便知苦，知苦已，彼此舍不復移入無量空處。我此清凈舍，依無量識處、無所有處、非有想非無想處者，故是有為。若有為者，則是無常，若無常者，即是苦也。若是苦者，便知苦，知苦已，彼此舍不復移入無量識處、無所有處、非有想非無想處。』比丘！若有比丘於此四處以慧觀之，知其如真，心不成就，不移入者。彼于爾時不復有為，亦無所思，謂有及無，彼受身最後覺，則知受身最後覺，受命最後覺，則知受命最後覺，身壞命終，壽命已訖，彼所覺一切滅息止，知至冷也。

「比丘！譬如燃燈，因油因炷，彼若無人更增益油，亦不續炷，是為前已滅訖，后不相續，無所復受

現代漢語譯本：比丘們！這黃金，經過金匠多次用火燒煉，使其純凈，變得極其柔軟且有光澤后，金匠便可以隨心所欲地用它製作各種飾品，比如編織綵帶、裝飾新衣、製作指環、臂釧、瓔珞、寶鬘等等。同樣地，比丘們！這位比丘這樣想：『我這清凈的舍，可以轉移到無量空處，修習這樣的心，依靠它、安住於它、立足於它、緣於它、繫縛於它。我這清凈的舍，可以轉移到無量識處、無所有處、非想非非想處，修習這樣的心，依靠它、安住於它、立足於它、緣於它、繫縛於它。』 這位比丘又這樣想：『我這清凈的舍，如果依賴於無量空處，那麼它就是有為的。如果是有為的，那就是無常的，如果是無常的，那就是苦的。如果是苦的，那麼就應該知道苦，知道苦之後，這個舍就不再轉移到無量空處了。我這清凈的舍，如果依賴於無量識處、無所有處、非想非非想處，那麼它就是有為的。如果是有為的，那就是無常的，如果是無常的，那就是苦的。如果是苦的，那麼就應該知道苦，知道苦之後，這個舍就不再轉移到無量識處、無所有處、非想非非想處了。』比丘們！如果有一位比丘，對於這四種境界，以智慧如實觀察，知道它們的真實本質，心不執著，不轉移到這些境界，那麼他那時就不再有任何作為，也沒有任何思慮，無論是『有』還是『無』。他感受身體的最後一次覺受時，就知道這是身體的最後一次覺受；感受生命的最後一次覺受時，就知道這是生命的最後一次覺受。身體壞滅，生命終結，壽命已盡，他所覺知的一切都滅息停止，知道自己已經冷卻了。 比丘們！譬如一盞燃著的燈，依靠燈油和燈芯，如果沒有人再新增燈油，也不再續上燈芯，那麼這盞燈就會因為之前的油和燈芯燃盡而熄滅，之後也不會再有新的火焰相續，不再有任何新的受。

English version: Monks! This gold, after being repeatedly refined by a goldsmith with fire, made pure, extremely soft, and lustrous, the goldsmith can then use it to make various ornaments as desired, such as weaving colored ribbons, decorating new clothes, making finger rings, armlets, necklaces, and garlands. Similarly, monks! This monk thinks thus: 『This pure dwelling of mine can be transferred to the realm of infinite space, cultivating such a mind, relying on it, abiding in it, standing on it, focusing on it, and being bound to it. This pure dwelling of mine can be transferred to the realm of infinite consciousness, the realm of nothingness, and the realm of neither perception nor non-perception, cultivating such a mind, relying on it, abiding in it, standing on it, focusing on it, and being bound to it.』 This monk further thinks thus: 『This pure dwelling of mine, if it relies on the realm of infinite space, then it is conditioned. If it is conditioned, then it is impermanent, and if it is impermanent, then it is suffering. If it is suffering, then one should know suffering, and having known suffering, this dwelling will no longer be transferred to the realm of infinite space. This pure dwelling of mine, if it relies on the realm of infinite consciousness, the realm of nothingness, and the realm of neither perception nor non-perception, then it is conditioned. If it is conditioned, then it is impermanent, and if it is impermanent, then it is suffering. If it is suffering, then one should know suffering, and having known suffering, this dwelling will no longer be transferred to the realm of infinite consciousness, the realm of nothingness, and the realm of neither perception nor non-perception.』 Monks! If there is a monk who, with wisdom, truly observes these four realms, knows their true nature, and whose mind is not attached, and does not transfer to these realms, then at that time, he no longer has any action, nor any thought, whether 『being』 or 『non-being』. When he experiences the last sensation of the body, he knows that it is the last sensation of the body; when he experiences the last sensation of life, he knows that it is the last sensation of life. When the body breaks down, life ends, and the lifespan is exhausted, all that he perceives ceases and stops, and he knows that he has become cold. Monks! Just like a burning lamp, relying on oil and wick, if no one adds more oil, nor continues the wick, then this lamp will extinguish because the previous oil and wick have been exhausted, and afterwards, there will be no new flame continuing, and no new sensation will be received.

。如是，比丘！受身最後覺，則知受身最後覺，受命最後覺，則知受命最後覺，身壞命終，壽命已訖，彼所覺一切滅息止，知至冷也。比丘！是謂比丘第一正慧，謂至究竟滅訖，漏盡比丘成就於彼，成就第一正慧處。比丘！此解脫住真諦，得不移動，真諦者，謂如法也，妄言者，謂虛妄法。比丘！成就彼第一真諦處。

「比丘！彼比丘施說施若本必有怨家，彼于爾時放舍、吐離、解脫、滅訖。比丘！是謂比丘第一正惠施，謂舍離一切世盡，無慾、滅、息、止，比丘成就於彼，成就第一惠施處。比丘！彼比丘心為欲、恚、癡所穢，不得解脫。比丘！此一切淫、怒、癡盡，無慾、滅、息、止，得第一息。比丘！成就彼者成就第一息處。

「比丘！我者是自舉，我當有是亦自舉，我當非有非無是亦自舉，我當色有是亦自舉，我當無色有是亦自舉，我當非有色非無色是亦自舉，我當有想是亦自舉，我當無想是亦自舉，我當非有想非無想是亦自舉。是貢高、是憍慠、是放逸，比丘！若無此一切自舉、貢高、憍慠、放逸者，意謂之息。比丘！若意息者，便不憎、不憂、不勞、不怖。所以者何？彼比丘成就法故，不復有可說憎者

現代漢語譯本：『比丘們！如果這樣，當感受身體的最後感覺時，他知道這是身體的最後感覺；當感受生命的最後感覺時，他知道這是生命的最後感覺；當身體壞滅、生命終結、壽命已盡時，他知道他所感受的一切都已滅息止息，直至冷卻。比丘們！這就是比丘的第一正慧，即達到究竟的滅盡，漏盡的比丘成就了它，成就了第一正慧的境界。比丘們！這種解脫的住處是真諦，是不可動搖的真諦，所謂真諦，就是如法；所謂妄言，就是虛妄之法。比丘們！成就了第一真諦的境界。』 『比丘們！如果那個比丘施捨時，原本必定會有怨恨，那麼他那時就會放下、吐出、解脫、滅盡。比丘們！這就是比丘的第一正惠施，即舍離一切世俗的慾望，達到無慾、滅、息、止的境界，比丘成就了它，成就了第一惠施的境界。比丘們！如果那個比丘的心被慾望、嗔恨、愚癡所污染，就無法解脫。比丘們！當一切淫慾、嗔怒、愚癡都滅盡，達到無慾、滅、息、止的境界時，就獲得了第一息。比丘們！成就了它的人就成就了第一息的境界。』 『比丘們！『我』是自我的抬舉，『我將存在』也是自我的抬舉，『我將非有非無』也是自我的抬舉，『我將有色』也是自我的抬舉，『我將無色』也是自我的抬舉，『我將非有色非無色』也是自我的抬舉，『我將有想』也是自我的抬舉，『我將無想』也是自我的抬舉，『我將非有想非無想』也是自我的抬舉。這些都是貢高、是驕傲、是放逸。比丘們！如果沒有這一切自我的抬舉、貢高、驕傲、放逸，那麼意念就稱為息止。比丘們！如果意念息止，就不會有憎恨、憂愁、勞累、恐懼。為什麼呢？因為那個比丘成就了法，不再有可以被稱作憎恨的事物。』

English version: 'Monks! If so, when feeling the last feeling of the body, he knows that this is the last feeling of the body; when feeling the last feeling of life, he knows that this is the last feeling of life; when the body is destroyed, life ends, and lifespan is exhausted, he knows that all that he feels has ceased and stopped, until it cools down. Monks! This is the first right wisdom of a monk, that is, reaching the ultimate extinction, the monk who has exhausted the outflows has achieved it, and has achieved the state of the first right wisdom. Monks! This dwelling of liberation is the truth, the unshakeable truth, what is called truth is according to the Dharma; what is called false speech is false Dharma. Monks! He has achieved the state of the first truth.' 'Monks! If that monk, when giving, would originally have resentment, then at that time he will let go, spit out, liberate, and extinguish it. Monks! This is the first right giving of a monk, that is, abandoning all worldly desires, reaching the state of desirelessness, extinction, cessation, and stopping, the monk has achieved it, and has achieved the state of the first giving. Monks! If that monk's mind is defiled by desire, hatred, and delusion, he cannot be liberated. Monks! When all lust, anger, and delusion are extinguished, reaching the state of desirelessness, extinction, cessation, and stopping, one obtains the first cessation. Monks! He who has achieved it has achieved the state of the first cessation.' 'Monks! 'I' is self-elevation, 'I will exist' is also self-elevation, 'I will be neither existent nor non-existent' is also self-elevation, 'I will have form' is also self-elevation, 'I will be formless' is also self-elevation, 'I will be neither with form nor without form' is also self-elevation, 'I will have perception' is also self-elevation, 'I will be without perception' is also self-elevation, 'I will be neither with perception nor without perception' is also self-elevation. These are all arrogance, pride, and negligence. Monks! If there is none of this self-elevation, arrogance, pride, and negligence, then the mind is called cessation. Monks! If the mind ceases, there will be no hatred, sorrow, toil, or fear. Why is that? Because that monk has achieved the Dharma, and there is no longer anything that can be called hatred.'

。若不憎則不憂，不憂則不愁，不愁則不勞，不勞則不怖，因不怖便當般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。」

說此法已，尊者弗迦邏娑利遠塵離垢，諸法法眼生。於是，尊者弗迦邏娑利見法得法，覺白凈法，斷疑度惑，更無餘尊，不復由他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，稽首佛足，白曰：「世尊！我悔過。善逝！我自首。如愚如癡，如不定，如不善解，不識良田，不能自知。所以者何？以我稱如來、無所著、等正覺為君也。唯愿世尊聽我悔過，我悔過已，后不更作。」

世尊告曰：「比丘！汝實愚癡，汝實不定，汝不善解，謂稱如來、無所著、等正覺為君也。比丘！若汝能自悔過，見已發露，護不更作者，比丘！如是則于聖法、律中益而不損，謂能自悔過，見已發露，護不更作。」

佛說如是。尊者弗迦邏娑利聞佛所說，歡喜奉行。

分別六界經第一竟(三千一百三十一字)

（一六三）中阿含根本分別品分別六處經第二(第四分別誦)

爾時，世尊告諸比丘：「我當爲汝說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，謂分別六處經

現代漢語譯本：'若不憎恨，就不會憂慮；不憂慮，就不會愁苦；不愁苦，就不會勞累；不勞累，就不會恐懼。因為不恐懼，便能達到涅槃，生死已盡，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實知曉真諦。' 現代漢語譯本：'說完此法后，尊者弗迦邏娑利遠離塵垢，對諸法生起了法眼。於是，尊者弗迦邏娑利見法得法，覺悟清凈之法，斷除疑惑，不再依賴他人，不再猶豫，已證得果位，對世尊的教法生起無畏之心。他立即從座位上起身，向佛陀頂禮，說道：「世尊！我懺悔。善逝！我認錯。我像愚人一樣，像癡人一樣，像心意不定的人一樣，像不善解的人一樣，不識良田，不能自知。為什麼呢？因為我竟然稱如來、無所執著、等正覺為君主。唯愿世尊聽我懺悔，我懺悔之後，以後不再犯同樣的錯誤。」' 現代漢語譯本：'世尊告訴他說：「比丘！你確實愚癡，你確實心意不定，你不善解，竟然稱如來、無所執著、等正覺為君主。比丘！如果你能自我懺悔，認識到自己的錯誤並公開承認，保證以後不再犯，比丘！這樣對於聖法和戒律來說是有益無損的，因為你能自我懺悔，認識到自己的錯誤並公開承認，保證以後不再犯。」' 現代漢語譯本：'佛陀說完這些話。尊者弗迦邏娑利聽了佛陀的教誨，歡喜地接受並奉行。' 現代漢語譯本：'《分別六界經》第一部分結束（三千一百三十一字）' 現代漢語譯本：'（一六三）《中阿含經》根本分別品《分別六處經》第二（第四分別誦）' 現代漢語譯本：'一時，佛陀在舍衛國，住在勝林給孤獨園。' 現代漢語譯本：'當時，世尊告訴眾比丘：「我將為你們說法，開頭也好，中間也好，結尾也好，都很好，有意義，有文采，具足清凈，顯現清凈的修行，這就是《分別六處經》。』」'

English version: 'If there is no hatred, there will be no worry; if there is no worry, there will be no sorrow; if there is no sorrow, there will be no toil; if there is no toil, there will be no fear. Because of no fear, one will attain Nirvana, birth is exhausted, the pure life has been established, what had to be done has been done, there is no more rebirth, knowing the truth as it is.' English version: 'Having spoken this Dharma, Venerable Phagguna Sariputta was freed from defilement and the Dharma eye arose in him regarding all phenomena. Then, Venerable Phagguna Sariputta, having seen the Dharma, attained the Dharma, awakened to the pure Dharma, cut off doubt, crossed over uncertainty, no longer relying on others, without hesitation, having attained the fruit, and having gained fearlessness in the Buddha's teachings, immediately rose from his seat, bowed at the Buddha's feet, and said: 「Venerable Sir! I repent. O Sugata! I confess. Like a fool, like an idiot, like one who is unstable, like one who does not understand well, not knowing the good field, unable to know myself. Why is that? Because I called the Tathagata, the Unattached One, the Perfectly Enlightened One, my lord. May the Venerable Sir hear my repentance, and having repented, I will not do it again.」' English version: 'The Blessed One said: 「Monk! You are indeed foolish, you are indeed unstable, you do not understand well, calling the Tathagata, the Unattached One, the Perfectly Enlightened One, your lord. Monk! If you can repent yourself, acknowledge your fault and confess it, and promise not to do it again, Monk! Then it is beneficial and not harmful in the Holy Dharma and Discipline, that you can repent yourself, acknowledge your fault and confess it, and promise not to do it again.」' English version: 'Thus spoke the Buddha. Venerable Phagguna Sariputta, having heard what the Buddha said, joyfully accepted and practiced it.' English version: 'The first part of the 'Analysis of the Six Elements Discourse' is concluded (3131 words).' English version: '(163) The second discourse of the 'Analysis of the Six Bases Discourse' from the Fundamental Analysis Section of the Middle Length Discourses (Fourth Analysis Recitation).' English version: 'At one time, the Buddha was dwelling in Savatthi, in Jeta's Grove, Anathapindika's Park.' English version: 'Then, the Blessed One addressed the monks: 「I will teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, meaningful, well-phrased, completely pure, and which reveals the pure life, namely, the 'Analysis of the Six Bases Discourse.'」'

。諦聽，諦聽，善思念之。」

時，諸比丘白曰：「世尊！唯當受教。」

佛言：「汝等六處當知內也，六更樂處當知內，十八意行當知內，三十六刀當知內，于中斷彼成就是，無量說法當知內，三意止，謂聖人所習。聖人所習已，眾可教，無上調御士者，調御士趣一切方，是謂分別六處經事。

「六處當知內者，此何因說？謂眼處，耳、鼻、舌、身、意處，六處當知內者，因此故說。

「六更樂處當知內者，此何因說？謂眼更樂為見色，耳更樂為聞聲，鼻更樂為嗅香，舌更樂為嘗味，身更樂為覺觸，意更樂為知法，六更樂處當知內者，因此故說。

「十八意行當知內者，此何因說？比丘者，眼見色已，分別色喜住，分別色憂住，分別色舍住，如是耳、鼻、舌、身，意知法已，分別法喜住，分別法憂住，分別法舍住，是謂分別六喜、分別六憂、分別六舍，總說十八意行，十八意行當知內者，因此故說。

「三十六刀當知內者，此何因說？有六喜依著，有六喜依無慾，有六憂依著，有六憂依無慾，有六舍依著，有六舍依無慾。

「云何六喜依著？云何六喜依無慾？眼見色已生喜，當知二種，或依著，或依無慾

現代漢語譯本：『仔細聽，仔細聽，好好地思考它。』 當時，眾比丘回答說：『世尊！我們一定遵從教誨。』 佛說：『你們應當知道六處是內在的，六種更樂之處應當知道是內在的，十八種意行應當知道是內在的，三十六把刀應當知道是內在的，在這些之中斷除它們才能成就，無量的說法應當知道是內在的，三種意止，是聖人所修習的。聖人修習之後，眾人可以教導，無上的調御士，調御士趨向一切方向，這就是分別六處經的事。』 『六處應當知道是內在的，這是什麼原因說的呢？是指眼處、耳處、鼻處、舌處、身處、意處，六處應當知道是內在的，因此才這樣說。』 『六種更樂之處應當知道是內在的，這是什麼原因說的呢？是指眼睛更樂於看顏色，耳朵更樂於聽聲音，鼻子更樂於聞氣味，舌頭更樂於嘗味道，身體更樂於感受觸覺，意念更樂於了解法，六種更樂之處應當知道是內在的，因此才這樣說。』 『十八種意行應當知道是內在的，這是什麼原因說的呢？比丘們，眼睛看到顏色之後，分別顏色而生喜悅，分別顏色而生憂愁，分別顏色而生捨棄，就像這樣，耳朵、鼻子、舌頭、身體，意念了解法之後，分別法而生喜悅，分別法而生憂愁，分別法而生捨棄，這就是分別六種喜悅、分別六種憂愁、分別六種捨棄，總共說是十八種意行，十八種意行應當知道是內在的，因此才這樣說。』 『三十六把刀應當知道是內在的，這是什麼原因說的呢？有六種喜悅是依附於執著的，有六種喜悅是依附於無慾的，有六種憂愁是依附於執著的，有六種憂愁是依附於無慾的，有六種捨棄是依附於執著的，有六種捨棄是依附於無慾的。』 『什麼是六種喜悅依附於執著？什麼是六種喜悅依附於無慾？眼睛看到顏色之後產生喜悅，應當知道有兩種，一種是依附於執著的，一種是依附於無慾的。』

English version: 『Listen, listen, and contemplate well.』 Then, the monks replied, 『Venerable Sir, we will follow your teachings.』 The Buddha said, 『You should know that the six sense bases are internal, the six places of greater pleasure should be known as internal, the eighteen mental activities should be known as internal, the thirty-six knives should be known as internal, and by cutting them off, one can achieve, the immeasurable teachings should be known as internal, the three mental stillings, which are practiced by the saints. After the saints have practiced, the masses can be taught, the unsurpassed trainer of men, the trainer of men goes in all directions, this is the matter of explaining the six sense bases.』 『The six sense bases should be known as internal, why is this said? It refers to the eye base, ear base, nose base, tongue base, body base, and mind base. The six sense bases should be known as internal, therefore it is said.』 『The six places of greater pleasure should be known as internal, why is this said? It refers to the eye taking greater pleasure in seeing forms, the ear taking greater pleasure in hearing sounds, the nose taking greater pleasure in smelling scents, the tongue taking greater pleasure in tasting flavors, the body taking greater pleasure in feeling touch, and the mind taking greater pleasure in knowing dharmas. The six places of greater pleasure should be known as internal, therefore it is said.』 『The eighteen mental activities should be known as internal, why is this said? Monks, when the eye has seen a form, one dwells in joy with regard to the form, one dwells in sorrow with regard to the form, one dwells in equanimity with regard to the form. Likewise, with the ear, nose, tongue, body, and when the mind has known a dharma, one dwells in joy with regard to the dharma, one dwells in sorrow with regard to the dharma, one dwells in equanimity with regard to the dharma. This is said to be the six joys, the six sorrows, and the six equanimities, in total, the eighteen mental activities. The eighteen mental activities should be known as internal, therefore it is said.』 『The thirty-six knives should be known as internal, why is this said? There are six joys that are dependent on attachment, six joys that are dependent on non-desire, six sorrows that are dependent on attachment, six sorrows that are dependent on non-desire, six equanimities that are dependent on attachment, and six equanimities that are dependent on non-desire.』 『What are the six joys dependent on attachment? What are the six joys dependent on non-desire? When the eye has seen a form, joy arises, and it should be known that there are two kinds, one dependent on attachment, and one dependent on non-desire.』

。云何喜依著？眼知色可喜、意念、愛色、欲相應樂，未得者欲得，已得者憶已生喜，如是喜，是謂喜依著。云何喜依無慾？知色無常、變易，盡、無慾、滅、息，前及今一切色無常、苦、滅法，憶已生喜，如是喜，是謂喜依無慾。如是耳、鼻、舌、身，意知法已生喜，當知二種，或依著，或依無慾。云何喜依著？意知法可喜、意念、愛法、欲相應樂，未得者欲得，已得者憶已生喜，如是喜，是謂喜依著。云何喜依無慾？知法無常、變易，盡、無慾、滅、息，前及今一切法無常、苦、滅法，憶已生喜，如是喜，是謂喜依無慾。

「云何六憂依著？云何六憂依無慾？眼見色已生憂，當知二種，或依著，或依無慾。云何憂依著？眼知色可喜、意念、愛色、欲相應樂，未得者不得，已得者過去、散壞、滅、變易、生憂，如是憂，是謂憂依著。云何憂依無慾？知色無常、變易，盡、無慾、滅、息，前及今一切色無常、苦、滅法，憶已作是念：『我何時彼處成就游，謂：處諸聖人成就游。』是為上具觸愿恐怖，知苦憂生憂。如是憂，是謂憂依無慾。如是耳、鼻、舌、身，意知法已生憂，當知二種，或依著，或依無慾

現代漢語譯本：什麼是依附的喜悅？眼睛感知到令人愉悅的顏色，心中產生念頭、愛慾，以及相應的快樂，對於未得到的渴望得到，對於已得到的則回憶起而產生喜悅，這樣的喜悅，就稱為依附的喜悅。什麼是無慾的喜悅？知道顏色是無常的、會變化的，會消盡、無慾、滅除、止息，過去和現在的一切顏色都是無常的、痛苦的、會滅的，回憶起這些而產生喜悅，這樣的喜悅，就稱為無慾的喜悅。像這樣，耳朵、鼻子、舌頭、身體，以及意識感知到事物而產生的喜悅，應當知道有兩種，一種是依附的，一種是無慾的。什麼是依附的喜悅？意識感知到令人愉悅的事物，心中產生念頭、愛慾，以及相應的快樂，對於未得到的渴望得到，對於已得到的則回憶起而產生喜悅，這樣的喜悅，就稱為依附的喜悅。什麼是無慾的喜悅？知道事物是無常的、會變化的，會消盡、無慾、滅除、止息，過去和現在的一切事物都是無常的、痛苦的、會滅的，回憶起這些而產生喜悅，這樣的喜悅，就稱為無慾的喜悅。 現代漢語譯本：什麼是六種依附的憂愁？什麼是六種無慾的憂愁？眼睛看到顏色而產生憂愁，應當知道有兩種，一種是依附的，一種是無慾的。什麼是依附的憂愁？眼睛感知到令人愉悅的顏色，心中產生念頭、愛慾，以及相應的快樂，對於未得到的無法得到，對於已得到的則過去、散壞、滅除、變化而產生憂愁，這樣的憂愁，就稱為依附的憂愁。什麼是無慾的憂愁？知道顏色是無常的、會變化的，會消盡、無慾、滅除、止息，過去和現在的一切顏色都是無常的、痛苦的、會滅的，回憶起這些而產生這樣的念頭：『我何時才能在那個地方成就修行，也就是在那些聖人成就修行的地方。』這是因為對上等境界的渴望和恐懼而產生的憂愁，知道痛苦而產生憂愁。這樣的憂愁，就稱為無慾的憂愁。像這樣，耳朵、鼻子、舌頭、身體，以及意識感知到事物而產生憂愁，應當知道有兩種，一種是依附的，一種是無慾的。

English version: What is joy based on attachment? When the eye perceives a pleasing color, the mind generates thoughts, desire, and corresponding pleasure. For what has not been obtained, there is a desire to obtain it; for what has been obtained, there is joy arising from recollection. Such joy is called joy based on attachment. What is joy based on non-desire? Knowing that color is impermanent, subject to change, exhaustion, non-desire, cessation, and extinction, that all colors, past and present, are impermanent, suffering, and subject to extinction, joy arises from recollection. Such joy is called joy based on non-desire. Similarly, when the ear, nose, tongue, body, and mind perceive things and joy arises, it should be known that there are two kinds: one based on attachment and one based on non-desire. What is joy based on attachment? When the mind perceives a pleasing thing, the mind generates thoughts, desire, and corresponding pleasure. For what has not been obtained, there is a desire to obtain it; for what has been obtained, there is joy arising from recollection. Such joy is called joy based on attachment. What is joy based on non-desire? Knowing that things are impermanent, subject to change, exhaustion, non-desire, cessation, and extinction, that all things, past and present, are impermanent, suffering, and subject to extinction, joy arises from recollection. Such joy is called joy based on non-desire. English version: What are the six sorrows based on attachment? What are the six sorrows based on non-desire? When the eye sees a color and sorrow arises, it should be known that there are two kinds: one based on attachment and one based on non-desire. What is sorrow based on attachment? When the eye perceives a pleasing color, the mind generates thoughts, desire, and corresponding pleasure. For what has not been obtained, it cannot be obtained; for what has been obtained, sorrow arises from its passing, decay, extinction, and change. Such sorrow is called sorrow based on attachment. What is sorrow based on non-desire? Knowing that color is impermanent, subject to change, exhaustion, non-desire, cessation, and extinction, that all colors, past and present, are impermanent, suffering, and subject to extinction, and recalling this, the thought arises: 'When will I achieve practice in that place, that is, in the place where the noble ones achieve practice?' This is sorrow arising from the desire for and fear of higher states, knowing suffering and giving rise to sorrow. Such sorrow is called sorrow based on non-desire. Similarly, when the ear, nose, tongue, body, and mind perceive things and sorrow arises, it should be known that there are two kinds: one based on attachment and one based on non-desire.

。云何憂依著？意知法可喜、意念、愛法、欲相應樂，未得者不得，已得者過去、散壞、滅、變易、生憂，如是憂，是謂憂依著。云何憂依無慾？知法無常、變易，盡、無慾、滅、息，前及今一切法無常、苦、滅法，憶已作是念：『我何時彼處成就游？謂：處諸聖人成就游。』是為上具觸愿恐怖，知苦憂生憂。如是憂，是謂憂依無慾。

「云何六舍依著？云何六舍依無慾？眼見色已生舍，當知二種，或依著，或依無慾。云何舍依著？眼知色生舍，彼平等、不多聞、無智慧、愚、癡、凡夫，為色有舍，不離色，是謂舍依著。云何舍依無慾？知色無常、變易，盡、無慾、滅、息，前及今一切色無常、苦、滅法，憶已舍住。若有至意修習舍，是謂舍依無慾，如是耳、鼻、舌、身，意知法已生舍，當知二種，或依著，或依無慾。云何舍依著？意知法生舍，平等、不多聞、無智慧、愚、癡、凡夫，為法有舍，不離法，是謂舍依著。云何舍依無慾？意知法無常、變易，盡、無慾、滅、息，前及今一切法無常、苦、滅法，憶已舍住。若有至意修習舍，是謂舍依無慾。是為六喜依著、六喜依無慾、六憂依著、六憂依無慾、六舍依著、六舍依無慾，總說三十六刀，當知內者，因此故說

現代漢語譯本：什麼是因執著而產生的憂愁？當內心知道某種事物是令人喜愛的，內心思念它，愛著它，渴望與之相應的快樂，如果未能得到，就會感到失落；如果已經得到，它又會過去、消散、滅亡、變化，從而產生憂愁。這樣的憂愁，就叫做因執著而產生的憂愁。什麼是因無慾而產生的憂愁？當內心知道事物是無常的、會變化的，最終會消亡、無慾、寂滅、止息，過去和現在的一切事物都是無常的、痛苦的、會消亡的，回憶起這些，就會產生這樣的想法：『我何時才能到達那個境界，即與聖人同遊的境界？』這是一種因渴望達到更高境界而產生的恐懼，知道痛苦和憂愁由此而生。這樣的憂愁，就叫做因無慾而產生的憂愁。 什麼是六種因執著而產生的舍，以及六種因無慾而產生的舍？當眼睛看到事物而產生舍時，應當知道有兩種情況，一種是因執著而產生的舍，另一種是因無慾而產生的舍。什麼是因執著而產生的舍？當眼睛看到事物而產生舍時，那些內心平靜、沒有廣博的知識、沒有智慧、愚癡的凡夫，因為對事物有所捨棄，但內心並沒有真正離開對事物的執著，這樣的舍就叫做因執著而產生的舍。什麼是因無慾而產生的舍？當內心知道事物是無常的、會變化的，最終會消亡、無慾、寂滅、止息，過去和現在的一切事物都是無常的、痛苦的、會消亡的，回憶起這些，就會安住于舍。如果有人真心實意地修習舍，這樣的舍就叫做因無慾而產生的舍。耳朵、鼻子、舌頭、身體也是如此。當內心知道事物而產生舍時，應當知道有兩種情況，一種是因執著而產生的舍，另一種是因無慾而產生的舍。什麼是因執著而產生的舍？當內心知道事物而產生舍時，那些內心平靜、沒有廣博的知識、沒有智慧、愚癡的凡夫，因為對事物有所捨棄，但內心並沒有真正離開對事物的執著，這樣的舍就叫做因執著而產生的舍。什麼是因無慾而產生的舍？當內心知道事物是無常的、會變化的，最終會消亡、無慾、寂滅、止息，過去和現在的一切事物都是無常的、痛苦的、會消亡的，回憶起這些，就會安住于舍。如果有人真心實意地修習舍，這樣的舍就叫做因無慾而產生的舍。以上就是六種因執著而產生的喜、六種因無慾而產生的喜、六種因執著而產生的憂、六種因無慾而產生的憂、六種因執著而產生的舍、六種因無慾而產生的舍，總共是三十六種刀，應當知道這些都是內在的，因此才這樣說。

English version: What is sorrow based on attachment? When the mind knows a thing is pleasing, the mind thinks of it, loves it, and desires the corresponding pleasure. If it is not obtained, one feels loss; if it is obtained, it will pass, scatter, perish, and change, thus causing sorrow. Such sorrow is called sorrow based on attachment. What is sorrow based on non-desire? When the mind knows that things are impermanent, changing, ultimately ceasing, without desire, extinguished, and at rest, that all things in the past and present are impermanent, suffering, and subject to cessation, recalling these, one will have this thought: 'When will I reach that state, that is, the state of being with the sages?' This is a fear arising from the desire to reach a higher state, knowing that suffering and sorrow arise from this. Such sorrow is called sorrow based on non-desire. What are the six kinds of equanimity based on attachment, and the six kinds of equanimity based on non-desire? When the eye sees a thing and equanimity arises, it should be known that there are two situations, one is equanimity based on attachment, and the other is equanimity based on non-desire. What is equanimity based on attachment? When the eye sees a thing and equanimity arises, those who are calm, without extensive knowledge, without wisdom, foolish, and ordinary people, because they have some relinquishment of things, but their minds have not truly left the attachment to things, such equanimity is called equanimity based on attachment. What is equanimity based on non-desire? When the mind knows that things are impermanent, changing, ultimately ceasing, without desire, extinguished, and at rest, that all things in the past and present are impermanent, suffering, and subject to cessation, recalling these, one will abide in equanimity. If someone sincerely cultivates equanimity, such equanimity is called equanimity based on non-desire. The same is true for the ears, nose, tongue, and body. When the mind knows a thing and equanimity arises, it should be known that there are two situations, one is equanimity based on attachment, and the other is equanimity based on non-desire. What is equanimity based on attachment? When the mind knows a thing and equanimity arises, those who are calm, without extensive knowledge, without wisdom, foolish, and ordinary people, because they have some relinquishment of things, but their minds have not truly left the attachment to things, such equanimity is called equanimity based on attachment. What is equanimity based on non-desire? When the mind knows that things are impermanent, changing, ultimately ceasing, without desire, extinguished, and at rest, that all things in the past and present are impermanent, suffering, and subject to cessation, recalling these, one will abide in equanimity. If someone sincerely cultivates equanimity, such equanimity is called equanimity based on non-desire. These are the six kinds of joy based on attachment, the six kinds of joy based on non-desire, the six kinds of sorrow based on attachment, the six kinds of sorrow based on non-desire, the six kinds of equanimity based on attachment, and the six kinds of equanimity based on non-desire, totaling thirty-six knives. It should be known that these are all internal, and therefore it is said this way.

「于中斷彼成就是者，此何因說？謂此六喜依無慾，取是、依是、住是也。謂此六喜依著，滅彼、除彼、吐彼，如是斷彼也。謂此六憂依無慾，取是、依是、住是也。謂此六憂依著，滅彼、除彼、吐彼，如是斷彼也。謂此六舍依無慾，取是、依是、住是也。謂此六舍依著，滅彼、除彼、吐彼，如是斷彼也。謂此六憂依無慾，取是、依是、住是也。謂此六喜依無慾，滅彼、除彼、吐彼，如是斷彼也。謂此六舍依無慾，取是、依是、住是也。謂此六憂依無慾，滅彼、除彼、吐彼，如是斷彼也。

「有舍無量更樂，若干更樂，有舍一更樂，不若干更樂。云何有舍無量更樂，若干更樂？若舍為色、為聲、為香、為味、為觸，此舍無量更樂，若干更樂。云何舍一更樂，不若干更樂？謂舍或依無量空處，或依無量識處，或依無所有處，或依非有想非無想處，此舍一更樂，不若干更樂，謂此舍有一更樂，不若干更樂。取是、依是、住是也，謂此舍有無量更樂，若干更樂。滅彼、除彼、吐彼，如是斷彼也。取無量、依無量、住無量，謂此舍有一更樂，不若干更樂。取是、依是、住是也，謂此舍有無量更樂，若干更樂。滅彼、除彼、吐彼，如是斷彼也，于中斷彼成就是者，因此故說

現代漢語譯本：『是什麼原因導致中斷成就？』這是因為這六種喜悅依賴於無慾，所以要獲取它、依賴它、安住於它。這六種喜悅如果依賴於執著，就要滅除它、拋棄它、捨棄它，這樣才能斷除它。這六種憂愁如果依賴於無慾，就要獲取它、依賴它、安住於它。這六種憂愁如果依賴於執著，就要滅除它、拋棄它、捨棄它，這樣才能斷除它。這六種捨棄如果依賴於無慾，就要獲取它、依賴它、安住於它。這六種捨棄如果依賴於執著，就要滅除它、拋棄它、捨棄它，這樣才能斷除它。這六種憂愁如果依賴於無慾，就要獲取它、依賴它、安住於它。這六種喜悅如果依賴於無慾，就要滅除它、拋棄它、捨棄它，這樣才能斷除它。這六種捨棄如果依賴於無慾，就要獲取它、依賴它、安住於它。這六種憂愁如果依賴於無慾，就要滅除它、拋棄它、捨棄它，這樣才能斷除它。 『存在無量的捨棄，帶來更多的快樂，也存在單一的捨棄，不帶來更多的快樂。』什麼是無量的捨棄，帶來更多的快樂？如果捨棄是針對色、聲、香、味、觸，這種捨棄是無量的，帶來更多的快樂。什麼是單一的捨棄，不帶來更多的快樂？指的是捨棄依賴於無量空處、無量識處、無所有處、非想非非想處，這種捨棄是單一的，不帶來更多的快樂。這種捨棄是單一的，不帶來更多的快樂。要獲取它、依賴它、安住於它。而無量的捨棄，帶來更多的快樂，要滅除它、拋棄它、捨棄它，這樣才能斷除它。要獲取無量、依賴無量、安住于無量，這種捨棄是單一的，不帶來更多的快樂。要獲取它、依賴它、安住於它。而無量的捨棄，帶來更多的快樂，要滅除它、拋棄它、捨棄它，這樣才能斷除它。這就是為什麼說中斷成就的原因。

English version: 'What is the reason for the interruption of achievement?' It is said that these six kinds of joy depend on non-desire, so one should obtain it, rely on it, and abide in it. If these six kinds of joy depend on attachment, one should extinguish it, eliminate it, and abandon it, thus cutting it off. If these six kinds of sorrow depend on non-desire, one should obtain it, rely on it, and abide in it. If these six kinds of sorrow depend on attachment, one should extinguish it, eliminate it, and abandon it, thus cutting it off. If these six kinds of equanimity depend on non-desire, one should obtain it, rely on it, and abide in it. If these six kinds of equanimity depend on attachment, one should extinguish it, eliminate it, and abandon it, thus cutting it off. If these six kinds of sorrow depend on non-desire, one should obtain it, rely on it, and abide in it. If these six kinds of joy depend on non-desire, one should extinguish it, eliminate it, and abandon it, thus cutting it off. If these six kinds of equanimity depend on non-desire, one should obtain it, rely on it, and abide in it. If these six kinds of sorrow depend on non-desire, one should extinguish it, eliminate it, and abandon it, thus cutting it off. 'There is immeasurable equanimity that brings more joy, and there is singular equanimity that does not bring more joy.' What is immeasurable equanimity that brings more joy? If equanimity is directed towards form, sound, smell, taste, or touch, this equanimity is immeasurable and brings more joy. What is singular equanimity that does not bring more joy? It refers to equanimity that relies on the immeasurable space, the immeasurable consciousness, the nothingness, or the neither perception nor non-perception, this equanimity is singular and does not bring more joy. This equanimity is singular and does not bring more joy. One should obtain it, rely on it, and abide in it. While immeasurable equanimity, which brings more joy, should be extinguished, eliminated, and abandoned, thus cutting it off. One should obtain the immeasurable, rely on the immeasurable, and abide in the immeasurable, this equanimity is singular and does not bring more joy. One should obtain it, rely on it, and abide in it. While immeasurable equanimity, which brings more joy, should be extinguished, eliminated, and abandoned, thus cutting it off. This is why it is said to be the reason for the interruption of achievement.'

「無量說法當知內者，此何因說？如來有四弟子，有增上行、有增上意、有增上念、有增上慧，有辯才成就第一辯才，壽活百歲，如來為彼說法滿百年，除飲食時、大小便時、睡眠息時及聚會時，彼如來所說法，文句法句觀義，以慧而速觀義，不復更問于如來法。所以者何？如來說法無有極不可盡法，文句法句觀義，乃至四弟子命終，猶如四種善射之人，挽強俱發，善學善知，而有方便，速徹過去。如是，世尊有四弟子，有增上行、有增上意、有增上念、有增上慧，有辯才成就第一辯才，壽活百歲，如來為彼說法滿百年，除飲食時、大小便時、睡眠息時及聚會時。彼如來所說法，文句法句觀義，以慧而速觀義，不復更問于如來法。所以者何？如來無極不可盡，無量說法當知內者，因此故說。

「三意止，謂聖人所習，聖人所習已，眾可教者。此何因說？若如來為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。若彼弟子而不恭敬，亦不順行，不立於智，其心不趣向法、次法，不受正法，違世尊教，不能得定者，世尊不以此為憂戚也。但世尊舍無所為，常念常智，是謂第一意止，謂聖人所習，聖人所習已，眾可教也

現代漢語譯本：『無量說法當知內者』，這是什麼原因說的呢？如來有四位弟子，他們分別是增上行、增上意、增上念和增上慧。他們辯才出衆，是第一辯才。他們壽命百歲。如來為他們說法滿一百年，除了吃飯、大小便、睡覺休息和聚會的時間。他們對於如來說的法，無論是文句、法句還是觀義，都能用智慧迅速理解，不再向如來請教。這是為什麼呢？因為如來說法是無邊無盡的，文句、法句和觀義都是如此。即使這四位弟子都活到壽命終結，也像四個善於射箭的人，同時拉開弓，他們善於學習，善於理解，並且有方法，能迅速射穿過去。世尊也有四位弟子，他們分別是增上行、增上意、增上念和增上慧。他們辯才出衆，是第一辯才。他們壽命百歲。如來為他們說法滿一百年，除了吃飯、大小便、睡覺休息和聚會的時間。他們對於如來說的法，無論是文句、法句還是觀義，都能用智慧迅速理解，不再向如來請教。這是為什麼呢？因為如來是無邊無盡的，『無量說法當知內者』，就是因為這個原因說的。 現代漢語譯本：『三意止』，是指聖人所修習的，聖人修習之後，可以教導眾生。這是什麼原因說的呢？如果如來為弟子說法，是出於憐憫和關愛，爲了追求真理和利益，爲了追求安穩和快樂，發慈悲心，這是爲了利益，爲了快樂，爲了利益和快樂。如果弟子不恭敬，不順從教導，不建立智慧，內心不趨向於法和次法，不接受正法，違背世尊的教誨，不能獲得禪定，世尊不會因此而憂愁。世尊只是放下一切，保持常念常智。這就是第一意止，是指聖人所修習的，聖人修習之後，可以教導眾生。

English version: 'The inner meaning of immeasurable teachings should be known,' what is the reason for saying this? The Tathagata has four disciples: those with superior practice, superior intention, superior mindfulness, and superior wisdom. They are outstanding in eloquence, the foremost in eloquence. They live for a hundred years. The Tathagata teaches them for a full hundred years, except for the times of eating, relieving themselves, sleeping, and gathering. They, regarding the teachings of the Tathagata, whether in phrases, dharma verses, or contemplation of meaning, can quickly understand with wisdom and no longer ask the Tathagata about the Dharma. Why is this? Because the Tathagata's teachings are boundless and inexhaustible, so are the phrases, dharma verses, and contemplation of meaning. Even if these four disciples all live to the end of their lives, it is like four skilled archers, simultaneously drawing their bows, skilled in learning, skilled in understanding, and having methods, able to quickly pierce through the past. The World Honored One also has four disciples: those with superior practice, superior intention, superior mindfulness, and superior wisdom. They are outstanding in eloquence, the foremost in eloquence. They live for a hundred years. The Tathagata teaches them for a full hundred years, except for the times of eating, relieving themselves, sleeping, and gathering. They, regarding the teachings of the Tathagata, whether in phrases, dharma verses, or contemplation of meaning, can quickly understand with wisdom and no longer ask the Tathagata about the Dharma. Why is this? Because the Tathagata is boundless and inexhaustible, 'the inner meaning of immeasurable teachings should be known,' is said for this reason. English version: 'The three intentions of stopping,' refers to what the sages practice, and after the sages have practiced, they can teach others. What is the reason for saying this? If the Tathagata teaches disciples, it is out of compassion and care, to seek truth and benefit, to seek peace and happiness, and to generate a compassionate heart. This is for benefit, for happiness, for benefit and happiness. If the disciples are not respectful, do not follow the teachings, do not establish wisdom, their hearts do not incline towards the Dharma and the secondary Dharma, do not accept the true Dharma, and disobey the teachings of the World Honored One, and cannot attain samadhi, the World Honored One will not be saddened by this. The World Honored One simply lets go of everything, maintains constant mindfulness and wisdom. This is the first intention of stopping, which refers to what the sages practice, and after the sages have practiced, they can teach others.

「複次，如來為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。若彼弟子恭敬順行而立於智，其心歸趣向法、次法，受持正法，不違世尊教，能得定者，世尊不以此為歡喜也。但世尊舍無所為，常念常智，是謂第二意止，謂聖人所習，聖人所習已，眾可教也。

「複次，如來為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。或有弟子而不恭敬，亦不順行，不立於智，其心不趣向法、次法，不受正法，違世尊教，不能得定者。或有弟子恭敬順行而立於智，其心歸趣向法、次法，受持正法，不違世尊教，能得定者。世尊不以此為憂戚，亦不歡喜，但世尊舍無所為，常念常智，是謂第三意止。謂聖人所習，聖人所習已，眾可教也，三意止，謂聖人所習。聖人所習已，眾可教者，因此故說。

「無上調御士者，調御士趣一切方者。此何因說？調御士者，此說調御士趣一方，或東方、或南方、或西方、或北方；調御象者，調御象趣一方，或東方，或南、西、北方；調御馬者，調御馬趣一方，或東方，或南、西、北方；調御牛者，調御牛趣一方，或東方，或南、西、北方也

『再者，如來為弟子說法，憐憫傷感，尋求正義和利益，尋求安穩快樂，發慈悲心，這是爲了利益，爲了快樂，爲了利益和快樂。如果那些弟子恭敬順從地依智而行，他們的心歸向正法、次法，接受並持守正法，不違背世尊的教誨，能夠獲得禪定，世尊不會因此而歡喜。但世尊捨棄無所作為，常念常智，這就是第二意止，是聖人所修習的，聖人修習之後，眾人可以被教導。』 『再者，如來為弟子說法，憐憫傷感，尋求正義和利益，尋求安穩快樂，發慈悲心，這是爲了利益，爲了快樂，爲了利益和快樂。或者有些弟子不恭敬，也不順從，不依智而行，他們的心不歸向正法、次法，不接受正法，違背世尊的教誨，不能獲得禪定。或者有些弟子恭敬順從地依智而行，他們的心歸向正法、次法，接受並持守正法，不違背世尊的教誨，能夠獲得禪定。世尊不會因此而憂愁，也不會歡喜，但世尊捨棄無所作為，常念常智，這就是第三意止。是聖人所修習的，聖人修習之後，眾人可以被教導，這三種意止，是聖人所修習的。聖人修習之後，眾人可以被教導，因此才這樣說。』 『無上調御士，是指調御士趨向一切方向的人。這是什麼原因說的呢？調御士，是指調御士趨向一個方向，或者東方、或者南方、或者西方、或者北方；調御象，是指調御象趨向一個方向，或者東方，或者南、西、北方；調御馬，是指調御馬趨向一個方向，或者東方，或者南、西、北方；調御牛，是指調御牛趨向一個方向，或者東方，或者南、西、北方。』

'Furthermore, when the Tathagata teaches the Dharma to his disciples, with compassion and empathy, seeking righteousness and benefit, seeking peace and happiness, and generating a compassionate heart, this is for benefit, for happiness, for benefit and happiness. If those disciples respectfully follow and abide by wisdom, their minds turn towards the Dharma, the secondary Dharma, accept and uphold the true Dharma, do not violate the teachings of the World Honored One, and are able to attain samadhi, the World Honored One does not rejoice because of this. But the World Honored One abandons inaction, is constantly mindful and wise, this is the second intention, which is practiced by the sages, and after the sages have practiced it, the masses can be taught.' 'Furthermore, when the Tathagata teaches the Dharma to his disciples, with compassion and empathy, seeking righteousness and benefit, seeking peace and happiness, and generating a compassionate heart, this is for benefit, for happiness, for benefit and happiness. Or some disciples are not respectful, nor do they follow, nor do they abide by wisdom, their minds do not turn towards the Dharma, the secondary Dharma, do not accept the true Dharma, violate the teachings of the World Honored One, and are unable to attain samadhi. Or some disciples respectfully follow and abide by wisdom, their minds turn towards the Dharma, the secondary Dharma, accept and uphold the true Dharma, do not violate the teachings of the World Honored One, and are able to attain samadhi. The World Honored One does not grieve because of this, nor does he rejoice, but the World Honored One abandons inaction, is constantly mindful and wise, this is the third intention. It is practiced by the sages, and after the sages have practiced it, the masses can be taught, these three intentions are practiced by the sages. After the sages have practiced it, the masses can be taught, therefore it is said this way.' 'The unsurpassed tamer of men, refers to the tamer of men who directs towards all directions. Why is this said? The tamer of men, refers to the tamer of men who directs towards one direction, either east, or south, or west, or north; the tamer of elephants, refers to the tamer of elephants who directs towards one direction, either east, or south, west, or north; the tamer of horses, refers to the tamer of horses who directs towards one direction, either east, or south, west, or north; the tamer of oxen, refers to the tamer of oxen who directs towards one direction, either east, or south, west, or north.'

。無上調御士者，調御士趣一切方，于中方者色觀色，是謂第一方。內無色想，外觀色，是謂第二方。凈解脫身觸成就游，是謂第三方。度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游，是謂第四方。度一切無量空處，無量識，是無量識處成就游，是謂第五方。度一切無量識處，無所有，是無所有處成就游，是謂第六方。度一切無所有處，非有想非無想，是非有想非無想處成就游，是謂第七方。度一切非有想非無想處，想知滅盡身觸成就游，慧觀漏盡斷智，是謂第八方。無上調御士者，調御士趣一切方者，因此故說。」

分別六處經第二竟(二千五百一十二字)

（一六四）中阿含根本分別品分別觀法經第三(第四分別誦)

爾時，世尊告諸比丘：「我當爲汝說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，謂分別觀法經。諦聽，諦聽，善思念之。」

佛言：「比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖

現代漢語譯本：『無上調御士』，是指能調御眾生，使其趨向一切境界的人。在這些境界中，第一種是『色觀色』，即以色觀察色；第二種是『內無色想，外觀色』，即內心沒有對色的執著，而向外觀看色；第三種是『凈解脫身觸成就游』，即以清凈解脫的身體觸及併成就這種境界；第四種是『度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游』，即超越一切對色的執著，滅除有對的念頭，不思念各種雜念，達到無邊無際的空，併成就這種無量空處的境界；第五種是『度一切無量空處，無量識，是無量識處成就游』，即超越一切無量空處，達到無邊無際的識，併成就這種無量識處的境界；第六種是『度一切無量識處，無所有，是無所有處成就游』，即超越一切無量識處，達到一無所有的境界，併成就這種無所有處的境界；第七種是『度一切無所有處，非有想非無想，是非有想非無想處成就游』，即超越一切無所有處，達到非有想非無想的境界，併成就這種非有想非無想處的境界；第八種是『度一切非有想非無想處，想知滅盡身觸成就游，慧觀漏盡斷智』，即超越一切非有想非無想處，達到想和知都滅盡的境界，以身體觸及併成就這種境界，以智慧觀察煩惱的斷盡，獲得斷除煩惱的智慧。『無上調御士』，是指能調御眾生，使其趨向一切境界的人，因此這樣說。』 《分別六處經》第二結束（二千五百一十二字） （一六四）《中阿含根本分別品分別觀法經》第三（第四分別誦） 那時，世尊告訴眾比丘：『我將為你們說法，開頭也好，中間也好，結尾也好，都有意義，有文采，具足清凈，顯現梵行，這就是《分別觀法經》。仔細聽，仔細聽，好好思考。』 當時，眾比丘回答說：『世尊！我們願意接受教誨。』 佛陀說：『比丘們！像這樣觀察，像你們觀察之後，比丘們！如果心向外散亂，心不能安住于內，不能接受而感到恐懼，

English version: 'The unsurpassed tamer of men' refers to one who tames beings, guiding them towards all realms. Among these realms, the first is 'perception of form by form,' that is, observing form with form; the second is 'no internal perception of form, external perception of form,' that is, having no attachment to form internally, while looking at form externally; the third is 'accomplishment of dwelling in the body of pure liberation,' that is, touching and accomplishing this realm with a body of pure liberation; the fourth is 'transcending all perceptions of form, extinguishing perceptions of resistance, not thinking of various thoughts, infinite space, accomplishment of dwelling in the realm of infinite space,' that is, transcending all attachments to form, extinguishing thoughts of resistance, not thinking of various distractions, reaching boundless space, and accomplishing this realm of infinite space; the fifth is 'transcending all realms of infinite space, infinite consciousness, accomplishment of dwelling in the realm of infinite consciousness,' that is, transcending all realms of infinite space, reaching boundless consciousness, and accomplishing this realm of infinite consciousness; the sixth is 'transcending all realms of infinite consciousness, nothingness, accomplishment of dwelling in the realm of nothingness,' that is, transcending all realms of infinite consciousness, reaching a state of nothingness, and accomplishing this realm of nothingness; the seventh is 'transcending all realms of nothingness, neither perception nor non-perception, accomplishment of dwelling in the realm of neither perception nor non-perception,' that is, transcending all realms of nothingness, reaching a state of neither perception nor non-perception, and accomplishing this realm of neither perception nor non-perception; the eighth is 'transcending all realms of neither perception nor non-perception, accomplishment of dwelling in the body of the cessation of perception and feeling, wisdom seeing the destruction of defilements,' that is, transcending all realms of neither perception nor non-perception, reaching a state where perception and feeling cease, touching and accomplishing this realm with the body, and with wisdom observing the destruction of defilements, obtaining the wisdom to cut off defilements. 'The unsurpassed tamer of men' refers to one who tames beings, guiding them towards all realms, and thus it is said.' The second discourse of the 'Discourse on the Six Bases' concludes (2512 words). (164) The third discourse of the 'Discourse on the Method of Observation' from the 'Fundamental Section on Distinctions' in the 'Middle Length Discourses' (the fourth recitation on distinctions). Then, the Blessed One addressed the monks, saying: 'I will teach you the Dharma, which is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, complete and pure, revealing the holy life, namely, the 'Discourse on the Method of Observation'. Listen carefully, listen carefully, and reflect well upon it.' At that time, the monks replied: 'Blessed One! We will accept your teaching.' The Buddha said: 'Monks! Observe in this way, and after you have observed, monks! If the mind scatters outward, if the mind does not abide within, and if it does not accept and feels fear,

。比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。」佛說如是已即從坐起，入室燕坐。

於是，諸比丘便作是念：「諸賢！當知世尊略說此義，不廣分別，即從坐起，入室燕坐：『比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。』」彼復作是念：「諸賢！誰能廣分別世尊向所略說義？」彼復作是念：「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。諸賢！共往詣尊者大迦旃延所，請說此義，若尊者大迦旃延為分別者，我等當善受持。」

於是，諸比丘往詣尊者大迦旃延所，共相問訊，卻坐一面，白曰：「尊者大迦旃延！當知世尊略說此義，不廣分別，即從坐起，入室燕坐：『比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊

現代漢語譯本：比丘們！如果這樣觀察，如你們所觀察的那樣，比丘們！心就不會向外散亂，心會安住于內，不執著，不恐懼，這樣就不會再有生、老、病、死，這就是苦的終結。』佛陀說完這些話后，就從座位上起身，進入房間靜坐。 於是，比丘們便這樣想：『各位賢友！應當知道世尊只是簡略地說了這個道理，沒有詳細解釋，就從座位上起身，進入房間靜坐了：『比丘們！如果這樣觀察，如你們所觀察的那樣，比丘們！心就會向外散亂，心不能安住于內，會執著而恐懼。比丘們！如果這樣觀察，如你們所觀察的那樣，比丘們！心就不會向外散亂，心會安住于內，不執著，不恐懼，這樣就不會再有生、老、病、死，這就是苦的終結。』他們又這樣想：『各位賢友！誰能詳細解釋世尊剛才簡略說的道理呢？』他們又這樣想：『尊者大迦旃延常常受到世尊以及其他有智慧的修行者的讚譽，尊者大迦旃延能夠詳細解釋世尊剛才簡略說的道理。各位賢友！我們一起去拜訪尊者大迦旃延，請他解釋這個道理，如果尊者大迦旃延能夠解釋，我們應當好好接受並奉行。』 於是，比丘們就去拜訪尊者大迦旃延，互相問候之後，坐在一旁，說道：『尊者大迦旃延！應當知道世尊只是簡略地說了這個道理，沒有詳細解釋，就從座位上起身，進入房間靜坐了：『比丘們！如果這樣觀察，如你們所觀察的那樣，比丘們！心就會向外散亂，心不能安住于內，會執著而恐懼。比丘們！如果這樣觀察，如你們所觀察的那樣，比丘們！心就不會向外散亂，心會安住于內，不執著，不恐懼，這樣就不會再有生、老、病、死，這就是苦的終結。』

English version: 'Monks! If you observe in this way, as you have observed, monks! the mind will not scatter outwards, the mind will abide within, not clinging, not fearing, and thus there will be no more birth, old age, sickness, and death; this is said to be the end of suffering.' Having said this, the Buddha rose from his seat and entered his chamber for solitary meditation. Then, the monks thought to themselves: 'Friends! It should be known that the Blessed One has briefly stated this meaning, without elaborating, and has risen from his seat and entered his chamber for solitary meditation: 『Monks! If you observe in this way, as you have observed, monks! the mind will scatter outwards, the mind will not abide within, it will cling and fear. Monks! If you observe in this way, as you have observed, monks! the mind will not scatter outwards, the mind will abide within, not clinging, not fearing, and thus there will be no more birth, old age, sickness, and death; this is said to be the end of suffering.』 They further thought: 『Friends! Who can elaborate on the meaning that the Blessed One has just briefly stated?』 They further thought: 『The venerable Mahā Kaccāna is often praised by the Blessed One and by other wise spiritual practitioners; the venerable Mahā Kaccāna can elaborate on the meaning that the Blessed One has just briefly stated. Friends! Let us go to the venerable Mahā Kaccāna and ask him to explain this meaning; if the venerable Mahā Kaccāna can explain it, we should accept and practice it well.』 Then, the monks went to the venerable Mahā Kaccāna, exchanged greetings, and sat down to one side, saying: 『Venerable Mahā Kaccāna! It should be known that the Blessed One has briefly stated this meaning, without elaborating, and has risen from his seat and entered his chamber for solitary meditation: 『Monks! If you observe in this way, as you have observed, monks! the mind will scatter outwards, the mind will not abide within, it will cling and fear. Monks! If you observe in this way, as you have observed, monks! the mind will not scatter outwards, the mind will abide within, not clinging, not fearing, and thus there will be no more birth, old age, sickness, and death; this is said to be the end of suffering.』

。』我等便作是念：『諸賢！誰能廣分別世尊向所略說義？』我等復作是念：『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』唯愿尊者大迦旃延為慈愍故而廣說之。」

爾時，尊者大迦旃延告曰：「諸賢！聽我說喻，慧者聞喻則解其義。諸賢！猶如有人慾得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、花、實，彼人不觸根、莖、節、實，但觸枝葉。諸賢所說亦復如是，世尊現在，舍來就我而問此義。所以者何？諸賢！當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義，由彼世尊。諸賢！應往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，諸賢等當善受持。」

時，諸比丘白曰：「唯然。尊者大迦旃延！世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義，由彼世尊，我等應往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，我等當善受持。然尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。唯愿尊者大迦旃延為慈愍故而廣說之。」

尊者大迦旃延告諸比丘：「諸賢等！共聽我所說

現代漢語譯本：我們當時這樣想：『各位賢者！誰能詳細解釋世尊先前略說的含義呢？』我們又這樣想：『尊者大迦旃延常被世尊以及其他有智慧的修行者所稱讚，尊者大迦旃延能夠詳細解釋世尊先前略說的含義。』希望尊者大迦旃延能出於慈悲，為我們詳細解說。』 當時，尊者大迦旃延說道：『各位賢者！請聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。各位賢者！就像有個人想要尋求真實，爲了尋求真實，拿著斧頭進入森林，他看到一棵大樹有根、莖、節、枝、葉、花、果實，這個人不碰根、莖、節、果實，只碰枝葉。各位賢者，你們所說的也像這樣，世尊還在世，你們卻捨棄他來問我這個道理。這是為什麼呢？各位賢者！你們應當知道世尊是眼睛、是智慧、是真理、是法則、是法則的主人、是法則的引導者，宣說真諦的含義，展現一切含義，都是由世尊而來。各位賢者！你們應該去世尊那裡問這個道理：『世尊！這是什麼？這是什麼含義？』世尊怎麼說，各位賢者就應當好好接受並奉行。』 當時，眾比丘回答說：『是的，尊者大迦旃延！世尊是眼睛、是智慧、是真理、是法則、是法則的主人、是法則的引導者，宣說真諦的含義，展現一切含義，都是由世尊而來，我們應該去世尊那裡問這個道理：『世尊！這是什麼？這是什麼含義？』世尊怎麼說，我們就應當好好接受並奉行。然而，尊者大迦旃延常被世尊以及其他有智慧的修行者所稱讚，尊者大迦旃延能夠詳細解釋世尊先前略說的含義。希望尊者大迦旃延能出於慈悲，為我們詳細解說。』 尊者大迦旃延告訴眾比丘：『各位賢者！請一起聽我說。』

English version: We then thought, 『Friends, who can fully explain the meaning that the Blessed One has previously spoken in brief?』 We further thought, 『The venerable Mahākātyāyana is often praised by the Blessed One and by other wise spiritual practitioners. The venerable Mahākātyāyana is able to fully explain the meaning that the Blessed One has previously spoken in brief.』 We request that the venerable Mahākātyāyana, out of compassion, explain it in detail.』 At that time, the venerable Mahākātyāyana said, 『Friends, listen to my simile. A wise person, upon hearing the simile, will understand its meaning. Friends, it is like a person who desires to seek the truth. To seek the truth, he takes an axe and enters a forest. He sees a large tree with roots, trunk, nodes, branches, leaves, flowers, and fruits. This person does not touch the roots, trunk, nodes, or fruits, but only touches the branches and leaves. Friends, what you have said is also like this. The Blessed One is still present, yet you abandon him to ask me about this meaning. Why is that? Friends, you should know that the Blessed One is the eye, the wisdom, the truth, the law, the master of the law, the guide of the law. He speaks the meaning of the true teaching, reveals all meanings, and all of this comes from the Blessed One. Friends, you should go to the Blessed One and ask about this meaning: 『Blessed One, what is this? What is its meaning?』 As the Blessed One says, you should all accept and uphold it well.』 At that time, the monks replied, 『Yes, venerable Mahākātyāyana! The Blessed One is the eye, the wisdom, the truth, the law, the master of the law, the guide of the law. He speaks the meaning of the true teaching, reveals all meanings, and all of this comes from the Blessed One. We should go to the Blessed One and ask about this meaning: 『Blessed One, what is this? What is its meaning?』 As the Blessed One says, we should all accept and uphold it well. However, the venerable Mahākātyāyana is often praised by the Blessed One and by other wise spiritual practitioners. The venerable Mahākātyāyana is able to fully explain the meaning that the Blessed One has previously spoken in brief. We request that the venerable Mahākātyāyana, out of compassion, explain it in detail.』 The venerable Mahākātyāyana said to the monks, 『Friends, listen together to what I say.』

。諸賢！云何比丘心出外灑散？諸賢！比丘眼見色，識食色相，識著色樂相，識縛色樂相，彼色相味結縛心出外灑散；如是耳、鼻、舌、身，意知法，識食法相，識著法樂相，識縛法樂相，彼法相味結縛心出外灑散。諸賢！如是比丘心出外灑散。諸賢！云何比丘心不出外灑散？諸賢！比丘眼見色，識不食色相，識不著色樂相，識不縛色樂相，彼色相味不結縛心，不出外灑散；如是耳、鼻、舌、身，意知法，識不食法相，識不著法樂相，識不縛法樂相，彼法相味不結縛心，不出外灑散。諸賢！如是比丘心不出外灑散。

「諸賢！云何比丘心不住內？諸賢！比丘離欲，離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼識著離味，依彼住彼，緣彼縛彼，識不住內。複次，諸賢！比丘覺、觀已息，內靜、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼識著定味，依彼住彼，緣彼縛彼，識不住內。複次，諸賢！比丘離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游。彼識著無喜味，依彼住彼，緣彼縛彼，識不住內。複次，諸賢！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游

諸位賢者！什麼叫做比丘的心向外散亂呢？諸位賢者！比丘的眼睛看到顏色，意識就去攝取顏色的表象，意識執著于顏色的快樂表象，意識被顏色的快樂表象所束縛，這種顏色的表象、味道和束縛使得心向外散亂；同樣，耳朵、鼻子、舌頭、身體，以及意識感知到事物，意識就去攝取事物的表象，意識執著於事物的快樂表象，意識被事物的快樂表象所束縛，這種事物的表象、味道和束縛使得心向外散亂。諸位賢者！這就是比丘的心向外散亂的情況。 諸位賢者！什麼叫做比丘的心不向外散亂呢？諸位賢者！比丘的眼睛看到顏色，意識不去攝取顏色的表象，意識不執著于顏色的快樂表象，意識不被顏色的快樂表象所束縛，這種顏色的表象、味道和束縛不會使心向外散亂；同樣，耳朵、鼻子、舌頭、身體，以及意識感知到事物，意識不去攝取事物的表象，意識不執著於事物的快樂表象，意識不被事物的快樂表象所束縛，這種事物的表象、味道和束縛不會使心向外散亂。諸位賢者！這就是比丘的心不向外散亂的情況。 諸位賢者！什麼叫做比丘的心不住于內在呢？諸位賢者！比丘通過遠離慾望，遠離邪惡不善的法，有覺知、有觀察，從遠離中生出喜悅和快樂，達到並安住于初禪。他意識執著于遠離的滋味，依賴它、安住於它、被它束縛，因此心不住于內在。再者，諸位賢者！比丘覺知和觀察已經止息，內心平靜、一心專注，沒有覺知和觀察，從禪定中生出喜悅和快樂，達到並安住于第二禪。他意識執著于禪定的滋味，依賴它、安住於它、被它束縛，因此心不住于內在。再者，諸位賢者！比丘捨棄喜悅的慾望，以無所求的心安住，正念正知地感受身體的快樂，這是聖者所說，聖者所捨棄的，以正念、快樂安住于空的狀態，達到並安住于第三禪。他意識執著于無喜的滋味，依賴它、安住於它、被它束縛，因此心不住于內在。再者，諸位賢者！比丘滅盡快樂和痛苦，喜悅和憂愁早已滅盡，達到不苦不樂、捨棄、正念、清凈的狀態，達到並安住于第四禪。

Venerable ones, how does a bhikkhu's mind become scattered outward? Venerable ones, when a bhikkhu sees a form with the eye, consciousness feeds on the appearance of the form, consciousness clings to the pleasurable aspect of the form, consciousness is bound by the pleasurable aspect of the form, and this appearance, taste, and binding of the form cause the mind to be scattered outward. Similarly, with the ear, nose, tongue, body, and mind knowing a phenomenon, consciousness feeds on the appearance of the phenomenon, consciousness clings to the pleasurable aspect of the phenomenon, consciousness is bound by the pleasurable aspect of the phenomenon, and this appearance, taste, and binding of the phenomenon cause the mind to be scattered outward. Venerable ones, this is how a bhikkhu's mind becomes scattered outward. Venerable ones, how does a bhikkhu's mind not become scattered outward? Venerable ones, when a bhikkhu sees a form with the eye, consciousness does not feed on the appearance of the form, consciousness does not cling to the pleasurable aspect of the form, consciousness is not bound by the pleasurable aspect of the form, and this appearance, taste, and binding of the form do not cause the mind to be scattered outward. Similarly, with the ear, nose, tongue, body, and mind knowing a phenomenon, consciousness does not feed on the appearance of the phenomenon, consciousness does not cling to the pleasurable aspect of the phenomenon, consciousness is not bound by the pleasurable aspect of the phenomenon, and this appearance, taste, and binding of the phenomenon do not cause the mind to be scattered outward. Venerable ones, this is how a bhikkhu's mind does not become scattered outward. Venerable ones, how does a bhikkhu's mind not abide within? Venerable ones, a bhikkhu, having detached from desires, detached from evil and unwholesome states, with initial and sustained thought, born of detachment, experiences joy and pleasure, and attains and abides in the first jhana. He clings to the taste of detachment, relies on it, abides in it, is bound by it, and thus his mind does not abide within. Furthermore, venerable ones, a bhikkhu, with the cessation of initial and sustained thought, with inner tranquility and unification of mind, without initial and sustained thought, born of concentration, experiences joy and pleasure, and attains and abides in the second jhana. He clings to the taste of concentration, relies on it, abides in it, is bound by it, and thus his mind does not abide within. Furthermore, venerable ones, a bhikkhu, having abandoned the desire for joy, abides with equanimity, mindful and clearly comprehending, experiencing bodily pleasure, which the noble ones describe as being abandoned by the noble ones, with mindfulness, pleasure, and abiding in emptiness, attains and abides in the third jhana. He clings to the taste of non-joy, relies on it, abides in it, is bound by it, and thus his mind does not abide within. Furthermore, venerable ones, a bhikkhu, with the cessation of pleasure and pain, with the previous cessation of joy and sorrow, attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, and attains and abides in the fourth jhana.

。彼識著舍及念清凈味，依彼住彼，緣彼縛彼，識不住內。

「複次，諸賢！比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游，彼識著空智味，依彼住彼，緣彼縛彼，識不住內。複次，諸賢！比丘度一切無量空處，無量識，是無量識處成就游，彼識著識智味，依彼住彼，緣彼縛彼，識不住內。複次，諸賢！比丘度一切無量識處，無所有，是無所有處成就游，彼識著無所有智味，依彼住彼，緣彼縛彼，識不住內。複次，諸賢！比丘度一切無所有處，非有想非無想，是非有想非無想處成就游，彼識著無想智味，依彼住彼，緣彼縛彼，識不住內。諸賢！如是比丘心不住內。

「諸賢！云何比丘心住內？諸賢！比丘離欲，離惡不善之法，有覺有觀，離生喜樂，得初禪成就游。彼識不著離味，不依彼不住彼，不緣彼不縛彼，識住內也。複次，諸賢！比丘覺、觀已息，內靜、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼識不著定味，不依彼不住彼，不緣彼不縛彼，識住內也。複次，諸賢！比丘離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游。彼識不著無喜味，不依彼不住彼，不緣彼不縛彼，識住內也

現代漢語譯本：他認識到捨棄和唸的清凈滋味，依附於它，執著於它，受它束縛，意識不駐留在內在。 再者，諸位賢者！比丘超越一切色想，滅除有對想，不憶念各種各樣的想法，進入無量虛空，成就無量虛空處的境界。他認識到虛空智慧的滋味，依附於它，執著於它，受它束縛，意識不駐留在內在。再者，諸位賢者！比丘超越一切無量虛空處，進入無量識，成就無量識處的境界。他認識到識的智慧的滋味，依附於它，執著於它，受它束縛，意識不駐留在內在。再者，諸位賢者！比丘超越一切無量識處，進入無所有，成就無所有處的境界。他認識到無所有智慧的滋味，依附於它，執著於它，受它束縛，意識不駐留在內在。再者，諸位賢者！比丘超越一切無所有處，進入非想非非想，成就非想非非想處的境界。他認識到無想智慧的滋味，依附於它，執著於它，受它束縛，意識不駐留在內在。諸位賢者！這樣的比丘心不駐留在內在。 諸位賢者！什麼樣的比丘心駐留在內在呢？諸位賢者！比丘遠離慾望，遠離邪惡不善的法，有覺有觀，因遠離而生喜樂，成就初禪的境界。他的意識不執著于遠離的滋味，不依附於它，不駐留在它，不受它束縛，意識駐留在內在。再者，諸位賢者！比丘覺和觀已經止息，內心平靜，一心專注，無覺無觀，由禪定而生喜樂，成就第二禪的境界。他的意識不執著于禪定的滋味，不依附於它，不駐留在它，不受它束縛，意識駐留在內在。再者，諸位賢者！比丘捨棄喜悅的慾望，捨棄無求，以正念正知覺受身體的快樂，這就是聖人所說，聖人所捨棄的，念、樂、住、空，成就第三禪的境界。他的意識不執著于無喜的滋味，不依附於它，不駐留在它，不受它束縛，意識駐留在內在。

English version: He recognizes the pure taste of relinquishment and mindfulness, dwells in it, clings to it, is bound by it, and consciousness does not abide within. Furthermore, venerable ones! A bhikkhu, having completely transcended all perceptions of form, with the cessation of perceptions of resistance, not attending to perceptions of diversity, enters into the boundless space, and dwells in the attainment of the sphere of boundless space. He recognizes the taste of the wisdom of space, dwells in it, clings to it, is bound by it, and consciousness does not abide within. Furthermore, venerable ones! A bhikkhu, having completely transcended the sphere of boundless space, enters into boundless consciousness, and dwells in the attainment of the sphere of boundless consciousness. He recognizes the taste of the wisdom of consciousness, dwells in it, clings to it, is bound by it, and consciousness does not abide within. Furthermore, venerable ones! A bhikkhu, having completely transcended the sphere of boundless consciousness, enters into nothingness, and dwells in the attainment of the sphere of nothingness. He recognizes the taste of the wisdom of nothingness, dwells in it, clings to it, is bound by it, and consciousness does not abide within. Furthermore, venerable ones! A bhikkhu, having completely transcended the sphere of nothingness, enters into neither perception nor non-perception, and dwells in the attainment of the sphere of neither perception nor non-perception. He recognizes the taste of the wisdom of non-perception, dwells in it, clings to it, is bound by it, and consciousness does not abide within. Venerable ones! Thus, a bhikkhu's mind does not abide within. Venerable ones! How does a bhikkhu's mind abide within? Venerable ones! A bhikkhu, having abandoned sensual desires, having abandoned unwholesome states, with initial application and sustained application, born of seclusion, experiences joy and pleasure, and dwells in the attainment of the first jhana. His consciousness does not cling to the taste of seclusion, does not dwell in it, does not abide in it, is not bound by it, and consciousness abides within. Furthermore, venerable ones! A bhikkhu, with the cessation of initial application and sustained application, with inner tranquility and unification of mind, without initial application and sustained application, born of concentration, experiences joy and pleasure, and dwells in the attainment of the second jhana. His consciousness does not cling to the taste of concentration, does not dwell in it, does not abide in it, is not bound by it, and consciousness abides within. Furthermore, venerable ones! A bhikkhu, having abandoned joy, dwelling in equanimity, mindful and clearly comprehending, experiences bodily pleasure, which the noble ones describe as 'equanimous, mindful, and pleasant abiding,' and dwells in the attainment of the third jhana. His consciousness does not cling to the taste of joylessness, does not dwell in it, does not abide in it, is not bound by it, and consciousness abides within.

。複次，諸賢！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。識不著舍及念、清凈味，不依彼不住彼，不緣彼不縛彼，識住內也。

「複次，諸賢！比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼識不著空智味，不依彼不住彼，不緣彼不縛彼，識住內也。複次，諸賢！比丘度一切無量空處，無量識，是無量識處成就游，彼識不著識智味，不依彼不住彼，不緣彼不縛彼，識住內也。複次，諸賢！比丘度一切無量識處，無所有，是無所有處成就游。彼識不著無所有智味，不依彼不住彼，不緣彼不縛彼，識住內也。複次，諸賢！比丘度一切無所有處，非有想非無想，是非有想非無想處成就游，彼識不著無想智味，不依彼不住彼，不緣彼不縛彼，識住內也。諸賢！如是比丘心住內也。

「諸賢！云何比丘不受而恐怖？諸賢！比丘不離色染，不離色慾，不離色愛，不離色渴

『再者，各位賢者！比丘樂於寂滅，苦已滅，喜和憂也早已滅盡，達到不苦不樂、舍、念、清凈的境界，成就第四禪而安住。他的意識不執著于舍和唸的清凈之味，不依賴它，不住於它，不以此為緣，不被它束縛，意識安住于內在。』 『再者，各位賢者！比丘超越一切色想，滅除有對想，不念各種各樣的想法，進入無量虛空，成就無量空處而安住。他的意識不執著于空智之味，不依賴它，不住於它，不以此為緣，不被它束縛，意識安住于內在。』 『再者，各位賢者！比丘超越一切無量空處，進入無量識，成就無量識處而安住。他的意識不執著于識智之味，不依賴它，不住於它，不以此為緣，不被它束縛，意識安住于內在。』 『再者，各位賢者！比丘超越一切無量識處，進入無所有，成就無所有處而安住。他的意識不執著于無所有智之味，不依賴它，不住於它，不以此為緣，不被它束縛，意識安住于內在。』 『再者，各位賢者！比丘超越一切無所有處，進入非有想非無想，成就非有想非無想處而安住。他的意識不執著于無想智之味，不依賴它，不住於它，不以此為緣，不被它束縛，意識安住于內在。各位賢者！這樣的比丘心安住于內在。』 『各位賢者！什麼樣的比丘不會因不接受而感到恐懼呢？各位賢者！比丘沒有脫離對色的貪染，沒有脫離**，沒有脫離對色的愛戀，沒有脫離對色的渴求。

'Furthermore, venerable ones! A bhikkhu, delighting in cessation, with suffering ceased, with joy and sorrow already ceased, attains and abides in the fourth jhana, which is neither-painful-nor-pleasant, with equanimity, mindfulness, and purity. His consciousness does not cling to the taste of equanimity and mindfulness, does not depend on it, does not dwell in it, does not take it as a condition, and is not bound by it; his consciousness abides within.' 'Furthermore, venerable ones! A bhikkhu, having completely transcended all perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, enters into the sphere of infinite space, and abides in it. His consciousness does not cling to the taste of the knowledge of space, does not depend on it, does not dwell in it, does not take it as a condition, and is not bound by it; his consciousness abides within.' 'Furthermore, venerable ones! A bhikkhu, having completely transcended the sphere of infinite space, enters into the sphere of infinite consciousness, and abides in it. His consciousness does not cling to the taste of the knowledge of consciousness, does not depend on it, does not dwell in it, does not take it as a condition, and is not bound by it; his consciousness abides within.' 'Furthermore, venerable ones! A bhikkhu, having completely transcended the sphere of infinite consciousness, enters into the sphere of nothingness, and abides in it. His consciousness does not cling to the taste of the knowledge of nothingness, does not depend on it, does not dwell in it, does not take it as a condition, and is not bound by it; his consciousness abides within.' 'Furthermore, venerable ones! A bhikkhu, having completely transcended the sphere of nothingness, enters into the sphere of neither-perception-nor-non-perception, and abides in it. His consciousness does not cling to the taste of the knowledge of non-perception, does not depend on it, does not dwell in it, does not take it as a condition, and is not bound by it; venerable ones! Such a bhikkhu's mind abides within.' 'Venerable ones! How does a bhikkhu not fear because of not accepting? Venerable ones! A bhikkhu has not abandoned lust for form, has not abandoned ** , has not abandoned love for form, has not abandoned craving for form.'

。諸賢！若有比丘不離色染，不離色慾，不離色愛，不離色渴者，彼欲得色、求色、著色、住色，色即是我，色是我有，彼欲得色、著色、住色，色即是我，色是我有已，識捫摸色，識捫摸色已，變易彼色時，識轉於色，識轉於色已，彼生恐怖法，心住于中，因心不知故，便怖懼煩勞，不受而恐怖；如是覺、想、行。比丘不離識染，不離識欲，不離識愛，不離識渴。諸賢！若有比丘不離識染，不離識欲，不離識愛，不離識渴者，彼欲得識、求識、著識、住識，識即是我，識是我有，彼欲得識、求識、著識、住識，識即是我，識是我有已，識捫摸識，識捫摸識已，變易彼識時，識轉于識，識轉于識已，彼生恐怖法，心住于中，因心不知故，便怖懼煩勞，不受而恐怖。諸賢！如是比丘不受恐怖。

「諸賢！云何比丘不受不恐怖。諸賢！比丘離色染，離色慾，離色愛，離色渴。諸賢！若有比丘離色染、離色慾、離色愛、離色渴者，彼不欲得色，不求色、不著色、不住色，色非是我，色非我有。彼不欲得色，不求色，不著色，不住色，色非是我，色非我有已，識不捫摸色，識不捫摸色已，變易彼色時，識不轉於色，識不轉於色已

現代漢語譯本：諸位賢者！如果有一位比丘不能捨離對色（物質現象）的貪染，不能捨離對色的慾望，不能捨離對色的愛戀，不能捨離對色的渴求，那麼他就會想要得到色，追求色，執著於色，停留在色上，認為『色就是我』，『色是屬於我的』。當他想要得到色，執著於色，停留在色上，認為『色就是我』，『色是屬於我的』之後，他的意識就會去觸碰色，當意識觸碰色之後，當色發生變化時，意識就會隨著色而轉變。當意識隨著色轉變之後，他就會產生恐懼，心會停留在恐懼之中。因為心不明白真相，就會感到害怕、煩惱、疲憊，無法接受而感到恐懼。感受、思想、行為也是如此。比丘不能捨離對識（精神現象）的貪染，不能捨離對識的慾望，不能捨離對識的愛戀，不能捨離對識的渴求。諸位賢者！如果有一位比丘不能捨離對識的貪染，不能捨離對識的慾望，不能捨離對識的愛戀，不能捨離對識的渴求，那麼他就會想要得到識，追求識，執著于識，停留在識上，認為『識就是我』，『識是屬於我的』。當他想要得到識，追求識，執著于識，停留在識上，認為『識就是我』，『識是屬於我的』之後，他的意識就會去觸碰識，當意識觸碰識之後，當識發生變化時，意識就會隨著識而轉變。當意識隨著識轉變之後，他就會產生恐懼，心會停留在恐懼之中。因為心不明白真相，就會感到害怕、煩惱、疲憊，無法接受而感到恐懼。諸位賢者！這樣的比丘是無法擺脫恐懼的。 諸位賢者！什麼樣的比丘才能擺脫恐懼呢？諸位賢者！比丘舍離對色的貪染，舍離對色的慾望，舍離對色的愛戀，舍離對色的渴求。諸位賢者！如果有一位比丘舍離了對色的貪染，舍離了對色的慾望，舍離了對色的愛戀，舍離了對色的渴求，那麼他就不再想要得到色，不再追求色，不再執著於色，不再停留在色上，認為『色不是我』，『色不屬於我』。當他不再想要得到色，不再追求色，不再執著於色，不再停留在色上，認為『色不是我』，『色不屬於我』之後，他的意識就不會去觸碰色，當意識不觸碰色之後，當色發生變化時，意識就不會隨著色而轉變。

English version: Venerable ones! If a bhikkhu does not abandon attachment to form, does not abandon desire for form, does not abandon love for form, does not abandon craving for form, then he desires to obtain form, seeks form, clings to form, dwells in form, thinking, 『Form is me,』 『Form is mine.』 When he desires to obtain form, clings to form, dwells in form, thinking, 『Form is me,』 『Form is mine,』 his consciousness touches form. When consciousness touches form, and when that form changes, consciousness changes with form. When consciousness changes with form, he experiences fear, and his mind dwells in that fear. Because his mind does not understand, he becomes afraid, troubled, and weary, unable to accept and thus experiences fear. The same is true for feeling, perception, and volitional formations. A bhikkhu does not abandon attachment to consciousness, does not abandon desire for consciousness, does not abandon love for consciousness, does not abandon craving for consciousness. Venerable ones! If a bhikkhu does not abandon attachment to consciousness, does not abandon desire for consciousness, does not abandon love for consciousness, does not abandon craving for consciousness, then he desires to obtain consciousness, seeks consciousness, clings to consciousness, dwells in consciousness, thinking, 『Consciousness is me,』 『Consciousness is mine.』 When he desires to obtain consciousness, seeks consciousness, clings to consciousness, dwells in consciousness, thinking, 『Consciousness is me,』 『Consciousness is mine,』 his consciousness touches consciousness. When consciousness touches consciousness, and when that consciousness changes, consciousness changes with consciousness. When consciousness changes with consciousness, he experiences fear, and his mind dwells in that fear. Because his mind does not understand, he becomes afraid, troubled, and weary, unable to accept and thus experiences fear. Venerable ones! Such a bhikkhu does not escape fear. Venerable ones! How does a bhikkhu escape fear? Venerable ones! A bhikkhu abandons attachment to form, abandons desire for form, abandons love for form, abandons craving for form. Venerable ones! If a bhikkhu has abandoned attachment to form, abandoned desire for form, abandoned love for form, abandoned craving for form, then he no longer desires to obtain form, no longer seeks form, no longer clings to form, no longer dwells in form, thinking, 『Form is not me,』 『Form is not mine.』 When he no longer desires to obtain form, no longer seeks form, no longer clings to form, no longer dwells in form, thinking, 『Form is not me,』 『Form is not mine,』 his consciousness does not touch form. When consciousness does not touch form, and when that form changes, consciousness does not change with form.

。彼不生恐怖法，心不住中，因心知故，便不怖懼，不煩勞，不受，不恐怖；如是覺、想、行。比丘離識染，離識欲，離識愛，離識渴。諸賢！若有比丘離識染，離識欲，離識愛，離識渴者，彼不欲得識，不求識，不著識，不住識，識非是我，識非我有，彼不欲得識，不求識，不著識，不住識，識非是我，識非我有已，識不捫摸識，識不捫摸識已，變易彼識時，識不轉于識，識不轉于識已，彼不生恐怖法，心不住中，因心知故，便不怖懼，不煩勞，不受，不恐怖。諸賢！如是比丘不受不恐怖。

「諸賢！謂世尊略說此義，不廣分別，即從坐起，入室燕坐。比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。此世尊略說，不廣分別義，我以此句、以此文廣說如是。諸賢！可往向佛具陳，若如世尊所說義者，諸賢等便可受持。」

於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從坐起，繞尊者大迦旃延三匝而去，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！向世尊略說此義，不廣分別，即從坐起，入室燕坐。尊者大迦旃延以此句、以此文而廣說之

現代漢語譯本：他不會產生恐懼的法，心不執著于其中，因為內心明瞭，所以不害怕，不煩惱，不感受，不恐懼；就像這樣覺知、思想、行為。比丘舍離對識的染著，舍離對識的慾望，舍離對識的愛戀，舍離對識的渴求。諸位賢者！如果有一位比丘舍離對識的染著，舍離對識的慾望，舍離對識的愛戀，舍離對識的渴求，他就不想得到識，不追求識，不執著于識，不住于識，認為識不是我，識不是我所擁有。他不想得到識，不追求識，不執著于識，不住于識，認為識不是我，識不是我所擁有之後，識不再觸碰識，識不再觸碰識之後，當識發生變化時，識不會轉變為識，識不會轉變為識之後，他不會產生恐懼的法，心不執著于其中，因為內心明瞭，所以不害怕，不煩惱，不感受，不恐懼。諸位賢者！這樣的比丘不感受也不恐懼。 諸位賢者！世尊簡略地說了這個道理，沒有詳細解釋，就從座位上起身，進入房間靜坐。比丘們！像這樣這樣觀察，當你這樣觀察之後，比丘們！如果心向外散亂，心不住于內心，就會感受並恐懼。比丘們！像這樣這樣觀察，當你這樣觀察之後，比丘們！如果心不向外散亂，心安住于內心，就不會感受也不會恐懼，這樣就不會再有生、老、病、死，這就是苦的終結。這是世尊簡略地說，沒有詳細解釋的道理，我用這句話、這段文字詳細地解釋了它。諸位賢者！可以去向佛陀稟告，如果和世尊所說的道理一致，諸位賢者就可以接受並奉行。』 於是，眾比丘聽了尊者大迦旃延所說，善加接受並背誦，就從座位上起身，繞著尊者大迦旃延三圈后離去，前往佛陀所在之處，頂禮佛陀，退坐一旁，稟告說：『世尊！之前世尊簡略地說了這個道理，沒有詳細解釋，就從座位上起身，進入房間靜坐。尊者大迦旃延用這句話、這段文字詳細地解釋了它。』

English version: He does not generate fearful dharmas, his mind does not dwell in them, because he knows with his mind, he is not afraid, not troubled, does not feel, not fearful; thus are perception, thought, and action. A bhikkhu is detached from the defilement of consciousness, detached from the desire for consciousness, detached from the love of consciousness, detached from the thirst for consciousness. Venerable ones! If there is a bhikkhu who is detached from the defilement of consciousness, detached from the desire for consciousness, detached from the love of consciousness, detached from the thirst for consciousness, he does not want to obtain consciousness, does not seek consciousness, does not cling to consciousness, does not dwell in consciousness, thinking consciousness is not 'I', consciousness is not 'mine'. He does not want to obtain consciousness, does not seek consciousness, does not cling to consciousness, does not dwell in consciousness, thinking consciousness is not 'I', consciousness is not 'mine'. After that, consciousness does not touch consciousness, after consciousness does not touch consciousness, when consciousness changes, consciousness does not transform into consciousness, after consciousness does not transform into consciousness, he does not generate fearful dharmas, his mind does not dwell in them, because he knows with his mind, he is not afraid, not troubled, does not feel, not fearful. Venerable ones! Such a bhikkhu does not feel and is not fearful. Venerable ones! The World-Honored One briefly spoke this meaning, without elaborating, and then rose from his seat and entered his chamber to meditate. Bhikkhus! Observe in this way, and when you have observed in this way, bhikkhus! If the mind scatters outward, the mind does not dwell within, then you will feel and be fearful. Bhikkhus! Observe in this way, and when you have observed in this way, bhikkhus! If the mind does not scatter outward, the mind dwells within, then you will not feel and will not be fearful, and thus there will be no more birth, old age, sickness, and death, this is said to be the end of suffering. This is the meaning that the World-Honored One spoke briefly, without elaborating, and I have elaborated on it with this sentence, with this text. Venerable ones! You may go and report to the Buddha, and if it is in accordance with the meaning spoken by the World-Honored One, then you may accept and uphold it.』 Then, the bhikkhus, having heard what the Venerable Mahākātyāyana had said, accepted it well and recited it, then rose from their seats, circumambulated the Venerable Mahākātyāyana three times, and departed, going to where the Buddha was, bowed their heads in reverence, and sat down to one side, and reported: 『World-Honored One! Earlier, the World-Honored One briefly spoke this meaning, without elaborating, and then rose from his seat and entered his chamber to meditate. The Venerable Mahākātyāyana has elaborated on it with this sentence, with this text.』

世尊聞已，嘆曰：「善哉！善哉！我弟子中有眼、有智、有法、有義。所以者何？謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之，如迦旃延比丘所說，汝等應當如是受持。所以者何？以說觀義應如是也。」

分別觀法經第三竟(二千七百五十一字)

中阿含經卷第四十二(八千三百九十四字)

中阿含經卷第四十三

（一六五）根本分別品溫泉林天經第四(第四分別誦)

爾時，尊者三彌提亦游王舍城，住溫泉林。於是，尊者三彌提夜將向旦，從房而出，往詣溫泉，脫衣岸上，入溫泉浴，浴已還出，拭體著衣。

爾時，有一天形體極妙，色像巍巍，夜將向旦，往詣尊者三彌提所，稽首作禮，卻住一面。彼天色像威神極妙，光明普照于溫泉岸，彼天卻住於一面已，白尊者三彌提曰：「比丘！受持跋地羅帝偈耶？」

尊者三彌提答彼天曰：「我不受持跋地羅帝偈也

世尊聽了，讚歎道：『好啊！好啊！我的弟子中有能看清、有智慧、懂佛法、明事理的。為什麼這麼說呢？因為師父只是為弟子們簡略地說了這個道理，沒有詳細地分別解釋，而弟子們卻能根據這句話、這篇文字來廣泛地闡述它，就像迦旃延比丘所說的那樣，你們應當這樣接受和奉行。為什麼呢？因為闡述觀的道理就應該這樣。』 佛陀說完這些話。那些比丘聽了佛陀所說，歡喜地接受並奉行。 《分別觀法經》第三完（二千七百五十一字） 《中阿含經》卷第四十二（八千三百九十四字） 《中阿含經》卷第四十三 （一六五）根本分別品《溫泉林天經》第四（第四分別誦） 當時，尊者三彌提也在王舍城游化，住在溫泉林。於是，尊者三彌提在黎明時分，從住處出來，前往溫泉，在岸邊脫下衣服，進入溫泉沐浴，沐浴完畢后出來，擦乾身體穿上衣服。 這時，有一天人，形體極其美妙，容貌威嚴，在黎明時分，來到尊者三彌提所在的地方，稽首作禮，退到一旁站立。那天人的容貌威嚴神聖，光芒普照溫泉岸邊，那天人退到一旁站立后，對尊者三彌提說：『比丘！你受持《跋地羅帝偈》嗎？』 尊者三彌提回答那天人說：『我不受持《跋地羅帝偈》。』

The World-Honored One, having heard this, exclaimed: 'Excellent! Excellent! Among my disciples are those who have eyes, wisdom, the Dharma, and understanding. Why is that? Because the teacher only briefly explained this meaning to the disciples, without elaborating on the distinctions, yet the disciples were able to expand upon it based on this sentence and this text, just as the bhikkhu Katyayana has done. You should accept and uphold it in this way. Why? Because the explanation of the meaning of contemplation should be like this.' The Buddha spoke thus. Those bhikkhus, having heard what the Buddha said, joyfully accepted and practiced it. The third discourse of the 'Discourse on the Analysis of Contemplation' is complete (2,751 characters). The forty-second fascicle of the 'Madhyama Agama Sutra' (8,394 characters). The forty-third fascicle of the 'Madhyama Agama Sutra'. (165) The fourth discourse of the 'Hot Spring Grove Deva Sutra' from the 'Fundamental Analysis Section' (Fourth Recitation of Analysis). At that time, the venerable Samiddhi was also traveling in Rajagriha, residing in the Hot Spring Grove. Then, as dawn was approaching, the venerable Samiddhi came out of his dwelling, went to the hot spring, took off his clothes on the bank, entered the hot spring to bathe, and having bathed, came out, dried his body, and put on his clothes. At that time, a deva, whose form was extremely beautiful and whose appearance was majestic, as dawn was approaching, came to where the venerable Samiddhi was, bowed his head in reverence, and stood to one side. The deva's appearance was majestic and divine, and his light illuminated the bank of the hot spring. Having stood to one side, the deva said to the venerable Samiddhi: 'Bhikkhu! Do you uphold the Bhaddekaratta Gatha?' The venerable Samiddhi replied to the deva: 'I do not uphold the Bhaddekaratta Gatha.'

。」尋問彼天：「汝受持跋地羅帝偈耶？」

彼天答曰：「我亦不受持跋地羅帝偈也。」

尊者三彌提復問彼天：「誰受持跋地羅帝偈耶？」

彼天答曰：「世尊游此王舍城，在竹林迦蘭哆園，彼受持跋地羅帝偈也。比丘！可往面從世尊，善受持誦跋地羅帝偈。所以者何？跋地羅帝偈者，有法有義，為梵行本，趣智、趣覺、趣于涅槃，族姓者至信、舍家、無家、學道，當以跋地羅帝偈善受持誦。」彼天說如是，稽首尊者三彌提足，繞三匝已，即彼處沒。

於是，尊者三彌提，天沒不久往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！我於今日夜將向旦出房往詣彼溫泉所，脫衣岸上，入溫泉浴，浴已便出，住岸拭身。爾時，有一天形體極妙，色像巍巍，夜將向旦，來詣我所，稽首作禮，卻住一面。彼天色像威神極妙，光明普照于溫泉岸。彼天卻住於一面已，而白我曰：『比丘！受持跋地羅帝偈耶？』我答彼天：『不受持跋地羅帝偈也。』我問彼天：『汝受持跋地羅帝偈耶？』彼天答曰：『我亦不受持跋地羅帝偈也。』我復問：『誰受持跋地羅帝偈耶？』彼天答曰：『世尊游此王舍城，住竹林迦蘭哆園，彼受持跋地羅帝偈也。比丘！可往面從世尊善受持誦跋地羅帝偈

現代漢語譯本：於是，三彌提尊者問那個天神：『你受持跋地羅帝偈嗎？』 那個天神回答說：『我也沒有受持跋地羅帝偈。』 三彌提尊者又問那個天神：『誰受持跋地羅帝偈呢？』 那個天神回答說：『世尊在王舍城游化，住在竹林迦蘭哆園，他受持跋地羅帝偈。比丘！你可以親自去見世尊，好好地受持誦讀跋地羅帝偈。為什麼呢？因為跋地羅帝偈有法有義，是梵行的根本，能引導人們走向智慧、覺悟、涅槃。那些有信仰的族姓子弟，捨棄家庭，出家修行，應當好好地受持誦讀跋地羅帝偈。』那個天神說完這些話，向三彌提尊者頂禮，繞了三圈后，就在那裡消失了。 於是，三彌提尊者，在天神消失後不久，就前往佛陀所在的地方，頂禮佛陀，然後坐在一旁，稟告說：『世尊！我今天晚上快要天亮的時候，從房間出來，前往那個溫泉，脫下衣服在岸邊，進入溫泉洗浴。洗完澡出來后，站在岸邊擦拭身體。那時，有一個天神，形體非常美妙，容貌威嚴，在快要天亮的時候，來到我這裡，向我頂禮，然後站在一旁。那個天神容貌威嚴，神光普照在溫泉岸邊。那個天神站在一旁后，對我說：『比丘！你受持跋地羅帝偈嗎？』我回答那個天神說：『我沒有受持跋地羅帝偈。』我問那個天神：『你受持跋地羅帝偈嗎？』那個天神回答說：『我也沒有受持跋地羅帝偈。』我又問：『誰受持跋地羅帝偈呢？』那個天神回答說：『世尊在王舍城游化，住在竹林迦蘭哆園，他受持跋地羅帝偈。比丘！你可以親自去見世尊，好好地受持誦讀跋地羅帝偈。』

English version: Then, the Venerable Samiddhi asked that deva, 'Do you uphold the Bhadraka-rati Gatha?' That deva replied, 'I also do not uphold the Bhadraka-rati Gatha.' The Venerable Samiddhi further asked that deva, 'Who upholds the Bhadraka-rati Gatha?' That deva replied, 'The Blessed One is dwelling in Rajagaha, at the Bamboo Grove, Kalandaka's Garden; he upholds the Bhadraka-rati Gatha. Bhikkhu! You should go to the Blessed One in person and properly learn and recite the Bhadraka-rati Gatha. Why is that? Because the Bhadraka-rati Gatha has Dharma and meaning, it is the root of the holy life, leading to wisdom, enlightenment, and Nirvana. Those of good family who have faith, who have left home, who have gone forth into homelessness to learn the path, should properly learn and recite the Bhadraka-rati Gatha.' Having said this, that deva bowed down at the feet of the Venerable Samiddhi, circumambulated him three times, and then vanished from that place. Then, the Venerable Samiddhi, not long after the deva had vanished, went to where the Buddha was, bowed down to him, and sat to one side, saying, 'Venerable Sir, this morning, as dawn was approaching, I left my dwelling and went to that hot spring. I took off my clothes on the bank and entered the hot spring to bathe. After bathing, I came out and stood on the bank to dry myself. At that time, a deva, whose form was extremely beautiful and whose appearance was majestic, came to me as dawn was approaching, bowed down to me, and stood to one side. That deva's appearance was majestic, and his light illuminated the bank of the hot spring. After standing to one side, that deva said to me, 'Bhikkhu! Do you uphold the Bhadraka-rati Gatha?' I replied to that deva, 'I do not uphold the Bhadraka-rati Gatha.' I asked that deva, 'Do you uphold the Bhadraka-rati Gatha?' That deva replied, 'I also do not uphold the Bhadraka-rati Gatha.' I further asked, 'Who upholds the Bhadraka-rati Gatha?' That deva replied, 'The Blessed One is dwelling in Rajagaha, at the Bamboo Grove, Kalandaka's Garden; he upholds the Bhadraka-rati Gatha. Bhikkhu! You should go to the Blessed One in person and properly learn and recite the Bhadraka-rati Gatha.'

。所以者何？跋地羅帝偈者，有義有法，為梵行本，趣智、趣覺、趣于涅槃，族姓者至信、舍家、無家、學道，當以跋地羅帝偈善受持誦。』彼天說如是，稽首我足，繞三匝已，即彼處沒。」

世尊問曰：「三彌提！汝知彼天從何處來？彼天名何耶？」

尊者三彌提答曰：「世尊！我不知彼天從何所來，亦不知名也。」

世尊告曰：「三彌提！彼天子名正殿，為三十三天軍將。」

於是，尊者三彌提白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說跋地羅帝偈者，諸比丘從世尊聞已，當善受持。」

世尊告曰：「三彌提！諦聽，諦聽，善思念之，我當爲汝說。」

尊者三彌提白曰：「唯然。」時，諸比丘受教而聽。

佛言：

「慎莫念過去，　　亦勿愿未來， 過去事已滅，　　未來複未至。 現在所有法，　　彼亦當為思， 念無有堅強，　　慧者覺如是。 若作聖人行，　　孰知愁于死， 我要不會彼，　　大苦災患終。 如是行精勤，　　晝夜無懈怠， 是故常當說，　　跋地羅帝偈。」

佛說如是，即從座起，入室宴坐。於是，諸比丘便作是念：「諸賢！當知世尊略說此教，不廣分別，即從座起，入室宴坐

現代漢語譯本：『這是為什麼呢？因為跋地羅帝偈具有意義和法則，是梵行的根本，導向智慧、覺悟、涅槃。那些出身高貴、有信仰、捨棄家庭、出家修行的人，應當好好地接受和背誦跋地羅帝偈。』那位天人說完這些話，向我頂禮，繞了三圈后，就消失在原地。 世尊問道：『三彌提，你知道那位天人從哪裡來嗎？他叫什麼名字？』 尊者三彌提回答說：『世尊，我不知道那位天人從哪裡來，也不知道他的名字。』 世尊告訴他：『三彌提，那位天子的名字叫正殿，是三十三天軍的將領。』 於是，尊者三彌提說道：『世尊，現在正是時候。善逝，現在正是時候。如果世尊為諸位比丘宣說跋地羅帝偈，比丘們聽了之後，一定會好好地接受和背誦。』 世尊說：『三彌提，仔細聽，仔細聽，好好思考，我將為你們宣說。』 尊者三彌提回答說：『是的，世尊。』當時，諸位比丘接受教誨，認真聽講。 佛陀說： 『不要思念過去，也不要期望未來， 過去的事情已經滅去，未來還沒有到來。 現在所擁有的法，也應當去思考， 念頭沒有堅實不變的，有智慧的人會這樣覺悟。 如果修行聖人的行為，誰會知道死時的憂愁呢？ 我一定不會被它束縛，最終擺脫巨大的痛苦和災難。 像這樣精進修行，日夜不懈怠， 所以應當常常宣說，跋地羅帝偈。』 佛陀說完這些話，就從座位起身，進入房間靜坐。於是，諸位比丘便這樣想：『各位賢者，應當知道世尊只是簡略地說了這個教誨，沒有詳細地解釋，就從座位起身，進入房間靜坐了。』

English version: 'Why is that? Because the Bhaddekaratta Gatha has meaning and dharma, it is the foundation of the holy life, leading to wisdom, enlightenment, and Nirvana. Those of noble birth, with faith, who have left home, and are practicing the path, should well receive and recite the Bhaddekaratta Gatha.' After saying this, that deva bowed at my feet, circumambulated me three times, and then vanished from that spot. The Blessed One asked: 'Samiddhi, do you know from where that deva came? What is his name?' Venerable Samiddhi replied: 'Blessed One, I do not know from where that deva came, nor do I know his name.' The Blessed One said: 'Samiddhi, that deva's name is Sudhamma, and he is the general of the Thirty-three devas.' Then, Venerable Samiddhi said: 'Blessed One, now is the time. O Sugata, now is the time. If the Blessed One were to teach the Bhaddekaratta Gatha to the bhikkhus, the bhikkhus, having heard it from the Blessed One, would well receive and recite it.' The Blessed One said: 'Samiddhi, listen carefully, listen carefully, and contemplate well, I will teach it to you.' Venerable Samiddhi replied: 'Yes, Blessed One.' Then, the bhikkhus, having received the teaching, listened attentively. The Buddha said: 'Do not dwell on the past, nor yearn for the future, The past is already gone, the future has not yet arrived. The present dharma that exists, that too should be contemplated, Thoughts are not firm and unchanging, the wise understand this. If one practices the conduct of the noble ones, who knows the sorrow of death? I will certainly not be bound by it, and will ultimately escape great suffering and disaster. Practicing diligently in this way, day and night without laziness, Therefore, one should always recite, the Bhaddekaratta Gatha.' Having spoken these words, the Buddha rose from his seat and entered his chamber to meditate. Then, the bhikkhus thought: 'Friends, you should know that the Blessed One has only briefly spoken this teaching, without explaining it in detail, and has risen from his seat and entered his chamber to meditate.'

「『慎莫念過去，　　亦勿愿未來， 是故常當說，　　跋地羅帝偈。』」

彼復作是念：「諸賢！誰能廣分別世尊向所略說義？」彼復作是念：「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義，諸賢共往詣尊者大迦旃延所，請說此義。若尊者大迦旃延為分別者，我等當善受持。」

於是，諸比丘往詣尊者大迦旃延所，共相問訊，卻坐一面，白曰：「尊者大迦旃延！當知世尊略說此教，不廣分別，即從座起，入室宴坐。

若學聖人行，　　孰知愁于死， 是故常當說，　　跋地羅帝偈

『不要執著於過去，也不要期盼未來， 過去的事情已經消逝，未來還未到來。 對於現在存在的一切，也應當加以思考， 要認識到念頭是無常的，有智慧的人會這樣覺悟。 如果能像聖人那樣修行，誰還會畏懼死亡呢？ 我若不能超越生死，那麼巨大的痛苦和災難終將持續。 所以要這樣精進修行，日夜不懈怠， 因此應當常常誦唸，跋地羅帝偈。』

他們又這樣想：『各位賢者！誰能詳細解釋世尊剛才簡略說過的含義呢？』他們又想：『尊者大迦旃延常常受到世尊的稱讚，以及其他有智慧的修行者也稱讚他，尊者大迦旃延能夠詳細解釋世尊剛才簡略說過的含義，各位賢者，我們一起去拜訪尊者大迦旃延，請他解釋這個含義。如果尊者大迦旃延能夠解釋，我們應當好好接受並奉行。』

於是，眾比丘前往拜訪尊者大迦旃延，互相問候之後，坐在一旁，說道：『尊者大迦旃延！您應該知道，世尊簡略地說了這個教誨，沒有詳細解釋，就從座位上起身，進入房間靜坐了。

The past is gone, the future has not yet arrived. For all that exists in the present, one should also contemplate, Realize that thoughts are impermanent; the wise understand this. If one practices like the saints, who would fear death? If I cannot transcend birth and death, then great suffering and calamity will continue. Therefore, practice diligently, day and night without laziness, Thus, one should always recite the Bhaddekaratta Gatha.'

They further thought: 'Friends! Who can fully explain the meaning that the Blessed One has just briefly stated?' They further thought: 'Venerable Mahakaccana is often praised by the Blessed One, and by other wise practitioners. Venerable Mahakaccana can fully explain the meaning that the Blessed One has just briefly stated. Friends, let us go to Venerable Mahakaccana and ask him to explain this meaning. If Venerable Mahakaccana can explain it, we should accept and practice it well.'

Then, the monks went to Venerable Mahakaccana, exchanged greetings, sat down to one side, and said: 'Venerable Mahakaccana! You should know that the Blessed One briefly stated this teaching, without explaining it in detail, and then rose from his seat and entered his chamber for meditation.

「我等便作是念：『諸賢！誰能廣分別世尊向所略說義？』我等復作是念：『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』唯愿尊者大迦旃延為慈愍故而廣說之。」

尊者大迦旃延告曰：「諸賢！聽我說喻，慧者聞喻則解其義。諸賢！猶如有人慾得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。諸賢所說亦復如是，世尊現在，舍來就我而問此義。所以者何？諸賢！當知世尊是眼、是智、是義、是法，法主、法將，說真諦義，現一切義由彼世尊，諸賢應往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，諸賢等當善受持。」

時，諸比丘白曰：「唯然。尊者大迦旃延！世尊是眼、是智、是義、是法，法主、法將，說真諦義，現一切義由彼世尊，我等往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，我等當善受持。然尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。唯愿尊者大迦旃延為慈愍故而廣說之。」

尊者大迦旃延告諸比丘：「諸賢等共聽我所說

『我們當時這樣想：『諸位賢者！誰能詳細解釋世尊先前略說的含義呢？』我們又這樣想：『尊者大迦旃延常被世尊以及其他有智慧的修行者所稱讚，尊者大迦旃延能夠詳細解釋世尊先前略說的含義。』我們希望尊者大迦旃延能出於慈悲，為我們詳細解說。』 尊者大迦旃延說道：『諸位賢者！請聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。諸位賢者！比如有個人想要尋求真實，爲了尋求真實，拿著斧頭進入森林，他看到一棵大樹有根、莖、節、枝、葉、花、果實，這個人不碰根、莖、節、果實，只碰枝、葉。諸位所說的情況也是這樣，世尊現在還在，你們卻捨棄他來問我這個道理。這是為什麼呢？諸位賢者！應當知道世尊是眼睛、是智慧、是真理、是法則，是法則的主人、法則的引導者，宣說真諦的含義，一切含義都由世尊顯現，諸位應當去世尊那裡詢問這個道理：『世尊！這是什麼？這是什麼含義？』如果世尊說了，諸位應當好好接受並奉行。』 當時，眾比丘說道：『是的，尊者大迦旃延！世尊是眼睛、是智慧、是真理、是法則，是法則的主人、法則的引導者，宣說真諦的含義，一切含義都由世尊顯現，我們應當去世尊那裡詢問這個道理：『世尊！這是什麼？這是什麼含義？』如果世尊說了，我們應當好好接受並奉行。然而，尊者大迦旃延常被世尊以及其他有智慧的修行者所稱讚，尊者大迦旃延能夠詳細解釋世尊先前略說的含義。我們希望尊者大迦旃延能出於慈悲，為我們詳細解說。』 尊者大迦旃延告訴眾比丘：『諸位賢者，請聽我所說。』

'We then thought: 『Friends, who can fully explain the meaning that the Blessed One has previously spoken in brief?』 We further thought: 『The venerable Mahākātyāyana is often praised by the Blessed One and by other wise spiritual practitioners. The venerable Mahākātyāyana is able to fully explain the meaning that the Blessed One has previously spoken in brief.』 We wish that the venerable Mahākātyāyana, out of compassion, would explain it in detail for us.』 The venerable Mahākātyāyana said: 『Friends, listen to my simile. A wise person, upon hearing the simile, will understand its meaning. Friends, it is like a person who desires to seek the truth. To seek the truth, he takes an axe and enters the forest. He sees a large tree with roots, trunk, nodes, branches, leaves, flowers, and fruits. That person does not touch the roots, trunk, nodes, or fruits, but only touches the branches and leaves. What you have said is also like that. The Blessed One is still present, yet you abandon him to ask me about this meaning. Why is that? Friends, you should know that the Blessed One is the eye, the wisdom, the truth, the law, the master of the law, the guide of the law, who proclaims the meaning of the true essence. All meanings are revealed by the Blessed One. You should go to the Blessed One and ask about this meaning: 『Blessed One, what is this? What is its meaning?』 If the Blessed One speaks, you should accept and uphold it well.』 At that time, the monks said: 『Yes, venerable Mahākātyāyana! The Blessed One is the eye, the wisdom, the truth, the law, the master of the law, the guide of the law, who proclaims the meaning of the true essence. All meanings are revealed by the Blessed One. We should go to the Blessed One and ask about this meaning: 『Blessed One, what is this? What is its meaning?』 If the Blessed One speaks, we should accept and uphold it well. However, the venerable Mahākātyāyana is often praised by the Blessed One and by other wise spiritual practitioners. The venerable Mahākātyāyana is able to fully explain the meaning that the Blessed One has previously spoken in brief. We wish that the venerable Mahākātyāyana, out of compassion, would explain it in detail for us.』 The venerable Mahākātyāyana said to the monks: 『Friends, please listen to what I have to say.』

。諸賢！云何比丘念過去耶？諸賢！比丘實有眼知色可喜、意所念，愛色，欲相應，心樂，捫摸本，本即過去也。彼為過去識欲染著，因識欲染著已，則便樂彼，因樂彼已，便念過去。如是耳、鼻、舌、身，實有意知法可喜、意所念，愛法，欲相應，心樂，捫摸本，本即過去也。彼為過去識欲染著，因識欲染著已，則便樂彼，因樂彼已，便念過去。諸賢！如是比丘念過去也。

「諸賢！云何比丘不念過去？諸賢！比丘實有眼知色可喜、意所念，愛色，欲相應，心樂，捫摸本，本即過去也。彼為過去識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不念過去。如是耳、鼻、舌、身，實有意知法可喜、意所念，愛法，欲相應，心樂，捫摸本，本即過去也。彼為過去識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不念過去。諸賢！如是比丘不念過去也。

「諸賢！云何比丘愿未來耶？諸賢！比丘若有眼、色、眼識未來者，彼未得欲得，已得心願，因心願已，則便樂彼，因樂彼已，便愿未來；如是耳、鼻、舌、身。若有意、法、意識未來者，未得欲得，已得心願，因心願已，則便樂彼，因樂彼已，便愿未來。諸賢！如是比丘愿未來也

現代漢語譯本：諸位賢者！比丘如何憶念過去呢？諸位賢者！比丘確實有眼睛能感知到令人喜愛的、心中所想的、愛戀的、與慾望相應的、內心愉悅的色法，並以此為基礎，而這個基礎就是過去。他因為對過去的認知產生慾望和執著，一旦對認知產生慾望和執著，就會喜歡它，一旦喜歡它，就會憶念過去。同樣，耳朵、鼻子、舌頭、身體，確實有意識能感知到令人喜愛的、心中所想的、愛戀的、與慾望相應的、內心愉悅的法，並以此為基礎，而這個基礎就是過去。他因為對過去的認知產生慾望和執著，一旦對認知產生慾望和執著，就會喜歡它，一旦喜歡它，就會憶念過去。諸位賢者！比丘就是這樣憶念過去的。 諸位賢者！比丘如何不憶念過去呢？諸位賢者！比丘確實有眼睛能感知到令人喜愛的、心中所想的、愛戀的、與慾望相應的、內心愉悅的色法，並以此為基礎，而這個基礎就是過去。他因為對過去的認知不產生慾望和執著，一旦對認知不產生慾望和執著，就不會喜歡它，一旦不喜歡它，就不會憶念過去。同樣，耳朵、鼻子、舌頭、身體，確實有意識能感知到令人喜愛的、心中所想的、愛戀的、與慾望相應的、內心愉悅的法，並以此為基礎，而這個基礎就是過去。他因為對過去的認知不產生慾望和執著，一旦對認知不產生慾望和執著，就不會喜歡它，一旦不喜歡它，就不會憶念過去。諸位賢者！比丘就是這樣不憶念過去的。 諸位賢者！比丘如何期盼未來呢？諸位賢者！比丘如果對眼睛、色法、眼識的未來有所期待，他對於尚未得到的想要得到，對於已經得到的內心期盼，因為內心期盼，就會喜歡它，因為喜歡它，就會期盼未來；同樣，耳朵、鼻子、舌頭、身體也是如此。如果對於意識、法、意識的未來有所期待，對於尚未得到的想要得到，對於已經得到的內心期盼，因為內心期盼，就會喜歡它，因為喜歡它，就會期盼未來。諸位賢者！比丘就是這樣期盼未來的。

English version: Venerable ones! How does a bhikkhu remember the past? Venerable ones! A bhikkhu truly has an eye that knows a form that is pleasing, thought of by the mind, loved, corresponding to desire, with a joyful heart, and touches the origin, and that origin is the past. Because of desire and attachment to the past perception, once there is desire and attachment to the perception, then he likes it, and once he likes it, he remembers the past. Likewise, the ear, nose, tongue, and body truly have a mind that knows a dharma that is pleasing, thought of by the mind, loved, corresponding to desire, with a joyful heart, and touches the origin, and that origin is the past. Because of desire and attachment to the past perception, once there is desire and attachment to the perception, then he likes it, and once he likes it, he remembers the past. Venerable ones! This is how a bhikkhu remembers the past. Venerable ones! How does a bhikkhu not remember the past? Venerable ones! A bhikkhu truly has an eye that knows a form that is pleasing, thought of by the mind, loved, corresponding to desire, with a joyful heart, and touches the origin, and that origin is the past. Because of no desire and attachment to the past perception, once there is no desire and attachment to the perception, then he does not like it, and once he does not like it, he does not remember the past. Likewise, the ear, nose, tongue, and body truly have a mind that knows a dharma that is pleasing, thought of by the mind, loved, corresponding to desire, with a joyful heart, and touches the origin, and that origin is the past. Because of no desire and attachment to the past perception, once there is no desire and attachment to the perception, then he does not like it, and once he does not like it, he does not remember the past. Venerable ones! This is how a bhikkhu does not remember the past. Venerable ones! How does a bhikkhu wish for the future? Venerable ones! If a bhikkhu has a future expectation for the eye, form, and eye-consciousness, he desires what has not been obtained, and has a wish in his heart for what has been obtained. Because of this wish in his heart, he likes it, and because he likes it, he wishes for the future. Likewise, the ear, nose, tongue, and body are the same. If there is a future expectation for the mind, dharma, and mind-consciousness, he desires what has not been obtained, and has a wish in his heart for what has been obtained. Because of this wish in his heart, he likes it, and because he likes it, he wishes for the future. Venerable ones! This is how a bhikkhu wishes for the future.

「諸賢！云何比丘不願未來？諸賢！比丘若有眼、色、眼識未來者，未得不欲得，已得心不願，因心不願已，則便不樂彼，因不樂彼已，便不願未來；如是耳、鼻、舌、身。若有意、法、意識未來者，未得不欲得，已得心不願，因心不願已，則便不樂彼，因不樂彼已，便不願未來。諸賢！如是比丘不願未來也。

「諸賢！云何比丘受現在法？諸賢！比丘若有眼、色、眼識現在者，彼于現在識欲染著，因識欲染著已，則便樂彼，因樂彼已，便受現在法；如是耳、鼻、舌、身。若有意、法、意識現在者，彼于現在識欲染著，因識欲染著已，則便樂彼，因樂彼已，便受現在法。諸賢！如是比丘受現在法也。

「諸賢！云何比丘不受現在法。諸賢！比丘若有眼、色、眼識現在者，彼于現在識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不受現在法；如是耳、鼻、舌、身。若有意、法、意識現在者，彼于現在識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不受現在法。諸賢！如是比丘不受現在法。

「諸賢！謂世尊略說此教，不廣分別，即從座起，入室宴坐。

過去事已滅，　　未來複未至

『諸位賢者！什麼樣的比丘不希望未來呢？諸位賢者！如果比丘對於眼睛、顏色和眼識的未來，在未得到時不想得到，已得到時內心不希望，因為內心不希望，就會不樂於它們，因為不樂於它們，就不希望未來；耳朵、鼻子、舌頭、身體也是如此。如果對於意念、法和意識的未來，在未得到時不想得到，已得到時內心不希望，因為內心不希望，就會不樂於它們，因為不樂於它們，就不希望未來。諸位賢者！這樣的比丘是不希望未來的。 『諸位賢者！什麼樣的比丘接受現在的法呢？諸位賢者！如果比丘對於眼睛、顏色和眼識的現在，對於現在的識想要貪戀執著，因為對於識想要貪戀執著，就會樂於它們，因為樂於它們，就接受現在的法；耳朵、鼻子、舌頭、身體也是如此。如果對於意念、法和意識的現在，對於現在的識想要貪戀執著，因為對於識想要貪戀執著，就會樂於它們，因為樂於它們，就接受現在的法。諸位賢者！這樣的比丘是接受現在的法的。 『諸位賢者！什麼樣的比丘不接受現在的法呢？諸位賢者！如果比丘對於眼睛、顏色和眼識的現在，對於現在的識不想要貪戀執著，因為對於識不想要貪戀執著，就會不樂於它們，因為不樂於它們，就不接受現在的法；耳朵、鼻子、舌頭、身體也是如此。如果對於意念、法和意識的現在，對於現在的識不想要貪戀執著，因為對於識不想要貪戀執著，就會不樂於它們，因為不樂於它們，就不接受現在的法。諸位賢者！這樣的比丘是不接受現在的法的。 『諸位賢者！世尊簡略地說了這些教誨，沒有詳細地分別解釋，就從座位起身，進入房間靜坐了。 『不要思念過去，也不要希望未來，過去的事情已經滅去，未來還沒有到來。

'Venerable ones! How does a bhikkhu not desire the future? Venerable ones! If a bhikkhu, regarding the future of the eye, forms, and eye-consciousness, does not wish to obtain what has not been obtained, and does not desire what has been obtained, because of this lack of desire, he is not pleased with them, and because of this lack of pleasure, he does not desire the future; so it is with the ear, nose, tongue, and body. If, regarding the future of mind, mental objects, and mind-consciousness, he does not wish to obtain what has not been obtained, and does not desire what has been obtained, because of this lack of desire, he is not pleased with them, and because of this lack of pleasure, he does not desire the future. Venerable ones! Such a bhikkhu does not desire the future.' 'Venerable ones! How does a bhikkhu accept the present phenomena? Venerable ones! If a bhikkhu, regarding the present of the eye, forms, and eye-consciousness, desires attachment to the present consciousness, and because of this desire for attachment, he is pleased with them, and because of this pleasure, he accepts the present phenomena; so it is with the ear, nose, tongue, and body. If, regarding the present of mind, mental objects, and mind-consciousness, he desires attachment to the present consciousness, and because of this desire for attachment, he is pleased with them, and because of this pleasure, he accepts the present phenomena. Venerable ones! Such a bhikkhu accepts the present phenomena.' 'Venerable ones! How does a bhikkhu not accept the present phenomena? Venerable ones! If a bhikkhu, regarding the present of the eye, forms, and eye-consciousness, does not desire attachment to the present consciousness, and because of this lack of desire for attachment, he is not pleased with them, and because of this lack of pleasure, he does not accept the present phenomena; so it is with the ear, nose, tongue, and body. If, regarding the present of mind, mental objects, and mind-consciousness, he does not desire attachment to the present consciousness, and because of this lack of desire for attachment, he is not pleased with them, and because of this lack of pleasure, he does not accept the present phenomena. Venerable ones! Such a bhikkhu does not accept the present phenomena.' 'Venerable ones! The Blessed One briefly stated this teaching, without elaborating on it, and then rose from his seat and entered his chamber to sit in solitude.' 'Do not dwell on the past, nor wish for the future; the past is gone, and the future has not yet arrived.'

是故常當說，　　跋地羅帝偈。』

「此世尊略說，不廣分別，我以此句、以此文廣說如是。諸賢！可往向佛具陳，若如世尊所說義者，諸賢等便可共受持。」

於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從座起，繞尊者大迦旃延三匝而去，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！向世尊略說此教，不廣分別，即從座起，入室燕坐。尊者大迦旃延以此句、以此文而廣說之。」

世尊聞已，嘆曰：「善哉！善哉！我弟子中有眼、有智、有法、有義。所以者何？謂師為弟子略說此教，不廣分別，彼弟子以此句、以此文而廣說之，如大迦旃延比丘所說，汝等應當如是受持。所以者何？以說觀義應如是也。」

溫泉林天經第四竟(二千五百八十字)

（一六六）中阿含根本分別品釋中禪室尊經第五(第四分別誦)

『現在所有的法，都應當這樣思考，要念及它們沒有堅固不變的性質，有智慧的人應當這樣覺悟。 如果學習聖人的行為，誰還會為死亡而憂愁呢？我將不會再經歷那巨大的痛苦和災難的終結。 像這樣精進修行，日夜不懈怠，所以應當常常誦說跋地羅帝偈。』 『世尊只是簡略地說，沒有詳細分別，我用這些語句、這些文字來詳細解釋。諸位賢者！可以去向佛陀稟告，如果符合世尊所說的意義，諸位就可以共同受持。』 於是，比丘們聽了尊者大迦旃延所說，很好地接受並背誦，就從座位上起身，繞著尊者大迦旃延三圈后離去，前往佛陀所在的地方，頂禮後退坐在一旁，稟告說：『世尊！之前世尊簡略地說了這個教導，沒有詳細分別，就從座位上起身，進入房間靜坐。尊者大迦旃延用這些語句、這些文字來詳細解釋。』 世尊聽后，讚歎說：『好啊！好啊！我的弟子中有眼光、有智慧、懂得佛法、明白義理。為什麼呢？因為老師為弟子簡略地說了這個教導，沒有詳細分別，而弟子用這些語句、這些文字來詳細解釋，就像大迦旃延比丘所說的那樣，你們應當這樣受持。為什麼呢？因為對觀想的解釋應當是這樣的。』 《溫泉林天經》第四完（二千五百八十字） （一六六）《中阿含根本分別品釋中禪室尊經》第五（第四分別誦）

'Now all dharmas, one should contemplate them thus, mindful that they have no firm and unchanging nature; the wise should awaken to this. If one learns the conduct of the noble ones, who would then grieve over death? I will not again experience the end of that great suffering and calamity. Practicing diligently in this way, day and night without laziness, therefore one should always recite the Bhadraka-rati verses.' 'The World-Honored One spoke briefly, without detailed explanation; I have explained it in detail using these phrases and these words. Venerable ones! You may go and report to the Buddha; if it accords with the meaning of what the World-Honored One said, then you may all accept and uphold it together.' Then, the monks, having heard what the Venerable Maha Katyayana had said, accepted it well and recited it. They rose from their seats, circumambulated the Venerable Maha Katyayana three times, and departed, going to where the Buddha was. They bowed their heads in reverence, sat down to one side, and reported: 'World-Honored One! Earlier, the World-Honored One spoke this teaching briefly, without detailed explanation, and then rose from the seat and entered the room to meditate. The Venerable Maha Katyayana has explained it in detail using these phrases and these words.' Having heard this, the World-Honored One exclaimed: 'Excellent! Excellent! Among my disciples are those with vision, wisdom, understanding of the Dharma, and comprehension of its meaning. Why is this? Because the teacher spoke this teaching briefly to the disciples, without detailed explanation, and the disciples explained it in detail using these phrases and these words, just as the monk Maha Katyayana has done. You should accept and uphold it in this way. Why is this? Because the explanation of contemplation should be like this.' Thus spoke the Buddha. Those monks, having heard what the Buddha had said, joyfully practiced it. The fourth discourse, 'Hot Spring Forest Heaven Sutra,' is complete (2580 words). (166) The fifth discourse, 'The Venerable One in the Meditation Chamber Sutra,' from the 'Fundamental Distinctions' section of the 'Middle Length Discourses' (Fourth Recitation of Distinctions)

爾時，尊者盧夷強耆游于釋中，在無事禪室。於是，尊者盧夷強耆夜將向旦，從彼禪室出，在露地禪室蔭中，于繩床上敷尼師檀，結跏趺坐。

爾時，有一天形體極妙，色像巍巍，夜將向旦，往詣尊者盧夷強耆所，稽首作禮，卻住一面。彼天色像威神極妙，光明普照于其禪室。彼天卻住於一面已，白尊者盧夷強耆曰：「比丘！受持跋地羅帝偈及其義耶？」

尊者盧夷強耆答彼天曰：「我不受持跋地羅帝偈，亦不受義。」

尋問彼天：「汝受持跋地羅帝偈及其義耶？」

彼天答曰：「我受持跋地羅帝偈，然不受義。」

尊者盧夷強耆復問彼天：「云何受持跋地羅帝偈而不受義耶？」

彼天答曰：「一時，世尊游王舍城，住竹林迦蘭哆園。爾時，世尊為諸比丘說跋地羅帝偈：

「比丘！我如是受持跋地羅帝偈，不受持義

當時，尊者盧夷強耆在釋迦族中游化，住在無事禪室。那時，尊者盧夷強耆在黎明時分，從禪室出來，在露天禪室的樹蔭下，于繩床上鋪好尼師檀，結跏趺坐。 這時，有一天人，形體極其美妙，容貌威嚴，在黎明時分，來到尊者盧夷強耆所在之處，稽首作禮，然後站立在一旁。那天人的容貌威嚴神聖，光芒普照整個禪室。那天人站立在一旁后，對尊者盧夷強耆說：『比丘！你受持跋地羅帝偈及其含義嗎？』 尊者盧夷強耆回答那天人說：『我沒有受持跋地羅帝偈，也沒有理解它的含義。』 他接著問那天人：『你受持跋地羅帝偈及其含義嗎？』 那天人回答說：『我受持跋地羅帝偈，但是沒有理解它的含義。』 尊者盧夷強耆又問那天人：『為什麼你受持跋地羅帝偈卻不理解它的含義呢？』 那天人回答說：『有一次，世尊在王舍城游化，住在竹林迦蘭哆園。當時，世尊為眾比丘宣說了跋地羅帝偈： 『不要思念過去，也不要期望未來，過去的事情已經滅去，未來還沒有到來。現在所擁有的法，也應當去思考，念頭沒有堅實可靠的，有智慧的人應當這樣覺悟。如果學習聖人的行為，誰會擔憂死亡呢？我將不會再經歷那些，巨大的痛苦和災難終將結束。像這樣精勤修行，日夜不懈怠，所以應當常常誦說，跋地羅帝偈。』 『比丘！我就是這樣受持跋地羅帝偈，而沒有理解它的含義。』

At that time, the venerable Luyi Qiangqi was traveling among the Shakyas, residing in a quiet meditation chamber. Then, as dawn approached, the venerable Luyi Qiangqi emerged from his chamber and sat cross-legged on a rope bed, having spread a nisidana, under the shade of the open-air meditation chamber. At that moment, a celestial being of extraordinary beauty and majestic appearance, as dawn was breaking, approached the venerable Luyi Qiangqi, bowed in reverence, and stood to one side. The celestial being's appearance was awe-inspiring, and its light illuminated the entire meditation chamber. Having stood to one side, the celestial being said to the venerable Luyi Qiangqi: 'Monk! Do you uphold the Bhaddekaratta Gatha and its meaning?' The venerable Luyi Qiangqi replied to the celestial being: 'I do not uphold the Bhaddekaratta Gatha, nor do I understand its meaning.' He then asked the celestial being: 'Do you uphold the Bhaddekaratta Gatha and its meaning?' The celestial being replied: 'I uphold the Bhaddekaratta Gatha, but I do not understand its meaning.' The venerable Luyi Qiangqi further asked the celestial being: 'How is it that you uphold the Bhaddekaratta Gatha but do not understand its meaning?' The celestial being replied: 'Once, the World Honored One was traveling in Rajagriha, residing in the Bamboo Grove Kalandaka Garden. At that time, the World Honored One taught the Bhaddekaratta Gatha to the monks: 'Do not dwell on the past, nor yearn for the future. The past is gone, and the future has not yet arrived. The present moment, that is what you should contemplate. Thoughts are not steadfast, the wise understand this. If one practices the way of the noble ones, who would fear death? I will not experience those, great sufferings and calamities will end. Thus, practice diligently, day and night without laziness. Therefore, one should always recite the Bhaddekaratta Gatha.' 'Monk! This is how I uphold the Bhaddekaratta Gatha, without understanding its meaning.'

尊者盧夷強耆復問彼天：「誰受持跋地羅帝偈及其義耶？」

彼天答曰：「佛游舍衛國，在勝林給孤獨園，彼受持跋地羅帝偈及其義也。比丘！可往面從世尊，善受持誦跋地羅帝偈及其義也。所以者何？跋地羅帝偈及其義者，有義有法，為梵行本，趣智、趣覺、趣于涅槃，族姓者至信、舍家、無家、學道，當以跋地羅帝偈及其義善受持誦。」彼天說如是，稽首尊者盧夷強耆足，繞三匝已，即彼處沒。

天沒不久，於是，尊者盧夷強耆在釋中受夏坐訖。過三月已，補治衣竟，攝衣持缽，往詣舍衛國，展轉進前，至舍衛國，住勝林給孤獨園。

爾時，尊者盧夷強耆往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！我一時游于釋中，在無事禪室。世尊！我于爾時夜將向旦，從彼禪室出，在露地禪室蔭中，于繩床上敷尼師檀，結跏趺坐。爾時，有一天形體極妙，色像巍巍，夜將向旦，來詣我所，稽首作禮，卻住一面。彼天色像威神極妙，光明普照于其禪室。彼天卻住於一面已，而白我曰：『比丘！受持跋地羅帝偈及其義耶？』我答彼天：『不受持跋地羅帝偈，亦不受義。』尋問彼天：『汝受持跋地羅帝偈及其義耶？』彼天答曰：『我受持跋地羅帝偈，然不受義

尊者盧夷強耆又問那個天神：『是誰受持《跋地羅帝偈》及其含義呢？』 那個天神回答說：『佛陀在舍衛國，住在勝林給孤獨園，他受持《跋地羅帝偈》及其含義。比丘！你可以去面見世尊，好好受持誦讀《跋地羅帝偈》及其含義。為什麼呢？因為《跋地羅帝偈》及其含義，有意義有法理，是梵行的根本，導向智慧、覺悟、涅槃。那些有信仰的族姓子弟，捨棄家庭，出家學道，應當好好受持誦讀《跋地羅帝偈》及其含義。』那個天神說完這些話，向尊者盧夷強耆的腳稽首，繞了三圈后，就在那裡消失了。 天神消失後不久，尊者盧夷強耆在釋迦族地區安居結束。過了三個月后，他修補好衣服，收拾好衣缽，前往舍衛國。他一路前行，到達舍衛國，住在勝林給孤獨園。 那時，尊者盧夷強耆前往佛陀所在的地方，向佛陀稽首作禮，然後坐在一旁，稟告說：『世尊！我曾經在釋迦族地區遊歷，住在無事禪室。世尊！那時，我將近黎明時，從禪室出來，在露天禪室的樹蔭下，在繩床上鋪上尼師檀，結跏趺坐。那時，有一個天神，形體極其美妙，容貌威嚴，在將近黎明時，來到我這裡，向我稽首作禮，然後站在一旁。那個天神容貌威嚴，神力極其強大，光明普照整個禪室。那個天神站在一旁后，對我說：『比丘！你受持《跋地羅帝偈》及其含義嗎？』我回答那個天神：『我沒有受持《跋地羅帝偈》，也沒有受持它的含義。』我接著問那個天神：『你受持《跋地羅帝偈》及其含義嗎？』那個天神回答說：『我受持《跋地羅帝偈》，但是沒有受持它的含義。』

Venerable Luyiqiangqi then asked that deva, 'Who upholds the Bhadra-ratri Gatha and its meaning?' That deva replied, 'The Buddha is dwelling in Savatthi, at Jeta's Grove, Anathapindika's Park. He upholds the Bhadra-ratri Gatha and its meaning. Bhikkhu! You should go and see the Blessed One in person, and well uphold and recite the Bhadra-ratri Gatha and its meaning. Why is that? Because the Bhadra-ratri Gatha and its meaning are meaningful and lawful, the root of the holy life, leading to wisdom, awakening, and Nirvana. Those of good family who have faith, who have left home, gone forth from the household life, and are learning the path, should well uphold and recite the Bhadra-ratri Gatha and its meaning.' Having said this, that deva bowed down at Venerable Luyiqiangqi's feet, circumambulated him three times, and then vanished from that place. Not long after the deva vanished, Venerable Luyiqiangqi completed his rainy season retreat among the Sakyans. After three months had passed, he finished repairing his robes, took his robes and bowl, and went to Savatthi. He traveled step by step until he reached Savatthi, and stayed at Jeta's Grove, Anathapindika's Park. Then, Venerable Luyiqiangqi went to where the Buddha was, bowed down, and sat to one side. He said, 'Venerable Sir, once I was traveling among the Sakyans, staying in a quiet meditation chamber. Venerable Sir, at that time, as dawn was approaching, I came out of that meditation chamber, and in the shade of an open-air meditation chamber, I spread out a sitting cloth on a rope bed and sat cross-legged. At that time, a deva, whose form was extremely beautiful, whose appearance was majestic, came to me as dawn was approaching, bowed down, and stood to one side. That deva's appearance was majestic, his power was extremely great, and his light illuminated the entire meditation chamber. After standing to one side, that deva said to me, 'Bhikkhu! Do you uphold the Bhadra-ratri Gatha and its meaning?' I replied to that deva, 'I do not uphold the Bhadra-ratri Gatha, nor do I uphold its meaning.' I then asked that deva, 'Do you uphold the Bhadra-ratri Gatha and its meaning?' That deva replied, 'I uphold the Bhadra-ratri Gatha, but I do not uphold its meaning.'

。』我復問天：『云何受持䟦地羅帝偈而不受義耶？』天答我曰：『一時，佛游王舍城，住竹林迦蘭哆園。爾時，世尊為諸比丘說跋地羅帝偈：

「『「慎莫念過去，　　亦勿愿未來， 如是行精勤，　　晝夜不懈怠， 是故常當說，　　跋地羅帝偈。」』

「『比丘！我如是受持跋地羅帝偈，不受持義也。』我復問天：『誰受持跋地羅帝偈及其義耶？』天答我曰：『佛游舍衛國，在勝林給孤獨園，彼受持䟦地羅帝偈及其義也。比丘！可往面從世尊，善受持誦跋地羅帝偈及其義也。所以者何？跋地羅帝偈及其義者，有義有法，為梵行本，趣智、趣覺、趣于涅槃，族姓者至信、舍家、無家、學道，當以䟦地羅帝偈及其義善受持誦。』彼天說如是，稽首我足，繞三匝已，即彼處沒。」

於是，世尊問尊者盧夷強耆：「汝知彼天從何處來？彼天名何耶？」

尊者盧夷強耆答曰：「世尊！我不知彼天從何處來，亦不知名也。」

世尊告曰：「強耆！彼天子名般那，為三十三天軍將

現代漢語譯本：我再次問天：『為什麼受持跋地羅帝偈而不理解它的含義呢？』天回答我說：『有一次，佛陀在王舍城游化，住在竹林迦蘭哆園。當時，世尊為眾比丘宣說了跋地羅帝偈： 『「不要思念過去，也不要期望未來，過去的事情已經消逝，未來還未到來。現在所擁有的法，也應當去思考，執念沒有堅實之處，有智慧的人應當覺悟到這一點。如果學習聖人的行為，誰會擔憂死亡呢？我將不會遭遇死亡，大苦和災難終將結束。像這樣精進修行，日夜不懈怠，所以應當常常誦說跋地羅帝偈。」』 『「比丘！我只是這樣受持跋地羅帝偈，而不理解它的含義。」』我再次問天：『誰受持跋地羅帝偈並且理解它的含義呢？』天回答我說：『佛陀在舍衛國游化，住在勝林給孤獨園，那裡有人受持跋地羅帝偈並且理解它的含義。比丘！你可以親自去見世尊，好好地受持誦讀跋地羅帝偈以及它的含義。為什麼呢？跋地羅帝偈以及它的含義，有意義有法則，是梵行的根本，通向智慧、覺悟、涅槃，那些有信仰、捨棄家庭、出家學道的人，應當好好地受持誦讀跋地羅帝偈以及它的含義。』那天說完這些話，向我頂禮，繞我三圈后，就在那裡消失了。 於是，世尊問尊者盧夷強耆：『你知道那天從哪裡來嗎？那天叫什麼名字？』 尊者盧夷強耆回答說：『世尊！我不知道那天從哪裡來，也不知道他的名字。』 世尊告訴他說：『強耆！那個天子名叫般那，是三十三天的軍將。』

English version: I asked the deva again: 『Why do you uphold the Bhaddekaratta Gatha without understanding its meaning?』 The deva replied to me: 『Once, the Buddha was traveling in Rajagaha, residing in the Bamboo Grove Kalandaka Garden. At that time, the Blessed One taught the Bhaddekaratta Gatha to the bhikkhus: 『「Do not dwell on the past, nor yearn for the future. The past is gone, and the future has not yet arrived. The present dharma should be contemplated. Attachment is not firm; the wise understand this. If one practices the way of the noble ones, who would fear death? I will not encounter death; great suffering and calamity will end. Thus, practice diligently, day and night without laziness. Therefore, one should always recite the Bhaddekaratta Gatha.」』 『「Bhikkhu! I only uphold the Bhaddekaratta Gatha in this way, without understanding its meaning.」』 I asked the deva again: 『Who upholds the Bhaddekaratta Gatha and understands its meaning?』 The deva replied to me: 『The Buddha is traveling in Savatthi, residing in Jeta』s Grove Anathapindika』s Park. There, someone upholds the Bhaddekaratta Gatha and understands its meaning. Bhikkhu! You should go and personally see the Blessed One, and properly uphold and recite the Bhaddekaratta Gatha and its meaning. Why? The Bhaddekaratta Gatha and its meaning have significance and principle, are the foundation of the holy life, lead to wisdom, enlightenment, and Nirvana. Those of good family who have faith, have left home, and are practicing the path should properly uphold and recite the Bhaddekaratta Gatha and its meaning.』 After saying this, the deva bowed at my feet, circumambulated me three times, and then vanished from that place. Then, the Blessed One asked the Venerable Luyikangqi: 『Do you know where that deva came from? What is the name of that deva?』 The Venerable Luyikangqi replied: 『Blessed One! I do not know where that deva came from, nor do I know his name.』 The Blessed One said: 『Kangqi! That deva is named Panna, and he is a general of the Thirty-three Gods.』

彼時，尊者盧夷強耆白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說跋地羅帝偈及其義者，諸比丘從世尊聞已，當善受持。」

世尊告曰：「強耆！諦聽，善思念之，我當爲汝廣說其義。」

尊者盧夷強耆白曰：「唯然。當受教聽。」

是故常當說，　　跋地羅帝偈。

「強耆！云何比丘念過去耶？若比丘樂過去色，欲、著、住，樂過去覺、想、行、識，欲、著、住，如是比丘念過去也。強耆！云何比丘不念過去？若比丘不樂過去色，不欲、不著、不住，不樂過去覺、想、行、識，不欲、不著、不住，如是比丘不念過去。強耆！云何比丘愿未來耶？若比丘樂未來色，欲、著、住，樂未來覺、想、行、識，欲、著、住，如是比丘愿未來也。強耆！云何比丘不願未來？若比丘不樂未來色，不欲、不著、不住，不樂未來覺、想、行、識，不欲、不著、不住，如是比丘不願未來

當時，尊者盧夷強耆稟告佛陀說：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘宣說跋地羅帝偈及其含義，眾比丘聽聞后，應當好好地受持。』 世尊告訴他說：『強耆！仔細聽，好好思考，我將為你詳細解說其中的含義。』 尊者盧夷強耆稟告說：『是的，我當受教聽聞。』 『不要思念過去，也不要期盼未來， 過去的事情已經消逝，未來還沒有到來。 念頭沒有堅實不變的，有智慧的人應當覺悟到這一點。 如果修行聖人的行為，誰會知道會憂愁于死亡呢？ 我一定不會那樣，最終會擺脫巨大的痛苦和災難。 所以應當常常宣說，跋地羅帝偈。 『強耆！比丘如何思念過去呢？如果比丘喜歡過去的色，貪戀、執著、安住於過去，喜歡過去的感受、想法、行為、意識，貪戀、執著、安住於過去，這樣的比丘就是思念過去。強耆！比丘如何不思念過去呢？如果比丘不喜歡過去的色，不貪戀、不執著、不安住，不喜歡過去的感受、想法、行為、意識，不貪戀、不執著、不安住，這樣的比丘就是不思念過去。強耆！比丘如何期盼未來呢？如果比丘喜歡未來的色，貪戀、執著、安住于未來，喜歡未來的感受、想法、行為、意識，貪戀、執著、安住于未來，這樣的比丘就是期盼未來。強耆！比丘如何不期盼未來呢？如果比丘不喜歡未來的色，不貪戀、不執著、不安住，不喜歡未來的感受、想法、行為、意識，不貪戀、不執著、不安住，這樣的比丘就是不期盼未來。'

At that time, the Venerable Luyi Qiangqi said to the Buddha: 'World Honored One! Now is the right time. Well-gone One! Now is the right time. If the World Honored One were to explain the Bhaddekaratta Gatha and its meaning to the monks, the monks, having heard it from the World Honored One, should receive and uphold it well.' The World Honored One said: 'Qiangqi! Listen carefully, think well, and I will explain its meaning to you in detail.' The Venerable Luyi Qiangqi replied: 'Yes, I will receive and listen to the teachings.' The present phenomena, should also be contemplated, Thoughts are not firm and unchanging, the wise should realize this. If one practices the conduct of a sage, who knows if one will worry about death? I will certainly not be like that, and will eventually escape great suffering and calamity. Practicing diligently like this, day and night without laziness, Therefore, one should always recite the Bhaddekaratta Gatha. 'Qiangqi! How does a monk dwell on the past? If a monk likes past form, is attached to, clings to, and dwells on the past, likes past feelings, thoughts, actions, and consciousness, is attached to, clings to, and dwells on the past, such a monk dwells on the past. Qiangqi! How does a monk not dwell on the past? If a monk does not like past form, is not attached to, does not cling to, and does not dwell on it, does not like past feelings, thoughts, actions, and consciousness, is not attached to, does not cling to, and does not dwell on it, such a monk does not dwell on the past. Qiangqi! How does a monk yearn for the future? If a monk likes future form, is attached to, clings to, and dwells on the future, likes future feelings, thoughts, actions, and consciousness, is attached to, clings to, and dwells on the future, such a monk yearns for the future. Qiangqi! How does a monk not yearn for the future? If a monk does not like future form, is not attached to, does not cling to, and does not dwell on it, does not like future feelings, thoughts, actions, and consciousness, is not attached to, does not cling to, and does not dwell on it, such a monk does not yearn for the future.'

「強耆！云何比丘受現在法？若比丘樂現在色，欲、著、住，樂現在覺、想、行、識，欲、著、住，如是比丘受現在法。強耆！云何比丘不受現在法？若比丘不樂現在色，不欲、不著、不住，不樂現在覺、想、行、識，不欲、不著、不住，如是比丘不受現在法。」

佛說如是。尊者盧夷強耆及諸比丘，聞佛所說，歡喜奉行。

釋中禪室尊經第五竟(千五百三十六字)

（一六七）中阿含根本分別品阿難說經第六(第四分別誦)

爾時，尊者阿難為諸比丘夜集講堂，說跋地羅帝偈及其義也。

爾時，有一比丘過夜平旦，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！彼尊者阿難為諸比丘夜集講堂，說跋地羅帝偈及其義也。」

於是，世尊告一比丘：「汝往至阿難比丘所，作如是語：『阿難！世尊呼汝。』」

彼一比丘受世尊教，即從座起，稽首佛足，繞三匝而去，往至尊者阿難所而語曰：「世尊呼尊者阿難！」

尊者阿難即往佛所，稽首作禮，卻住一面，世尊問曰：「阿難！汝實為諸比丘夜集講堂，說跋地羅帝偈及其義耶？」

尊者阿難答曰：「唯然

『強耆！』世尊問道，『比丘如何受持當下之法？若比丘樂於當下的色，貪愛、執著、安住於此，樂於當下的感受、思想、行為、意識，貪愛、執著、安住於此，這樣的比丘就是受持當下之法。強耆！比丘如何不受持當下之法？若比丘不樂於當下的色，不貪愛、不執著、不安住於此，不樂於當下的感受、思想、行為、意識，不貪愛、不執著、不安住於此，這樣的比丘就是不受持當下之法。』 佛陀如是說。尊者盧夷強耆及眾比丘聽聞佛陀所說，歡喜奉行。 釋中禪室尊經第五結束（一千五百三十六字） （一六七）中阿含根本分別品阿難說經第六（第四分別誦） 當時，尊者阿難為眾比丘在夜間聚集於講堂，宣說跋地羅帝偈及其含義。 當時，有一位比丘在天亮時分，前往佛陀所在之處，頂禮佛足后，退坐一旁，稟告說：『世尊！尊者阿難在夜間為眾比丘聚集於講堂，宣說跋地羅帝偈及其含義。』 於是，世尊告訴一位比丘：『你前往阿難比丘那裡，這樣告訴他：『阿難！世尊呼喚你。』』 那位比丘接受世尊的教導，立即從座位起身，頂禮佛足，繞佛三圈后離去，前往尊者阿難所在之處，說道：『世尊呼喚尊者阿難！』 尊者阿難隨即前往佛陀所在之處，頂禮佛足后，站立在一旁，世尊問道：『阿難！你確實在夜間為眾比丘聚集於講堂，宣說跋地羅帝偈及其含義嗎？』 尊者阿難回答說：『是的，世尊。』

'Strong One!,' the Buddha asked, 'How does a bhikkhu experience the present dharma? If a bhikkhu delights in present form, desires, clings to, and dwells in it, delights in present feeling, thought, volition, and consciousness, desires, clings to, and dwells in them, such a bhikkhu experiences the present dharma. Strong One! How does a bhikkhu not experience the present dharma? If a bhikkhu does not delight in present form, does not desire, cling to, or dwell in it, does not delight in present feeling, thought, volition, and consciousness, does not desire, cling to, or dwell in them, such a bhikkhu does not experience the present dharma.' Thus spoke the Buddha. Venerable Luyi Qiangqi and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The Fifth Sutra of the Meditation Chamber in the Middle Collection ends (1536 words). (167) The Sixth Sutra Spoken by Ananda in the Fundamental Division of the Middle Collection (Fourth Recitation) At that time, Venerable Ananda was gathering the bhikkhus in the lecture hall at night, explaining the Bhaddekaratta Gatha and its meaning. Then, a certain bhikkhu, after the night had passed and dawn had broken, went to where the Buddha was, bowed his head in reverence, sat down to one side, and reported: 'Venerable Sir, Venerable Ananda gathered the bhikkhus in the lecture hall at night, explaining the Bhaddekaratta Gatha and its meaning.' Thereupon, the Buddha said to a certain bhikkhu: 'Go to where Ananda is and say to him: 'Ananda! The Buddha calls for you.' That bhikkhu, having received the Buddha's instruction, immediately rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and departed, going to where Venerable Ananda was and saying: 'The Buddha calls for Venerable Ananda!' Venerable Ananda then went to where the Buddha was, bowed his head in reverence, and stood to one side. The Buddha asked: 'Ananda! Did you indeed gather the bhikkhus in the lecture hall at night, explaining the Bhaddekaratta Gatha and its meaning?' Venerable Ananda replied: 'Yes, Venerable Sir.'

世尊問曰：「阿難！汝云何為諸比丘說跋地羅帝偈及其義耶？」

尊者阿難即便說曰：

為作聖人行，　　孰知愁于死， 如是行精進，　　晝夜無懈怠，

世尊即復問曰：「阿難！云何比丘念過去耶？」

尊者阿難答曰：「世尊！若有比丘樂過去色，欲、著、住，樂過去覺、想、行、識，欲、著、住，如是比丘念過去也。」

世尊即復問曰：「阿難！云何比丘不念過去？」

尊者阿難答曰：「世尊！若比丘不樂過去色，不欲、不著、不住，不樂過去覺、想、行、識，不欲、不著、不住，如是比丘不念過去。」

世尊即復問曰：「阿難！云何比丘愿未來耶？」

尊者阿難答曰：「世尊！若比丘樂未來色，欲、著、住，樂未來覺、想、行、識，欲、著、住，如是比丘愿未來也

世尊問道：『阿難！你是如何為眾比丘講解跋地羅帝偈及其含義的呢？』 尊者阿難隨即說道： 爲了修行聖人的行為，誰會知道死亡的憂愁呢？ 我一定不會被它所困擾，讓巨大的痛苦和災難終結。 世尊又問道：『阿難！比丘是如何思念過去的呢？』 尊者阿難回答說：『世尊！如果有比丘喜歡過去的色，執著、安住于其中，喜歡過去的覺、想、行、識，貪慾、執著、安住于其中，這樣的比丘就是思念過去。』 世尊又問道：『阿難！比丘是如何不思念過去的呢？』 尊者阿難回答說：『世尊！如果比丘不喜歡過去的色，不貪慾、不執著、不安住，不喜歡過去的覺、想、行、識，不貪慾、不執著、不安住，這樣的比丘就是不思念過去。』 世尊又問道：『阿難！比丘是如何期盼未來的呢？』 尊者阿難回答說：『世尊！如果比丘喜歡未來的色，執著、安住于其中，喜歡未來的覺、想、行、識，貪慾、執著、安住于其中，這樣的比丘就是期盼未來。』

The World-Honored One asked: 'Ananda! How do you explain the Bhaddekaratta Gatha and its meaning to the monks?' Venerable Ananda then said: For the past is gone, and the future has not yet arrived. Thoughts are not firm and lasting, the wise should realize this. To practice the conduct of the noble ones, who knows the sorrow of death? I will certainly not be troubled by it, letting great suffering and calamity end. Therefore, one should always recite the Bhaddekaratta Gatha.' The World-Honored One then asked: 'Ananda! How does a monk dwell on the past?' Venerable Ananda replied: 'World-Honored One! If a monk enjoys past form, is attached to it, and dwells in it, enjoys past feeling, perception, mental formations, and consciousness, desires, is attached to them, and dwells in them, such a monk dwells on the past.' The World-Honored One then asked: 'Ananda! How does a monk not dwell on the past?' Venerable Ananda replied: 'World-Honored One! If a monk does not enjoy past form, does not desire, is not attached to it, and does not dwell in it, does not enjoy past feeling, perception, mental formations, and consciousness, does not desire, is not attached to them, and does not dwell in them, such a monk does not dwell on the past.' The World-Honored One then asked: 'Ananda! How does a monk yearn for the future?' Venerable Ananda replied: 'World-Honored One! If a monk enjoys future form, is attached to it, and dwells in it, enjoys future feeling, perception, mental formations, and consciousness, desires, is attached to them, and dwells in them, such a monk yearns for the future.'

世尊即復問曰：「阿難！云何比丘不願未來？」

尊者阿難答曰：「世尊！若比丘不樂未來色，不欲、不著、不住，不樂未來覺、想、行、識，不欲、不著、不住，如是比丘不願未來。」

世尊即復問曰：「阿難！云何比丘受現在法？」

尊者阿難答曰：「世尊！若比丘樂現在色，欲、著、住，樂現在覺、想、行、識，欲、著、住，如是比丘受現在法。」

世尊即復問曰：「阿難！云何比丘不受現在法？」

尊者阿難答曰：「世尊！若比丘不樂現在色，不欲、不著、不住，不樂現在覺、想、行、識，不欲、不著、不住，如是比丘不受現在法。世尊！我以如是為諸比丘夜集講堂，說䟦地羅帝偈及其義也。」

於是，世尊告諸比丘：「善哉！善哉！我弟子中有眼、有智、有義、有法。所以者何？謂弟子在師面前如是句、如是文廣說此義，實如阿難比丘所說，汝等應當如是受持。所以者何？此說觀義應如是也。」

阿難說經第六竟(七百七十二字)

（一六八）中阿含根本分別品意行經第七(第四分別誦)

世尊接著問：『阿難，什麼樣的比丘不希望未來？』 尊者阿難回答說：『世尊，如果比丘不貪戀未來的色，不欲求、不執著、不住留；不貪戀未來的覺、想、行、識，不欲求、不執著、不住留，這樣的比丘就是不希望未來。』 世尊接著問：『阿難，什麼樣的比丘接受現在的法？』 尊者阿難回答說：『世尊，如果比丘貪戀現在的色，欲求、執著、住留；貪戀現在的覺、想、行、識，欲求、執著、住留，這樣的比丘就是接受現在的法。』 世尊接著問：『阿難，什麼樣的比丘不接受現在的法？』 尊者阿難回答說：『世尊，如果比丘不貪戀現在的色，不欲求、不執著、不住留；不貪戀現在的覺、想、行、識，不欲求、不執著、不住留，這樣的比丘就是不接受現在的法。世尊，我就是這樣為眾比丘在夜間聚集的講堂里，講述跋地羅帝偈及其含義的。』 於是，世尊告訴眾比丘：『好啊！好啊！我的弟子中有見識、有智慧、有義理、有佛法的。為什麼這麼說呢？因為弟子在老師面前能像這樣用語句、用文字廣泛地闡述這個道理，確實像阿難比丘所說的那樣，你們應當這樣接受並奉行。為什麼這麼說呢？因為這個觀想的意義應當是這樣的。』 佛陀說完這些話。尊者阿難和眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。 《阿難說經》第六篇結束（七百七十二字） （一六八）《中阿含根本分別品意行經》第七（第四分別誦）

The World-Honored One then asked, 'Ananda, how does a bhikkhu not desire the future?' Venerable Ananda replied, 'World-Honored One, if a bhikkhu does not delight in future form, does not desire, cling to, or dwell on it; does not delight in future feeling, perception, mental formations, or consciousness, does not desire, cling to, or dwell on them, such a bhikkhu does not desire the future.' The World-Honored One then asked, 'Ananda, how does a bhikkhu accept the present dharma?' Venerable Ananda replied, 'World-Honored One, if a bhikkhu delights in present form, desires, clings to, and dwells on it; delights in present feeling, perception, mental formations, or consciousness, desires, clings to, and dwells on them, such a bhikkhu accepts the present dharma.' The World-Honored One then asked, 'Ananda, how does a bhikkhu not accept the present dharma?' Venerable Ananda replied, 'World-Honored One, if a bhikkhu does not delight in present form, does not desire, cling to, or dwell on it; does not delight in present feeling, perception, mental formations, or consciousness, does not desire, cling to, or dwell on them, such a bhikkhu does not accept the present dharma. World-Honored One, this is how I explain the Bhaddekaratta Gatha and its meaning to the bhikkhus in the assembly hall at night.' Then, the World-Honored One said to the bhikkhus, 'Well said! Well said! Among my disciples, there are those with vision, wisdom, meaning, and dharma. Why is that? Because a disciple can, in the presence of the teacher, explain this meaning so extensively with such phrases and words, just as Venerable Ananda has said. You should accept and uphold it in this way. Why is that? Because the meaning of this contemplation should be like this.' The Buddha spoke thus. Venerable Ananda and the bhikkhus, having heard what the Buddha said, joyfully accepted and practiced it. The sixth discourse of the Ananda Sutra ends (772 words) (168) The seventh discourse of the Madhyama Agama, Fundamental Division, Intentional Conduct Sutra (Fourth Division Recitation)

爾時，世尊告諸比丘：「我今為汝說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，謂分別意行經，如意行生。諦聽，諦聽，善思念之。」時，諸比丘受教而聽。

佛言：「云何意行生？若有比丘離欲，離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生梵身天中。諸梵身天者，生彼住彼，受離生喜、樂，及比丘住此，入初禪，受離生喜、樂，此二離生喜、樂無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生梵身天中，如是意行生。

「複次，比丘覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生晃昱天中。諸晃昱天者，生彼住彼，受定生喜、樂，及比丘住此，入第二禪，受定生喜、樂，此二定生喜、樂無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生晃昱天中，如是意行生。

「複次，比丘離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游

那時，世尊告訴眾比丘：『我現在為你們說法，開頭美妙、中間美妙、結尾也美妙，有意義有文采，完整清凈，彰顯梵行，也就是《分別意行經》，關於意行如何產生。仔細聽，仔細聽，好好思考。』當時，眾比丘接受教誨，認真聽講。 佛說：『意行是如何產生的呢？如果有一位比丘，他遠離慾望，遠離邪惡不善的法，有覺、有觀，因遠離（欲）而生起喜樂，證得初禪並安住其中。他樂於安住于這種禪定，樂於安住于這種禪定之後，必定會有這樣的情況：他安住于這種禪定，樂於這種禪定，命終後會生到梵身天中。那些梵身天的眾生，他們生在那裡，住在那裡，享受著因遠離（欲）而生起的喜樂。而比丘住在這裡，進入初禪，也享受著因遠離（欲）而生起的喜樂。這兩種因遠離（欲）而生起的喜樂沒有差別，兩者完全相同。為什麼呢？因為他先修習這種禪定，然後才生到那裡。這種禪定是這樣修習、這樣練習、這樣廣泛傳播的，所以他才能生到梵身天中。這就是意行產生的過程。 『再者，比丘覺和觀已經止息，內心平靜，一心專注，沒有覺也沒有觀，因禪定而生起喜樂，證得第二禪並安住其中。他樂於安住于這種禪定，樂於安住于這種禪定之後，必定會有這樣的情況：他安住于這種禪定，樂於這種禪定，命終後會生到晃昱天中。那些晃昱天的眾生，他們生在那裡，住在那裡，享受著因禪定而生起的喜樂。而比丘住在這裡，進入第二禪，也享受著因禪定而生起的喜樂。這兩種因禪定而生起的喜樂沒有差別，兩者完全相同。為什麼呢？因為他先修習這種禪定，然後才生到那裡。這種禪定是這樣修習、這樣練習、這樣廣泛傳播的，所以他才能生到晃昱天中。這就是意行產生的過程。 『再者，比丘遠離喜的慾望，捨棄（喜樂）而無所求，正念正知地感受身體的快樂，也就是聖人所說、聖人所捨棄的、有念、有樂的安住、空，證得第三禪並安住其中。

At that time, the World Honored One told the bhikkhus: 'I will now teach you the Dharma, which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with meaning and phrasing, complete and pure, revealing the holy life, namely the 'Discourse on the Differentiation of Mental Conduct,' concerning how mental conduct arises. Listen carefully, listen carefully, and contemplate it well.' At that time, the bhikkhus received the teaching and listened attentively. The Buddha said: 'How does mental conduct arise? If a bhikkhu, having abandoned desire, having abandoned evil and unwholesome dharmas, with initial thought and sustained thought, having arisen from joy and pleasure born of detachment, attains and abides in the first jhana. He delights in abiding in this concentration, and having delighted in abiding in this concentration, there will certainly be this situation: he abides in that concentration, delights in that concentration, and upon death, is born in the Brahma-body heaven. Those beings in the Brahma-body heaven, they are born there, abide there, and experience the joy and pleasure born of detachment. And the bhikkhu, abiding here, enters the first jhana, and also experiences the joy and pleasure born of detachment. These two joys and pleasures born of detachment are no different, they are completely the same. Why is that? Because he first practices this concentration, and then is born there. This concentration is practiced in this way, trained in this way, and widely spread in this way, so he is able to be born in the Brahma-body heaven. This is how mental conduct arises. 'Furthermore, a bhikkhu, with the cessation of initial and sustained thought, with inner tranquility, with one-pointedness of mind, without initial thought and sustained thought, with joy and pleasure born of concentration, attains and abides in the second jhana. He delights in abiding in this concentration, and having delighted in abiding in this concentration, there will certainly be this situation: he abides in that concentration, delights in that concentration, and upon death, is born in the Abhassara heaven. Those beings in the Abhassara heaven, they are born there, abide there, and experience the joy and pleasure born of concentration. And the bhikkhu, abiding here, enters the second jhana, and also experiences the joy and pleasure born of concentration. These two joys and pleasures born of concentration are no different, they are completely the same. Why is that? Because he first practices this concentration, and then is born there. This concentration is practiced in this way, trained in this way, and widely spread in this way, so he is able to be born in the Abhassara heaven. This is how mental conduct arises. 'Furthermore, a bhikkhu, having abandoned the desire for joy, having abandoned (joy and pleasure) without seeking, with mindfulness and clear comprehension, experiences bodily pleasure, which is said by the noble ones, abandoned by the noble ones, with mindfulness, with pleasure, abiding in emptiness, attains and abides in the third jhana.'

。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生遍凈天中。諸遍凈天者，生彼住彼，受無喜樂，及比丘住此，入第三禪，受無喜樂，此二無喜樂無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生遍凈天中，如是意行生。

「複次，比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生果實天中。諸果實天者，生彼住彼，受舍、念、清凈樂，及比丘住此，入第四禪，受舍、念、清凈樂，此二舍、念、清凈樂無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生果實天中，如是意行生。

「複次，比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生無量空處天中、諸無量空處天者，生彼住彼，受無量空處想，及比丘住此，受無量空處想，此二無量空處想無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生無量空處天中，如是意行生

現代漢語譯本：他們彼此都樂於安住于禪定，當他們樂於安住于禪定時，必定會有這樣的結果：安住于那種禪定，樂於那種禪定，命終之後便會往生到遍凈天。那些遍凈天的眾生，往生到那裡，安住于那裡，感受著無喜無樂的境界。而比丘安住於此，進入第三禪，也感受著無喜無樂的境界。這兩種無喜無樂的境界沒有差別，兩者完全相同。這是為什麼呢？因為他們先修習這種禪定，然後才往生到那裡。這種禪定是如此地修習、如此地練習、如此地廣佈，所以才能往生到遍凈天，這是由這樣的意念行為所產生的。 現代漢語譯本：再者，比丘樂於滅除苦，滅除喜和憂，達到不苦不樂、舍、念、清凈的第四禪，並安住于其中。他們彼此都樂於安住于禪定，當他們樂於安住于禪定時，必定會有這樣的結果：安住于那種禪定，樂於那種禪定，命終之後便會往生到果實天。那些果實天的眾生，往生到那裡，安住于那裡，感受著舍、念、清凈的快樂。而比丘安住於此，進入第四禪，也感受著舍、念、清凈的快樂。這兩種舍、念、清凈的快樂沒有差別，兩者完全相同。這是為什麼呢？因為他們先修習這種禪定，然後才往生到那裡。這種禪定是如此地修習、如此地練習、如此地廣佈，所以才能往生到果實天，這是由這樣的意念行為所產生的。 現代漢語譯本：再者，比丘超越一切色想，滅除有對想，不念若干想，達到無量虛空，成就無量空處。他們彼此都樂於安住于禪定，當他們樂於安住于禪定時，必定會有這樣的結果：安住于那種禪定，樂於那種禪定，命終之後便會往生到無量空處天。那些無量空處天的眾生，往生到那裡，安住于那裡，感受著無量空處的想法。而比丘安住於此，也感受著無量空處的想法。這兩種無量空處的想法沒有差別，兩者完全相同。這是為什麼呢？因為他們先修習這種禪定，然後才往生到那裡。這種禪定是如此地修習、如此地練習、如此地廣佈，所以才能往生到無量空處天，這是由這樣的意念行為所產生的。

English version: They both desire to dwell in that concentration, and having desired to dwell in that concentration, it is certain that they will dwell there, delighting in that, and upon death, be reborn in the Pure Abode heavens. Those beings in the Pure Abode heavens, being born there and dwelling there, experience neither joy nor sorrow. And a bhikkhu dwelling here, entering the third jhana, also experiences neither joy nor sorrow. These two experiences of neither joy nor sorrow are no different, they are exactly the same. Why is that? Because they first practiced this concentration, and then were born there. This concentration is practiced, developed, and expanded in such a way that they are born in the Pure Abode heavens, and this is how their intentional actions lead to rebirth. English version: Furthermore, a bhikkhu delights in the cessation of suffering, the cessation of joy and sorrow, attaining the fourth jhana of neither-suffering-nor-joy, equanimity, mindfulness, and purity, and dwells in it. They both desire to dwell in that concentration, and having desired to dwell in that concentration, it is certain that they will dwell there, delighting in that, and upon death, be reborn in the Fruitful heavens. Those beings in the Fruitful heavens, being born there and dwelling there, experience the joy of equanimity, mindfulness, and purity. And a bhikkhu dwelling here, entering the fourth jhana, also experiences the joy of equanimity, mindfulness, and purity. These two experiences of the joy of equanimity, mindfulness, and purity are no different, they are exactly the same. Why is that? Because they first practiced this concentration, and then were born there. This concentration is practiced, developed, and expanded in such a way that they are born in the Fruitful heavens, and this is how their intentional actions lead to rebirth. English version: Furthermore, a bhikkhu, having completely transcended all perceptions of form, having eliminated perceptions of resistance, not attending to perceptions of diversity, reaches the infinity of space, and dwells in the attainment of the sphere of infinite space. They both desire to dwell in that concentration, and having desired to dwell in that concentration, it is certain that they will dwell there, delighting in that, and upon death, be reborn in the heavens of the sphere of infinite space. Those beings in the heavens of the sphere of infinite space, being born there and dwelling there, experience the perception of the sphere of infinite space. And a bhikkhu dwelling here, also experiences the perception of the sphere of infinite space. These two experiences of the perception of the sphere of infinite space are no different, they are exactly the same. Why is that? Because they first practiced this concentration, and then were born there. This concentration is practiced, developed, and expanded in such a way that they are born in the heavens of the sphere of infinite space, and this is how their intentional actions lead to rebirth.

「複次，比丘度無量空處，無量識，是無量識處成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生無量識處天中。諸無量識處天者，生彼住彼，受無量識處想，及比丘住此，受無量識處想，此二無量識處想無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生無量識處天中，如是意行生。

「複次，比丘度無量識處，無所有，是無所有處成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生無所有處天中。諸無所有處天者，生彼住彼，受無所有處想，及比丘住此，受無所有處想，此二無所有處想無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生無所有處天中，如是意行生。

「複次，比丘度一切無所有處想，非有想非無想，是非有想非無想處成就游。彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生非有想非無想處天中。諸非有想非無想處天者，生彼住彼，受非有想非無想處想，及比丘住此，受非有想非無想處想，此二想無有差別，二俱等等。所以者何？先此行定，然後生彼，彼此定如是修、如是習、如是廣佈，生非有想非無想處天中，如是意行生

『再者，比丘超越了無量空處，進入無量識處，並在無量識處成就遊樂。他們樂於安住於此禪定，安住於此禪定后，必定會有這樣的情況：他們安住於此，樂於此，命終后便會往生到無量識處天中。那些無量識處天的眾生，生於彼處，安住于彼處，感受著無量識處的想法；而比丘安住於此，也感受著無量識處的想法。這兩種無量識處的想法沒有差別，兩者完全相同。這是為什麼呢？因為他們先在此處修行禪定，然後才往生到彼處。此處的禪定是如此修習、如此練習、如此廣佈，所以才能往生到無量識處天中，這是由意念的修行所產生的。』 『再者，比丘超越了無量識處，進入無所有處，並在無所有處成就遊樂。他們樂於安住於此禪定，安住於此禪定后，必定會有這樣的情況：他們安住於此，樂於此，命終后便會往生到無所有處天中。那些無所有處天的眾生，生於彼處，安住于彼處，感受著無所有處的想法；而比丘安住於此，也感受著無所有處的想法。這兩種無所有處的想法沒有差別，兩者完全相同。這是為什麼呢？因為他們先在此處修行禪定，然後才往生到彼處。此處的禪定是如此修習、如此練習、如此廣佈，所以才能往生到無所有處天中，這是由意念的修行所產生的。』 『再者，比丘超越了一切無所有處的想法，進入非有想非無想處，並在非有想非無想處成就遊樂。他們樂於安住於此禪定，安住於此禪定后，必定會有這樣的情況：他們安住於此，樂於此，命終后便會往生到非有想非無想處天中。那些非有想非無想處天的眾生，生於彼處，安住于彼處，感受著非有想非無想處的想法；而比丘安住於此，也感受著非有想非無想處的想法。這兩種想法沒有差別，兩者完全相同。這是為什麼呢？因為他們先在此處修行禪定，然後才往生到彼處。此處的禪定是如此修習、如此練習、如此廣佈，所以才能往生到非有想非無想處天中，這是由意念的修行所產生的。』

'Furthermore, a bhikkhu, having completely transcended the sphere of infinite space, enters and abides in the sphere of infinite consciousness. They find delight in dwelling in this meditative state, and having found delight in dwelling in this meditative state, it is certain that they will abide there, find joy there, and upon death, be reborn in the heaven of the sphere of infinite consciousness. Those beings in the heaven of the sphere of infinite consciousness, being born there and abiding there, experience the perception of the sphere of infinite consciousness; and the bhikkhu abiding here also experiences the perception of the sphere of infinite consciousness. These two perceptions of the sphere of infinite consciousness are no different, they are both exactly the same. Why is that? Because they first practiced this meditation here, and then were born there. This meditation here was cultivated, practiced, and spread in such a way that they were born in the heaven of the sphere of infinite consciousness, and this is how the mind's actions lead to rebirth.' 'Furthermore, a bhikkhu, having completely transcended the sphere of infinite consciousness, enters and abides in the sphere of nothingness. They find delight in dwelling in this meditative state, and having found delight in dwelling in this meditative state, it is certain that they will abide there, find joy there, and upon death, be reborn in the heaven of the sphere of nothingness. Those beings in the heaven of the sphere of nothingness, being born there and abiding there, experience the perception of the sphere of nothingness; and the bhikkhu abiding here also experiences the perception of the sphere of nothingness. These two perceptions of the sphere of nothingness are no different, they are both exactly the same. Why is that? Because they first practiced this meditation here, and then were born there. This meditation here was cultivated, practiced, and spread in such a way that they were born in the heaven of the sphere of nothingness, and this is how the mind's actions lead to rebirth.' 'Furthermore, a bhikkhu, having completely transcended all perceptions of the sphere of nothingness, enters and abides in the sphere of neither perception nor non-perception. They find delight in dwelling in this meditative state, and having found delight in dwelling in this meditative state, it is certain that they will abide there, find joy there, and upon death, be reborn in the heaven of the sphere of neither perception nor non-perception. Those beings in the heaven of the sphere of neither perception nor non-perception, being born there and abiding there, experience the perception of the sphere of neither perception nor non-perception; and the bhikkhu abiding here also experiences the perception of the sphere of neither perception nor non-perception. These two perceptions are no different, they are both exactly the same. Why is that? Because they first practiced this meditation here, and then were born there. This meditation here was cultivated, practiced, and spread in such a way that they were born in the heaven of the sphere of neither perception nor non-perception, and this is how the mind's actions lead to rebirth.'

「複次，比丘度一切非有想非無想處，想知滅身觸成就游。慧見諸漏盡斷智，彼諸定中，此定說最第一、最大、最上、最勝、最妙。猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者說最第一、最大、最上最勝、最妙。如是彼諸定中，此定說最第一、最大、最上、最勝、最妙，得此定、依此定、住此定已，不復受生老病死苦，是說苦邊。」

意行經第七竟(千三百十九字)

（一六九）中阿含根本分別品拘樓瘦無諍經第八(第四分別誦)

一時，佛游婆奇瘦劍磨瑟曇拘樓都邑。

爾時，世尊告諸比丘：「我當爲汝說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，名分別無諍經。諦聽，諦聽，善思念之。」時，諸比丘受教而聽。

佛言：「莫求欲樂、極下賤業，為凡夫行。亦莫求自身苦行，至苦非聖行，無義相應，離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣于涅槃。有稱、有譏，有無稱、無譏而為說法。決定於齊，決定知已，所有內樂常求彼也。莫相導說，亦莫面前稱譽，齊限說，莫求齊限，隨國俗法，莫是莫非，此分別無諍經事

『再者，比丘超越一切非想非非想處，達到想知滅的境界，以身觸證而安住。以智慧見到諸漏已盡斷的智慧，在所有禪定中，此定被稱為最第一、最大、最上、最勝、最妙。猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精被稱為最第一、最大、最上、最勝、最妙。如此，在所有禪定中，此定被稱為最第一、最大、最上、最勝、最妙，得到此定、依靠此定、安住於此定后，不再受生老病死苦，這被稱為苦的終結。』 《意行經》第七完（一千三百一十九字） （一六九）《中阿含根本分別品拘樓瘦無諍經》第八（第四分別誦） 一時，佛陀在婆奇瘦的劍磨瑟曇拘樓都邑游化。 當時，世尊告訴諸比丘：『我將為你們說法，初善、中善、終亦善，有義理有文辭，具足清凈，顯現梵行，名為《分別無諍經》。仔細聽，仔細聽，好好思考。』當時，諸比丘接受教誨而聽。 佛陀說：『不要追求欲樂、極端的**行為，這是凡夫的行為。也不要追求自身苦行，這是至苦非聖的行為，不符合義理。離開這兩種極端，則有中道，成就眼、成就智，自在成就禪定，趨向智慧、趨向覺悟、趨向涅槃。有稱讚、有譏諷，有無稱讚、無譏諷而為說法。確定于齊，確定知道后，所有內在的快樂常常追求它。不要互相引導說法，也不要當面稱讚，在限度內說，不要追求限度，隨順國俗的法，不要說是或不是，這就是《分別無諍經》的事。』

'Furthermore, a bhikkhu, by completely transcending the sphere of neither-perception-nor-non-perception, attains to the cessation of perception and feeling, and abides in it, having realized it through bodily contact. And with wisdom, he sees that the taints are completely destroyed. Among all these attainments, this attainment is said to be the foremost, the greatest, the highest, the most excellent, and the most sublime. Just as from a cow comes milk, from milk comes curds, from curds comes fresh butter, from fresh butter comes ghee, and from ghee comes the essence of ghee, and the essence of ghee is said to be the foremost, the greatest, the highest, the most excellent, and the most sublime. Similarly, among all these attainments, this attainment is said to be the foremost, the greatest, the highest, the most excellent, and the most sublime. Having attained this attainment, having relied on this attainment, and having abided in this attainment, one is no longer subject to birth, old age, sickness, and death. This is said to be the end of suffering.' Thus spoke the Buddha. And those bhikkhus, delighted by the Buddha's words, practiced accordingly. The seventh discourse, 'The Discourse on Mental Conduct,' is concluded (1319 words). (169) The eighth discourse, 'The Discourse on Non-Contention at Kurus,' from the 'Fundamental Division of the Middle Length Discourses' (Fourth Recitation). At one time, the Buddha was wandering in the city of Kammassadhamma in the Kuru country. Then, the Blessed One addressed the bhikkhus, saying: 'I will teach you the Dhamma, which is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, completely pure, revealing the holy life, called the Discourse on Non-Contention. Listen carefully, listen carefully, and reflect well.' Then, the bhikkhus, having received the teaching, listened. The Buddha said: 'Do not pursue sensual pleasures, which are extreme and base, the way of ordinary people. Nor should you pursue self-mortification, which is painful, unholy, and without meaning. Abandoning these two extremes, there is the Middle Way, which gives rise to vision, gives rise to knowledge, leads to peace, leads to wisdom, leads to enlightenment, and leads to Nibbana. There is praise, there is blame, there is neither praise nor blame in teaching the Dhamma. Having determined the limit, having known the limit, one should always seek the inner happiness. Do not guide each other in teaching, nor praise each other in person. Speak within limits, do not seek limits, follow the customs of the country, do not say yes or no. This is the matter of the Discourse on Non-Contention.'

。莫求欲樂、極下賤業，為凡夫行，亦莫求自身苦行，至苦非聖行，無義相應者。此何因說？莫求欲樂、極下賤業，為凡夫行，是說一邊，亦莫求自身苦行，至苦非聖行，無義相應者，是說二邊。莫求欲樂、極下賤業，為凡夫行，亦莫求自身苦行，至苦非聖行，無義相應者，因此故說。

「離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣涅槃者。此何因說？有聖道八支，正見乃至正定，是謂為八。離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣涅槃者，因此故說。有稱、有譏，有無稱、無譏而為說法者。此何因說？云何為稱？云何為譏，而不說法。若有欲相應與喜樂俱，極下賤業，為凡夫行，此法有苦、有煩、有熱、有憂戚邪行。彼知此已，則便自譏。所以者何？欲者，無常、苦、磨滅法，彼知欲無常已，是故彼一切有苦、有煩、有熱、有憂戚邪行，彼知此已，是故便自譏。

「自身苦行，至苦非聖行，無義相應，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便自譏。所以者何？彼沙門、梵志所可畏苦，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，彼沙門、梵志復抱此苦，是故彼一切有苦、有煩、有熱、有憂戚邪行。彼知此已，是故便自譏

現代漢語譯本：不應追求感官享樂和極端放縱，這是凡夫俗子的行為；也不應追求自我折磨的苦行，這種極端的苦行並非聖者的行為，也沒有實際意義。為何這樣說呢？不應追求感官享樂和極端放縱，這是凡夫俗子的行為，這是在說一邊；也不應追求自我折磨的苦行，這種極端的苦行並非聖者的行為，也沒有實際意義，這是在說另一邊。不應追求感官享樂和極端放縱，這是凡夫俗子的行為；也不應追求自我折磨的苦行，這種極端的苦行並非聖者的行為，也沒有實際意義，因此這樣說。 遠離這兩種極端，就有了中道，它能使人產生智慧之眼，獲得智慧，自在地進入禪定，導向智慧、覺悟和涅槃。為何這樣說呢？因為有八聖道分，即正見乃至正定，這被稱為八支。遠離這兩種極端，就有了中道，它能使人產生智慧之眼，獲得智慧，自在地進入禪定，導向智慧、覺悟和涅槃，因此這樣說。有讚揚，有批評，也有既不讚揚也不批評而說法的情況。為何這樣說呢？什麼是讚揚？什麼是批評，而不說法呢？如果有人沉溺於慾望，與喜樂相伴，極端放縱，這是凡夫俗子的行為，這種行為會帶來痛苦、煩惱、焦躁、憂愁和邪行。當他認識到這一點后，就會自我批評。為什麼呢？因為慾望是無常的、痛苦的、會消磨的，當他認識到慾望的無常后，他就會明白一切與慾望相關的痛苦、煩惱、焦躁、憂愁和邪行，當他認識到這一點后，就會自我批評。 自我折磨的苦行，這種極端的苦行並非聖者的行為，也沒有實際意義，這種行為會帶來痛苦、煩惱、焦躁、憂愁和邪行，當他認識到這一點后，就會自我批評。為什麼呢？那些沙門和婆羅門所畏懼的苦行，剃除鬚髮，穿上袈裟，以虔誠的信仰捨棄家庭，出家修行的人，他們仍然抱持著這種痛苦，因此他們的一切行為都伴隨著痛苦、煩惱、焦躁、憂愁和邪行。當他們認識到這一點后，就會自我批評。

English version: One should not pursue sensual pleasures and extreme indulgence, which are the practices of ordinary people; nor should one pursue self-mortification through asceticism, which is an extreme practice not befitting the noble ones and is without real meaning. Why is this said? One should not pursue sensual pleasures and extreme indulgence, which are the practices of ordinary people, this is speaking of one extreme; nor should one pursue self-mortification through asceticism, which is an extreme practice not befitting the noble ones and is without real meaning, this is speaking of the other extreme. One should not pursue sensual pleasures and extreme indulgence, which are the practices of ordinary people; nor should one pursue self-mortification through asceticism, which is an extreme practice not befitting the noble ones and is without real meaning, therefore it is said. By avoiding these two extremes, there is the Middle Way, which gives rise to the eye of wisdom, attains wisdom, freely enters into meditative concentration, and leads to wisdom, enlightenment, and Nirvana. Why is this said? Because there is the Noble Eightfold Path, namely right view to right concentration, which are called the eight branches. By avoiding these two extremes, there is the Middle Way, which gives rise to the eye of wisdom, attains wisdom, freely enters into meditative concentration, and leads to wisdom, enlightenment, and Nirvana, therefore it is said. There are those who praise, those who criticize, and those who neither praise nor criticize while teaching the Dharma. Why is this said? What is praise? What is criticism, without teaching the Dharma? If someone is immersed in desires, accompanied by joy and pleasure, and is extremely indulgent, which is the practice of ordinary people, this practice brings suffering, vexation, agitation, sorrow, and wrong conduct. When he realizes this, he will criticize himself. Why? Because desires are impermanent, painful, and subject to decay. When he realizes the impermanence of desires, he understands that all suffering, vexation, agitation, sorrow, and wrong conduct are associated with desires. When he realizes this, he will criticize himself. Self-mortification through asceticism, which is an extreme practice not befitting the noble ones and is without real meaning, this practice brings suffering, vexation, agitation, sorrow, and wrong conduct. When he realizes this, he will criticize himself. Why? Those ascetics and Brahmins who fear suffering, shave their heads and beards, wear robes, and with sincere faith leave their homes to practice the path, they still hold onto this suffering, therefore all their actions are accompanied by suffering, vexation, agitation, sorrow, and wrong conduct. When they realize this, they will criticize themselves.

。有結不盡，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便自譏。所以者何？若有結不盡者，彼有亦不盡。是故彼一切有煩、有熱、有憂戚邪行，彼知此已，是故便自譏也。有結盡者，此法無苦、無煩、無熱、無憂戚正行，彼知此已，則便自稱。所以者何？若有結盡者，彼有亦盡，是故彼一切無苦、無煩、無熱、無憂戚正行，彼知此已，是故便自稱也。

「不求內樂，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便自譏。所以者何？若有不求內樂者，彼亦不求內，是故彼一切有苦、有煩、有熱、有憂戚邪行，彼知此已，是故便自譏也。求于內樂，此法無苦、無煩、無熱、無憂戚正行，彼知此已，則便自稱。所以者何？若有求內樂者，彼亦求內，是故彼一切無苦、無煩、無熱、無憂戚正行。彼知此已，是故便自稱。如是有稱有譏而不說法也，不稱不譏而為說法。

「云何不稱不譏而為說法？若欲相應與喜樂俱，極下賤業，為凡夫行，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便說法。所以者何？彼不如是說，欲無常、苦、磨滅法，彼知欲無常已，是故彼一切有苦、有煩、有熱、有憂戚邪行，不達此法，唯有苦法，有煩、有熱、有憂戚邪行。彼知此已，是故便說法

現代漢語譯本：如果還有未斷盡的煩惱，這種狀態就會伴隨著痛苦、煩躁、焦灼、憂愁和邪行，當他認識到這一點后，就會自我責備。為什麼呢？如果還有未斷盡的煩惱，那麼他的存在也無法徹底清凈。因此，他的一切都伴隨著煩躁、焦灼、憂愁和邪行，當他認識到這一點后，就會自我責備。如果煩惱已經斷盡，這種狀態就不會有痛苦、煩躁、焦灼、憂愁和正行，當他認識到這一點后，就會自我讚許。為什麼呢？如果煩惱已經斷盡，那麼他的存在也徹底清凈，因此，他的一切都伴隨著沒有痛苦、煩躁、焦灼、憂愁和正行，當他認識到這一點后，就會自我讚許。 不追求內在的快樂，這種狀態就會伴隨著痛苦、煩躁、焦灼、憂愁和邪行，當他認識到這一點后，就會自我責備。為什麼呢？如果不追求內在的快樂，那麼他也不會追求內在的平靜，因此，他的一切都伴隨著痛苦、煩躁、焦灼、憂愁和邪行，當他認識到這一點后，就會自我責備。如果追求內在的快樂，這種狀態就不會有痛苦、煩躁、焦灼、憂愁和正行，當他認識到這一點后，就會自我讚許。為什麼呢？如果追求內在的快樂，那麼他也會追求內在的平靜，因此，他的一切都伴隨著沒有痛苦、煩躁、焦灼、憂愁和正行，當他認識到這一點后，就會自我讚許。像這樣，有讚許和責備卻不說法，不讚許也不責備才是在說法。 什麼是不讚許也不責備而說法呢？如果想要與喜樂相應，沉溺於極端的行為，這是凡夫俗子的行為，這種狀態就會伴隨著痛苦、煩躁、焦灼、憂愁和邪行，當他認識到這一點后，就會說法。為什麼呢？他沒有這樣說，慾望是無常的、痛苦的、會消磨的，當他認識到慾望是無常的之後，他的一切都伴隨著痛苦、煩躁、焦灼、憂愁和邪行，沒有領悟到這個道理，只有痛苦、煩躁、焦灼、憂愁和邪行。當他認識到這一點后，就會說法。

English version: If there are still untamed fetters, this state is accompanied by suffering, agitation, burning, sorrow, and wrong conduct. When one realizes this, they will blame themselves. Why is that? If there are still untamed fetters, then their existence is also not completely pure. Therefore, all of their actions are accompanied by agitation, burning, sorrow, and wrong conduct. When they realize this, they will blame themselves. If the fetters are completely extinguished, this state will be without suffering, agitation, burning, sorrow, and right conduct. When one realizes this, they will praise themselves. Why is that? If the fetters are completely extinguished, then their existence is also completely pure. Therefore, all of their actions are accompanied by the absence of suffering, agitation, burning, sorrow, and right conduct. When they realize this, they will praise themselves. Not seeking inner joy, this state is accompanied by suffering, agitation, burning, sorrow, and wrong conduct. When one realizes this, they will blame themselves. Why is that? If one does not seek inner joy, then they will also not seek inner peace. Therefore, all of their actions are accompanied by suffering, agitation, burning, sorrow, and wrong conduct. When they realize this, they will blame themselves. If one seeks inner joy, this state will be without suffering, agitation, burning, sorrow, and right conduct. When one realizes this, they will praise themselves. Why is that? If one seeks inner joy, then they will also seek inner peace. Therefore, all of their actions are accompanied by the absence of suffering, agitation, burning, sorrow, and right conduct. When they realize this, they will praise themselves. In this way, there is praise and blame without teaching the Dharma; not praising nor blaming is teaching the Dharma. How is it that one teaches the Dharma without praising or blaming? If one desires to be in accordance with joy and pleasure, indulging in extreme actions, this is the behavior of ordinary people. This state is accompanied by suffering, agitation, burning, sorrow, and wrong conduct. When one realizes this, they will teach the Dharma. Why is that? They do not say that desire is impermanent, suffering, and subject to decay. When they realize that desire is impermanent, all of their actions are accompanied by suffering, agitation, burning, sorrow, and wrong conduct. Not understanding this principle, there is only suffering, agitation, burning, sorrow, and wrong conduct. When they realize this, they will teach the Dharma.

。自身苦行，至苦非聖行，無義相應，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便說法。所以者何？彼不如是說，自身苦行，至苦非聖行，無義相應，此法有苦、有煩、有熱、有憂戚邪行，不達此法，唯有苦法，有煩、有熱、有憂戚邪行，彼知此已，是故便說法也。

「有結不盡，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便說法。所以者何？彼不如是說，若有結不盡者，彼有亦不盡，是故彼一切有苦、有煩、有熱、有憂戚邪行，不達此法，唯有苦法，有煩、有熱、有憂戚邪行。彼知此已，是故便說法也。有結盡者，此法無苦、無煩、無熱、無憂戚正行。彼知此已，則便說法。所以者何？彼不如是說，若有結盡者，彼有亦盡，是故彼一切無苦、無煩、無熱、無憂戚正行，不達此法，唯無苦法，無煩、無熱、無憂戚正行。彼知此已，是故便說法也。

「不求內樂，此法有苦、有煩、有熱、有憂戚邪行，彼知此已，則便說法。所以者何？彼不如是說，若不求內樂者，彼亦不求內。是故彼一切有苦、有煩、有熱、有憂戚邪行，不達此法，唯有苦法，有煩、有熱、有憂戚邪行。彼知此已，是故便說法也。求于內樂，此法無苦、無煩、無熱、無憂戚正行。彼知此已，則便說法

現代漢語譯本：'自我苦行，達到極致的苦行並非聖潔的行為，與真理不相應，這種方法帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。當他認識到這一點后，就會開始說法。為什麼呢？因為他不會這樣說：自我苦行，達到極致的苦行並非聖潔的行為，與真理不相應，這種方法帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。如果不能理解這種方法，只會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。當他認識到這一點后，所以才開始說法。' '如果煩惱的束縛沒有完全消除，這種方法會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。當他認識到這一點后，就會開始說法。為什麼呢？因為他不會這樣說：如果煩惱的束縛沒有完全消除，那麼他的存在也不會完全消除，所以他的一切都會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。如果不能理解這種方法，只會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。當他認識到這一點后，所以才開始說法。如果煩惱的束縛已經消除，這種方法不會帶來痛苦、煩惱、焦躁、憂愁，是正當的行為。當他認識到這一點后，就會開始說法。為什麼呢？因為他不會這樣說：如果煩惱的束縛已經消除，那麼他的存在也會消除，所以他的一切都不會帶來痛苦、煩惱、焦躁、憂愁，是正當的行為。如果不能理解這種方法，只會帶來沒有痛苦、沒有煩惱、沒有焦躁、沒有憂愁，是正當的行為。當他認識到這一點后，所以才開始說法。' '不追求內在的快樂，這種方法會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。當他認識到這一點后，就會開始說法。為什麼呢？因為他不會這樣說：如果不追求內在的快樂，那麼他也不會追求內在。所以他的一切都會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。如果不能理解這種方法，只會帶來痛苦、煩惱、焦躁、憂愁，是邪惡的行為。當他認識到這一點后，所以才開始說法。追求內在的快樂，這種方法不會帶來痛苦、煩惱、焦躁、憂愁，是正當的行為。當他認識到這一點后，就會開始說法。'

English version: 'Self-mortification, reaching the extreme of asceticism, is not a holy practice, it is not in accordance with the truth, this method brings suffering, vexation, agitation, and sorrow, it is an evil practice. When he realizes this, he will begin to preach. Why? Because he will not say this: self-mortification, reaching the extreme of asceticism, is not a holy practice, it is not in accordance with the truth, this method brings suffering, vexation, agitation, and sorrow, it is an evil practice. If one cannot understand this method, it will only bring suffering, vexation, agitation, and sorrow, it is an evil practice. When he realizes this, that is why he begins to preach.' 'If the bonds of affliction are not completely eliminated, this method will bring suffering, vexation, agitation, and sorrow, it is an evil practice. When he realizes this, he will begin to preach. Why? Because he will not say this: if the bonds of affliction are not completely eliminated, then his existence will not be completely eliminated, so everything about him will bring suffering, vexation, agitation, and sorrow, it is an evil practice. If one cannot understand this method, it will only bring suffering, vexation, agitation, and sorrow, it is an evil practice. When he realizes this, that is why he begins to preach. If the bonds of affliction have been eliminated, this method will not bring suffering, vexation, agitation, and sorrow, it is a righteous practice. When he realizes this, he will begin to preach. Why? Because he will not say this: if the bonds of affliction have been eliminated, then his existence will also be eliminated, so everything about him will not bring suffering, vexation, agitation, and sorrow, it is a righteous practice. If one cannot understand this method, it will only bring no suffering, no vexation, no agitation, no sorrow, it is a righteous practice. When he realizes this, that is why he begins to preach.' 'Not seeking inner joy, this method will bring suffering, vexation, agitation, and sorrow, it is an evil practice. When he realizes this, he will begin to preach. Why? Because he will not say this: if one does not seek inner joy, then he will not seek the inner self. So everything about him will bring suffering, vexation, agitation, and sorrow, it is an evil practice. If one cannot understand this method, it will only bring suffering, vexation, agitation, and sorrow, it is an evil practice. When he realizes this, that is why he begins to preach. Seeking inner joy, this method will not bring suffering, vexation, agitation, and sorrow, it is a righteous practice. When he realizes this, he will begin to preach.'

。所以者何？彼不如是說，若有求內樂者，彼亦求內，是故彼一切無苦、無煩、無熱、無憂戚正行，不達此法，唯無苦法，無煩、無熱、無憂戚正行。彼知此已，是故便說法，如是不稱、不譏而為說法，有稱有譏、有無稱無譏而為說法者，因此故說也。

「決定於齊，決定知已，所有內樂當求彼者，此何因說？有樂，非聖樂是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣佈，我說于彼則不可修也。有樂，是聖樂、無慾樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣佈，我說于彼則可修也。

「云何有樂，非聖樂是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣佈，我說于彼不可修也？彼若因五欲功德生喜生樂，此樂非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣佈，我說于彼則不可修。

「云何有樂，是聖樂、無慾樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣佈，我說于彼則可修耶？若有比丘離欲、離惡不善之法，至得第四禪成就游。此樂是聖樂、無慾樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣佈，我說于彼則可修也

現代漢語譯本：這是什麼原因呢？因為他們不是這樣說的。如果有人追求內心的快樂，他們也只是追求內心的感受，因此他們的一切行為，無論是無苦、無煩惱、無熱惱、無憂愁的正確行為，都不能達到真正的解脫。他們只知道沒有痛苦的方法，沒有煩惱、熱惱、憂愁的正確行為。他們明白了這個道理，所以才說法。他們說法時，既不讚美也不批評，而有些人說法時，既有讚美也有批評，也有既不讚美也不批評的。這就是他們說法的緣由。 『確定目標，確定瞭解之後，所有內心快樂都應當追求，這是什麼原因呢？』有些快樂，不是聖潔的快樂，而是凡夫的快樂，是疾病的根源、膿瘡的根源、箭刺的根源，有飲食和生死，不可修習、不可練習、不可廣泛傳播，我說這種快樂是不可修習的。有些快樂，是聖潔的快樂，是無慾的快樂、遠離的快樂、寂靜的快樂、正覺的快樂，沒有飲食和生死，可以修習、可以練習、可以廣泛傳播，我說這種快樂是可以修習的。 『什麼樣的快樂，不是聖潔的快樂，而是凡夫的快樂，是疾病的根源、膿瘡的根源、箭刺的根源，有飲食和生死，不可修習、不可練習、不可廣泛傳播，我說這種快樂是不可修習的呢？』如果有人因為五欲的功德而產生喜悅和快樂，這種快樂不是聖潔的快樂，而是凡夫的快樂，是疾病的根源、膿瘡的根源、箭刺的根源，有飲食和生死，不可修習、不可練習、不可廣泛傳播，我說這種快樂是不可修習的。 『什麼樣的快樂，是聖潔的快樂，是無慾的快樂、遠離的快樂、寂靜的快樂、正覺的快樂，沒有飲食和生死，可以修習、可以練習、可以廣泛傳播，我說這種快樂是可以修習的呢？』如果有一位比丘，遠離慾望、遠離邪惡不善的法，最終達到並安住于第四禪。這種快樂是聖潔的快樂，是無慾的快樂、遠離的快樂、寂靜的快樂、正覺的快樂，沒有飲食和生死，可以修習、可以練習、可以廣泛傳播，我說這種快樂是可以修習的。

English version: Why is that? Because they don't say it that way. If someone seeks inner pleasure, they are also just seeking inner sensations. Therefore, all their actions, whether they are correct actions free from suffering, vexation, heat, or sorrow, cannot achieve true liberation. They only know the method of being without suffering, without vexation, heat, or sorrow. They understand this principle, and that's why they teach. When they teach, they neither praise nor criticize, while some people, when they teach, both praise and criticize, and some neither praise nor criticize. This is the reason why they teach. 'Having determined the goal, having understood it, all inner pleasures should be sought. What is the reason for this?' Some pleasures are not holy pleasures, but the pleasures of ordinary people, the root of disease, the root of boils, the root of arrow stabs, with food and birth and death, not to be cultivated, not to be practiced, not to be widely spread. I say that such pleasure is not to be cultivated. Some pleasures are holy pleasures, pleasures without desire, pleasures of detachment, pleasures of tranquility, pleasures of enlightenment, without food and birth and death, can be cultivated, can be practiced, can be widely spread. I say that such pleasure can be cultivated. 'What kind of pleasure is not a holy pleasure, but the pleasure of ordinary people, the root of disease, the root of boils, the root of arrow stabs, with food and birth and death, not to be cultivated, not to be practiced, not to be widely spread, that I say is not to be cultivated?' If someone experiences joy and pleasure because of the merits of the five desires, this pleasure is not a holy pleasure, but the pleasure of ordinary people, the root of disease, the root of boils, the root of arrow stabs, with food and birth and death, not to be cultivated, not to be practiced, not to be widely spread. I say that such pleasure is not to be cultivated. 'What kind of pleasure is a holy pleasure, a pleasure without desire, a pleasure of detachment, a pleasure of tranquility, a pleasure of enlightenment, without food and birth and death, that can be cultivated, can be practiced, can be widely spread, that I say can be cultivated?' If there is a monk who is detached from desire, detached from evil and unwholesome dharmas, and finally attains and abides in the fourth dhyana, this pleasure is a holy pleasure, a pleasure without desire, a pleasure of detachment, a pleasure of tranquility, a pleasure of enlightenment, without food and birth and death, can be cultivated, can be practiced, can be widely spread. I say that such pleasure can be cultivated.'

。決定於齊，決定知已，所有內樂當求彼者，因此故說。

「莫相導說，亦莫面前稱譽者，此何因說？有相導說不真實、虛妄、無義相應，有相導說真實、不虛妄、無義相應，有相導說真實、不虛妄、與義相應。于中若有導說不真實、虛妄、無義相應者，此終不可說。于中若有導說真實、不虛妄、無義相應者，彼亦當學不說是也。于中若有導說真實、不虛妄、義相應者，彼為知時，正智正念，令成就彼，如是面前稱譽，莫相導說，亦莫面前稱譽者，因此故說。

「齊限說，莫不齊限者，此何因說？不齊限說者，煩身，念喜忘，心疲極，聲壞，向智者不自在也。齊限說者，不煩身，念不喜忘，心不疲極，聲不壞，向智者得自在也。齊限說，莫不齊限者，因此故說。

「隨國俗法，莫是莫非者，此何因說？云何隨國俗法？是及非耶？彼彼方、彼彼人間、彼彼事，或說甌，或說𣟁，或說杅，或說碗，或說器。如彼彼方、彼彼人間、彼彼事，或說甌，或說𣟁，或說杅，或說碗，或說器，彼彼事隨其力，一向說此是真諦，餘者虛妄。如是隨國俗法，是及非也。云何隨國俗法？不是不非耶？彼彼方、彼彼人間、彼彼事，或說甌，或說𣟁，或說杅，或說碗，或說器

現代漢語譯本：取決於自己，取決於瞭解自己，所有內心的快樂都應當從自身尋求，因此這樣說。 不要互相引導談論，也不要在面前稱讚，這是什麼原因呢？有的引導談論是不真實的、虛假的、不符合意義的，有的引導談論是真實的、不虛假的、不符合意義的，有的引導談論是真實的、不虛假的、符合意義的。其中如果有引導談論是不真實的、虛假的、不符合意義的，這種最終不可說。其中如果有引導談論是真實的、不虛假的、不符合意義的，那也應當學習不說。其中如果有引導談論是真實的、不虛假的、符合意義的，那就要知道時機，以正確的智慧和正念，促成它，像這樣，不要互相引導談論，也不要在面前稱讚，因此這樣說。 有節制地說，不要沒有節制，這是什麼原因呢？沒有節制地說，會使身體疲勞，使念頭喜悅而遺忘，使心力疲憊，使聲音嘶啞，在智者面前會感到不自在。有節制地說，不會使身體疲勞，念頭不會喜悅而遺忘，心力不會疲憊，聲音不會嘶啞，在智者面前會感到自在。有節制地說，不要沒有節制，因此這樣說。 順應各地的風俗習慣，不要執著于對錯，這是什麼原因呢？如何順應各地的風俗習慣？是和非嗎？在不同的地方、不同的人群、不同的事情中，有的說『甌』，有的說『𣟁』，有的說『杅』，有的說『碗』，有的說『器』。就像在不同的地方、不同的人群、不同的事情中，有的說『甌』，有的說『𣟁』，有的說『杅』，有的說『碗』，有的說『器』，這些事情都各自堅持自己的說法，一味地說這是真理，其他的都是虛妄。像這樣，就是順應各地的風俗習慣，有是和非。如何順應各地的風俗習慣？不是也不是非呢？在不同的地方、不同的人群、不同的事情中，有的說『甌』，有的說『𣟁』，有的說『杅』，有的說『碗』，有的說『器』。

English version: It depends on oneself, it depends on knowing oneself, all inner joy should be sought from within, therefore it is said. Do not guide each other in conversation, nor praise in each other's presence, what is the reason for this? Some guided conversations are untrue, false, and not in accordance with meaning; some guided conversations are true, not false, and not in accordance with meaning; some guided conversations are true, not false, and in accordance with meaning. Among them, if there is a guided conversation that is untrue, false, and not in accordance with meaning, this should ultimately not be spoken. Among them, if there is a guided conversation that is true, not false, and not in accordance with meaning, then one should also learn not to speak it. Among them, if there is a guided conversation that is true, not false, and in accordance with meaning, then one should know the timing, with correct wisdom and right mindfulness, to bring it to fruition. Like this, do not guide each other in conversation, nor praise in each other's presence, therefore it is said. Speak with restraint, do not speak without restraint, what is the reason for this? Speaking without restraint will cause physical fatigue, cause thoughts to be joyful and forgotten, cause mental exhaustion, cause the voice to become hoarse, and cause one to feel uncomfortable in the presence of the wise. Speaking with restraint will not cause physical fatigue, thoughts will not be joyful and forgotten, mental strength will not be exhausted, the voice will not become hoarse, and one will feel comfortable in the presence of the wise. Speak with restraint, do not speak without restraint, therefore it is said. Follow the customs of each region, do not be attached to right and wrong, what is the reason for this? How to follow the customs of each region? Is it right and wrong? In different places, among different people, in different matters, some say 'ou', some say '𣟁', some say 'yu', some say 'bowl', some say 'container'. Just like in different places, among different people, in different matters, some say 'ou', some say '𣟁', some say 'yu', some say 'bowl', some say 'container', these matters each insist on their own way of speaking, and insist that this is the truth, and the others are false. Like this, it is following the customs of each region, there is right and wrong. How to follow the customs of each region? Is it neither right nor wrong? In different places, among different people, in different matters, some say 'ou', some say '𣟁', some say 'yu', some say 'bowl', some say 'container'.

。如彼彼方、彼彼人間、彼彼事，或說甌，或說𣟁，或說杅，或說碗，或說器。彼彼事不隨其力，不一向說此是真諦，餘者虛妄。如是隨國俗法，不是不非也。隨國俗法，莫是莫非者，因此故說。

「有諍法、無諍法。云何有諍法？云何無諍法？若欲相應與喜樂俱，極下賤業，為凡夫行，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。若自身苦行，至苦非聖行，無義相應，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣于涅槃，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也。

「有結不盡，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。有結滅盡，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也。

「不求內樂，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。求于內樂，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也

現代漢語譯本：就像那些地方、那些人、那些事物，或者稱之為『甌』，或者稱之為『𣟁』，或者稱之為『杅』，或者稱之為『碗』，或者稱之為『器』。那些事物並不取決於它們的力量，不能一概而論地說這個是真理，其餘的是虛妄。像這樣順應各地的風俗習慣，既不是肯定也不是否定。順應各地的風俗習慣，不肯定也不否定，因此才這樣說。 『有諍法』和『無諍法』。什麼是『有諍法』？什麼是『無諍法』？如果追求與喜樂相應的、極端的行為，這是凡夫俗子的行為，這種法是有諍的。為什麼說這種法是有諍的呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有諍的。如果自身進行苦行，達到痛苦的、非聖賢的行為，與無意義相應，這種法是有諍的。為什麼說這種法是有諍的呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有諍的。離開這兩種極端，就有了中道，成就眼、成就智慧，自在成就禪定，趨向智慧、趨向覺悟、趨向涅槃，這種法是無諍的。為什麼說這種法是無諍的呢？因為這種法沒有痛苦、沒有煩惱、沒有熱惱、沒有憂愁和正行，所以這種法是無諍的。 『有結』沒有斷盡，這種法是有諍的。為什麼說這種法是有諍的呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有諍的。『有結』斷盡，這種法是無諍的。為什麼說這種法是無諍的呢？因為這種法沒有痛苦、沒有煩惱、沒有熱惱、沒有憂愁和正行，所以這種法是無諍的。 不尋求內心的快樂，這種法是有諍的。為什麼說這種法是有諍的呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有諍的。尋求內心的快樂，這種法是無諍的。為什麼說這種法是無諍的呢？因為這種法沒有痛苦、沒有煩惱、沒有熱惱、沒有憂愁和正行，所以這種法是無諍的。

English version: Just like those places, those people, those things, whether they are called 'ou', '𣟁', 'yu', 'bowl', or 'utensil'. Those things do not depend on their own power, and it cannot be said that this is the truth and the rest are false. In this way, following the customs of each country, it is neither affirmation nor negation. Following the customs of each country, neither affirming nor negating, therefore it is said this way. 'Contentious Dharma' and 'Non-contentious Dharma'. What is 'Contentious Dharma'? What is 'Non-contentious Dharma'? If one seeks extreme actions that are associated with pleasure and joy, this is the behavior of ordinary people, and this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, afflictions, heat, sorrow, and wrong conduct, therefore this Dharma is contentious. If one practices self-mortification, reaching painful, non-holy conduct, associated with meaninglessness, this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, afflictions, heat, sorrow, and wrong conduct, therefore this Dharma is contentious. Leaving these two extremes, there is the Middle Way, achieving the eye, achieving wisdom, freely achieving samadhi, leading to wisdom, leading to enlightenment, leading to Nirvana, this Dharma is non-contentious. Why is this Dharma non-contentious? Because this Dharma has no suffering, no afflictions, no heat, no sorrow, and right conduct, therefore this Dharma is non-contentious. If the 'fetters' are not completely extinguished, this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, afflictions, heat, sorrow, and wrong conduct, therefore this Dharma is contentious. If the 'fetters' are completely extinguished, this Dharma is non-contentious. Why is this Dharma non-contentious? Because this Dharma has no suffering, no afflictions, no heat, no sorrow, and right conduct, therefore this Dharma is non-contentious. Not seeking inner joy, this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, afflictions, heat, sorrow, and wrong conduct, therefore this Dharma is contentious. Seeking inner joy, this Dharma is non-contentious. Why is this Dharma non-contentious? Because this Dharma has no suffering, no afflictions, no heat, no sorrow, and right conduct, therefore this Dharma is non-contentious.

「于中若有樂，非聖樂是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣佈，我說于彼則不可修，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。于中若有樂，是聖樂、無慾樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣佈，我說于彼則可修也，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也。

「于中若有導說不真實、虛妄、無義相應，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。于中若有導說真實、不虛妄、無義相應，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。于中若有導說真實、不虛妄、與義相應，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也。

「無齊限說者，此法有諍。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。齊限說者，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也。

「隨國俗法，是及非，此法有諍

『如果其中有快樂，那不是聖潔的快樂，而是凡夫俗子的快樂，是病痛的根源、癰瘡的根源、箭傷的根源，有飲食和生死，不可修行、不可學習、不可廣泛傳播，我說那種快樂是不可修行的，這種法是有爭議的。為什麼這種法有爭議呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有爭議的。如果其中有快樂，那是聖潔的快樂、無慾的快樂、離欲的快樂、寂滅的快樂、正覺的快樂，沒有飲食和生死，可以修行、可以學習、可以廣泛傳播，我說那種快樂是可以修行的，這種法是沒有爭議的。為什麼這種法沒有爭議呢？因為這種法沒有痛苦、沒有煩惱、沒有熱惱、沒有憂愁和正行，所以這種法是沒有爭議的。 『如果其中有引導說法是不真實的、虛妄的、不符合義理的，這種法是有爭議的。為什麼這種法有爭議呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有爭議的。如果其中有引導說法是真實的、不虛妄的、不符合義理的，這種法是有爭議的。為什麼這種法有爭議呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有爭議的。如果其中有引導說法是真實的、不虛妄的、符合義理的，這種法是沒有爭議的。為什麼這種法沒有爭議呢？因為這種法沒有痛苦、沒有煩惱、沒有熱惱、沒有憂愁和正行，所以這種法是沒有爭議的。 『如果說法沒有界限，這種法是有爭議的。為什麼這種法有爭議呢？因為這種法有痛苦、有煩惱、有熱惱、有憂愁和邪行，所以這種法是有爭議的。如果說法有界限，這種法是沒有爭議的。為什麼這種法沒有爭議呢？因為這種法沒有痛苦、沒有煩惱、沒有熱惱、沒有憂愁和正行，所以這種法是沒有爭議的。 『如果隨順世俗的法，說『是』或『非』，這種法是有爭議的。

『If there is pleasure in it, it is not holy pleasure, but the pleasure of ordinary people, the root of disease, the root of boils, the root of arrow wounds, with food and birth and death, not to be cultivated, not to be learned, not to be widely spread. I say that such pleasure is not to be cultivated, and this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, has vexation, has heat, has sorrow and wrong conduct, therefore this Dharma is contentious. If there is pleasure in it, it is holy pleasure, desireless pleasure, detached pleasure, cessation pleasure, the pleasure of enlightenment, without food and birth and death, can be cultivated, can be learned, can be widely spread. I say that such pleasure can be cultivated, and this Dharma is not contentious. Why is this Dharma not contentious? Because this Dharma has no suffering, no vexation, no heat, no sorrow and right conduct, therefore this Dharma is not contentious.』 『If there is guidance that is not true, false, and not in accordance with meaning, this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, has vexation, has heat, has sorrow and wrong conduct, therefore this Dharma is contentious. If there is guidance that is true, not false, and not in accordance with meaning, this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, has vexation, has heat, has sorrow and wrong conduct, therefore this Dharma is contentious. If there is guidance that is true, not false, and in accordance with meaning, this Dharma is not contentious. Why is this Dharma not contentious? Because this Dharma has no suffering, no vexation, no heat, no sorrow and right conduct, therefore this Dharma is not contentious.』 『If the teaching is without limits, this Dharma is contentious. Why is this Dharma contentious? Because this Dharma has suffering, has vexation, has heat, has sorrow and wrong conduct, therefore this Dharma is contentious. If the teaching has limits, this Dharma is not contentious. Why is this Dharma not contentious? Because this Dharma has no suffering, no vexation, no heat, no sorrow and right conduct, therefore this Dharma is not contentious.』 『If it follows the customs of the country, saying 『is』 or 『is not』, this Dharma is contentious.』

。以何等故此法有諍？此法有苦、有煩、有熱、有憂戚邪行，是故此法則有諍也。隨國俗法，不是不非，此法無諍。以何等故此法無諍？此法無苦、無煩、無熱、無憂戚正行，是故此法則無諍也。是謂諍法。汝等當知諍法及無諍法，知諍法及無諍法已，棄捨諍法，修習無諍法，汝等當學。」

如是須菩提族姓子以無諍道，於後知法如法。

「知法如真實，　　須菩提說偈， 此行真實空，　　舍此住止息。」

拘樓瘦無諍經第八竟(三千一十六字)

中阿含經卷第四十三(九千二百二十三字)(第四分別誦)

中阿含經卷第四十四

（一七〇）根本分別品鸚鵡經第九(第四分別誦)

爾時，世尊過夜平旦著衣持缽，入舍衛乞食，于乞食時往詣鸚鵡摩納都提子家。是時，鸚鵡摩納都提子少有所為，出行不在。彼時，鸚鵡摩納都提子家有白狗，在大床上金槃中食。於是，白狗遙見佛來，見已便吠。世尊語白狗：「汝不應爾，謂汝從呧至吠

現代漢語譯本：『因為什麼緣故，這種法會有爭論？因為這種法有苦、有煩惱、有熱惱、有憂愁、有邪行，所以這種法才會有爭論。順應世俗的法，不是不正確，這種法沒有爭論。因為什麼緣故，這種法沒有爭論？因為這種法沒有苦、沒有煩惱、沒有熱惱、沒有憂愁、有正行，所以這種法才沒有爭論。這就是所謂的爭論之法。你們應當知道爭論之法和沒有爭論之法，知道爭論之法和沒有爭論之法后，捨棄爭論之法，修習沒有爭論之法，你們應當學習。』 像這樣，須菩提族姓之子以無爭之道，在之後了解法如法。 『了解法如真實，須菩提說偈，此行真實空，舍此住止息。』 《拘樓瘦無諍經》第八完（三千一十六字） 《中阿含經》卷第四十三（九千二百二十三字）（第四分別誦） 《中阿含經》卷第四十四 （一七〇）根本分別品《鸚鵡經》第九（第四分別誦） 那時，世尊過夜，清晨穿好衣服，拿著缽，進入舍衛城乞食，在乞食時前往鸚鵡摩納都提子的家。當時，鸚鵡摩納都提子因為有事，出門不在家。那時，鸚鵡摩納都提子家有一隻白狗，在大床上用金盤吃飯。於是，白狗遠遠看見佛陀來了，看見后就吠叫。世尊對白狗說：『你不應該這樣，說你從低到吠。』

English version: 'For what reason is there contention in this teaching? Because this teaching has suffering, vexation, heat, sorrow, and wrong conduct, therefore this teaching has contention. Following the customs of the world, it is not incorrect, this teaching has no contention. For what reason is there no contention in this teaching? Because this teaching has no suffering, no vexation, no heat, no sorrow, and has right conduct, therefore this teaching has no contention. This is what is called the teaching of contention. You should know the teaching of contention and the teaching of no contention. Having known the teaching of contention and the teaching of no contention, abandon the teaching of contention, cultivate the teaching of no contention, you should learn.' Thus, Subhuti, son of a noble family, through the path of non-contention, later understood the Dharma as it is. 'Understanding the Dharma as it truly is, Subhuti spoke this verse: This practice is truly empty, abandoning it, dwell in cessation.' The eighth discourse, the 'Kuru-suta Non-Contention Sutra,' is complete (3,016 words). The forty-third scroll of the 'Madhyama Agama Sutra' (9,223 words) (Fourth Section Recitation). The forty-fourth scroll of the 'Madhyama Agama Sutra' (170) The ninth discourse, the 'Parrot Sutra' of the 'Fundamental Discernment Section' (Fourth Section Recitation). Then, the World Honored One, having passed the night, in the early morning, put on his robes, took his bowl, and entered Shravasti to beg for alms. While begging for alms, he went to the house of the Brahmin Parrot Manatodija. At that time, the Brahmin Parrot Manatodija was out, having gone out for some business. At that time, there was a white dog in the house of the Brahmin Parrot Manatodija, eating from a golden plate on a large bed. Then, the white dog saw the Buddha coming from afar, and having seen him, it barked. The World Honored One said to the white dog, 'You should not do that, saying you go from low to bark.'

。」白狗聞已，極大瞋恚，從床來下，至木聚邊憂戚愁臥。

鸚鵡摩納都提子於後還家，見己白狗極大瞋恚，從床來下，至木聚邊憂戚愁臥，問家人曰：「誰觸嬈我狗，令極大瞋恚，從床來下，至木聚邊憂戚愁臥？」

家人答曰：「我等都無觸嬈白狗，令大瞋恚，從床來下，至木聚邊憂戚愁臥。摩納！當知今日沙門瞿曇來此乞食，白狗見已，便逐吠之。沙門瞿曇語白狗曰：『汝不應爾，謂汝從呧至吠。』因是，摩納！故令白狗極大瞋恚，從床來下，至木聚邊憂戚愁臥。」

鸚鵡摩納都提子聞已，便大瞋恚，欲誣世尊，欲謗世尊，欲墮世尊。如是誣、謗、墮沙門瞿曇，即從舍衛出，往詣勝林給孤獨園。

彼時，世尊無量大眾前後圍繞而為說法，世尊遙見鸚鵡摩納都提子來，告諸比丘：「汝等見鸚鵡摩納都提子來耶？」

答曰：「見也。」

世尊告曰：「鸚鵡摩納都提子今命終者，如屈伸臂頃，必生地獄。所以者何？以彼於我極大瞋恚。若有眾生因心瞋恚故，身壞命終，必至惡處，生地獄中。」

於是，鸚鵡摩納都提子往詣佛所，語世尊曰：「沙門瞿曇！今至我家乞食來耶？」

世尊答曰：「我今往至汝家乞食

現代漢語譯本：白狗聽到這話，非常憤怒，從床上下來，走到木柴堆旁，憂愁地躺在那裡。 鸚鵡摩納都提子之後回到家，看到自己的白狗非常憤怒，從床上下來，走到木柴堆旁，憂愁地躺在那裡，便問家人說：『是誰惹我的狗了，讓它如此憤怒，從床上下來，走到木柴堆旁，憂愁地躺在那裡？』 家人回答說：『我們都沒有惹白狗，讓它如此憤怒，從床上下來，走到木柴堆旁，憂愁地躺在那裡。摩納！你應該知道，今天沙門瞿曇來這裡乞食，白狗看到他后，就追著他吠叫。沙門瞿曇對白狗說：『你不應該這樣，說你從呧叫到吠。』因此，摩納！才讓白狗如此憤怒，從床上下來，走到木柴堆旁，憂愁地躺在那裡。』 鸚鵡摩納都提子聽了這話，非常憤怒，想要誣陷世尊，想要誹謗世尊，想要詆譭世尊。就這樣誣陷、誹謗、詆譭沙門瞿曇，就從舍衛城出發，前往勝林給孤獨園。 當時，世尊被無數大眾前後圍繞著說法，世尊遠遠地看到鸚鵡摩納都提子來了，就告訴眾比丘：『你們看到鸚鵡摩納都提子來了嗎？』 回答說：『看到了。』 世尊說：『鸚鵡摩納都提子如果現在命終，就像屈伸手臂那麼短的時間，必定會墮入地獄。為什麼呢？因為他對我的憤怒極大。如果有眾生因為心中憤怒，身壞命終，必定會墮入惡道，生在地獄中。』 於是，鸚鵡摩納都提子來到佛陀面前，對世尊說：『沙門瞿曇！你今天到我家來乞食了嗎？』 世尊回答說：『我今天到你家乞食了。』

English version: The white dog, having heard this, became extremely angry, came down from the bed, and lay down by the woodpile, distressed and sorrowful. The parrot, Manatodati's son, later returned home and saw his white dog extremely angry, having come down from the bed, and lying by the woodpile, distressed and sorrowful. He asked his family, 'Who has provoked my dog, causing it to be so angry, come down from the bed, and lie by the woodpile, distressed and sorrowful?' The family replied, 'We have not provoked the white dog, causing it to be so angry, come down from the bed, and lie by the woodpile, distressed and sorrowful. Manatodati! You should know that today the Shramana Gautama came here to beg for food, and the white dog, seeing him, chased after him barking. The Shramana Gautama said to the white dog, 『You should not do that, saying you barked from 『di』 to 『fei』.』 Because of this, Manatodati! the white dog became so angry, came down from the bed, and lay by the woodpile, distressed and sorrowful.' The parrot, Manatodati's son, having heard this, became very angry, wanting to falsely accuse the World Honored One, wanting to slander the World Honored One, wanting to degrade the World Honored One. Thus falsely accusing, slandering, and degrading the Shramana Gautama, he left Shravasti and went to the Jetavana Grove. At that time, the World Honored One was surrounded by a countless multitude, preaching the Dharma. The World Honored One saw the parrot, Manatodati's son, coming from afar and said to the monks, 'Do you see the parrot, Manatodati's son, coming?' They replied, 'We see him.' The World Honored One said, 'If the parrot, Manatodati's son, were to die now, in the time it takes to bend and stretch an arm, he would surely be born in hell. Why is that? Because his anger towards me is extreme. If any sentient being, due to anger in their heart, dies with their body broken, they will surely fall into an evil realm and be born in hell.' Then, the parrot, Manatodati's son, went to the Buddha and said to the World Honored One, 'Shramana Gautama! Did you come to my house today to beg for food?' The World Honored One replied, 'I went to your house today to beg for food.'

「瞿曇！向我白狗說何等事，令我白狗極大瞋恚，從床來下，至木聚邊憂戚愁臥？」

世尊答曰：「我今平旦著衣持缽，入舍衛乞食，展轉往詣汝家乞食，於是白狗遙見我來，見已而吠。我語白狗：『汝不應爾，謂汝從呧至吠。』是故白狗極大瞋恚，從床來下，至木聚邊憂戚愁臥。」

鸚鵡摩納問世尊曰：「白狗前世是我何等？」

世尊告曰：「止！止！摩納！慎莫問我，汝聞此已，必不可意。」

鸚鵡摩納復更再三問世尊曰：「白狗前世是我何等？」

世尊亦至再三告曰：「止！止！摩納！慎莫問我，汝聞此已，必不可意。」

世尊復告于摩納曰：「汝至再三問我不止，摩納！當知彼白狗者，於前世時即是汝父，名都提也。」

鸚鵡摩納聞是語已，倍極大恚，欲誣世尊，欲謗世尊，欲墮世尊。如是誣、謗、墮沙門瞿曇，語世尊曰：「我父都提大行佈施，作大齋祠，身壞命終，正生梵天。何因何緣，乃生於此下賤狗中？」

世尊告曰：「汝父都提以此增上慢，是故生於下賤狗中。

「梵志增上慢，　　此終六處生， 雞狗豬及豺，　　驢五地獄六

「喬達摩！你對我家的白狗說了什麼，讓它如此憤怒，從床上下來，憂愁地躺在木柴堆旁？」 世尊回答說：「我今天早上穿好衣服，拿著缽去舍衛城乞食，輾轉來到你家乞食。那時，白狗遠遠地看見我來了，看見后就吠叫。我對白狗說：『你不應該這樣，從『呧』到『吠』。』因此，白狗非常憤怒，從床上下來，憂愁地躺在木柴堆旁。」 鸚鵡摩納問世尊說：「白狗前世是什麼？」 世尊告訴他說：「住口！住口！摩納！不要問我，你聽了之後，一定會不高興。」 鸚鵡摩納又再三問世尊說：「白狗前世是什麼？」 世尊也再三告訴他說：「住口！住口！摩納！不要問我，你聽了之後，一定會不高興。」 世尊又告訴摩納說：「你再三問我，不肯停止。摩納！你應該知道那隻白狗，在前世就是你的父親，名叫都提。」 鸚鵡摩納聽了這話，更加憤怒，想要誣陷世尊，想要誹謗世尊，想要詆譭世尊。這樣誣陷、誹謗、詆譭沙門喬達摩，對世尊說：「我的父親都提廣行佈施，做了盛大的齋戒祭祀，身壞命終后，應該往生梵天。為什麼會投生到這隻狗中？」 世尊告訴他說：「你的父親都提因為這種增上慢，所以投生到狗中。」 「婆羅門增上慢，此終六處生，雞狗豬及豺，驢五地獄六。」

「Gautama! What did you say to my white dog that made it so angry, that it came down from the bed and lay down sorrowfully by the woodpile?」 The World-Honored One replied, 「This morning, I put on my robes and, carrying my bowl, went to Shravasti to beg for alms. I came to your house to beg for alms. Then, the white dog saw me coming from afar, and upon seeing me, it barked. I said to the white dog, 『You should not do that, from 『di』 to 『bark』.』 Therefore, the white dog became very angry, came down from the bed, and lay down sorrowfully by the woodpile.」 The parrot Manava asked the World-Honored One, 「What was the white dog in its previous life?」 The World-Honored One told him, 「Stop! Stop! Manava! Do not ask me, for if you hear this, you will surely be displeased.」 The parrot Manava asked the World-Honored One again and again, 「What was the white dog in its previous life?」 The World-Honored One also told him again and again, 「Stop! Stop! Manava! Do not ask me, for if you hear this, you will surely be displeased.」 The World-Honored One further told Manava, 「Since you ask me again and again and will not stop, Manava! You should know that the white dog, in its previous life, was your father, named Duti.」 Upon hearing these words, the parrot Manava became even more enraged, wanting to falsely accuse the World-Honored One, wanting to slander the World-Honored One, wanting to denigrate the World-Honored One. Thus, falsely accusing, slandering, and denigrating the Shramana Gautama, he said to the World-Honored One, 「My father Duti practiced great charity, performed great sacrificial feasts, and after his body broke and his life ended, he should have been reborn in the Brahma heaven. Why would he be reborn in this dog?」 The World-Honored One told him, 「Your father Duti was reborn in a dog because of this arrogance.」 「The Brahmin』s arrogance, at the end of this life, leads to rebirth in six places: chickens, dogs, pigs, jackals, donkeys, and the sixth is hell.」

「鸚鵡摩納！若汝不信我所說者，汝可還歸語白狗曰：『若前世時是我父者，白狗當還在大床上。』摩納！白狗必還上床也。『若前世時是我父者，白狗還於金槃中食。』摩納！白狗必當還於金槃中食也。『若前世時是我父者，示我所舉金、銀、水精、珍寶藏處，謂我所不知。』摩納！白狗必當示汝已前所舉金、銀、水精、珍寶藏處，謂汝所不知。」

於是，鸚鵡摩納聞佛所說，善受持誦，繞世尊已，而還其家，語白狗曰：「若前世時是我父者，白狗當還在大床上。」白狗即還在大床上。「若前世時是我父者，白狗還於金槃中食。」白狗即還金槃中食。「若前世時是我父者，當示於我父本所舉金、銀、水精、珍寶藏處，謂我所不知。」白狗即從床上來下，往至前世所止宿處，以口及足掊床四腳下，鸚鵡摩納便從彼處大得寶物。

於是，鸚鵡摩納都提子得寶物已，極大歡喜，以右膝著地，叉手向勝林給孤獨園，再三舉聲，稱譽世尊：「沙門瞿曇所說不虛，沙門瞿曇所說真諦，沙門瞿曇所說如實。」再三稱譽已，從舍衛出，往詣勝林給孤獨園。

爾時，世尊無量大眾前後圍繞而為說法，世尊遙見鸚鵡摩納來，告諸比丘：「汝等見鸚鵡摩納來耶？」

答曰：「見也

『鸚鵡摩納！如果你不相信我所說的，你可以回去告訴白狗說：『如果前世是我父親，白狗應該回到大床上。』摩納！白狗一定會回到床上。『如果前世是我父親，白狗應該在金盤子里吃飯。』摩納！白狗一定會回到金盤子里吃飯。『如果前世是我父親，就告訴我他藏金、銀、水晶、珍寶的地方，告訴我我不知道的地方。』摩納！白狗一定會告訴你他以前藏金、銀、水晶、珍寶的地方，告訴你你不知道的地方。』 於是，鸚鵡摩納聽了佛說的話，很好地接受並背誦，繞著世尊走了一圈，然後回到家中，告訴白狗說：『如果前世是我父親，白狗應該回到大床上。』白狗立刻回到大床上。『如果前世是我父親，白狗應該在金盤子里吃飯。』白狗立刻在金盤子里吃飯。『如果前世是我父親，就應該告訴我父親以前藏金、銀、水晶、珍寶的地方，告訴我我不知道的地方。』白狗立刻從床上下來，走到前世居住的地方，用嘴和腳刨床的四腳下，鸚鵡摩納就從那裡得到了大量的寶物。 於是，鸚鵡摩納都提子得到寶物后，非常高興，右膝跪地，雙手合十，面向勝林給孤獨園，再三高聲稱讚世尊：『沙門瞿曇所說不虛，沙門瞿曇所說真諦，沙門瞿曇所說如實。』再三稱讚后，從舍衛城出來，前往勝林給孤獨園。 當時，世尊被無數大眾前後圍繞著說法，世尊遠遠地看見鸚鵡摩納來了，告訴眾比丘：『你們看見鸚鵡摩納來了嗎？』 回答說：『看見了。』

'Parrot Mona! If you do not believe what I say, you can go back and tell the white dog: 『If in a previous life you were my father, the white dog should return to the big bed.』 Mona! The white dog will surely return to the bed. 『If in a previous life you were my father, the white dog should eat from a golden plate.』 Mona! The white dog will surely eat from a golden plate. 『If in a previous life you were my father, show me where you hid the gold, silver, crystal, and treasures, tell me what I do not know.』 Mona! The white dog will surely show you where he previously hid the gold, silver, crystal, and treasures, telling you what you do not know.』 Then, the parrot Mona, having heard what the Buddha said, accepted and recited it well, circled the World-Honored One, and returned to his home, telling the white dog: 『If in a previous life you were my father, the white dog should return to the big bed.』 The white dog immediately returned to the big bed. 『If in a previous life you were my father, the white dog should eat from a golden plate.』 The white dog immediately ate from a golden plate. 『If in a previous life you were my father, you should show me where my father previously hid the gold, silver, crystal, and treasures, telling me what I do not know.』 The white dog immediately came down from the bed, went to the place where he had lived in a previous life, and used his mouth and feet to dig under the four legs of the bed, and the parrot Mona obtained a large amount of treasure from there. Then, the parrot Mona, having obtained the treasure, was extremely happy, knelt on his right knee, clasped his hands together, faced the Jeta Grove Anathapindika's Park, and repeatedly praised the World-Honored One in a loud voice: 『What the Shramana Gautama said is not false, what the Shramana Gautama said is the truth, what the Shramana Gautama said is as it is.』 After praising him repeatedly, he left Shravasti and went to the Jeta Grove Anathapindika's Park. At that time, the World-Honored One was surrounded by countless people, preaching the Dharma. The World-Honored One saw the parrot Mona coming from afar and said to the monks: 『Do you see the parrot Mona coming?』 They replied: 『We see him.』

世尊告曰：「鸚鵡摩納今命終者，如屈伸臂頃，必至善處。所以者何？彼於我極有善心。若有眾生因善心故，身壞命終，必至善處，生於天中。」

爾時，鸚鵡摩納往詣佛所，共相問訊，卻坐一面，世尊告曰：「云何摩納？如我所說白狗者為如是耶？不如是耶？」

鸚鵡摩納白曰：「瞿曇！實如所說。瞿曇！我復欲有所問，聽乃敢陳。」

「瞿曇！何因何緣，彼眾生者，俱受人身而有高下、有妙不妙？所以者何？瞿曇！我見有短壽、有長壽者，見有多病、有少病者，見不端正、有端正者，見無威德、有威德者，見有卑賤族、有尊貴族者，見無財物、有財物者，見有惡智、有善智者。」

世尊答曰：「彼眾生者，因自行業，因業得報，緣業、依業、業處，眾生隨其高下處妙不妙。」

鸚鵡摩納白世尊曰：「沙門瞿曇所說至略，不廣分別，我不能知，愿沙門瞿曇為我廣說，令得知義。」

世尊告曰：「摩納！諦聽，善思念之，我當爲汝廣分別說。」

鸚鵡摩納白曰：「唯然。當受教聽

世尊說：『鸚鵡摩納如果現在命終，就像屈伸手臂那樣短暫的時間，必定會到達善處。這是為什麼呢？因為他對我有極大的善心。如果有眾生因為善心的緣故，身壞命終，必定會到達善處，生於天界。』 當時，鸚鵡摩納來到佛陀所在的地方，互相問候之後，退坐在一旁。世尊對他說：『摩納，你覺得我所說的白狗是這樣的嗎？還是不是這樣的呢？』 鸚鵡摩納回答說：『瞿曇，確實如您所說。瞿曇，我還有問題想問，希望您允許我陳述。』 『瞿曇，是什麼原因和緣故，那些眾生同樣獲得人身，卻有高下、有美妙和不美妙的差別呢？這是為什麼呢？瞿曇，我看到有短壽的，有長壽的；看到有多病的，有少病的；看到有不端正的，有端正的；看到沒有威德的，有威德的；看到有卑賤種族的，有尊貴種族的；看到沒有財物的，有財物的；看到有惡智的，有善智的。』 世尊回答說：『那些眾生，是因為自己的行為，因為業而得到報應，緣于業、依靠業、業的處所，眾生隨著各自的業而有高下美妙和不美妙的差別。』 鸚鵡摩納對世尊說：『沙門瞿曇所說的太簡略了，沒有詳細分別，我不能理解，希望沙門瞿曇為我詳細解說，讓我明白其中的含義。』 世尊說：『摩納，仔細聽，好好思考，我將為你詳細分別解說。』 鸚鵡摩納回答說：『好的，我將接受教誨，認真聽講。』

The World Honored One said, 'If the parrot Manava were to die now, in the time it takes to bend and stretch an arm, he would surely reach a good place. Why is that? Because he has great good will towards me. If any sentient being, due to good will, dies after the body breaks, they will surely reach a good place and be born in the heavens.' At that time, the parrot Manava went to where the Buddha was, greeted him, and sat down to one side. The World Honored One said to him, 'Manava, do you think the white dog I spoke of is like that? Or is it not like that?' The parrot Manava replied, 'Gautama, it is indeed as you said. Gautama, I have another question I would like to ask, if you would allow me to state it.' 'Gautama, what is the cause and reason that those sentient beings, who all receive human bodies, have differences in status, and in what is wonderful and not wonderful? Why is that? Gautama, I see some who are short-lived and some who are long-lived; I see some who are sickly and some who are healthy; I see some who are not beautiful and some who are beautiful; I see some who have no power and some who have power; I see some who are of lowly birth and some who are of noble birth; I see some who have no wealth and some who have wealth; I see some who have bad wisdom and some who have good wisdom.' The World Honored One replied, 'Those sentient beings, it is because of their own actions, because of karma they receive retribution, based on karma, relying on karma, the place of karma, sentient beings follow their respective karma and have differences in status, in what is wonderful and not wonderful.' The parrot Manava said to the World Honored One, 'What the Shramana Gautama has said is too brief, without detailed explanation, I cannot understand it. I hope the Shramana Gautama will explain it in detail for me, so that I may understand its meaning.' The World Honored One said, 'Manava, listen carefully, think well about it, and I will explain it in detail for you.' The parrot Manava replied, 'Yes, I will accept the teaching and listen carefully.'

佛言：「摩納！何因、何緣男子女人壽命極短？若有男子女人殺生兇弊，極惡飲血，害意著惡，無有慈心於諸眾生乃至蜫蟲，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，壽命極短。所以者何？此道受短壽，謂男子女人殺生兇弊，極惡飲血。摩納！當知此業有如是報也。摩納！何因、何緣男子女人壽命極長？若有男子女人離殺斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，壽命極長。所以者何？此道受長壽，謂男子女人離殺斷殺。摩納！當知此業有如是報也。

「摩納！何因、何緣男子女人多有疾病？若有男子女人觸嬈眾生，彼或以手拳，或以木石，或以刀杖觸嬈眾生，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，多有疾病。所以者何？此道受多疾病，謂男子女人觸嬈眾生。摩納！當知此業有如是報也。摩納！何因、何緣男子女人無有疾病？若有男子女人不觸嬈眾生，彼不以手拳，不以木石，不以刀杖觸嬈眾生，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，無有疾病。所以者何？此道受無疾病，謂男子女人不觸嬈眾生。摩納！當知此業有如是報也

佛說：『摩納！是什麼原因、什麼緣故導致男子女人的壽命極短？如果男子女人殺生兇殘暴戾，極其殘忍地飲血，懷有害人之心，作惡多端，對一切眾生乃至昆蟲都沒有慈悲心，他們承受這樣的惡業，惡業成熟后，身死命終，必定墮入惡道，生於地獄之中，來生人間，壽命極其短暫。這是什麼原因呢？因為這種行為會導致短壽，即男子女人殺生兇殘暴戾，極其殘忍地飲血。摩納！應當知道這種惡業有這樣的報應。摩納！是什麼原因、什麼緣故導致男子女人的壽命極長？如果男子女人遠離殺戮，斷絕殺生，拋棄刀杖，有慚愧之心，有慈悲之心，饒益一切眾生乃至昆蟲，他們承受這樣的善業，善業成熟后，身死命終，必定升入善道，生於天界之中，來生人間，壽命極其長久。這是什麼原因呢？因為這種行為會導致長壽，即男子女人遠離殺戮，斷絕殺生。摩納！應當知道這種善業有這樣的報應。』 『摩納！是什麼原因、什麼緣故導致男子女人多病？如果男子女人侵擾眾生，他們或者用拳頭，或者用木頭石頭，或者用刀杖侵擾眾生，他們承受這樣的惡業，惡業成熟后，身死命終，必定墮入惡道，生於地獄之中，來生人間，多有疾病。這是什麼原因呢？因為這種行為會導致多病，即男子女人侵擾眾生。摩納！應當知道這種惡業有這樣的報應。摩納！是什麼原因、什麼緣故導致男子女人沒有疾病？如果男子女人不侵擾眾生，他們不用拳頭，不用木頭石頭，不用刀杖侵擾眾生，他們承受這樣的善業，善業成熟后，身死命終，必定升入善道，生於天界之中，來生人間，沒有疾病。這是什麼原因呢？因為這種行為會導致無病，即男子女人不侵擾眾生。摩納！應當知道這種善業有這樣的報應。』

The Buddha said: 'Manava! What is the cause, what is the reason that men and women have extremely short lives? If men and women kill living beings cruelly and violently, drink blood with extreme cruelty, harbor harmful intentions, do many evil deeds, and have no compassion for all living beings, even insects, they receive this evil karma. When this karma is fully developed, they die and are reborn in evil realms, in hell. When they are reborn as humans, their lives are extremely short. Why is this? Because this path leads to short life, that is, men and women killing living beings cruelly and violently, and drinking blood with extreme cruelty. Manava! You should know that this evil karma has such a retribution. Manava! What is the cause, what is the reason that men and women have extremely long lives? If men and women abstain from killing, give up weapons, have a sense of shame and remorse, have compassion, and benefit all living beings, even insects, they receive this good karma. When this karma is fully developed, they die and are reborn in good realms, in heaven. When they are reborn as humans, their lives are extremely long. Why is this? Because this path leads to long life, that is, men and women abstaining from killing. Manava! You should know that this good karma has such a retribution.' 'Manava! What is the cause, what is the reason that men and women have many diseases? If men and women harass living beings, they harass living beings with their fists, with wood and stones, or with knives and sticks, they receive this evil karma. When this karma is fully developed, they die and are reborn in evil realms, in hell. When they are reborn as humans, they have many diseases. Why is this? Because this path leads to many diseases, that is, men and women harassing living beings. Manava! You should know that this evil karma has such a retribution. Manava! What is the cause, what is the reason that men and women have no diseases? If men and women do not harass living beings, they do not harass living beings with their fists, with wood and stones, or with knives and sticks, they receive this good karma. When this karma is fully developed, they die and are reborn in good realms, in heaven. When they are reborn as humans, they have no diseases. Why is this? Because this path leads to no diseases, that is, men and women not harassing living beings. Manava! You should know that this good karma has such a retribution.'

「摩納！何因、何緣男子女人形不端正？若有男子女人急性多惱，彼少所聞，便大瞋恚，憎嫉生憂，廣生諍怒，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，形不端正。所以者何？此道受形不端正，謂男子女人急性多惱。摩納！當知此業有如是報也。摩納！何因、何緣男子女人形體端正？若有男子女人不急性多惱，彼聞柔軟粗𪍿強言，不大瞋恚，不憎嫉生憂，不廣生諍怒，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，形體端正。所以者何？此道受形體端正，謂男子女人不急性多惱。摩納！當知此業有如是報也。

「摩納！何因、何緣男子女人無有威德？若有男子女人內懷嫉妒，彼見他得供養恭敬，便生嫉妒，若見他有物，欲令我得，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，無有威德。所以者何？此道受無威德，謂男子女人內懷嫉妒。摩納！當知此業有如是報也。摩納！何因、何緣男子女人有大威德？若有男子女人不懷嫉妒，彼見他得供養恭敬，不生嫉妒，若見他有物，不欲令我得，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，有大威德。所以者何？此道受有威德，謂男子女人不懷嫉妒

『摩納！是什麼原因、什麼緣故導致男子女人的形體不端正？如果有的男子女人性情急躁，容易發怒，他們聽到一點點事情，就大發脾氣，產生憎恨嫉妒和憂愁，廣泛地引發爭吵和憤怒。他們承受這樣的業力，當業力成熟后，身壞命終，必定會墮入惡道，生於地獄之中。來生到人間，形體就會不端正。這是什麼原因呢？因為這種行為會導致形體不端正，也就是男子女人性情急躁，容易發怒。摩納！你應該知道這種業力有這樣的果報。摩納！是什麼原因、什麼緣故導致男子女人的形體端正？如果有的男子女人不性情急躁，不容易發怒，他們聽到柔和或粗暴的話語，都不會大發脾氣，不產生憎恨嫉妒和憂愁，不廣泛地引發爭吵和憤怒。他們承受這樣的業力，當業力成熟后，身壞命終，必定會升入善道，生於天界之中。來生到人間，形體就會端正。這是什麼原因呢？因為這種行為會導致形體端正，也就是男子女人不性情急躁，不容易發怒。摩納！你應該知道這種業力有這樣的果報。』 『摩納！是什麼原因、什麼緣故導致男子女人沒有威德？如果有的男子女人內心懷有嫉妒，他們看到別人得到供養和恭敬，就產生嫉妒，如果看到別人有東西，就想據爲己有。他們承受這樣的業力，當業力成熟后，身壞命終，必定會墮入惡道，生於地獄之中。來生到人間，就沒有威德。這是什麼原因呢？因為這種行為會導致沒有威德，也就是男子女人內心懷有嫉妒。摩納！你應該知道這種業力有這樣的果報。摩納！是什麼原因、什麼緣故導致男子女人有大威德？如果有的男子女人不懷有嫉妒，他們看到別人得到供養和恭敬，不產生嫉妒，如果看到別人有東西，不想要據爲己有。他們承受這樣的業力，當業力成熟后，身壞命終，必定會升入善道，生於天界之中。來生到人間，就有大威德。這是什麼原因呢？因為這種行為會導致有威德，也就是男子女人不懷有嫉妒。

'Monā! What is the cause, what is the reason that men and women have deformed bodies? If there are men and women who are quick-tempered and easily angered, they become greatly enraged upon hearing even a little thing, giving rise to hatred, jealousy, and sorrow, and widely causing quarrels and anger. They undergo this karma, and when the karma is complete, upon the destruction of their body and the end of their life, they will surely fall into evil realms, being born in hell. When they are reborn in the human realm, their bodies will be deformed. Why is this so? Because this path leads to a deformed body, that is, men and women who are quick-tempered and easily angered. Monā! You should know that this karma has such a result. Monā! What is the cause, what is the reason that men and women have well-formed bodies? If there are men and women who are not quick-tempered and not easily angered, they do not become greatly enraged upon hearing gentle or harsh words, they do not give rise to hatred, jealousy, and sorrow, and they do not widely cause quarrels and anger. They undergo this karma, and when the karma is complete, upon the destruction of their body and the end of their life, they will surely ascend to good realms, being born in the heavens. When they are reborn in the human realm, their bodies will be well-formed. Why is this so? Because this path leads to a well-formed body, that is, men and women who are not quick-tempered and not easily angered. Monā! You should know that this karma has such a result.' 'Monā! What is the cause, what is the reason that men and women lack power and virtue? If there are men and women who harbor jealousy within, they become jealous upon seeing others receive offerings and respect, and if they see others possess something, they desire to have it for themselves. They undergo this karma, and when the karma is complete, upon the destruction of their body and the end of their life, they will surely fall into evil realms, being born in hell. When they are reborn in the human realm, they will lack power and virtue. Why is this so? Because this path leads to a lack of power and virtue, that is, men and women who harbor jealousy within. Monā! You should know that this karma has such a result. Monā! What is the cause, what is the reason that men and women have great power and virtue? If there are men and women who do not harbor jealousy, they do not become jealous upon seeing others receive offerings and respect, and if they see others possess something, they do not desire to have it for themselves. They undergo this karma, and when the karma is complete, upon the destruction of their body and the end of their life, they will surely ascend to good realms, being born in the heavens. When they are reborn in the human realm, they will have great power and virtue. Why is this so? Because this path leads to having power and virtue, that is, men and women who do not harbor jealousy.'

。摩納！當知此業有如是報也。

「摩納！何因、何緣男子女人生卑賤族？若有男子女人憍慠大慢，彼可敬不敬，可重不重，可貴不貴，可奉不奉，可供養不供養，可與道不與道，可與坐不與坐，可叉手向禮拜問訊不叉手向禮拜問訊，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，生卑賤族。所以者何？此道受生卑賤族，謂男子女人憍慠大慢。摩納！當知此業有如是報也。摩納！何因、何緣男子女人生尊貴族？若有男子女人不憍慠大慢，彼可敬而敬，可重而重，可貴而貴，可奉事而奉事，可供養而供養，可與道而與道，可與坐而與坐，可叉手向禮拜問訊而叉手向禮拜問訊，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，生尊貴族。所以者何？此道受生尊貴族，謂男子女人不憍慠大慢。摩納！當知此業有如是報也。

「摩納！何因、何緣男子女人無有財物？若有男子女人不作施主，不行佈施，彼不施與沙門、梵志、貧窮、孤獨、遠來乞者飲食、衣被、華鬘、涂香、屋舍、床榻、明燈、給使，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，無有財物。所以者何？此道受無財物，謂男子女人不作施主，不行佈施。摩納！當知此業有如是報也

現代漢語譯本：摩納！你要知道，這種行為會有這樣的報應。 摩納！是什麼原因、什麼緣故導致男子女人出生在卑賤的種族？如果男子女人傲慢自大，對應該尊敬的不尊敬，應該尊重的卻不尊重，應該珍貴的卻不珍惜，應該侍奉的卻不侍奉，應該供養的卻不供養，應該給予道路指引的卻不給予，應該讓座的卻不讓座，應該合掌禮拜問候的卻不合掌禮拜問候，他們承受這樣的行為，完全做完之後，身體壞滅，生命終結，必定會到惡處，出生在地獄中，來生到人間，會出生在卑賤的種族。這是什麼原因呢？這種行為會導致出生在卑賤的種族，就是因為男子女人傲慢自大。摩納！你要知道，這種行為會有這樣的報應。摩納！是什麼原因、什麼緣故導致男子女人出生在尊貴的種族？如果男子女人不傲慢自大，對應該尊敬的就尊敬，應該尊重的就尊重，應該珍貴的就珍惜，應該侍奉的就侍奉，應該供養的就供養，應該給予道路指引的就給予，應該讓座的就讓座，應該合掌禮拜問候的就合掌禮拜問候，他們承受這樣的行為，完全做完之後，身體壞滅，生命終結，必定會升到善處，出生在天界中，來生到人間，會出生在尊貴的種族。這是什麼原因呢？這種行為會導致出生在尊貴的種族，就是因為男子女人不傲慢自大。摩納！你要知道，這種行為會有這樣的報應。 摩納！是什麼原因、什麼緣故導致男子女人沒有財富？如果男子女人不做施主，不行佈施，他們不施捨給沙門、婆羅門、貧窮的人、孤獨的人、遠道而來的乞討者飲食、衣服、花環、涂香、房屋、床榻、明燈、僕人，他們承受這樣的行為，完全做完之後，身體壞滅，生命終結，必定會到惡處，出生在地獄中，來生到人間，會沒有財富。這是什麼原因呢？這種行為會導致沒有財富，就是因為男子女人不做施主，不行佈施。摩納！你要知道，這種行為會有這樣的報應。

English version: 'Monas! Know that this action has such a consequence.' 'Monas! What is the cause, what is the reason that men and women are born into lowly families? If there are men and women who are arrogant and conceited, who do not respect those who should be respected, do not honor those who should be honored, do not value those who should be valued, do not serve those who should be served, do not make offerings to those who should be offered to, do not give guidance to those who should be guided, do not offer seats to those who should be offered seats, do not greet with folded hands those who should be greeted with folded hands, they undergo this action, having fully completed it, when their bodies break and their lives end, they will surely go to evil places, be born in hell, and in their next life in the human realm, they will be born into lowly families. What is the reason for this? This action leads to being born into lowly families, namely, men and women who are arrogant and conceited. Monas! Know that this action has such a consequence. Monas! What is the cause, what is the reason that men and women are born into noble families? If there are men and women who are not arrogant and conceited, who respect those who should be respected, honor those who should be honored, value those who should be valued, serve those who should be served, make offerings to those who should be offered to, give guidance to those who should be guided, offer seats to those who should be offered seats, greet with folded hands those who should be greeted with folded hands, they undergo this action, having fully completed it, when their bodies break and their lives end, they will surely ascend to good places, be born in the heavens, and in their next life in the human realm, they will be born into noble families. What is the reason for this? This action leads to being born into noble families, namely, men and women who are not arrogant and conceited. Monas! Know that this action has such a consequence.' 'Monas! What is the cause, what is the reason that men and women have no wealth? If there are men and women who do not act as benefactors, do not practice giving, they do not give to ascetics, Brahmins, the poor, the lonely, or those who come from afar begging for food, clothing, garlands, perfumes, houses, beds, lamps, or servants, they undergo this action, having fully completed it, when their bodies break and their lives end, they will surely go to evil places, be born in hell, and in their next life in the human realm, they will have no wealth. What is the reason for this? This action leads to having no wealth, namely, men and women who do not act as benefactors and do not practice giving. Monas! Know that this action has such a consequence.'

。摩納！何因、何緣男子女人多有財物？若有男子女人作施主，行佈施，彼施與沙門、梵志、貧窮、孤獨、遠來乞者飲食、衣被、花鬘、涂香、屋舍、床榻、明燈、給使，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，多有財物。所以者何？此道受多有財物，謂男子女人作施主，行佈施。摩納！當知此業有如是報也。

「摩納！何因、何緣男子女人有惡智慧？若有男子女人不數數往詣彼問事，彼若有名德沙門、梵志，不往詣彼，隨時問義：『諸尊！何者為善，何者不善？何者為罪，何者非罪？何者為妙，何者不妙？何者為白，何者為黑？白黑從何生？何義現世報，何義後世報？』設問不行，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，有惡智慧。所以者何？此道受惡智慧，謂男子女人不數數往詣彼問事。摩納！當知此業有如是報也

現代漢語譯本：摩納！是什麼原因、什麼緣故導致男子女人擁有眾多財富？如果男子女人作為施主，實行佈施，他們將飲食、衣物、花環、涂香、房屋、床榻、明燈、僕役施與沙門、婆羅門、貧窮者、孤獨者、遠道而來的乞討者，他們接受這樣的行為，圓滿完成後，身死命終，必定升入善處，生於天界，來生人間，擁有眾多財富。這是什麼原因呢？這是因為這條道路導致擁有眾多財富，即男子女人作為施主，實行佈施。摩納！應當知道這種行為有這樣的果報。 摩納！是什麼原因、什麼緣故導致男子女人擁有惡劣的智慧？如果男子女人不經常前往請教那些有德行的沙門、婆羅門，不前往他們那裡，隨時請教義理：『諸位尊者！什麼是善，什麼是不善？什麼是罪，什麼不是罪？什麼是妙，什麼不是妙？什麼是白，什麼是黑？白和黑從何而來？什麼意義是現世報，什麼意義是後世報？』如果他們不進行這樣的請教，他們接受這樣的行為，圓滿完成後，身死命終，必定墮入惡處，生於地獄中，來生人間，擁有惡劣的智慧。這是什麼原因呢？這是因為這條道路導致擁有惡劣的智慧，即男子女人不經常前往請教那些有德行的沙門、婆羅門。摩納！應當知道這種行為有這樣的果報。

English version: Monas! What is the cause, what is the reason that men and women have much wealth? If men and women act as benefactors, practicing generosity, giving food, clothing, garlands, perfumes, houses, beds, lamps, and servants to monks, Brahmins, the poor, the lonely, and beggars who come from afar, they receive this action, and having completed it, when their bodies break and their lives end, they will surely ascend to a good place, be born in the heavens, and in their next life in the human realm, they will have much wealth. Why is this? This is because this path leads to having much wealth, that is, men and women acting as benefactors, practicing generosity. Monas! Know that this action has such a result. Monas! What is the cause, what is the reason that men and women have bad wisdom? If men and women do not frequently go to those virtuous monks and Brahmins to ask about matters, and do not go to them to ask about the meaning of things at any time: 'Venerable ones! What is good, and what is not good? What is a sin, and what is not a sin? What is wonderful, and what is not wonderful? What is white, and what is black? Where do white and black come from? What meaning is a present reward, and what meaning is a future reward?' If they do not ask these questions, they receive this action, and having completed it, when their bodies break and their lives end, they will surely fall into a bad place, be born in hell, and in their next life in the human realm, they will have bad wisdom. Why is this? This is because this path leads to having bad wisdom, that is, men and women not frequently going to those virtuous monks and Brahmins to ask about matters. Monas! Know that this action has such a result.

。摩納！何因、何緣男子女人有善智慧？若有男子女人能數數往詣彼問事，彼若有名德沙門、梵志，數往詣彼，隨時問義：『諸尊！何者為善，何者不善？何者為罪，何者非罪？何者為妙，何者不妙？何者為白，何者為黑？白黑從何生？何義現世報，何義後世報？』問已能行，彼受此業，作具足已，身壞命終，必升善處，生於天中，來生人間，有善智慧。所以者何？此道受善智慧，謂男子女人能數數往詣彼問事。摩納！當知此業有如是報也。

「摩納！當知作短壽相應業必得短壽，作長壽相應業必得長壽，作多疾病相應業必得多疾病，作少疾病相應業必得少疾病，作不端正相應業必得不端正，作端正相應業必得端正，作無威德相應業必得無威德，作威德相應業必得威德，作卑賤族相應業必得卑賤族，作尊貴族相應業必得尊貴族，作無財物相應業必得無財物，作多財物相應業必得多財物，作惡智慧相應業必得惡智慧，作善智慧相應業必得善智慧。摩納！此是我前所說，眾生因自行業，因業得報，緣業、依業，業處眾生隨其高下處妙不妙。」

鸚鵡摩納都提子白曰：「世尊！我已解。善逝！我已知。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡

現代漢語譯本：摩納！是什麼原因、什麼緣故導致男子女人擁有善智慧？如果男子女人能夠經常前往那些有德行的沙門、婆羅門處請教問題，並隨時詢問：『諸位尊者！什麼是善，什麼是不善？什麼是罪，什麼不是罪？什麼是好，什麼是不好？什麼是白，什麼是黑？白和黑從何而來？什麼行為有現世報，什麼行為有後世報？』 詢問之後能夠實踐，他們接受這樣的行為，並將其圓滿完成，那麼他們身壞命終后，必定會升入善處，生於天界。來生人間，也會擁有善智慧。這是什麼原因呢？因為這條道路能夠獲得善智慧，也就是男子女人能夠經常前往請教問題。摩納！你應該知道，這種行為有這樣的果報。 現代漢語譯本：摩納！你應該知道，造作短壽相應的業必定會得到短壽的果報，造作長壽相應的業必定會得到長壽的果報；造作多疾病相應的業必定會得到多疾病的果報，造作少疾病相應的業必定會得到少疾病的果報；造作不端正相應的業必定會得到不端正的果報，造作端正相應的業必定會得到端正的果報；造作無威德相應的業必定會得到無威德的果報，造作有威德相應的業必定會得到有威德的果報；造作卑賤族相應的業必定會得到卑賤族的果報，造作尊貴族相應的業必定會得到尊貴族的果報；造作無財物相應的業必定會得到無財物的果報，造作多財物相應的業必定會得到多財物的果報；造作惡智慧相應的業必定會得到惡智慧的果報，造作善智慧相應的業必定會得到善智慧的果報。摩納！這就是我之前所說的，眾生因自己的行為，因行為得到果報，緣於行為、依賴於行為，行為決定了眾生所處的地位是高是低，是好是不好。 現代漢語譯本：鸚鵡摩納都提子說道：『世尊！我已經理解了。善逝！我已經明白了。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』

English version: 'Monaka! What is the cause, what is the reason that men and women have good wisdom? If men and women can frequently go to those virtuous ascetics and Brahmins to ask questions, and ask at any time: 『Venerable ones! What is good, what is not good? What is a sin, what is not a sin? What is excellent, what is not excellent? What is white, what is black? Where do white and black come from? What actions have present retribution, and what actions have future retribution?』 After asking, if they can practice, they accept these actions and complete them, then after their bodies break and their lives end, they will surely ascend to a good place and be born in the heavens. When they are reborn in the human world, they will also have good wisdom. What is the reason for this? Because this path can obtain good wisdom, that is, men and women can frequently go to ask questions. Monaka! You should know that such actions have such consequences.' English version: 'Monaka! You should know that performing actions corresponding to a short life will surely result in a short life, performing actions corresponding to a long life will surely result in a long life; performing actions corresponding to many illnesses will surely result in many illnesses, performing actions corresponding to few illnesses will surely result in few illnesses; performing actions corresponding to ugliness will surely result in ugliness, performing actions corresponding to beauty will surely result in beauty; performing actions corresponding to lack of authority will surely result in lack of authority, performing actions corresponding to authority will surely result in authority; performing actions corresponding to a low caste will surely result in a low caste, performing actions corresponding to a noble caste will surely result in a noble caste; performing actions corresponding to lack of wealth will surely result in lack of wealth, performing actions corresponding to much wealth will surely result in much wealth; performing actions corresponding to bad wisdom will surely result in bad wisdom, performing actions corresponding to good wisdom will surely result in good wisdom. Monaka! This is what I said before, that beings, due to their own actions, receive retribution for their actions, are conditioned by actions, rely on actions, and actions determine whether the position of beings is high or low, good or bad.' English version: 'The parrot Monaka Dutiputra said: 『Venerable One! I have understood. Well-gone One! I have comprehended. Venerable One! I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the Venerable One accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my life.』'

。世尊！從今日入都提家，如入此舍衛地優婆塞家，令都提家長夜得利義，得饒益安隱快樂。」

佛說如是。鸚鵡摩納都提子及無量眾，聞佛所說，歡喜奉行。

鸚鵡經第九竟(三千四百六十五字)

（一七一）中阿含根本分別品分別大業經第十(第四分別誦)

爾時，尊者三彌提亦游王舍城，住無事禪屋中。

於是，異學哺羅陀子中后彷徉，往詣尊者三彌提所，共相問訊，卻坐一面。「賢三彌提！我欲有所問，聽我問耶？」

尊者三彌提答曰：「賢哺羅陀子！欲問便問，我聞已當思。」

異學哺羅陀子便問曰：「賢三彌提！我面從沙門瞿曇聞，面從沙門瞿曇受，身、口業虛妄，唯意業真諦，或有定，比丘入彼定無所覺。」

尊者三彌提告曰：「賢哺羅陀子！汝莫作是說，莫誣謗世尊，誣謗世尊者為不善也。世尊不如是說。賢哺羅陀子！世尊無量方便說，若故作業，作已成者，我說無不受報，或現世受，或後世受。若不故作業，作已成者，我不說必受報也

『世尊！從今天起進入都提家，就像進入這舍衛城的優婆塞家一樣，讓都提家能夠長久地獲得利益、饒益、安穩和快樂。』 佛陀這樣說道。鸚鵡摩納都提子以及無數大眾，聽聞佛陀所說，都歡喜地奉行。 《鸚鵡經》第九完（三千四百六十五字） （一七一）《中阿含經》根本分別品《分別大業經》第十（第四分別誦） 當時，尊者三彌提也在王舍城游化，住在無事禪屋中。 於是，異學哺羅陀子在午後徘徊，前往尊者三彌提的住所，互相問候后，坐在一旁。「賢者三彌提！我有些問題想問，可以問嗎？」 尊者三彌提回答說：「賢者哺羅陀子！想問就問吧，我聽了會思考。」 異學哺羅陀子便問道：「賢者三彌提！我曾當面從沙門瞿曇那裡聽到，也當面從沙門瞿曇那裡接受，身業和口業是虛妄的，只有意業才是真實的，或者說，有禪定，比丘進入那種禪定后就沒有任何感覺。」 尊者三彌提告訴他說：「賢者哺羅陀子！你不要這樣說，不要誹謗世尊，誹謗世尊是不好的。世尊不是這樣說的。賢者哺羅陀子！世尊用無數方便法門來說，如果是有意造作的業，造作完成後，我說沒有不受報的，或者現世受報，或者後世受報。如果不是有意造作的業，造作完成後，我不說一定會受報。」

'Venerable Sir, from today, entering the house of Dutī, it will be like entering the house of an Upāsaka in this Śrāvastī, so that the house of Dutī may long receive benefit, gain, peace, and happiness.' Thus spoke the Buddha. The parrot Māṇava Dutīputra and countless others, having heard what the Buddha said, joyfully practiced it. The ninth Sūtra, the Parrot Sūtra, is complete (3465 words). (171) The tenth Sūtra, the Great Analysis of Deeds Sūtra, from the Fundamental Analysis Section of the Madhyama Āgama (Fourth Analysis Recitation) At one time, the Buddha was traveling in Rājagṛha, staying in the Bamboo Grove, Kalandaka's Garden. At that time, the Venerable Samiddhi was also traveling in Rājagṛha, staying in the Meditation Hut of No Affairs. Then, the heretic Pūradha's son, wandering about in the afternoon, went to the Venerable Samiddhi's place, exchanged greetings, and sat down to one side. 'Venerable Samiddhi, I have some questions I would like to ask. May I ask them?' The Venerable Samiddhi replied, 'Venerable Pūradha's son, ask what you wish. I will consider it after hearing it.' The heretic Pūradha's son then asked, 'Venerable Samiddhi, I have heard directly from the Śramaṇa Gautama, and I have received directly from the Śramaṇa Gautama, that bodily and verbal actions are false, only mental actions are true, or that there is a certain concentration, and a monk who enters that concentration has no sensation.' The Venerable Samiddhi said, 'Venerable Pūradha's son, you should not say that, do not slander the World-Honored One, slandering the World-Honored One is not good. The World-Honored One did not say that. Venerable Pūradha's son, the World-Honored One has spoken in countless ways, that if an action is intentionally done, and completed, I say that there is no escape from retribution, either in this life or in the next. If an action is not intentionally done, and completed, I do not say that there will necessarily be retribution.'

異學哺羅陀子至再三語尊者三彌提曰：「賢三彌提！我面從沙門瞿曇聞，面從沙門瞿曇受，身、口業虛妄，唯意業真諦，或有定，比丘入彼定無所覺。」

尊者三彌提亦再三告曰：「賢哺羅陀子！汝莫作是說，莫誣謗世尊，誣謗世尊者為不善也。世尊不如是說。賢哺羅陀子！世尊無量方便說，若故作業，作已成者，我說無不受報，或現世受，或後世受。若不故作業，作已成者，我不說必受報也。」

異學哺羅陀子問尊者三彌提：「若故作業，作已成者，當受何報？」

尊者三彌提答曰：「賢哺羅陀子！若故作業，作已成者，必受苦也。」

異學哺羅陀子復問尊者三彌提曰：「賢三彌提！汝於此法、律學道幾時？」

尊者三彌提答曰：「賢哺羅陀子！我於此法、律學道未久，始三年耳。」於是，異學哺羅陀子便作是念：「年少比丘尚能護師，況復舊學上尊上尊人耶？」於是，異學哺羅陀子聞尊者三彌提所說，不是不非，即從座起，奮頭而去。

彼時，尊者大周那去尊者三彌提晝行坐處不遠。於是，尊者大周那謂尊者三彌提與異學哺羅陀子所共論者，彼盡誦習，善受持已，即從座起，往詣尊者阿難所，共相問訊，卻坐一面

異學哺羅陀子多次對尊者三彌提說：『賢者三彌提！我親耳從沙門瞿曇那裡聽到，親身從沙門瞿曇那裡領受，身、口所作的業是虛妄的，只有意念所作的業才是真實的，或者說，有禪定，比丘進入那種禪定后就什麼都感覺不到了。』 尊者三彌提也多次告誡說：『賢者哺羅陀子！你不要這樣說，不要誣衊世尊，誣衊世尊是不好的。世尊不是這樣說的。賢者哺羅陀子！世尊用無量方便來說法，如果是有意而為的業，做了之後已經完成的，我說沒有不受報應的，或者今生受報，或者來世受報。如果不是有意而為的業，做了之後已經完成的，我不說一定會受報應。』 異學哺羅陀子問尊者三彌提：『如果是有意而為的業，做了之後已經完成的，會受到什麼報應？』 尊者三彌提回答說：『賢者哺羅陀子！如果是有意而為的業，做了之後已經完成的，一定會受苦。』 異學哺羅陀子又問尊者三彌提說：『賢者三彌提！你在這佛法和戒律中修行多久了？』 尊者三彌提回答說：『賢者哺羅陀子！我在這佛法和戒律中修行不久，才三年而已。』於是，異學哺羅陀子便這樣想：『年輕的比丘尚且能維護他的老師，更何況那些年長的、德高望重的人呢？』於是，異學哺羅陀子聽了尊者三彌提所說的話，既不肯定也不否定，就從座位上站起來，甩頭離開了。 當時，尊者大周那在離尊者三彌提白天行走和坐禪的地方不遠的地方。於是，尊者大周那把尊者三彌提和異學哺羅陀子所討論的內容，全部背誦下來，好好地記住了，就從座位上站起來，前往尊者阿難那裡，互相問候之後，坐在一旁。

The heretic Pūradha repeatedly said to the venerable Samiddhi: 'Venerable Samiddhi! I have heard directly from the ascetic Gotama, and received directly from the ascetic Gotama, that actions of body and speech are false, only actions of mind are true, or that there is a certain concentration, and a bhikkhu who enters that concentration feels nothing.' The venerable Samiddhi also repeatedly said: 'Venerable Pūradha! You should not say this, do not slander the Blessed One, slandering the Blessed One is not good. The Blessed One did not say this. Venerable Pūradha! The Blessed One has taught in countless ways, that if an action is done intentionally, and has been completed, I say that there is no escape from its consequences, either in this life or in the next. If an action is not done intentionally, and has been completed, I do not say that there will necessarily be consequences.' The heretic Pūradha asked the venerable Samiddhi: 'If an action is done intentionally, and has been completed, what will be the consequence?' The venerable Samiddhi replied: 'Venerable Pūradha! If an action is done intentionally, and has been completed, there will certainly be suffering.' The heretic Pūradha further asked the venerable Samiddhi: 'Venerable Samiddhi! How long have you been practicing in this Dharma and Discipline?' The venerable Samiddhi replied: 'Venerable Pūradha! I have not been practicing in this Dharma and Discipline for long, only three years.' Then, the heretic Pūradha thought: 'Even a young bhikkhu can protect his teacher, how much more so those who are older and highly respected?' Then, the heretic Pūradha, having heard what the venerable Samiddhi said, neither affirming nor denying it, got up from his seat and left, shaking his head. At that time, the venerable Mahācunda was not far from the place where the venerable Samiddhi walked and sat during the day. Then, the venerable Mahācunda, having memorized and well retained all that the venerable Samiddhi and the heretic Pūradha had discussed, got up from his seat and went to the venerable Ānanda, and after exchanging greetings, sat down to one side.

。謂尊者三彌提與異學哺羅陀子所共論者，盡向尊者阿難說之。

尊者阿難聞已，語曰：「賢者周那！得因此論，可往見佛，奉獻世尊。賢者周那！今共詣佛，具向世尊而說此義，或能因是得從世尊聞異法也。」

於是，尊者阿難、尊者大周那共往詣佛。尊者大周那稽首佛足，卻坐一面，尊者阿難稽首佛足，卻住一面。

彼時，尊者阿難語曰：「賢者大周那！可說，可說。」

於是，世尊問曰：「阿難！周那比丘欲說何事？」

尊者阿難白曰：「世尊！今自當聞。」於是，尊者大周那謂尊者三彌提與異學哺羅陀子所共論者盡向佛說。

世尊聞已，告曰：「阿難！看三彌提比丘癡人無道。所以者何？異學哺羅陀子問事不定，而三彌提比丘癡人一向答也。」

尊者阿難白曰：「世尊！若三彌提比丘因此事說，所有覺者是苦，當何咎耶？」

世尊呵尊者阿難曰：「看！阿難比丘亦復無道。阿難！此三彌提癡人，彼異學哺羅陀子盡問三覺，樂覺、苦覺、不苦不樂覺。阿難！若三彌提癡人為異學哺羅陀子所問，如是答者：『賢哺羅陀子！若故作樂業，作已成者，當受樂報；若故作苦業，作已成者，當受苦報；若故作不苦不樂業，作已成者，當受不苦不樂報

現代漢語譯本：尊者三彌提和外道哺羅陀子的辯論，周那都告訴了尊者阿難。 阿難聽后說：『周那賢者，我們可以把這個辯論告訴佛陀，或許能從世尊那裡聽到不同的教法。』 於是，阿難和周那一起去見佛陀。周那向佛陀頂禮後坐在一旁，阿難則站在一旁。 阿難對周那說：『賢者，你可以說了。』 佛陀問：『阿難，周那比丘要說什麼？』 阿難回答：『世尊，您聽了就知道了。』於是，周那把和三彌提及外道哺羅陀子的辯論都告訴了佛陀。 佛陀聽后說：『阿難，你看三彌提比丘真是愚癡無知。為什麼呢？因為外道哺羅陀子問的問題不確定，而三彌提比丘卻一味地回答。』 阿難問：『世尊，如果三彌提比丘因此說，所有的感受都是苦，那有什麼過錯呢？』 佛陀呵斥阿難說：『你看，阿難比丘你也糊塗了。阿難，這個三彌提愚人，外道哺羅陀子問的是三種感受：樂受、苦受、不苦不樂受。阿難，如果三彌提愚人被外道哺羅陀子問到，應該這樣回答：『賢者哺羅陀子，如果故意造作樂業，並且完成了，就會得到樂報；如果故意造作苦業，並且完成了，就會得到苦報；如果故意造作不苦不樂業，並且完成了，就會得到不苦不樂的報應。』

English version: Venerable Cunda related to Venerable Ananda the entire discussion that Venerable Samiddhi had with the non-Buddhist Parada's son. Upon hearing this, Venerable Ananda said, 'Venerable Cunda, because of this discussion, we should go see the Buddha and present it to the World Honored One. Venerable Cunda, let us go to the Buddha together and explain this matter to the World Honored One. Perhaps we can hear a different teaching from the World Honored One because of it.' Then, Venerable Ananda and Venerable Maha Cunda went to see the Buddha. Venerable Maha Cunda bowed at the Buddha's feet and sat to one side, while Venerable Ananda bowed at the Buddha's feet and stood to one side. At that time, Venerable Ananda said, 'Venerable Maha Cunda, you may speak, you may speak.' Then, the World Honored One asked, 'Ananda, what does the bhikkhu Cunda wish to say?' Venerable Ananda replied, 'World Honored One, you will know when you hear it.' Then, Venerable Maha Cunda told the Buddha everything that Venerable Samiddhi had discussed with the non-Buddhist Parada's son. After hearing this, the World Honored One said, 'Ananda, look at how foolish and ignorant the bhikkhu Samiddhi is. Why is that? Because the non-Buddhist Parada's son asked questions that were not fixed, and the foolish bhikkhu Samiddhi answered them in a single direction.' Venerable Ananda asked, 'World Honored One, if the bhikkhu Samiddhi said because of this matter that all feelings are suffering, what would be the fault?' The World Honored One rebuked Venerable Ananda, saying, 'Look! Bhikkhu Ananda, you are also ignorant. Ananda, this foolish Samiddhi, the non-Buddhist Parada's son asked about three feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. Ananda, if the foolish Samiddhi were asked by the non-Buddhist Parada's son, he should have answered like this: 'Venerable Parada's son, if one intentionally creates pleasant karma and completes it, one will receive pleasant results; if one intentionally creates painful karma and completes it, one will receive painful results; if one intentionally creates neither-pleasant-nor-painful karma and completes it, one will receive neither-pleasant-nor-painful results.'

。』阿難！若三彌提癡人為異學哺羅陀子所問，如是答者，異學哺羅陀子眼尚不敢視三彌提癡人，況復能問如是事耶？阿難！若汝從世尊問分別大業經者，于如來倍復增上心靖得喜。」

於是，尊者阿難叉手向佛白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說分別大業經者，諸比丘聞已，當善受持。」

世尊告曰：「阿難！諦聽，善思念之，我當爲汝具分別說。」

尊者阿難白曰：「唯然。」時，諸比丘受教而聽。

佛言：「阿難！或有一不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中。阿難！或有一離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中。阿難！或有一不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中。阿難！或有一離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生善處天中。

「阿難！若有一不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中者。若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念：『無身惡行，亦無身惡行報，無口、意惡行，亦無口、意惡行報

現代漢語譯本：'阿難！如果三彌提這個愚癡的人被外道哺羅陀的兒子問到，如果他那樣回答，外道哺羅陀的兒子連看都不敢看三彌提這個愚癡的人，更何況能問出這樣的問題呢？阿難！如果你向世尊請教關於分別大業經的問題，你會在如來這裡得到更加增上的內心平靜和喜悅。' 於是，尊者阿難合掌向佛稟告說：'世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘宣說分別大業經，眾比丘聽聞后，應當好好地接受和奉持。' 世尊告訴阿難說：'阿難！仔細聽，好好思考，我將為你詳細地分別解說。' 尊者阿難回答說：'好的。'當時，眾比丘接受教誨，認真聽講。 佛說：'阿難！有的人不捨棄殺生、偷盜、邪淫、妄語乃至邪見，這樣不捨棄、不守護自己，身壞命終后，卻能生到善處天界。阿難！有的人捨棄殺生、偷盜、邪淫、妄語乃至邪見，這樣捨棄、守護自己，身壞命終后，卻會生到惡處地獄中。阿難！有的人不捨棄殺生、偷盜、邪淫、妄語乃至邪見，這樣不捨棄、不守護自己，身壞命終后，會生到惡處地獄中。阿難！有的人捨棄殺生、偷盜、邪淫、妄語乃至邪見，這樣捨棄、守護自己，身壞命終后，會生到善處天界。' '阿難！如果有人不捨棄殺生、偷盜、邪淫、妄語乃至邪見，這樣不捨棄、不守護自己，身壞命終后，卻能生到善處天界。如果有沙門、婆羅門得到天眼，成就天眼而看到他，看到后，會這樣想：『沒有身體的惡行，也沒有身體惡行的報應，沒有口和意的惡行，也沒有口和意惡行的報應。』

English version: 'Ananda! If Samiddhi, that foolish man, were asked by the son of the heretic Poradha, and if he answered in that way, the son of the heretic Poradha would not even dare to look at Samiddhi, that foolish man, let alone ask such a question. Ananda! If you were to ask the Blessed One about the Vibhajja-mahākamma Sutta, you would gain even greater inner peace and joy from the Tathagata.' Then, the Venerable Ananda, with his hands folded, said to the Buddha: 'Venerable Sir! Now is the right time. O Blessed One! Now is the right time. If the Blessed One were to explain the Vibhajja-mahākamma Sutta to the monks, the monks, having heard it, would properly receive and uphold it.' The Blessed One said to Ananda: 'Ananda! Listen carefully, think well, and I will explain it to you in detail.' The Venerable Ananda replied: 'Yes, Venerable Sir.' At that time, the monks received the teaching and listened attentively. The Buddha said: 'Ananda! There is a person who does not abandon killing, stealing, sexual misconduct, false speech, and even wrong views. Not abandoning and not protecting themselves, upon the breaking up of the body, after death, they are reborn in a good place, in heaven. Ananda! There is a person who abandons killing, stealing, sexual misconduct, false speech, and even wrong views. Having abandoned and protected themselves, upon the breaking up of the body, after death, they are reborn in a bad place, in hell. Ananda! There is a person who does not abandon killing, stealing, sexual misconduct, false speech, and even wrong views. Not abandoning and not protecting themselves, upon the breaking up of the body, after death, they are reborn in a bad place, in hell. Ananda! There is a person who abandons killing, stealing, sexual misconduct, false speech, and even wrong views. Having abandoned and protected themselves, upon the breaking up of the body, after death, they are reborn in a good place, in heaven.' 'Ananda! If there is a person who does not abandon killing, stealing, sexual misconduct, false speech, and even wrong views, and not abandoning and not protecting themselves, upon the breaking up of the body, after death, they are reborn in a good place, in heaven. If there is a recluse or Brahmin who has attained the divine eye, and having attained the divine eye, sees them, having seen them, they would think: 『There is no bad bodily action, nor is there a result of bad bodily action, there is no bad verbal or mental action, nor is there a result of bad verbal or mental action.』

。所以者何？我見彼不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中。若更有如是比不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護者，彼一切身壞命終，亦生善處天中。』如是見者，則為正見，異是見者，則彼智趣耶？若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄。

「阿難！若有一離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中者。若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念：『無身妙行，亦無身妙行報，無口、意妙行，亦無口、意妙行報。所以者何？我見彼離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中。若更有如是比離殺、不與取、邪淫、妄言乃至邪見，此離、護者，彼一切身壞命終，亦生惡處地獄中。』如是見者，則為正見，異是見者，則彼智趣耶？若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄。

「阿難！若有一不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中者。若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念：『有身惡行，亦有身惡行報，有口、意惡行，亦有口、意惡行報

現代漢語譯本：這是為什麼呢？我看到那個人不遠離殺生、不偷盜、邪淫、妄語乃至邪見，這樣不遠離、不守護自己，身死命終后，卻能投生到善處天界。如果還有其他人像這樣不遠離殺生、不偷盜、邪淫、妄語乃至邪見，這樣不遠離、不守護自己，他們一切身死命終后，也能投生到善處天界。』如果這樣認為，那就是正確的見解，如果不是這樣認為，那他們的智慧又會走向何方呢？如果他們所見所知都極力摸索，一味執著地說，『這是真理，其餘都是虛妄』。 現代漢語譯本：阿難，如果有一個人遠離殺生、不偷盜、邪淫、妄語乃至邪見，這樣遠離、守護自己，身死命終后，卻投生到惡處地獄中。如果有沙門、婆羅門得到天眼，成就天眼而看到他，看到后，就產生這樣的想法：『沒有身體的善行，也沒有身體善行的果報，沒有口和意的善行，也沒有口和意善行的果報。這是為什麼呢？我看到那個人遠離殺生、不偷盜、邪淫、妄語乃至邪見，這樣遠離、守護自己，身死命終后，卻投生到惡處地獄中。如果還有其他人像這樣遠離殺生、不偷盜、邪淫、妄語乃至邪見，這樣遠離、守護自己，他們一切身死命終后，也會投生到惡處地獄中。』如果這樣認為，那就是正確的見解，如果不是這樣認為，那他們的智慧又會走向何方呢？如果他們所見所知都極力摸索，一味執著地說，『這是真理，其餘都是虛妄』。 現代漢語譯本：阿難，如果有一個人不遠離殺生、不偷盜、邪淫、妄語乃至邪見，這樣不遠離、不守護自己，身死命終后，卻投生到惡處地獄中。如果有沙門、婆羅門得到天眼，成就天眼而看到他，看到后，就產生這樣的想法：『有身體的惡行，也有身體惡行的果報，有口和意的惡行，也有口和意惡行的果報』

English version: Why is that? I see that person not abstaining from killing, not taking what is not given, sexual misconduct, false speech, and even wrong views. Not abstaining from and not protecting themselves, when their body breaks up after death, they are reborn in a good place in heaven. If there are others like this who do not abstain from killing, not taking what is not given, sexual misconduct, false speech, and even wrong views, not abstaining from and not protecting themselves, when their body breaks up after death, they are also reborn in a good place in heaven.』 If one sees it this way, then it is right view. If one sees it differently, then where does their wisdom lead? If what they see and know is forcefully grasped and they insistently say, 『This is the truth, and all else is false.』 English version: Ananda, if there is someone who abstains from killing, not taking what is not given, sexual misconduct, false speech, and even wrong views, having abstained from and protected themselves, when their body breaks up after death, they are reborn in a bad place in hell. If there are ascetics or Brahmins who have attained the divine eye, having attained the divine eye and seeing them, they think, 『There is no good bodily conduct, nor is there a result of good bodily conduct. There is no good verbal or mental conduct, nor is there a result of good verbal or mental conduct. Why is that? I see that person abstaining from killing, not taking what is not given, sexual misconduct, false speech, and even wrong views, having abstained from and protected themselves, when their body breaks up after death, they are reborn in a bad place in hell. If there are others like this who abstain from killing, not taking what is not given, sexual misconduct, false speech, and even wrong views, having abstained from and protected themselves, when their body breaks up after death, they are also reborn in a bad place in hell.』 If one sees it this way, then it is right view. If one sees it differently, then where does their wisdom lead? If what they see and know is forcefully grasped and they insistently say, 『This is the truth, and all else is false.』 English version: Ananda, if there is someone who does not abstain from killing, not taking what is not given, sexual misconduct, false speech, and even wrong views, not abstaining from and not protecting themselves, when their body breaks up after death, they are reborn in a bad place in hell. If there are ascetics or Brahmins who have attained the divine eye, having attained the divine eye and seeing them, they think, 『There is bad bodily conduct, and there is a result of bad bodily conduct. There is bad verbal and mental conduct, and there is a result of bad verbal and mental conduct.』

。所以者何？我見彼不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中。若更有如是比不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護者，彼一切身壞命終，亦生惡處地獄中。』如是見者，則為正見，異是見者，則彼智趣耶？若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄。

「阿難！若有一離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生善處天中者。若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念：『有身妙行，亦有身妙行報，有口、意妙行，亦有口、意妙行報。所以者何？我見彼離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生善處天中。若更有如是比離殺、不與取、邪淫、妄言乃至邪見，此離、護者，彼一切身壞命終，亦生善處天中。』如是見者，則為正見，異是見者，則彼智趣耶？若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄。

「阿難！于中若有一沙門、梵志得天眼，成就天眼，作如是說：『無身惡行，亦無身惡行報，無口、意惡行，亦無口、意惡行報。』者，我不聽彼。若作是說：『我見彼不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中。』我聽彼也

現代漢語譯本：這是什麼原因呢？我看到那些不遠離殺生、不偷盜、邪淫、妄語乃至邪見的人，他們不遠離、不守護這些惡行，死後就會墮入惡道地獄之中。如果還有其他人像他們一樣不遠離殺生、不偷盜、邪淫、妄語乃至邪見，不遠離、不守護這些惡行，他們死後也都會墮入惡道地獄之中。』像這樣看待事物，就是正見；如果不是這樣看待事物，那他們的智慧又會走向何方呢？如果他們所見所知只是極力摸索，並執著地說『這是真理，其他都是虛妄』，那又如何呢？ 阿難，如果有人遠離殺生、不偷盜、邪淫、妄語乃至邪見，他們遠離、守護這些善行，死後就會升入善道天界之中。如果有沙門或婆羅門獲得了天眼，擁有天眼並看到他們，看到后就會這樣想：『有身體的善行，也有身體善行的果報；有口語和意念的善行，也有口語和意念善行的果報。』這是什麼原因呢？我看到那些遠離殺生、不偷盜、邪淫、妄語乃至邪見的人，他們遠離、守護這些善行，死後就會升入善道天界之中。如果還有其他人像他們一樣遠離殺生、不偷盜、邪淫、妄語乃至邪見，遠離、守護這些善行，他們死後也都會升入善道天界之中。』像這樣看待事物，就是正見；如果不是這樣看待事物，那他們的智慧又會走向何方呢？如果他們所見所知只是極力摸索，並執著地說『這是真理，其他都是虛妄』，那又如何呢？ 阿難，如果其中有沙門或婆羅門獲得了天眼，擁有天眼，並這樣說：『沒有身體的惡行，也沒有身體惡行的果報；沒有口語和意念的惡行，也沒有口語和意念惡行的果報。』，我不認可他們。如果他們這樣說：『我看到那些不遠離殺生、不偷盜、邪淫、妄語乃至邪見的人，他們不遠離、不守護這些惡行，死後卻升入了善道天界之中。』，我也不認可他們。

English version: What is the reason for this? I see those who do not abstain from killing, stealing, sexual misconduct, false speech, and even wrong views. Because they do not abstain from and protect themselves from these actions, after their bodies break and their lives end, they are born in a bad place, in hell. If there are others who are like them, not abstaining from killing, stealing, sexual misconduct, false speech, and even wrong views, and not abstaining from and protecting themselves from these actions, after their bodies break and their lives end, they will also be born in a bad place, in hell.』 Seeing things in this way is right view. If one does not see things in this way, where will their wisdom lead them? If what they see and know is only the result of groping and they insistently say, 『This is the truth, and all else is false,』 then what? Ananda, if there is someone who abstains from killing, stealing, sexual misconduct, false speech, and even wrong views, and they abstain from and protect themselves from these good actions, after their bodies break and their lives end, they are born in a good place, in heaven. If there are ascetics or Brahmins who have attained the divine eye, and with their divine eye see them, and having seen them, think, 『There are good bodily actions, and there are rewards for good bodily actions; there are good verbal and mental actions, and there are rewards for good verbal and mental actions.』 What is the reason for this? I see those who abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and they abstain from and protect themselves from these good actions, after their bodies break and their lives end, they are born in a good place, in heaven. If there are others who are like them, abstaining from killing, stealing, sexual misconduct, false speech, and even wrong views, and abstaining from and protecting themselves from these good actions, after their bodies break and their lives end, they will also be born in a good place, in heaven.』 Seeing things in this way is right view. If one does not see things in this way, where will their wisdom lead them? If what they see and know is only the result of groping and they insistently say, 『This is the truth, and all else is false,』 then what? Ananda, if among them there is an ascetic or Brahmin who has attained the divine eye, and with their divine eye says, 『There are no bad bodily actions, and there are no rewards for bad bodily actions; there are no bad verbal and mental actions, and there are no rewards for bad verbal and mental actions,』 I do not accept them. If they say, 『I see those who do not abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and they do not abstain from and protect themselves from these actions, yet after their bodies break and their lives end, they are born in a good place, in heaven,』 I do not accept them either.

。若作是說：『若更有如是比不離殺、不與取、邪淫、妄言，乃至邪見，此不離、不護者，彼一切身壞命終，亦生善處天中。』者，我不聽彼。若作是說：『如是見者，則為正見，異是見者，則彼智趣邪。』者，我不聽彼。若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄者，我不聽彼。所以者何？阿難！如來知彼人異。

「阿難！于中若有一沙門、梵志得天眼，成就天眼，作如是說：『無身妙行，亦無身妙行報，無口、意妙行，亦無口、意妙行報。』我不聽彼。若作是說：『我見彼離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中。』我聽彼也。若作是說：『若更有如是比離殺、不與取、邪淫、妄言乃至邪見，此離、護者，彼一切身壞命終，亦生惡處地獄中。』者，我不聽彼。若作是說：『如是見者，則為正見，異是見者，則彼智趣邪。』者，我不聽彼。若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄者，我不聽彼。所以者何？阿難！如來知彼人異。

「阿難！于中若有一沙門、梵志得天眼，成就天眼，作如是說：『有身惡行，亦有身惡行報，有口、意惡行，亦有口、意惡行報。』我聽彼也

現代漢語譯本：如果有人這樣說：『如果還有像這樣不離殺生、不偷盜、不邪淫、不妄語，乃至不邪見的人，他們不捨棄、不守護這些惡行，那麼他們一切身壞命終后，也會生到善處天界。』，我不認可他的說法。如果有人這樣說：『像這樣的見解，就是正見，與此不同的見解，他們的智慧就走向邪路。』，我也不認可他的說法。如果有人所見所知，極力摸索，一味執著地說，『這才是真理，其餘都是虛妄』，我也不認可他的說法。為什麼呢？阿難！如來知道那些人是不同的。 現代漢語譯本：阿難！在這些人中，如果有一位沙門或婆羅門獲得了天眼，成就了天眼，這樣說：『沒有身體的善行，也沒有身體善行的果報，沒有口和意的善行，也沒有口和意善行的果報。』，我不認可他的說法。如果有人這樣說：『我看到那些捨棄殺生、不偷盜、不邪淫、不妄語乃至不邪見的人，他們捨棄、守護這些善行后，身壞命終，會生到惡處地獄中。』，我認可他的說法。如果有人這樣說：『如果還有像這樣捨棄殺生、不偷盜、不邪淫、不妄語乃至不邪見的人，他們捨棄、守護這些善行，那麼他們一切身壞命終后，也會生到惡處地獄中。』，我不認可他的說法。如果有人這樣說：『像這樣的見解，就是正見，與此不同的見解，他們的智慧就走向邪路。』，我也不認可他的說法。如果有人所見所知，極力摸索，一味執著地說，『這才是真理，其餘都是虛妄』，我也不認可他的說法。為什麼呢？阿難！如來知道那些人是不同的。 現代漢語譯本：阿難！在這些人中，如果有一位沙門或婆羅門獲得了天眼，成就了天眼，這樣說：『有身體的惡行，也有身體惡行的果報，有口和意的惡行，也有口和意惡行的果報。』，我認可他的說法。

English version: If someone were to say, 'If there are others who do not abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and they do not abandon or protect themselves from these, then upon the destruction of their bodies and the end of their lives, they will also be born in a good place in the heavens,' I do not accept that. If someone were to say, 'Such a view is the right view, and a different view leads their wisdom astray,' I do not accept that either. If someone, based on what they have seen and known, vigorously gropes and insists, 'This is the truth, and all else is false,' I do not accept that either. Why is that? Ananda! The Tathagata knows that those people are different. English version: Ananda! Among these people, if there is a renunciate or Brahmin who has attained the divine eye, and having attained the divine eye, says, 'There is no good bodily conduct, nor is there a reward for good bodily conduct; there is no good verbal or mental conduct, nor is there a reward for good verbal or mental conduct,' I do not accept that. If someone were to say, 'I see those who abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and having abandoned and protected themselves from these, upon the destruction of their bodies and the end of their lives, they will be born in a bad place in hell,' I accept that. If someone were to say, 'If there are others who abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and having abandoned and protected themselves from these, then upon the destruction of their bodies and the end of their lives, they will also be born in a bad place in hell,' I do not accept that. If someone were to say, 'Such a view is the right view, and a different view leads their wisdom astray,' I do not accept that either. If someone, based on what they have seen and known, vigorously gropes and insists, 'This is the truth, and all else is false,' I do not accept that either. Why is that? Ananda! The Tathagata knows that those people are different. English version: Ananda! Among these people, if there is a renunciate or Brahmin who has attained the divine eye, and having attained the divine eye, says, 'There is bad bodily conduct, and there is a reward for bad bodily conduct; there is bad verbal and mental conduct, and there is a reward for bad verbal and mental conduct,' I accept that.

。若作是說：『我見彼不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中。』者，我聽彼也。若作是說：『若更有如是比不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護者，彼一切身壞命終，亦生惡處地獄中。』者，我不聽彼。若作是說：『如是見者，則為正見，異是見者，則彼智趣邪。』者，我不聽彼。若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄者，我不聽彼。所以者何？阿難！如來知彼人異。

「阿難！于中若有一沙門、梵志得天眼，成就天眼，作如是說：『有身妙行，亦有身妙行報，有口、意妙行，亦有口、意妙行報。』者，我聽彼也。若作是說：『我見彼離殺、不與取、邪淫、妄言，乃至邪見，此離、護已，身壞命終，生善處天中。』者，我聽彼也。若作是說：『若更有如是比離殺、不與取、邪淫、妄言，乃至邪見，彼一切身壞命終，亦生善處天中。』者，我不聽彼。若作是說：『如是見者，則為正見，異是見者，則彼智趣邪。』者，我不聽彼。若所見所知極力捫摸，一向著說，此是真諦，余皆虛妄者，我不聽彼。所以者何？阿難！如來知彼人異

現代漢語譯本：如果有人這樣說：『我看到那個人不遠離殺生、不偷盜、邪淫、妄語乃至邪見，這個人不遠離、不守護這些惡行，身壞命終后，會墮入惡道地獄之中。』這樣的話，我會聽取。如果有人這樣說：『如果還有像這樣不遠離殺生、不偷盜、邪淫、妄語乃至邪見的人，他們不遠離、不守護這些惡行，他們所有人在身壞命終后，也會墮入惡道地獄之中。』這樣的話，我不會聽取。如果有人這樣說：『像這樣的見解，才是正確的見解，與此不同的見解，他們的智慧就走向邪路。』這樣的話，我不會聽取。如果有人對於自己所見所知，極力摸索，一味執著地說，『這才是真理，其餘都是虛妄』，這樣的話，我不會聽取。為什麼呢？阿難！如來知道那些人是不同的。 阿難！如果有一位沙門或婆羅門獲得了天眼，成就了天眼，這樣說：『有身體的善行，也有身體善行的果報，有口語和意念的善行，也有口語和意念善行的果報。』這樣的話，我會聽取。如果有人這樣說：『我看到那個人遠離殺生、不偷盜、邪淫、妄語乃至邪見，這個人遠離、守護這些善行，身壞命終后，會升入善道天界之中。』這樣的話，我會聽取。如果有人這樣說：『如果還有像這樣遠離殺生、不偷盜、邪淫、妄語乃至邪見的人，他們遠離、守護這些善行，他們所有人在身壞命終后，也會升入善道天界之中。』這樣的話，我不會聽取。如果有人這樣說：『像這樣的見解，才是正確的見解，與此不同的見解，他們的智慧就走向邪路。』這樣的話，我不會聽取。如果有人對於自己所見所知，極力摸索，一味執著地說，『這才是真理，其餘都是虛妄』，這樣的話，我不會聽取。為什麼呢？阿難！如來知道那些人是不同的。

English version: If someone were to say, 'I see that person not abstaining from killing, not taking what is not given, engaging in sexual misconduct, false speech, and even wrong views. Because they do not abstain from and protect themselves from these, upon the breaking up of the body after death, they will be reborn in a bad place, in hell.' I would listen to that. If someone were to say, 'If there are others like this who do not abstain from killing, not taking what is not given, engaging in sexual misconduct, false speech, and even wrong views, and they do not abstain from and protect themselves from these, all of them, upon the breaking up of the body after death, will also be reborn in a bad place, in hell.' I would not listen to that. If someone were to say, 'Such a view is the correct view, and any view different from this, their wisdom goes astray.' I would not listen to that. If someone, having seen and known something, clings to it, insisting, 'This is the truth, and all else is false,' I would not listen to that. Why is that? Ananda! The Tathagata knows that people are different. Ananda! If there is a recluse or Brahmin who has attained the divine eye, having perfected the divine eye, and says, 'There are good bodily actions, and there are the results of good bodily actions; there are good verbal and mental actions, and there are the results of good verbal and mental actions,' I would listen to that. If someone were to say, 'I see that person abstaining from killing, not taking what is not given, engaging in sexual misconduct, false speech, and even wrong views. Because they abstain from and protect themselves from these, upon the breaking up of the body after death, they will be reborn in a good place, in heaven.' I would listen to that. If someone were to say, 'If there are others like this who abstain from killing, not taking what is not given, engaging in sexual misconduct, false speech, and even wrong views, and they abstain from and protect themselves from these, all of them, upon the breaking up of the body after death, will also be reborn in a good place, in heaven.' I would not listen to that. If someone were to say, 'Such a view is the correct view, and any view different from this, their wisdom goes astray.' I would not listen to that. If someone, having seen and known something, clings to it, insisting, 'This is the truth, and all else is false,' I would not listen to that. Why is that? Ananda! The Tathagata knows that people are different.

「阿難！若有一不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中者，彼若本作不善業，作已成者，因不離、不護故，彼于現法中受報訖而生於彼，或復因后報故，彼不以此因、不以此緣，身壞命終，生善處天中。或複本作善業，作已成者，因離、護故，未盡應受善處報，彼因此緣此故，身壞命終，生善處天中。或復死時生善心，心所有法正見相應，彼因此緣此，身壞命終，生善處天中。阿難！如來知彼人為如是也。

「阿難！若有一離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中者，彼若本作善業，作已成者，因離、護故，彼于現法中受報訖而生於彼。或復因后報故，彼不以此因、不以此緣，身壞命終，生惡處地獄中。或複本作不善業，作已成者，因不離、不護故，未盡應受地獄報，彼因此緣此，身壞命終，生惡處地獄中。或復死時生不善心，心所有法邪見相應，彼因此緣此，身壞命終，生惡處地獄中。阿難！如來知彼人為如是也。

「阿難！若有一不離殺、不與取、邪淫、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中者，彼即因此緣此，身壞命終，生惡處地獄中

『阿難！如果有人不遠離殺生、不偷盜、邪淫、妄語乃至邪見，這個人不遠離、不守護這些惡行，死後卻能投生到善處天界，如果他原本造作了不善業，並且已經完成，因為他沒有遠離和守護這些惡行，所以他在現世就受完了報應，然後才投生到天界；或者是因為後世的果報，他不是因為這個原因、不是因為這個緣故，死後投生到善處天界。或者他原本造作了善業，並且已經完成，因為他遠離和守護了這些惡行，他還沒有受完應得的善報，他因此因緣，死後投生到善處天界。或者他在臨死時生起了善心，心中所想的法與正見相應，他因此因緣，死後投生到善處天界。阿難！如來知道這個人是這樣的。』 『阿難！如果有人遠離殺生、不偷盜、邪淫、妄語乃至邪見，這個人遠離和守護了這些惡行，死後卻投生到惡處地獄，如果他原本造作了善業，並且已經完成，因為他遠離和守護了這些惡行，所以他在現世就受完了報應，然後才投生到地獄；或者是因為後世的果報，他不是因為這個原因、不是因為這個緣故，死後投生到惡處地獄。或者他原本造作了不善業，並且已經完成，因為他沒有遠離和守護這些惡行，他還沒有受完應得的地獄報，他因此因緣，死後投生到惡處地獄。或者他在臨死時生起了不善心，心中所想的法與邪見相應，他因此因緣，死後投生到惡處地獄。阿難！如來知道這個人是這樣的。』 『阿難！如果有人不遠離殺生、不偷盜、邪淫、妄語乃至邪見，這個人不遠離、不守護這些惡行，死後投生到惡處地獄，他就是因為這個原因、這個緣故，死後投生到惡處地獄。』

'Ananda! If there is someone who does not abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and this person does not abstain from or protect themselves from these actions, yet after death, they are born in a good place in the heavens, if they originally committed unwholesome deeds and completed them, because they did not abstain from or protect themselves, they will have received their retribution in this present life and then be born there; or it may be due to later retribution, they are not born in a good place in the heavens because of this cause or this condition. Or if they originally committed wholesome deeds and completed them, because they abstained from and protected themselves, they have not yet exhausted the good retribution they should receive, and because of this cause and condition, they are born in a good place in the heavens after death. Or if at the time of death, they give rise to a wholesome mind, and the mental states are in accordance with right view, because of this cause and condition, they are born in a good place in the heavens after death. Ananda! The Tathagata knows that such a person is like this.' 'Ananda! If there is someone who abstains from killing, stealing, sexual misconduct, false speech, and even wrong views, and this person has abstained from and protected themselves from these actions, yet after death, they are born in a bad place in hell, if they originally committed wholesome deeds and completed them, because they abstained from and protected themselves, they will have received their retribution in this present life and then be born there; or it may be due to later retribution, they are not born in a bad place in hell because of this cause or this condition. Or if they originally committed unwholesome deeds and completed them, because they did not abstain from or protect themselves, they have not yet exhausted the hellish retribution they should receive, and because of this cause and condition, they are born in a bad place in hell after death. Or if at the time of death, they give rise to an unwholesome mind, and the mental states are in accordance with wrong view, because of this cause and condition, they are born in a bad place in hell after death. Ananda! The Tathagata knows that such a person is like this.' 'Ananda! If there is someone who does not abstain from killing, stealing, sexual misconduct, false speech, and even wrong views, and this person does not abstain from or protect themselves from these actions, and after death, they are born in a bad place in hell, it is because of this cause and this condition that they are born in a bad place in hell after death.'

。或複本作不善業，作已成者，因不離、不護故，未盡應受地獄報，彼因此緣此，身壞命終，生惡處地獄中。或復死時生不善心，心所有法邪見相應，彼因此緣此，身壞命終，生惡處地獄中。阿難！如來知彼人為如是也。

「阿難！若有一離殺、不與取、邪淫、妄言乃至邪見，此離、護已，身壞命終，生善處天中者，彼即因此緣此，身壞命終，生善處天中。或複本作善業，作已成者，因離、護故，未盡應受報，彼因此緣此，身壞命終，生善處天中。或復死時生善心，心所有法正見相應，彼因此緣此，身壞命終，生善處天中。阿難！如來知彼人為如是也。

「複次，有四種人，或有人無有似有，或有似無有，或無有似無有，或有似有。阿難！猶如四種㮈，或㮈不熟似熟，或熟似不熟，或不熟似不熟，或熟似熟。如是，阿難！四種㮈喻人，或有人無有似有，或有似無有，或無有似無有，或有似有。」

現代漢語譯本：或者，有人做了不好的行為，做完之後，因為沒有遠離和守護這些惡行，導致本應在地獄受報的罪業沒有消除，這個人因此緣故，身壞命終后，會墮入惡道地獄之中。或者，有人在臨死時生起不善的心念，心中所想的都是與邪見相應的，這個人因此緣故，身壞命終后，會墮入惡道地獄之中。阿難，如來知道這個人是這樣的情況。 阿難，如果有人遠離殺生、不偷盜、不邪淫、不妄語，乃至遠離邪見，並且守護這些戒律，這個人身壞命終后，會轉生到善道天界之中，他就是因為這個緣故，身壞命終后，轉生到善道天界之中。或者，有人本來做了善業，做完之後，因為遠離和守護這些善業，導致本應受報的善業沒有消除，這個人因此緣故，身壞命終后，會轉生到善道天界之中。或者，有人在臨死時生起善的心念，心中所想的都是與正見相應的，這個人因此緣故，身壞命終后，會轉生到善道天界之中。阿難，如來知道這個人是這樣的情況。 再者，有四種人，有的人沒有（善行）卻像有（善行），有的人有（善行）卻像沒有（善行），有的人沒有（善行）也像沒有（善行），有的人有（善行）也像有（善行）。阿難，就像四種葫蘆，有的葫蘆不熟卻像熟了，有的葫蘆熟了卻像沒熟，有的葫蘆沒熟也像沒熟，有的葫蘆熟了也像熟了。阿難，這四種葫蘆比喻人，有的人沒有（善行）卻像有（善行），有的人有（善行）卻像沒有（善行），有的人沒有（善行）也像沒有（善行），有的人有（善行）也像有（善行）。 佛陀說完這些話，尊者阿難和眾比丘聽了佛陀的教誨，都歡喜地接受並奉行。

English version: Or, someone commits unwholesome deeds, and having done them, because they do not abandon or protect themselves from them, the karmic retribution that should lead to hell is not exhausted. Due to this cause and condition, when their body breaks and life ends, they are born in an evil place, in hell. Or, someone at the time of death generates an unwholesome mind, with mental states associated with wrong views. Due to this cause and condition, when their body breaks and life ends, they are born in an evil place, in hell. Ananda, the Tathagata knows that such a person is like this. Ananda, if someone abstains from killing, stealing, sexual misconduct, false speech, and even wrong views, and having abstained and protected themselves from these, when their body breaks and life ends, they are born in a good place, in heaven. They are born in a good place, in heaven, due to this cause and condition. Or, someone originally performed wholesome deeds, and having done them, because they have abandoned and protected themselves from unwholesome deeds, the karmic retribution that should lead to good is not exhausted. Due to this cause and condition, when their body breaks and life ends, they are born in a good place, in heaven. Or, someone at the time of death generates a wholesome mind, with mental states associated with right views. Due to this cause and condition, when their body breaks and life ends, they are born in a good place, in heaven. Ananda, the Tathagata knows that such a person is like this. Furthermore, there are four types of people. Some people have no (good conduct) but appear to have (good conduct), some people have (good conduct) but appear to have none, some people have no (good conduct) and appear to have none, and some people have (good conduct) and appear to have (good conduct). Ananda, it is like four kinds of gourds. Some gourds are unripe but appear ripe, some gourds are ripe but appear unripe, some gourds are unripe and appear unripe, and some gourds are ripe and appear ripe. Likewise, Ananda, these four gourds are a metaphor for people. Some people have no (good conduct) but appear to have (good conduct), some people have (good conduct) but appear to have none, some people have no (good conduct) and appear to have none, and some people have (good conduct) and appear to have (good conduct). The Buddha spoke thus. Venerable Ananda and the monks, having heard what the Buddha said, joyfully accepted and practiced it.

分別大業經第十竟(三千五百七字)

中阿含經卷第四十四(六千九百七十二字)

中阿含根本分別品第二竟(二萬四千五百八十九字)(第四分別誦)

中阿含經卷第四十五

心品第三(有十經)(第四分別誦)

心、浮、受法二　　行禪、說、獵師 五枝財物主　　瞿曇彌、多界

（一七二）中阿含心品心經第一

爾時，有一比丘獨安靖處宴坐思惟，心作是念：「誰將世間去？誰為染著？誰起自在？」彼時，比丘則于晡時從宴坐起，往詣佛所，稽首禮足，卻坐一面，白曰：「世尊！我今獨安靖處宴坐思惟，心作是念：『誰將世間去？誰為染著？誰起自在？』」

世尊聞已，嘆曰：「善哉！善哉！比丘！謂有賢道而有賢觀，極妙辯才，有善思惟。『誰將世間去？誰為染著？誰起自在？』比丘！所問為如是耶？」

比丘答曰：「如是。世尊！」

世尊告曰：「比丘！心將世間去，心為染著，心起自在。比丘！彼將世間去，彼為染著，彼起自在

《分別大業經》第十竟（三千五百七字） 《中阿含經》卷第四十四（六千九百七十二字） 《中阿含根本分別品》第二竟（二萬四千五百八十九字）（第四分別誦） 《中阿含經》卷第四十五 心品第三（有十經）（第四分別誦） 心、浮、受法二 行禪、說、獵師 五枝財物主 瞿曇彌、多界 （一七二）《中阿含心品心經》第一 當時，有一位比丘獨自在安靜的地方禪坐思惟，心中這樣想：『是誰將世間帶走？是誰執著於世間？是誰主宰世間？』那時，比丘在傍晚時分從禪坐中起身，前往佛陀所在之處，頂禮佛足，退坐一旁，稟告說：『世尊！我今天獨自在安靜的地方禪坐思惟，心中這樣想：『是誰將世間帶走？是誰執著於世間？是誰主宰世間？』』 世尊聽后，讚歎道：『善哉！善哉！比丘！你所說的有賢明的道理，有賢明的見解，有極妙的辯才，有善巧的思惟。『是誰將世間帶走？是誰執著於世間？是誰主宰世間？』比丘！你所問的是這樣嗎？』 比丘回答說：『是的，世尊！』 世尊告訴他：『比丘！是心將世間帶走，是心執著於世間，是心主宰世間。比丘！是心將世間帶走，是心執著於世間，是心主宰世間。』

The Tenth Chapter of the 'Distinguishing Great Deeds Sutra' (3,507 characters) The Forty-Fourth Scroll of the 'Madhyama Agama Sutra' (6,972 characters) The Second Chapter of the 'Fundamental Distinctions Section of the Madhyama Agama' (24,589 characters) (Fourth Recitation of Distinctions) The Forty-Fifth Scroll of the 'Madhyama Agama Sutra' Translated by the Tripiṭaka Master Gautama Saṃghadeva from Kipin of the Eastern Jin Dynasty The Third Chapter of the 'Mind Section' (Ten Sutras) (Fourth Recitation of Distinctions) Mind, Floating, Two of Receiving Dharma Practice of Meditation, Speaking, Hunter Five Branches, Owner of Wealth Gotami, Many Realms (172) The First Sutra of the 'Mind Sutra' in the 'Mind Section' of the Madhyama Agama At that time, there was a bhikkhu who was sitting in meditation alone in a quiet place, contemplating in his mind: 'Who carries the world away? Who is attached to it? Who is the master of it?' Then, the bhikkhu arose from his meditation in the evening, went to where the Buddha was, bowed at his feet, sat down to one side, and said: 'Venerable Sir, today I was sitting in meditation alone in a quiet place, contemplating in my mind: 'Who carries the world away? Who is attached to it? Who is the master of it?'' Having heard this, the World-Honored One praised him, saying: 'Well done! Well done! Bhikkhu! What you have said has wise reasoning, wise views, extremely wonderful eloquence, and skillful contemplation. 'Who carries the world away? Who is attached to it? Who is the master of it?' Bhikkhu! Is that what you asked?' The bhikkhu replied: 'Yes, Venerable Sir!' The World-Honored One told him: 'Bhikkhu! It is the mind that carries the world away, it is the mind that is attached to it, it is the mind that is the master of it. Bhikkhu! It is the mind that carries the world away, it is the mind that is attached to it, it is the mind that is the master of it.'

。比丘！多聞聖弟子非心將去，非心染著，非心自在。比丘！多聞聖弟子不隨心自在，而心隨多聞聖弟子。」

比丘白曰：「善哉！善哉！唯然。世尊！」彼時，比丘聞佛所說，歡喜奉行。

問曰：「世尊！多聞比丘，說多聞比丘。世尊！云何多聞比丘？云何施設多聞比丘？」

世尊聞已，嘆曰：「善哉！善哉！比丘！謂有賢道而有賢觀，極妙辯才，有善思惟。『世尊！多聞比丘，說多聞比丘。世尊！云何多聞比丘？云何施設多聞比丘？』比丘！所問為如是耶？」

世尊告曰：「比丘！我所說甚多，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義。比丘！若有族姓子，我所說四句偈，知義知法，趣法向法，趣順梵行。比丘！說多聞比丘無復過是。比丘！如是多聞比丘，如來如是施設多聞比丘。」

問曰：「世尊！多聞比丘明達智慧，說多聞比丘明達智慧。世尊！云何多聞比丘明達智慧？云何施設多聞比丘明達智慧？」

世尊聞已，嘆曰：「善哉！善哉！比丘！謂有賢道而有賢觀，極妙辯才，有善思惟

現代漢語譯本：比丘們！有學問的聖弟子不會被心所牽引，不會被心所染著，不會被心所控制。比丘們！有學問的聖弟子不是隨心所欲，而是心隨有學問的聖弟子而動。 比丘們回答說：『太好了！太好了！正是這樣，世尊！』當時，比丘們聽了佛陀所說，歡喜地奉行。 他們問道：『世尊！您說有學問的比丘，您說有學問的比丘。世尊！什麼是有學問的比丘？如何定義有學問的比丘？』 世尊聽后，讚歎道：『太好了！太好了！比丘們！所謂有賢明的道路和賢明的見解，有極好的辯才，有善巧的思維。』『世尊！您說有學問的比丘，您說有學問的比丘。世尊！什麼是有學問的比丘？如何定義有學問的比丘？』比丘們！你們的問題是這樣嗎？』 比丘們回答說：『是的，世尊！』 世尊說道：『比丘們！我所說的很多，包括正經、歌詠、記說、偈頌、因緣、選錄、本起、此說、生處、廣解、未曾有法以及對意義的解釋。比丘們！如果有善男子，能理解我所說的四句偈的意義和法理，並以此為目標，趨向梵行。比丘們！說有學問的比丘，沒有比這更重要的了。比丘們！這就是有學問的比丘，如來是這樣定義有學問的比丘的。』 他們問道：『世尊！您說有學問的比丘明達智慧，您說有學問的比丘明達智慧。世尊！什麼是有學問且明達智慧的比丘？如何定義有學問且明達智慧的比丘？』 世尊聽后，讚歎道：『太好了！太好了！比丘們！所謂有賢明的道路和賢明的見解，有極好的辯才，有善巧的思維。

English version: Monks! A well-learned noble disciple is not led by the mind, not attached to the mind, not controlled by the mind. Monks! A well-learned noble disciple does not follow the mind's whims, but rather the mind follows the well-learned noble disciple. The monks replied: 'Excellent! Excellent! Indeed, Venerable Sir!' At that time, the monks, having heard what the Buddha had said, joyfully practiced it. They asked: 'Venerable Sir! You speak of a well-learned monk, you speak of a well-learned monk. Venerable Sir! What is a well-learned monk? How is a well-learned monk defined?' The Venerable One, having heard this, exclaimed: 'Excellent! Excellent! Monks! It is said that there is a virtuous path and a virtuous view, excellent eloquence, and skillful thinking. 'Venerable Sir! You speak of a well-learned monk, you speak of a well-learned monk. Venerable Sir! What is a well-learned monk? How is a well-learned monk defined?' Monks! Is that what you are asking?' The monks replied: 'Yes, Venerable Sir!' The Venerable One said: 'Monks! Much have I spoken, including discourses, songs, narratives, verses, causes, compilations, origins, sayings, birth places, detailed explanations, unprecedented teachings, and explanations of meaning. Monks! If there is a son of good family who understands the meaning and the Dharma of a four-line verse I have spoken, and who is directed towards the Dharma, towards the holy life. Monks! To say a well-learned monk, there is nothing more than this. Monks! This is a well-learned monk, thus the Tathagata defines a well-learned monk.' They asked: 'Venerable Sir! You speak of a well-learned monk who is clear in wisdom, you speak of a well-learned monk who is clear in wisdom. Venerable Sir! What is a well-learned monk who is clear in wisdom? How is a well-learned monk who is clear in wisdom defined?' The Venerable One, having heard this, exclaimed: 'Excellent! Excellent! Monks! It is said that there is a virtuous path and a virtuous view, excellent eloquence, and skillful thinking.

。『世尊！多聞比丘明達智慧，說多聞比丘明達智慧。世尊！云何多聞比丘明達智慧？云何施設多聞比丘明達智慧？』比丘！所問為如是耶？」

世尊告曰：「比丘！若比丘聞此苦，復以慧正見苦如真者，聞苦習、苦滅、苦滅道，復以慧正見苦滅道如真者，比丘！如是多聞比丘明達智慧，如來如是施設多聞比丘明達智慧。」

問曰：「世尊！聰明比丘黠慧廣慧，說聰明比丘黠慧廣慧。世尊！云何聰明比丘黠慧廣慧？云何施設聰明比丘黠慧廣慧？」

世尊聞已，嘆曰：「善哉！善哉！比丘，謂有賢道而有賢觀，極妙辯才，有善思惟。『世尊！云何聰明比丘黠慧廣慧？云何施設聰明比丘黠慧廣慧？』比丘！所問為如是耶？」

世尊告曰：「若比丘不念自害，不念害他，亦不念俱害，比丘但念自饒益及饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。比丘！如是聰明比丘黠慧廣慧，如是如來施設聰明比丘黠慧廣慧。」

比丘白曰：「善哉！善哉！唯然

現代漢語譯本：『世尊！博學的比丘通達智慧，人們說博學的比丘通達智慧。世尊！怎樣的比丘才算博學且通達智慧？如何定義博學且通達智慧的比丘？』比丘們，你們的問題是這樣嗎？」 世尊告訴他們：『比丘們，如果比丘聽聞了苦，又能以智慧如實地正確看待苦，聽聞了苦的生起、苦的滅盡、以及導致苦滅盡的道路，又能以智慧如實地正確看待苦滅盡的道路，比丘們，這樣的比丘就是博學且通達智慧的，如來就是這樣定義博學且通達智慧的比丘。』 比丘們說道：『太好了！太好了！正是如此，世尊！』當時，比丘們聽聞佛陀所說，歡喜地奉行。 有人問道：『世尊！聰明的比丘機敏且智慧廣博，人們說聰明的比丘機敏且智慧廣博。世尊！怎樣的比丘才算聰明、機敏且智慧廣博？如何定義聰明、機敏且智慧廣博的比丘？』 世尊聽后，讚歎道：『太好了！太好了！比丘們，這指的是有賢善的修行之道，有賢善的觀察，有極佳的辯才，有良好的思維。』『世尊！怎樣的比丘才算聰明、機敏且智慧廣博？如何定義聰明、機敏且智慧廣博的比丘？』比丘們，你們的問題是這樣嗎？」 世尊告訴他們：『如果比丘不考慮傷害自己，不考慮傷害他人，也不考慮同時傷害自己和他人，比丘只考慮利益自己和利益他人，利益大眾，憐憫世間，爲了天人和人類尋求正義和利益，尋求安穩快樂。比丘們，這樣的比丘就是聰明、機敏且智慧廣博的，如來就是這樣定義聰明、機敏且智慧廣博的比丘。』 比丘們說道：『太好了！太好了！正是如此，世尊！』

English version: 'Venerable Sir, a learned bhikkhu is wise and discerning, it is said that a learned bhikkhu is wise and discerning. Venerable Sir, how is a learned bhikkhu wise and discerning? How is a learned bhikkhu's wisdom and discernment defined?' Bhikkhus, is this your question?' The bhikkhus replied, 'Yes, Venerable Sir!' The Blessed One said, 'Bhikkhus, if a bhikkhu hears of suffering, and with wisdom truly sees suffering as it is, hears of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering, and with wisdom truly sees the path leading to the cessation of suffering as it is, bhikkhus, such a learned bhikkhu is wise and discerning, and this is how the Tathagata defines a learned bhikkhu's wisdom and discernment.' The bhikkhus said, 'Excellent! Excellent! Yes, Venerable Sir!' At that time, the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. Someone asked, 'Venerable Sir, a clever bhikkhu is astute and has vast wisdom, it is said that a clever bhikkhu is astute and has vast wisdom. Venerable Sir, how is a clever bhikkhu astute and has vast wisdom? How is a clever bhikkhu's astuteness and vast wisdom defined?' Having heard this, the Blessed One praised, 'Excellent! Excellent! Bhikkhus, this refers to having a virtuous path and virtuous observation, excellent eloquence, and good contemplation. 'Venerable Sir, how is a clever bhikkhu astute and has vast wisdom? How is a clever bhikkhu's astuteness and vast wisdom defined?' Bhikkhus, is this your question?' The Blessed One said, 'If a bhikkhu does not think of harming himself, does not think of harming others, nor does he think of harming both himself and others, but only thinks of benefiting himself and benefiting others, benefiting many, having compassion for the world, seeking righteousness and benefit for gods and humans, seeking peace and happiness. Bhikkhus, such a clever bhikkhu is astute and has vast wisdom, and this is how the Tathagata defines a clever bhikkhu's astuteness and vast wisdom.' The bhikkhus said, 'Excellent! Excellent! Yes, Venerable Sir!'

彼時，比丘聞佛所說，善受善持，善誦習已，即從坐起，稽首佛足，繞三匝而還。

彼時，比丘聞世尊教，在遠離獨住，心無放逸，修行精勤。彼在遠離獨住，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼尊者知法已，乃至得阿羅訶。

心經第一竟(千五十四字)

（一七三）中阿含心品浮彌經第二(第四分別誦)

爾時，尊者浮彌，亦在王舍城無事禪室中。於是，尊者浮彌過夜平旦，著衣持缽，欲入王舍城而行乞食，尊者浮彌復作是念：「且置入王舍城乞食，我寧可往至王子耆婆先那童子家。」於是，尊者浮彌便往至王子耆婆先那童子家。

王子耆婆先那童子遙見尊者浮彌來，即從座起，偏袒著衣，叉手向尊者浮彌，作如是說：「善來，尊者浮彌！尊者浮彌久不來此，可坐此床。」尊者浮彌即便就坐

當時，比丘們聽聞佛陀所說，都很好地接受、很好地持守、很好地誦習之後，就從座位上起身，向佛陀的足部行禮，繞佛三圈后離開。 當時，比丘們聽聞世尊的教誨，在遠離喧囂的地方獨自居住，心中沒有懈怠，修行非常精進。他們在遠離喧囂的地方獨自居住，心中沒有懈怠，修行非常精進之後，就完成了族姓子所應做的事情，剃除了鬚髮，穿上了袈裟，以堅定的信念捨棄了家庭，出家修行，追求無上的清凈修行，在現世中自己知道、自己覺悟、自己作證而成就，了脫生死，清凈修行已經建立，該做的事情已經完成，不再受輪迴之苦，如實地知曉真理。那位尊者在知曉佛法之後，最終證得了阿羅漢果位。 佛陀是這樣說的。那些比丘們聽聞佛陀所說，都歡喜地奉行。 《心經》第一部分結束（共一千零五十四字） （一七三）《中阿含經·心品·浮彌經》第二（第四分別誦） 當時，尊者浮彌也在王舍城無事禪室中。於是，尊者浮彌在天亮時分，穿好衣服，拿著缽，準備進入王舍城乞食。尊者浮彌又想到：『不如先不去王舍城乞食，我寧可先去王子耆婆先那童子的家。』於是，尊者浮彌就去了王子耆婆先那童子的家。 王子耆婆先那童子遠遠地看見尊者浮彌來了，就從座位上起身，袒露右肩，合掌向尊者浮彌行禮，說道：『歡迎，尊者浮彌！尊者浮彌很久沒來了，請坐這張床。』尊者浮彌就坐了下來。

At that time, the monks, having heard what the Buddha had said, well received it, well held it, and well recited it, then rose from their seats, bowed at the Buddha's feet, circumambulated him three times, and departed. At that time, the monks, having heard the teachings of the World Honored One, dwelt in seclusion, with minds unperturbed, and practiced diligently. Having dwelt in seclusion, with minds unperturbed, and practiced diligently, they accomplished what was to be done by a clansman, shaved their hair and beard, donned the monastic robes, with faith, left home, went forth from the household life to the homeless life, seeking the unsurpassed holy life, and in this very life, they knew for themselves, realized for themselves, and bore witness to the accomplishment, that birth was exhausted, the holy life was established, what was to be done was done, there was no more coming to be, and they knew it as it truly is. That venerable one, having known the Dharma, even attained Arhatship. Thus spoke the Buddha. Those monks, having heard what the Buddha had said, rejoiced and practiced accordingly. The first section of the Heart Sutra ends (1054 characters). (173) The Second Sutta of the Bhumi Sutta in the Heart Section of the Madhyama Agama (Fourth Recitation of the Separated) At one time, the Buddha was traveling in Rajagriha, staying in the Bamboo Grove, Kalandaka's Garden. At that time, Venerable Bhumi was also in Rajagriha, in a quiet meditation chamber. Then, Venerable Bhumi, having risen at dawn, put on his robes, took his bowl, and intended to enter Rajagriha to beg for alms. Venerable Bhumi then thought: 『Instead of entering Rajagriha for alms, I might as well go to the house of Prince Jivaka Komarabhacca.』 Then, Venerable Bhumi went to the house of Prince Jivaka Komarabhacca. Prince Jivaka Komarabhacca, seeing Venerable Bhumi coming from afar, rose from his seat, arranged his robe over one shoulder, and with palms joined, greeted Venerable Bhumi, saying: 『Welcome, Venerable Bhumi! Venerable Bhumi, it has been a long time since you came here. Please sit on this seat.』 Venerable Bhumi then sat down.

王子耆婆先那童子稽首尊者浮彌足，卻坐一面，白曰：「尊者浮彌！我欲有所問，聽我問耶？」

尊者浮彌答曰：「王童子！欲問便問，我聞已當思。」

王童子便問尊者浮彌：「或有沙門梵志來詣我所，而語我曰：『王童子！有人作願行正梵行，彼必得果，或無愿，或愿無愿，或非有愿非無願行正梵行，彼必得果。』尊者浮彌！尊師何意、云何說？」

尊者浮彌告曰：「王童子！我不面從世尊聞，亦不從諸梵行聞。王童子！世尊或如是說：『或有人作願行正梵行，彼必得果，或無愿，或愿無愿，或非有愿非無願行正梵行，彼必得果。』」

王童子白曰：「若尊者浮彌尊師如是意、如是說者，此於世間，天及魔、梵、沙門、梵志，從人至天，最在其上。尊者浮彌！可在此食。」尊者浮彌默然而受。王童子知尊者浮彌默然受已，即從坐起，自行澡水，以極美凈妙種種豐饒食啖含消，自手酙酌，令得飽滿，食訖收器，行澡水已，取一小床別坐聽法。尊者浮彌為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰。成就歡喜已，從坐起去，往詣佛所，稽首佛足，卻坐一面，與王童子所共論者盡向佛說

王子耆婆先那童子向尊者浮彌行禮，然後退坐一旁，說道：『尊者浮彌！我有些問題想請教，您願意聽我問嗎？』 尊者浮彌回答說：『王子，你想問就問吧，我聽了會思考的。』 王子便問尊者浮彌：『有時會有沙門或婆羅門來找我，對我說：『王子！有人發願修行清凈的梵行，他必定會得到果報；或者不發願，或者發願又不發願，或者既不發願也不不發願而修行清凈的梵行，他也必定會得到果報。』尊者浮彌！您的老師是什麼意思，會怎麼說呢？』 尊者浮彌回答說：『王子！我沒有直接從世尊那裡聽到過，也沒有從其他修行梵行的人那裡聽到過。王子！世尊或許會這樣說：『有人發願修行清凈的梵行，他必定會得到果報；或者不發願，或者發願又不發願，或者既不發願也不不發願而修行清凈的梵行，他也必定會得到果報。』 王子說道：『如果尊者浮彌您的老師是這樣想、這樣說的，那麼在世間，包括天神、魔王、梵天、沙門、婆羅門，從人到天，他都是最頂尖的。尊者浮彌！請在這裡用餐吧。』尊者浮彌默默地接受了。王子知道尊者浮彌默許后，就起身自己去準備洗漱用水，用極其美味、乾淨、精美的各種豐盛食物，親自斟酌，讓尊者吃飽喝足。用餐完畢，收拾好餐具，洗漱完畢后，取來一張小床，坐在一旁聽法。尊者浮彌為他說法，勸導他生起渴望，成就歡喜，用各種方法為他說法，勸導他生起渴望，成就歡喜。之後，尊者浮彌起身離開，前往佛陀所在之處，向佛陀行禮，退坐一旁，將與王子討論的內容全部告訴了佛陀。

Prince Jivaka Sena, after bowing to the Venerable Phumi, sat to one side and said, 'Venerable Phumi! I have some questions I would like to ask. Would you be willing to listen to them?' The Venerable Phumi replied, 'Prince, ask whatever you wish. I will consider what I hear.' The Prince then asked the Venerable Phumi, 'Sometimes, ascetics or Brahmins come to me and say, 『Prince! Someone who makes a vow and practices pure Brahma-faring will surely attain the result; or without a vow, or with a vow and without a vow, or neither with a vow nor without a vow, practicing pure Brahma-faring, they will surely attain the result.』 Venerable Phumi! What does your teacher mean, and what would he say?' The Venerable Phumi replied, 'Prince! I have not heard this directly from the Blessed One, nor have I heard it from other practitioners of Brahma-faring. Prince! The Blessed One might say this: 『Someone who makes a vow and practices pure Brahma-faring will surely attain the result; or without a vow, or with a vow and without a vow, or neither with a vow nor without a vow, practicing pure Brahma-faring, they will surely attain the result.』' The Prince said, 'If your teacher, Venerable Phumi, thinks and speaks in this way, then in this world, among gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, he is the most supreme. Venerable Phumi! Please dine here.' The Venerable Phumi accepted in silence. Knowing that the Venerable Phumi had accepted, the Prince rose and prepared water for washing, and with extremely delicious, clean, and exquisite various abundant foods, he personally served and ensured the Venerable was full. After the meal, he cleared the dishes, washed, and then brought a small bed to sit on and listen to the Dharma. The Venerable Phumi taught him the Dharma, encouraging him to develop longing and achieve joy, using various methods to teach him the Dharma, encouraging him to develop longing and achieve joy. Afterward, the Venerable Phumi rose and left, going to where the Buddha was, bowed to the Buddha's feet, sat to one side, and told the Buddha everything he had discussed with the Prince.

世尊聞已，告曰：「浮彌！何意不為王童子說四喻耶？」

尊者浮彌問曰：「世尊！何謂四喻？」

世尊答曰：「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。浮彌！猶如有人慾得乳者而𤛓牛角，必不得乳，無愿、愿無愿、非有愿非無愿人慾得乳而𤛓牛角，必不得乳。所以者何？以邪求乳，謂𤛓牛角也。如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。

「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也。浮彌！猶如有人慾得乳者，飽飲飼牛而𤛓牛乳，彼必得乳，無愿、愿無愿、非有愿非無愿人慾得乳，飽飲飼牛而𤛓牛乳，彼必得乳。所以者何？以正求乳，謂𤛓牛乳也。如是，浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也

佛陀聽后，說道：『浮彌！你為什麼不給王子講這四個比喻呢？』 尊者浮彌問道：『世尊！什麼是四個比喻呢？』 世尊回答說：『浮彌！如果有沙門或婆羅門，持有邪見、執著于邪見，他們進行有愿的修行，進行邪梵行，必定不會得到結果；進行無愿、有愿無愿、非有愿非無愿的修行，進行邪梵行，也必定不會得到結果。這是為什麼呢？因為他們用邪道求果，也就是沒有道。浮彌！就像有人想要得到牛奶卻去擠牛角，必定得不到牛奶；進行無愿、有愿無愿、非有愿非無愿的人想要得到牛奶卻去擠牛角，也必定得不到牛奶。這是為什麼呢？因為他們用邪道求牛奶，也就是擠牛角。同樣，浮彌！如果有沙門或婆羅門，持有邪見、執著于邪見，他們進行有愿的修行，進行邪梵行，必定不會得到結果；進行無愿、有愿無愿、非有愿非無愿的修行，進行邪梵行，也必定不會得到結果。這是為什麼呢？因為他們用邪道求果，也就是沒有道。』 『浮彌！如果有沙門或婆羅門，持有正見、執著于正見，他們進行有愿的修行，進行正梵行，必定會得到結果；進行無愿、有愿無愿、非有愿非無愿的修行，進行正梵行，也必定會得到結果。這是為什麼呢？因為他們用正道求果，也就是有道。浮彌！就像有人想要得到牛奶，餵飽牛並擠牛奶，必定會得到牛奶；進行無愿、有愿無愿、非有愿非無愿的人想要得到牛奶，餵飽牛並擠牛奶，也必定會得到牛奶。這是為什麼呢？因為他們用正道求牛奶，也就是擠牛奶。同樣，浮彌！如果有沙門或婆羅門，持有正見、執著于正見，他們進行有愿的修行，進行正梵行，必定會得到結果；進行無愿、有愿無愿、非有愿非無愿的修行，進行正梵行，也必定會得到結果。這是為什麼呢？因為他們用正道求果，也就是有道。』

The Blessed One, having heard this, said: 'Phumika, why did you not explain the four similes to the prince?' Venerable Phumika asked: 'Blessed One, what are the four similes?' The Blessed One replied: 'Phumika, if there are ascetics or brahmins who hold wrong views and are fixed on wrong views, and they practice with desire, engaging in wrong spiritual practice, they will certainly not attain the result; if they practice without desire, with desire and without desire, or neither with nor without desire, engaging in wrong spiritual practice, they will certainly not attain the result. Why is that? Because they seek the result through the wrong path, which is no path. Phumika, it is like someone who wants to get milk but tries to milk the cow's horn, they will certainly not get milk; if someone without desire, with desire and without desire, or neither with nor without desire, wants to get milk but tries to milk the cow's horn, they will certainly not get milk. Why is that? Because they seek milk through the wrong path, which is milking the horn. Similarly, Phumika, if there are ascetics or brahmins who hold wrong views and are fixed on wrong views, and they practice with desire, engaging in wrong spiritual practice, they will certainly not attain the result; if they practice without desire, with desire and without desire, or neither with nor without desire, engaging in wrong spiritual practice, they will certainly not attain the result. Why is that? Because they seek the result through the wrong path, which is no path.' 'Phumika, if there are ascetics or brahmins who hold right views and are fixed on right views, and they practice with desire, engaging in right spiritual practice, they will certainly attain the result; if they practice without desire, with desire and without desire, or neither with nor without desire, engaging in right spiritual practice, they will certainly attain the result. Why is that? Because they seek the result through the right path, which is the path. Phumika, it is like someone who wants to get milk, feeds the cow well and then milks it, they will certainly get milk; if someone without desire, with desire and without desire, or neither with nor without desire, wants to get milk, feeds the cow well and then milks it, they will certainly get milk. Why is that? Because they seek milk through the right path, which is milking the cow. Similarly, Phumika, if there are ascetics or brahmins who hold right views and are fixed on right views, and they practice with desire, engaging in right spiritual practice, they will certainly attain the result; if they practice without desire, with desire and without desire, or neither with nor without desire, engaging in right spiritual practice, they will certainly attain the result. Why is that? Because they seek the result through the right path, which is the path.'

「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。浮彌！猶如有人慾得酥者，以器盛水，以抨抨之，必不得酥，無愿、愿無愿、非有愿非無愿人慾得酥，以器盛水，以抨抨之，必不得酥。所以者何？以邪求酥，謂抨水也。如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。

「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也。浮彌！猶如有人慾得酥者，以器盛酪，以抨抨之，彼必得酥，無愿、愿無愿、非有愿非無愿人慾得酥，以器盛酪，以抨抨之，彼必得酥。所以者何？以正求酥，謂抨酪也。如是，浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也

『浮彌！如果有沙門或婆羅門，持有邪見、並以此邪見為定，他們進行有愿的修行，或者進行無愿、有愿無愿、非有愿非無愿的邪梵行，必定不會得到結果。這是為什麼呢？因為他們以邪道求取果報，這是沒有道理的。浮彌！就像有人想要得到酥油，卻用容器盛水，然後攪動它，必定得不到酥油。無論是抱著有愿、無愿、有愿無愿、還是非有愿非無愿的想法，用容器盛水攪動，都得不到酥油。這是為什麼呢？因為他們用錯誤的方法求取酥油，攪動的只是水而已。同樣，浮彌！如果有沙門或婆羅門，持有邪見、並以此邪見為定，他們進行有愿的修行，或者進行無愿、有愿無愿、非有愿非無愿的邪梵行，必定不會得到結果。這是為什麼呢？因為他們以邪道求取果報，這是沒有道理的。』 『浮彌！如果有沙門或婆羅門，持有正見、並以此正見為定，他們進行有愿的修行，或者進行無愿、有愿無愿、非有愿非無愿的正梵行，必定會得到結果。這是為什麼呢？因為他們以正道求取果報，這是有道理的。浮彌！就像有人想要得到酥油，用容器盛放乳酪，然後攪動它，必定會得到酥油。無論是抱著有愿、無愿、有愿無愿、還是非有愿非無愿的想法，用容器盛放乳酪攪動，都會得到酥油。這是為什麼呢？因為他們用正確的方法求取酥油，攪動的是乳酪。同樣，浮彌！如果有沙門或婆羅門，持有正見、並以此正見為定，他們進行有愿的修行，或者進行無愿、有愿無愿、非有愿非無愿的正梵行，必定會得到結果。這是為什麼呢？因為他們以正道求取果報，這是有道理的。』

'Fumi! If there are ascetics or Brahmins who hold wrong views and are fixed in those wrong views, and they practice with desire, or without desire, with both desire and without desire, or with neither desire nor without desire, engaging in wrong spiritual practices, they will certainly not attain the result. Why is that? Because they seek the result through wrong means, which is not the right path. Fumi! It is like someone who wants to obtain ghee, but fills a container with water and churns it; they will certainly not obtain ghee. Whether they have the intention of desire, no desire, both desire and no desire, or neither desire nor no desire, if they fill a container with water and churn it, they will not obtain ghee. Why is that? Because they seek ghee through the wrong method, churning only water. Similarly, Fumi! If there are ascetics or Brahmins who hold wrong views and are fixed in those wrong views, and they practice with desire, or without desire, with both desire and without desire, or with neither desire nor without desire, engaging in wrong spiritual practices, they will certainly not attain the result. Why is that? Because they seek the result through wrong means, which is not the right path.' 'Fumi! If there are ascetics or Brahmins who hold right views and are fixed in those right views, and they practice with desire, or without desire, with both desire and without desire, or with neither desire nor without desire, engaging in right spiritual practices, they will certainly attain the result. Why is that? Because they seek the result through right means, which is the right path. Fumi! It is like someone who wants to obtain ghee, fills a container with curd, and churns it; they will certainly obtain ghee. Whether they have the intention of desire, no desire, both desire and no desire, or neither desire nor no desire, if they fill a container with curd and churn it, they will obtain ghee. Why is that? Because they seek ghee through the right method, churning curd. Similarly, Fumi! If there are ascetics or Brahmins who hold right views and are fixed in those right views, and they practice with desire, or without desire, with both desire and without desire, or with neither desire nor without desire, engaging in right spiritual practices, they will certainly attain the result. Why is that? Because they seek the result through right means, which is the right path.'

「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。浮彌！猶如有人慾得油者，以笮具盛沙，以冷水漬而取壓之，必不得油，無愿、愿無愿、非有愿非無愿人慾得油，以笮具盛沙，以冷水漬而取壓之，必不得油。所以者何？以邪求油，謂壓沙也。如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。

「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也。猶如有人慾得油者，以笮具盛麻子，以暖湯漬而取壓之，彼必得油，無愿、愿無愿、非有愿非無愿人慾得油，以笮具盛麻子，以暖湯漬而取壓之，彼必得油。所以者何？以正求油，謂壓麻子也。如是，浮彌！若有沙門、梵志正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也

『浮彌！如果有些沙門或婆羅門，持有邪見、並以此邪見為基礎進行修行，他們所作的願行，都是邪梵行，必定不會得到結果。無論是無愿、有愿、非有愿非無愿的修行，都是邪梵行，必定不會得到結果。這是為什麼呢？因為他們用邪道求取結果，這是沒有道理的。浮彌！就像有人想要得到油，卻用榨油的器具裝滿沙子，用冷水浸泡後進行壓榨，必定得不到油。無論是無愿、有愿、非有愿非無愿的人想要得到油，用榨油的器具裝滿沙子，用冷水浸泡後進行壓榨，必定得不到油。這是為什麼呢？因為他們用邪道求油，這是在壓榨沙子。同樣，浮彌！如果有些沙門或婆羅門，持有邪見、並以此邪見為基礎進行修行，他們所作的願行，都是邪梵行，必定不會得到結果。無論是無愿、有愿、非有愿非無愿的修行，都是邪梵行，必定不會得到結果。這是為什麼呢？因為他們用邪道求取結果，這是沒有道理的。』 『浮彌！如果有些沙門或婆羅門，持有正見、並以此正見為基礎進行修行，他們所作的願行，都是正梵行，必定會得到結果。無論是無愿、有愿、非有愿非無愿的修行，都是正梵行，必定會得到結果。這是為什麼呢？因為他們用正道求取結果，這是有道理的。就像有人想要得到油，用榨油的器具裝滿麻子，用溫水浸泡後進行壓榨，必定會得到油。無論是無愿、有愿、非有愿非無愿的人想要得到油，用榨油的器具裝滿麻子，用溫水浸泡後進行壓榨，必定會得到油。這是為什麼呢？因為他們用正道求油，這是在壓榨麻子。同樣，浮彌！如果有些沙門或婆羅門，持有正見、並以此正見為基礎進行修行，他們所作的願行，都是正梵行，必定會得到結果。無論是無愿、有愿、非有愿非無愿的修行，都是正梵行，必定會得到結果。這是為什麼呢？因為他們用正道求取結果，這是有道理的。』

'Fumi! If there are any ascetics or Brahmins who hold wrong views and base their practice on these wrong views, their vows and practices are wrong spiritual practices, and they will certainly not achieve results. Whether their practice is without desire, with desire, or neither with nor without desire, it is a wrong spiritual practice, and they will certainly not achieve results. Why is this? Because they seek results through wrong means, which is unreasonable. Fumi! It is like someone who wants to get oil, but fills the oil press with sand, soaks it in cold water, and then presses it. They will certainly not get oil. Whether a person without desire, with desire, or neither with nor without desire wants to get oil, if they fill the oil press with sand, soak it in cold water, and then press it, they will certainly not get oil. Why is this? Because they seek oil through wrong means, which is like pressing sand. Similarly, Fumi! If there are any ascetics or Brahmins who hold wrong views and base their practice on these wrong views, their vows and practices are wrong spiritual practices, and they will certainly not achieve results. Whether their practice is without desire, with desire, or neither with nor without desire, it is a wrong spiritual practice, and they will certainly not achieve results. Why is this? Because they seek results through wrong means, which is unreasonable.' 'Fumi! If there are any ascetics or Brahmins who hold right views and base their practice on these right views, their vows and practices are right spiritual practices, and they will certainly achieve results. Whether their practice is without desire, with desire, or neither with nor without desire, it is a right spiritual practice, and they will certainly achieve results. Why is this? Because they seek results through right means, which is reasonable. It is like someone who wants to get oil, fills the oil press with sesame seeds, soaks them in warm water, and then presses them. They will certainly get oil. Whether a person without desire, with desire, or neither with nor without desire wants to get oil, if they fill the oil press with sesame seeds, soak them in warm water, and then press them, they will certainly get oil. Why is this? Because they seek oil through right means, which is like pressing sesame seeds. Similarly, Fumi! If there are any ascetics or Brahmins who hold right views and base their practice on these right views, their vows and practices are right spiritual practices, and they will certainly achieve results. Whether their practice is without desire, with desire, or neither with nor without desire, it is a right spiritual practice, and they will certainly achieve results. Why is this? Because they seek results through right means, which is reasonable.'

「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。浮彌！猶如有人慾得火者，以濕木作火母，以濕鉆鉆，必不得火，無愿、愿無愿、非有愿非無愿人慾得火，以濕木作火母，以濕鉆鉆，必不得火。所以者何？以邪求火，謂鉆濕木也。如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無愿、愿無愿、非有愿非無願行邪梵行，必不得果。所以者何？以邪求果，謂無道也。

「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也。浮彌！猶如有人慾得火者，以燥木作火母，以燥鉆鉆，彼必得火，無愿、愿無愿、非有愿非無愿人慾得火，以燥木作火母，以燥鉆鉆，彼必得火。所以者何？以正求火，謂鉆燥木也。如是，浮彌！若有沙門、梵志正見、正見定，彼作願行行正梵行，彼必得果，無愿、愿無愿、非有愿非無願行正梵行，彼必得果。所以者何？以正求果，謂有道也

『浮彌！如果有些沙門或婆羅門，持有邪見、並以此邪見為基礎進行修行，他們通過願行、無願行、愿無願行、非有愿非無願行等方式進行邪梵行，必定不會得到結果。為什麼呢？因為他們用錯誤的方法追求結果，這就像沒有道路一樣。浮彌！就像有人想要得到火，卻用潮濕的木頭作為火母，用潮濕的鉆子去鉆，必定得不到火。無論他們是否抱有願望，或者沒有願望，或者既有願望又沒有願望，或者既非有願望也非沒有願望，如果他們用潮濕的木頭作為火母，用潮濕的鉆子去鉆，必定得不到火。為什麼呢？因為他們用錯誤的方法求火，就像鉆潮濕的木頭一樣。同樣，浮彌！如果有些沙門或婆羅門，持有邪見、並以此邪見為基礎進行修行，他們通過願行、無願行、愿無願行、非有愿非無願行等方式進行邪梵行，必定不會得到結果。為什麼呢？因為他們用錯誤的方法追求結果，這就像沒有道路一樣。』 『浮彌！如果有些沙門或婆羅門，持有正見、並以此正見為基礎進行修行，他們通過願行、無願行、愿無願行、非有愿非無願行等方式進行正梵行，必定會得到結果。為什麼呢？因為他們用正確的方法追求結果，這就像有道路一樣。浮彌！就像有人想要得到火，用乾燥的木頭作為火母，用乾燥的鉆子去鉆，必定能得到火。無論他們是否抱有願望，或者沒有願望，或者既有願望又沒有願望，或者既非有願望也非沒有願望，如果他們用乾燥的木頭作為火母，用乾燥的鉆子去鉆，必定能得到火。為什麼呢？因為他們用正確的方法求火，就像鉆乾燥的木頭一樣。同樣，浮彌！如果有些沙門或婆羅門，持有正見、並以此正見為基礎進行修行，他們通過願行、無願行、愿無願行、非有愿非無願行等方式進行正梵行，必定會得到結果。為什麼呢？因為他們用正確的方法追求結果，這就像有道路一樣。』

'Bhumi! If there are ascetics or Brahmins who hold wrong views and are fixed in those wrong views, and they practice the holy life with desire, without desire, with both desire and without desire, or with neither desire nor without desire, they will certainly not attain the result. Why is that? Because they seek the result by wrong means, which is like having no path. Bhumi! It is like someone who wants to obtain fire, but uses wet wood as the fire-mother and a wet drill to drill, they will certainly not obtain fire. Whether they have desire, or no desire, or both desire and no desire, or neither desire nor no desire, if they use wet wood as the fire-mother and a wet drill to drill, they will certainly not obtain fire. Why is that? Because they seek fire by wrong means, which is like drilling wet wood. Likewise, Bhumi! If there are ascetics or Brahmins who hold wrong views and are fixed in those wrong views, and they practice the holy life with desire, without desire, with both desire and without desire, or with neither desire nor without desire, they will certainly not attain the result. Why is that? Because they seek the result by wrong means, which is like having no path.' 'Bhumi! If there are ascetics or Brahmins who hold right views and are fixed in those right views, and they practice the holy life with desire, without desire, with both desire and without desire, or with neither desire nor without desire, they will certainly attain the result. Why is that? Because they seek the result by right means, which is like having a path. Bhumi! It is like someone who wants to obtain fire, and uses dry wood as the fire-mother and a dry drill to drill, they will certainly obtain fire. Whether they have desire, or no desire, or both desire and no desire, or neither desire nor no desire, if they use dry wood as the fire-mother and a dry drill to drill, they will certainly obtain fire. Why is that? Because they seek fire by right means, which is like drilling dry wood. Likewise, Bhumi! If there are ascetics or Brahmins who hold right views and are fixed in those right views, and they practice the holy life with desire, without desire, with both desire and without desire, or with neither desire nor without desire, they will certainly attain the result. Why is that? Because they seek the result by right means, which is like having a path.'

「浮彌！若汝為王童子說此四喻者，王童子聞已必大歡喜，供養于汝，盡其形壽，謂衣被、飲食、臥具、湯藥及餘種種諸生活具。」

尊者浮彌白曰：「世尊！我本未曾聞此四喻，何由得說？唯今始從世尊聞之。」

佛說如是。尊者浮彌及諸比丘，聞佛所說，歡喜奉行。

浮彌經第二竟(二千八十三字)

（一七四）中阿含心品受法經第三(第四分別誦)

爾時，世尊告諸比丘：「世間真實有四種受法。云何為四？或有受法現樂、當來受苦報，或有受法現苦、當來受樂報，或有受法現苦、當來亦受苦報，或有受法現樂、當來亦受樂報。

「云何受法現樂、當來受苦報？或有沙門、梵志，快莊嚴女共相娛樂，作如是說：『此沙門、梵志於欲見當來有何恐怖，有何災患，而斷于欲，施設斷欲？此快莊嚴于女身體樂更樂觸。』彼與此女共相娛樂，于中游戲，彼受此法，成具足已，身壞命終，趣至惡處，生地獄中，方作是念：『彼沙門、梵志於欲見此當來恐怖，見此災患故，斷于欲，施設斷欲。我等因欲、諍欲、緣欲故，受如是極苦、甚重苦也

『浮彌！如果你為王子講述這四個比喻，王子聽后一定會非常高興，並會在他有生之年供養你，包括衣服、食物、臥具、藥物以及其他各種生活用品。』 尊者浮彌回答說：『世尊！我本來沒有聽過這四個比喻，怎麼能說出來呢？我只是現在才從世尊這裡聽到的。』 佛陀這樣說道。尊者浮彌和眾比丘聽了佛陀所說，都歡喜地奉行。 《浮彌經》第二完（二千八十三字） （一七四）《中阿含心品受法經》第三（第四分別誦） 當時，世尊告訴眾比丘：『世間真實存在四種受法。哪四種呢？有的受法是現在快樂，將來受苦報；有的受法是現在受苦，將來受樂報；有的受法是現在受苦，將來也受苦報；有的受法是現在快樂，將來也受樂報。』 『什麼樣的受法是現在快樂，將來受苦報呢？有的沙門、婆羅門，與打扮艷麗的女子一同享樂，並這樣說：『這些沙門、婆羅門認為慾望在將來有什麼可怕的，有什麼災禍，才斷絕慾望，設定斷欲？這打扮艷麗的女子身體的快樂更令人快樂。』他們與這些女子一同享樂，在其中嬉戲，他們接受這種行為，完全沉溺其中，身壞命終后，墮入惡道，生在地獄中，才這樣想：『那些沙門、婆羅門看到慾望在將來有這樣的可怕，有這樣的災禍，所以才斷絕慾望，設定斷欲。我們因為慾望、爭奪慾望、執著慾望的緣故，才遭受如此極大的痛苦、非常沉重的痛苦啊！』

'Phumi! If you were to tell these four similes to the prince, the prince, having heard them, would surely be greatly delighted and would provide for you throughout his life, with robes, food, bedding, medicine, and various other necessities of life.' Venerable Phumi replied, 'World-Honored One! I have never heard these four similes before, how could I possibly speak of them? It is only now that I have heard them from the World-Honored One.' Thus spoke the Buddha. Venerable Phumi and the monks, having heard what the Buddha had said, joyfully practiced it. The second discourse of the Phumi Sutra is complete (2,083 words) (174) The third discourse of the 'Middle Length Discourses' on the 'Mind Section' - 'The Law of Experience' (The Fourth Recitation) Then, the World-Honored One addressed the monks, 'Truly, there are four kinds of experiences in the world. What are the four? There is an experience that is pleasant now but results in suffering in the future; there is an experience that is painful now but results in pleasure in the future; there is an experience that is painful now and also results in suffering in the future; and there is an experience that is pleasant now and also results in pleasure in the future.' 'What kind of experience is pleasant now but results in suffering in the future? Some ascetics and brahmins enjoy themselves with beautifully adorned women, saying, 'What terror or calamity do these ascetics and brahmins see in desire that they renounce it and establish its renunciation? The pleasure of the touch of the body of this beautifully adorned woman is even more pleasurable.' They enjoy themselves with these women, playing among them. Having fully indulged in this behavior, when their bodies break up and they die, they go to a bad place, are born in hell, and then think, 'Those ascetics and brahmins saw this future terror and calamity in desire, and therefore renounced it and established its renunciation. Because of desire, the struggle for desire, and attachment to desire, we suffer such extreme and heavy suffering!'

「猶春后月，日中極熱，有葛藤子，曰炙圯迸，墮一娑羅樹下。彼時，娑羅樹神因此故而生恐怖，於是，彼樹神若邊傍種子村神、村百穀藥木有親親朋友樹神，于種子見當來有恐怖、有災患故，便往至彼樹神所，而慰勞曰：『樹神勿怖！樹神勿怖！今此種子或為鹿食，或孔雀食，或風吹去，或村火燒，或野火燒，或敗壞不成種子。如是，樹神！汝得安隱。若此種子非為鹿食，非孔雀食，非風吹去，非村火燒，非野火燒，亦非敗壞不成種子，此種子不缺不穿，亦不剖坼，不為風、雨、日所中傷，得大雨漬，便速生也。』

「彼樹神而作是念：『以何等故？彼邊傍種子村神、村百穀藥木親親朋友樹神，于種子見當來有何恐怖？有何災患？而來慰勞我言：「樹神勿怖！樹神勿怖！樹神！此種子或為鹿食，或孔雀食，或風吹去，或村火燒，或野火燒，或敗壞不成種子。如是，樹神！汝得安隱。若此種子非為鹿食，非孔雀食，非風吹去，非村火燒，非野火燒，亦非敗壞不成種子，此種子不缺不穿，亦不剖坼，不為風、雨、日所中傷，得大雨漬，便速生也。」』成莖枝葉柔軟成節，觸體喜悅，此莖枝葉柔軟成節，觸體喜悅，樂更樂觸。此緣樹成大枝節葉，纏裹彼樹，覆蓋在上

『就像春后的月亮，正午時分酷熱難耐，有一種葛藤的種子，叫做炙圯迸，掉落在一棵娑羅樹下。當時，娑羅樹神因此感到恐懼，於是，這樹神就去拜訪那些與他親近的、在附近的種子村神、村莊百穀藥木的樹神朋友，因為看到種子預示著未來的恐懼和災難，便去安慰他說：『樹神不要害怕！樹神不要害怕！現在這顆種子可能會被鹿吃掉，或者被孔雀吃掉，或者被風吹走，或者被村裡的火燒掉，或者被野火燒掉，或者腐爛而不能發芽。這樣，樹神！你就可以安心了。如果這顆種子沒有被鹿吃掉，沒有被孔雀吃掉，沒有被風吹走，沒有被村裡的火燒掉，沒有被野火燒掉，也沒有腐爛而不能發芽，這顆種子沒有缺損，也沒有裂開，沒有被風、雨、太陽所傷害，得到大雨的浸潤，就會迅速生長。』 那樹神心想：『為什麼？那些附近的種子村神、村莊百穀藥木的樹神朋友，看到種子預示著未來有什麼恐懼？有什麼災難？而跑來安慰我說：「樹神不要害怕！樹神不要害怕！樹神！這顆種子可能會被鹿吃掉，或者被孔雀吃掉，或者被風吹走，或者被村裡的火燒掉，或者被野火燒掉，或者腐爛而不能發芽。這樣，樹神！你就可以安心了。如果這顆種子沒有被鹿吃掉，沒有被孔雀吃掉，沒有被風吹走，沒有被村裡的火燒掉，沒有被野火燒掉，也沒有腐爛而不能發芽，這顆種子沒有缺損，也沒有裂開，沒有被風、雨、太陽所傷害，得到大雨的浸潤，就會迅速生長。」』長出柔軟的莖枝葉，形成節，觸碰時令人愉悅，這柔軟的莖枝葉形成節，觸碰時令人愉悅，樂於更多地觸碰。因此，這藤蔓長成巨大的枝節葉，纏繞著那棵樹，覆蓋在上面。

'Like the moon after spring, the midday sun is extremely hot. There is a kudzu vine seed, called 'zhì yǐ bèng', which fell under a sal tree. At that time, the sal tree spirit felt fear because of this. Therefore, this tree spirit went to visit those close to him, the tree spirit friends of the nearby seed village gods, the village's hundred grains and medicinal plants, because they saw the seed foreshadowing future fear and disaster, and went to comfort him, saying: 'Tree spirit, do not be afraid! Tree spirit, do not be afraid! Now this seed may be eaten by deer, or eaten by peacocks, or blown away by the wind, or burned by the village fire, or burned by the wildfire, or rot and fail to sprout. In this way, tree spirit! You can be at ease. If this seed is not eaten by deer, not eaten by peacocks, not blown away by the wind, not burned by the village fire, not burned by the wildfire, and does not rot and fail to sprout, this seed is not missing, nor is it split, not harmed by wind, rain, or sun, and if it gets soaked by heavy rain, it will grow quickly.' The tree spirit thought: 'Why? What fear or disaster do those nearby seed village gods, the tree spirit friends of the village's hundred grains and medicinal plants, see in the seed that foreshadows the future? And why did they come to comfort me, saying: 「Tree spirit, do not be afraid! Tree spirit, do not be afraid! Tree spirit! This seed may be eaten by deer, or eaten by peacocks, or blown away by the wind, or burned by the village fire, or burned by the wildfire, or rot and fail to sprout. In this way, tree spirit! You can be at ease. If this seed is not eaten by deer, not eaten by peacocks, not blown away by the wind, not burned by the village fire, not burned by the wildfire, and does not rot and fail to sprout, this seed is not missing, nor is it split, not harmed by wind, rain, or sun, and if it gets soaked by heavy rain, it will grow quickly.」' It grows soft stems, branches, and leaves, forming nodes, which are pleasant to touch. These soft stems, branches, and leaves form nodes, which are pleasant to touch, and one enjoys touching them more. Therefore, this vine grows into huge branches and leaves, wrapping around that tree, covering it.

。覆蓋在上已，彼樹神方作是念：『彼邊傍種子村神、村百穀藥木親親朋友樹神，于種子見此當來恐怖，見此災患故，而來慰勞我言：「樹神勿怖！樹神勿怖！此種子或為鹿食，或孔雀食，或風吹去，或村火燒，或野火燒，或敗壞不成種子。如是，樹神！汝得安隱。若此種子非為鹿食，非孔雀食，非風吹去，非村火燒，非野火燒，亦非敗壞不成種子，此種子不缺不穿，亦不剖坼，不為風、雨、日所中傷，得大雨漬，便速生也。」我因種子、緣種子故，受此極苦甚重苦也。』

「如是，或有沙門、梵志，快莊嚴女共相娛樂，作如是說：『此沙門、梵志於欲見當來有何恐怖，有何災患，而斷于欲，施設斷欲？此快莊嚴于女身體樂更樂觸。』彼與此女共相娛樂，于中游戲，彼受此法，成具足已，身壞命終，趣至惡處，生地獄中，方作是念：『彼沙門、梵志於欲見此當來恐怖，見此災患故，斷于欲，施設斷欲。我等因欲、諍欲、緣欲故，受如是極苦甚重苦也。』是謂受法現樂、當來受苦報。

「云何受法現苦、當來受樂報？或有一自然重濁欲、重濁恚、重濁癡，彼數隨欲心，受苦憂戚，數隨恚心、癡心，受苦憂戚

現代漢語譯本：覆蓋在上面的樹神這樣想：『那邊附近的種子村神、村裡的百穀藥木親朋好友樹神，看到這顆種子將來的危險，看到這災禍，所以來安慰我說：「樹神不要害怕！樹神不要害怕！這顆種子或許會被鹿吃掉，或許會被孔雀吃掉，或許會被風吹走，或許會被村裡的火燒掉，或許會被野火燒掉，或許會腐爛而不能成為種子。這樣，樹神！你就可以安心了。如果這顆種子沒有被鹿吃掉，沒有被孔雀吃掉，沒有被風吹走，沒有被村裡的火燒掉，沒有被野火燒掉，也沒有腐爛而不能成為種子，這顆種子沒有缺損，也沒有裂開，沒有被風、雨、太陽所傷害，得到大雨的滋潤，就會很快生長。」我因為種子、爲了種子，才遭受如此極大的痛苦。』 『同樣，有些沙門、婆羅門，與打扮艷麗的女子一同享樂，會這樣說：『這些沙門、婆羅門看到慾望將來有什麼可怕的，有什麼災禍，才斷絕慾望，設定斷絕慾望？這打扮艷麗的女子身體的快樂更令人快樂。』他們與這女子一同享樂，在其中嬉戲，他們接受這種行為，完全沉溺其中，身死命終后，墮入惡道，生在地獄中，才這樣想：『那些沙門、婆羅門看到慾望將來有這種可怕的，看到這種災禍，所以斷絕慾望，設定斷絕慾望。我們因為慾望、爭奪慾望、爲了慾望，才遭受如此極大的痛苦。』這就是所謂的受法當下快樂，將來受苦報。 『什麼是受法當下受苦，將來受樂報呢？有些人天生就貪慾、嗔恚、愚癡很重，他們經常隨著貪慾的心，感受痛苦憂愁，經常隨著嗔恚的心、愚癡的心，感受痛苦憂愁。

English version: The tree spirit covering above thought thus: 『The seed village spirits nearby, the village's hundred grains, medicinal trees, close friends, and tree spirits, seeing the future danger of this seed, seeing this calamity, therefore come to comfort me, saying: 「Tree spirit, do not fear! Tree spirit, do not fear! This seed might be eaten by deer, or eaten by peacocks, or blown away by the wind, or burned by village fire, or burned by wildfire, or rot and not become a seed. Thus, tree spirit! You can be at peace. If this seed is not eaten by deer, not eaten by peacocks, not blown away by the wind, not burned by village fire, not burned by wildfire, and does not rot and not become a seed, this seed is not damaged, nor split, not harmed by wind, rain, or sun, and gets soaked by heavy rain, it will grow quickly.」 I, because of the seed, for the sake of the seed, suffer such extreme pain.』 『Similarly, some ascetics and Brahmins, enjoying themselves with beautifully adorned women, would say: 『What future terror, what calamity do these ascetics and Brahmins see in desire, that they renounce desire and establish the renunciation of desire? The pleasure of this beautifully adorned woman's body is even more pleasurable.』 They enjoy themselves with this woman, playing in it, they accept this behavior, completely indulging in it, after death, they fall into evil paths, born in hell, and then think: 『Those ascetics and Brahmins saw this future terror in desire, saw this calamity, therefore they renounced desire and established the renunciation of desire. We, because of desire, fighting for desire, for the sake of desire, suffer such extreme pain.』 This is what is called experiencing pleasure in the present, and suffering in the future. 『What is experiencing suffering in the present, and pleasure in the future? Some people are naturally heavy with greed, heavy with hatred, heavy with delusion, they often follow the mind of greed, experiencing pain and sorrow, often follow the mind of hatred, the mind of delusion, experiencing pain and sorrow.

。彼以苦以憂，盡其形壽，修行梵行，乃至啼泣墮淚，彼受此法，成具足已，身壞命終，必升善處，生於天中，是謂受法現苦、當來受樂報。

「云何受法現苦、當來亦受苦報？或有沙門、梵志裸形無衣，或以手為衣，或以葉為衣，或以珠為衣，或不以瓶取水，或不以櫆取水，不食刀杖劫抄之食，不食欺妄食，不自往，不遣信，不來尊，不善尊、不住尊。若有二人食，不在中食，不懷妊家食，不畜狗家食，家有糞蠅飛來而不食，不啖魚，不食肉，不飲酒，不飲惡水，或都不飲，學無飲行。或啖一口，以一口為足，或二、三、四，乃至七口，以七口為足。或食一得，以一得為足，或二、三、四，乃至七得，以七得為足。或日一食，以一食為足，或二、三、四、五、六、七日、半月、一月一食，以一食為足。或食菜茹，或食稗子，或食𣘤米，或食雜䵃，或食頭頭邏食，或食粗食。或至無事處，依于無事，或食根，或食果，或食自落果。或持連合衣，或持毛衣，或持頭舍衣，或持毛頭舍衣，或持全皮，或持穿皮，或持全穿皮。或持散發，或持編髮，或持散編髮，或有剃髮，或有剃鬚，或剃鬚發，或有拔髮，或有拔鬚，或拔鬚發。或住立斷坐，或修蹲行，或有臥刺，以刺為床，或有臥草，以草為床

現代漢語譯本：他以痛苦和憂愁，耗盡一生，修行清凈的行為，甚至哭泣流淚。他接受這樣的修行方式，一旦圓滿，身死命終后，必定升入善處，生於天界。這被稱為接受修行當下受苦，未來享受快樂的果報。 現代漢語譯本：『什麼是接受修行當下受苦，未來也受苦的果報呢？』有些沙門或婆羅門，裸露身體，不穿衣服，或者用手遮身，或者用樹葉遮身，或者用珠子遮身。他們不用瓶子取水，也不用瓢取水。他們不吃用刀杖搶奪來的食物，不吃欺騙得來的食物。他們不親自去乞食，不派人去乞食，不接受尊貴的供養，不接受不好的供養，不接受不穩定的供養。如果有人一起吃飯，他們不在中間吃。他們不在懷孕的婦女家吃飯，不在養狗的人家吃飯。如果一家有糞蠅飛來，他們就不在那裡吃飯。他們不吃魚，不吃肉，不喝酒，不喝髒水，或者完全不喝水，學習不飲水的修行。他們或者吃一口，以一口為滿足；或者吃兩口、三口、四口，乃至七口，以七口為滿足。或者吃一得，以一得為滿足；或者吃二得、三得、四得，乃至七得，以七得為滿足。或者一天吃一頓，以一頓為滿足；或者兩天、三天、四天、五天、六天、七天、半個月、一個月吃一頓，以一頓為滿足。或者吃蔬菜，或者吃稗子，或者吃穇米，或者吃雜糧，或者吃頭頭邏食，或者吃粗食。或者到無人的地方，依靠無人的地方生活。或者吃根，或者吃果，或者吃自然落下的果實。或者穿連在一起的衣服，或者穿毛衣，或者穿頭舍衣，或者穿毛頭舍衣，或者穿整張獸皮，或者穿破損的獸皮，或者穿破損的整張獸皮。或者散著頭髮，或者編著頭髮，或者散著又編著頭髮。或者剃掉頭髮，或者剃掉鬍鬚，或者剃掉鬍鬚和頭髮。或者拔掉頭髮，或者拔掉鬍鬚，或者拔掉鬍鬚和頭髮。或者站著不坐，或者修習蹲行，或者睡在刺上，以刺為床，或者睡在草上，以草為床。

English version: He, with suffering and sorrow, exhausts his life, practicing pure conduct, even to the point of weeping and shedding tears. He accepts this way of practice, and once perfected, upon the destruction of his body and the end of his life, he will surely ascend to a good place, being born in the heavens. This is called accepting the practice of present suffering, and in the future, enjoying the reward of happiness. English version: 'What is accepting the practice of present suffering, and in the future also receiving the reward of suffering?' Some ascetics or Brahmins are naked, without clothes, or use their hands as clothing, or use leaves as clothing, or use beads as clothing. They do not use a pot to draw water, nor do they use a ladle to draw water. They do not eat food seized by swords and staves, nor do they eat food obtained by deception. They do not go themselves to beg for food, nor do they send someone to beg for food. They do not accept honorable offerings, nor do they accept bad offerings, nor do they accept unstable offerings. If there are two people eating, they do not eat in the middle. They do not eat in the house of a pregnant woman, nor do they eat in the house of a dog owner. If a house has dung flies flying around, they do not eat there. They do not eat fish, nor do they eat meat, nor do they drink alcohol, nor do they drink dirty water, or they do not drink water at all, learning the practice of not drinking. They may eat one mouthful, being satisfied with one mouthful; or they may eat two, three, four, up to seven mouthfuls, being satisfied with seven mouthfuls. Or they may eat one 'de', being satisfied with one 'de'; or they may eat two, three, four, up to seven 'de', being satisfied with seven 'de'. Or they may eat once a day, being satisfied with one meal; or they may eat once every two, three, four, five, six, seven days, half a month, or a month, being satisfied with one meal. Or they may eat vegetables, or they may eat millet, or they may eat finger millet, or they may eat mixed grains, or they may eat 'toulouluo' food, or they may eat coarse food. Or they go to a deserted place, relying on the deserted place for life. Or they eat roots, or they eat fruits, or they eat naturally fallen fruits. Or they wear joined clothes, or they wear woolen clothes, or they wear 'toushe' clothes, or they wear woolen 'toushe' clothes, or they wear a whole animal skin, or they wear a torn animal skin, or they wear a torn whole animal skin. Or they have loose hair, or they have braided hair, or they have loose and braided hair. Or they shave their hair, or they shave their beard, or they shave their beard and hair. Or they pluck their hair, or they pluck their beard, or they pluck their beard and hair. Or they stand without sitting, or they practice squatting, or they sleep on thorns, using thorns as a bed, or they sleep on grass, using grass as a bed.

。或有事水，晝夜手抒。或有事火，竟昔燃之。或事日、月、尊祐大德，叉手向彼。如此之比，受無量苦，學煩熱行，彼受此法，成具足已，身壞命終，必至惡處，生地獄中，是謂受法現苦、當來亦受苦報。

「云何受法現樂、當來亦受樂報？或有一自然不重濁欲、不重濁恚、不重濁癡，彼不數隨欲心，受苦憂戚，不數隨恚心、癡心，受苦憂戚，彼以樂以喜，盡其形壽，修行梵行，乃至歡悅心。彼受此法，成具足已，五下分結盡，化生於彼而般涅槃，得不退法，不還此世。是謂受法現樂、當來亦受樂報。世間真實有是四種受法者，因此故說。」

受法經第三竟(一千五百八十三字)

（一七五）中阿含心品受法經第四(第四分別誦)

一時，佛游拘樓瘦劍磨瑟曇拘樓都邑。

爾時，世尊告諸比丘：「此世間如是欲、如是望、如是愛、如是樂、如是意，令不喜、不愛、不可法滅，喜、愛、可法生。彼如是欲、如是望、如是愛、如是樂、如是意，然不喜、不愛、不可法生，喜、愛、可法滅，此是癡法。我法甚深，難見、難覺、難達

現代漢語譯本：或者有人爲了水而奔波，日夜用手舀水；或者有人爲了火而忙碌，整天都在生火；或者有人崇拜太陽、月亮，尊敬有大德的人，雙手合十朝向他們。像這樣的人，遭受無量的痛苦，學習煩惱的熱惱行為。他們接受這樣的教法，一旦完全實踐，身壞命終后，必定墮入惡道，生於地獄之中。這就是所謂的接受教法，現世受苦，未來也受苦報。 現代漢語譯本：『什麼是接受教法，現世得樂，未來也得樂報呢？』或者有人天生不執著於強烈的慾望，不執著於強烈的嗔恨，不執著於強烈的愚癡。他們不經常隨順慾望的心，承受痛苦和憂愁；不經常隨順嗔恨和愚癡的心，承受痛苦和憂愁。他們以快樂和喜悅，盡其一生修行清凈的行為，乃至保持歡悅的心。他們接受這樣的教法，一旦完全實踐，斷除五下分結，化生於彼處而入涅槃，獲得不退轉的境界，不再返回這個世間。這就是所謂的接受教法，現世得樂，未來也得樂報。世間真實存在這四種接受教法的人，因此才這樣說。」 現代漢語譯本：《受法經》第三完（一千五百八十三字） 現代漢語譯本：（一七五）《中阿含心品受法經》第四（第四分別誦） 現代漢語譯本：一時，佛陀在拘樓瘦的劍磨瑟曇拘樓都邑游化。 現代漢語譯本：當時，世尊告訴諸比丘：『這世間有這樣的慾望、這樣的期望、這樣的愛戀、這樣的快樂、這樣的意念，使得不喜、不愛、不可法的滅除，而使喜、愛、可法的生起。』他們有這樣的慾望、這樣的期望、這樣的愛戀、這樣的快樂、這樣的意念，然而不喜、不愛、不可法的生起，而使喜、愛、可法的滅除，這是愚癡的法。我的教法甚深，難以見到、難以覺察、難以通達。

English version: 'Or some are busy with water, drawing it by hand day and night. Or some are busy with fire, burning it all day long. Or some worship the sun, moon, and respect those of great virtue, folding their hands towards them. Such people endure immeasurable suffering, learning the vexing practices of heat. Having received this teaching, once fully practiced, upon the destruction of their body and the end of their life, they will surely fall into evil realms, being born in hell. This is what is meant by receiving a teaching, experiencing suffering in the present, and also receiving the reward of suffering in the future.' English version: 'What is receiving a teaching, experiencing happiness in the present, and also receiving the reward of happiness in the future? Or some are naturally not attached to strong desires, not attached to strong hatred, not attached to strong delusion. They do not frequently follow the mind of desire, enduring pain and sorrow; they do not frequently follow the mind of hatred and delusion, enduring pain and sorrow. They, with joy and happiness, spend their entire life practicing pure conduct, even maintaining a joyful mind. Having received this teaching, once fully practiced, they eradicate the five lower fetters, are born there and attain Nirvana, gaining the state of non-regression, not returning to this world. This is what is meant by receiving a teaching, experiencing happiness in the present, and also receiving the reward of happiness in the future. In the world, there truly exist these four types of people who receive teachings, and therefore it is said thus.' English version: The third 'Receiving the Teaching Sutra' is complete (1583 words). English version: (175) The fourth 'Receiving the Teaching Sutra' of the 'Mind Chapter' in the Middle Length Discourses (Fourth Recitation Separately). English version: At one time, the Buddha was traveling in the Kuru country, in the city of Kammassadhamma of the Kurus. English version: At that time, the World Honored One said to the monks: 'In this world, there are such desires, such expectations, such attachments, such pleasures, such intentions, that cause the unliked, unloved, and unwholesome to cease, and cause the liked, loved, and wholesome to arise.' They have such desires, such expectations, such attachments, such pleasures, such intentions, yet the unliked, unloved, and unwholesome arise, and the liked, loved, and wholesome cease; this is the way of delusion. My teaching is profound, difficult to see, difficult to perceive, difficult to attain.

。如是我法甚深，難見、難覺、難達，不喜、不愛、不可法滅，喜、愛、可法生，是不癡法。

「世間真實有四種受法。云何為四？或有受法現樂、當來受苦報，或有受法現苦、當來受樂報，或有受法現苦、當來亦受苦報，或有受法現樂、當來亦受樂報。

「云何受法現樂、當來受苦報？或有一自樂自喜殺生，因殺生，生樂生喜，彼自樂自喜不與取、邪淫、妄言乃至邪見，因邪見，生樂生喜。如是身樂、心樂，不善從、不善生，不趣智、不趣覺、不趣涅槃，是謂受法現樂、當來受苦報。

「云何受法現苦、當來受樂報？或有一自苦自憂斷殺，因斷殺，生苦生憂，彼自苦自憂斷不與取、邪淫、妄言乃至斷邪見，因斷邪見，生苦生憂。如是身苦、心苦，善從、善生，趣智、趣覺、趣于涅槃，是謂受法現苦、當來受樂報。

「云何受法現苦、當來亦受苦報？或有一自苦自憂殺生，因殺生，生苦生憂，彼自苦自憂不與取、邪淫、妄言乃至邪見，因邪見生苦、生憂。如是身苦、心苦，不善從、不善生，不趣智、不趣覺、不趣涅槃，是謂受法現苦、當來亦受苦報

現代漢語譯本：我的教法如此深奧，難以見到、難以覺察、難以通達，不喜好、不愛慕、不可使法滅絕，喜好、愛慕、可使法產生，這是不愚癡的法。 世間真實存在四種感受的法則。哪四種呢？有感受的法則現在是快樂的，將來會承受痛苦的果報；有感受的法則現在是痛苦的，將來會承受快樂的果報；有感受的法則現在是痛苦的，將來也會承受痛苦的果報；有感受的法則現在是快樂的，將來也會承受快樂的果報。 什麼叫做感受的法則現在是快樂的，將來會承受痛苦的果報呢？有的人自己喜歡、自己高興地殺生，因為殺生，產生快樂和喜悅，他自己喜歡、自己高興地偷盜、邪淫、妄語乃至邪見，因為邪見，產生快樂和喜悅。像這樣身體快樂、內心快樂，是從不善的行為而來、由不善的行為產生，不趨向智慧、不趨向覺悟、不趨向涅槃，這就是所謂的感受的法則現在是快樂的，將來會承受痛苦的果報。 什麼叫做感受的法則現在是痛苦的，將來會承受快樂的果報呢？有的人自己痛苦、自己憂愁地斷絕殺生，因為斷絕殺生，產生痛苦和憂愁，他自己痛苦、自己憂愁地斷絕偷盜、邪淫、妄語乃至斷絕邪見，因為斷絕邪見，產生痛苦和憂愁。像這樣身體痛苦、內心痛苦，是從善的行為而來、由善的行為產生，趨向智慧、趨向覺悟、趨向涅槃，這就是所謂的感受的法則現在是痛苦的，將來會承受快樂的果報。 什麼叫做感受的法則現在是痛苦的，將來也會承受痛苦的果報呢？有的人自己痛苦、自己憂愁地殺生，因為殺生，產生痛苦和憂愁，他自己痛苦、自己憂愁地偷盜、邪淫、妄語乃至邪見，因為邪見，產生痛苦和憂愁。像這樣身體痛苦、內心痛苦，是從不善的行為而來、由不善的行為產生，不趨向智慧、不趨向覺悟、不趨向涅槃，這就是所謂的感受的法則現在是痛苦的，將來也會承受痛苦的果報。

English version: My Dharma is so profound, difficult to see, difficult to perceive, difficult to attain, not liked, not loved, the Dharma cannot be extinguished, liked, loved, the Dharma can be generated, this is the Dharma of non-delusion. In the world, there are truly four kinds of laws of feeling. What are the four? There are laws of feeling that are pleasant now, but will receive a painful retribution in the future; there are laws of feeling that are painful now, but will receive a pleasant retribution in the future; there are laws of feeling that are painful now, and will also receive a painful retribution in the future; there are laws of feeling that are pleasant now, and will also receive a pleasant retribution in the future. What is meant by a law of feeling that is pleasant now, but will receive a painful retribution in the future? There is someone who enjoys and delights in killing, and because of killing, they experience pleasure and joy. They enjoy and delight in stealing, sexual misconduct, false speech, and even wrong views, and because of wrong views, they experience pleasure and joy. Such bodily pleasure and mental pleasure arise from unwholesome actions, do not lead to wisdom, do not lead to enlightenment, and do not lead to Nirvana. This is what is meant by a law of feeling that is pleasant now, but will receive a painful retribution in the future. What is meant by a law of feeling that is painful now, but will receive a pleasant retribution in the future? There is someone who suffers and grieves when they abstain from killing, and because of abstaining from killing, they experience suffering and grief. They suffer and grieve when they abstain from stealing, sexual misconduct, false speech, and even wrong views, and because of abstaining from wrong views, they experience suffering and grief. Such bodily suffering and mental suffering arise from wholesome actions, lead to wisdom, lead to enlightenment, and lead to Nirvana. This is what is meant by a law of feeling that is painful now, but will receive a pleasant retribution in the future. What is meant by a law of feeling that is painful now, and will also receive a painful retribution in the future? There is someone who suffers and grieves when they kill, and because of killing, they experience suffering and grief. They suffer and grieve when they steal, engage in sexual misconduct, false speech, and even wrong views, and because of wrong views, they experience suffering and grief. Such bodily suffering and mental suffering arise from unwholesome actions, do not lead to wisdom, do not lead to enlightenment, and do not lead to Nirvana. This is what is meant by a law of feeling that is painful now, and will also receive a painful retribution in the future.

「云何受法現樂、當來亦受樂報？或有一自樂自喜斷殺，因斷殺，生樂生喜，彼自樂自喜斷不與取、邪淫、妄言乃至斷邪見，因斷邪見，生樂生喜。如是身樂、心樂，善從、善生，趣智、趣覺、趣于涅槃，是謂受法現樂當來亦受樂報。

「若有受法現樂、當來受苦報，彼癡者不知如真，此受法現樂、當來受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅。猶如阿摩尼藥，一分好色香味，然雜以毒，或有人為病故服，服時好色香味，可口而不傷咽，服已在腹，便不成藥。如是此受法現樂、當來受苦報，彼癡者不知如真，此受法現樂、當來受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。

「若有受法現苦、當來受樂報，彼癡者不知如真，此受法現苦、當來受樂報，不知如真已，便不習行而斷之，不習行斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。

「若有受法現苦、當來亦受苦報，彼癡者不知如真，此受法現苦、當來亦受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅

『如何受持佛法能使今生快樂，來世也受快樂的果報呢？』有這樣一種人，他自己樂於並歡喜地斷除殺生，因為斷除殺生，而產生快樂和歡喜；他自己樂於並歡喜地斷除不與取（偷盜）、邪淫、妄語，乃至斷除邪見，因為斷除邪見，而產生快樂和歡喜。像這樣，身心都感到快樂，善行由此而生，趨向智慧、覺悟，最終趨向涅槃，這就是受持佛法今生快樂，來世也受快樂果報的情況。 『如果受持佛法今生快樂，來世卻受苦報，』這種愚癡的人不能如實地瞭解真相。因為不能如實地瞭解這種受持佛法今生快樂，來世卻受苦報的真相，他們就習慣性地不斷地去做，習慣性地不斷地去做之後，就會不喜悅、不愛樂、不接受正法，而喜悅、愛樂、接受正法的心就會消失。這就好比阿摩尼藥，一部分顏色、香味都很好，但卻摻雜了毒藥。有人因為生病而服用，服用時覺得顏色、香味都很好，入口也不傷喉嚨，但服下後在腹中，就不能發揮藥效了。同樣，這種受持佛法今生快樂，來世卻受苦報的情況，愚癡的人不能如實地瞭解真相。因為不能如實地瞭解這種受持佛法今生快樂，來世卻受苦報的真相，他們就習慣性地不斷地去做，習慣性地不斷地去做之後，就會不喜悅、不愛樂、不接受正法，而喜悅、愛樂、接受正法的心就會消失，這就是愚癡的行為。 『如果受持佛法今生受苦，來世卻受快樂的果報，』這種愚癡的人不能如實地瞭解真相。因為不能如實地瞭解這種受持佛法今生受苦，來世卻受快樂果報的真相，他們就不去修行並斷絕它。不去修行並斷絕它之後，就會不喜悅、不愛樂、不接受正法，而喜悅、愛樂、接受正法的心就會消失，這就是愚癡的行為。 『如果受持佛法今生受苦，來世也受苦報，』這種愚癡的人不能如實地瞭解真相。因為不能如實地瞭解這種受持佛法今生受苦，來世也受苦報的真相，他們就習慣性地不斷地去做，習慣性地不斷地去做之後，就會不喜悅、不愛樂、不接受正法，而喜悅、愛樂、接受正法的心就會消失。

'How does one practice the Dharma such that one experiences happiness in the present and also receives the reward of happiness in the future?' There is a person who, by their own accord, delights in and rejoices in abstaining from killing. Because of abstaining from killing, they experience happiness and joy. They, by their own accord, delight in and rejoice in abstaining from taking what is not given (stealing), sexual misconduct, false speech, and even abstaining from wrong views. Because of abstaining from wrong views, they experience happiness and joy. In this way, both body and mind feel happiness, good deeds arise from this, leading to wisdom, enlightenment, and ultimately to Nirvana. This is what it means to practice the Dharma and experience happiness in the present and also receive the reward of happiness in the future. 'If one practices the Dharma and experiences happiness in the present, but receives the reward of suffering in the future,' such a foolish person does not understand the truth as it is. Because they do not understand the truth of this practice of the Dharma that brings happiness in the present but suffering in the future, they habitually continue to do it. Having habitually continued to do it, they will not be pleased, will not love, and will not accept the true Dharma, and the mind that is pleased, loves, and accepts the true Dharma will disappear. This is like the Amoni medicine, one part of which has good color and fragrance, but is mixed with poison. Someone takes it because of illness. When taking it, it has good color and fragrance, and it does not hurt the throat, but after being taken into the stomach, it cannot function as medicine. Similarly, in this case of practicing the Dharma that brings happiness in the present but suffering in the future, the foolish person does not understand the truth as it is. Because they do not understand the truth of this practice of the Dharma that brings happiness in the present but suffering in the future, they habitually continue to do it. Having habitually continued to do it, they will not be pleased, will not love, and will not accept the true Dharma, and the mind that is pleased, loves, and accepts the true Dharma will disappear. This is foolish behavior. 'If one practices the Dharma and experiences suffering in the present, but receives the reward of happiness in the future,' such a foolish person does not understand the truth as it is. Because they do not understand the truth of this practice of the Dharma that brings suffering in the present but the reward of happiness in the future, they do not practice it and cut it off. Having not practiced it and cut it off, they will not be pleased, will not love, and will not accept the true Dharma, and the mind that is pleased, loves, and accepts the true Dharma will disappear. This is foolish behavior. 'If one practices the Dharma and experiences suffering in the present, and also receives the reward of suffering in the future,' such a foolish person does not understand the truth as it is. Because they do not understand the truth of this practice of the Dharma that brings suffering in the present and also the reward of suffering in the future, they habitually continue to do it. Having habitually continued to do it, they will not be pleased, will not love, and will not accept the true Dharma, and the mind that is pleased, loves, and accepts the true Dharma will disappear.

。猶如大小便，複雜以毒，或有人為病故服，服時惡色臭無味，不可口而傷咽，服已在腹便不成藥。如是此受法現苦、當來亦受苦報，彼癡者不知如真，此受法現苦、當來亦受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。

「若有受法現樂、當來亦受樂報，彼癡者不知如真，此受法現樂、當來亦受樂報，不知如真已，便不習行而斷之，不習行斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。彼習行法不知如真，不習行法不知如真，習行法不知如真，不習行法不知如真已，不習行法習，習行法不習，不習行法習，習行法不習已，便不喜，不愛、不可法生，喜、愛、可法滅，是謂癡法。

「若有受法現樂、當來受苦報，彼慧者知如真，此受法現樂、當來受苦報，知如真已，便不習行而斷之，不習行斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。若有受法現苦、當來受樂報，彼慧者知如真，此受法現苦、當來受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅。猶如大小便和若干種藥，或有人為病故服，服時惡色臭無味，不可口而傷咽，服已在腹便成藥

現代漢語譯本：就像大小便一樣，複雜且有毒，或者有人因為生病而服用，服用時顏色難看、氣味難聞、沒有味道，難以入口且傷喉嚨，服用后在腹中卻能成為藥物。如果這樣，這種感受當下會帶來痛苦，未來也會承受痛苦的果報，那些愚癡的人不明白這個道理，這種感受當下會帶來痛苦，未來也會承受痛苦的果報，不明白這個道理之後，就習慣性地不斷去做，習慣性地不斷去做之後，就會不喜歡、不愛、不可接受的法產生，喜歡、愛、可接受的法滅亡，這就是所謂的愚癡之法。 如果有一種感受當下帶來快樂，未來也會承受快樂的果報，那些愚癡的人不明白這個道理，這種感受當下帶來快樂，未來也會承受快樂的果報，不明白這個道理之後，就不習慣性地停止去做，不習慣性地停止去做之後，就會不喜歡、不愛、不可接受的法產生，喜歡、愛、可接受的法滅亡，這就是所謂的愚癡之法。他們對於習慣性地去做的事情不明白真相，對於不習慣性地去做的事情也不明白真相，對於習慣性地去做的事情不明白真相，對於不習慣性地去做的事情也不明白真相之後，不習慣性地去做的事情反而去做，習慣性地去做的事情反而不做，不習慣性地去做的事情反而去做，習慣性地去做的事情反而不做之後，就會不喜歡、不愛、不可接受的法產生，喜歡、愛、可接受的法滅亡，這就是所謂的愚癡之法。 如果有一種感受當下帶來快樂，未來卻會承受痛苦的果報，那些有智慧的人明白這個道理，這種感受當下帶來快樂，未來卻會承受痛苦的果報，明白這個道理之後，就不習慣性地停止去做，不習慣性地停止去做之後，就會喜歡、愛、可接受的法產生，不喜歡、不愛、不可接受的法滅亡，這就是所謂的智慧之法。如果有一種感受當下帶來痛苦，未來卻會承受快樂的果報，那些有智慧的人明白這個道理，這種感受當下帶來痛苦，未來卻會承受快樂的果報，明白這個道理之後，就習慣性地不斷去做，習慣性地不斷去做之後，就會喜歡、愛、可接受的法產生，不喜歡、不愛、不可接受的法滅亡。就像大小便和若干種藥，或有人因為生病而服用，服用時顏色難看、氣味難聞、沒有味道，難以入口且傷喉嚨，服用后在腹中卻能成為藥物。

English version: It's like feces and urine, complex and poisonous, or someone takes it because of illness. When taking it, it has a bad color, a bad smell, and no taste. It's unpalatable and hurts the throat. After taking it, it becomes medicine in the stomach. If this is the case, this feeling will bring suffering in the present and will also bear the fruit of suffering in the future. Those who are foolish do not understand this truth. This feeling brings suffering in the present and will also bear the fruit of suffering in the future. After not understanding this truth, they habitually continue to do it. After habitually continuing to do it, they will dislike, not love, and unacceptable dharmas will arise, and liked, loved, and acceptable dharmas will cease. This is called the dharma of foolishness. If there is a feeling that brings happiness in the present and will also bear the fruit of happiness in the future, those who are foolish do not understand this truth. This feeling brings happiness in the present and will also bear the fruit of happiness in the future. After not understanding this truth, they do not habitually stop doing it. After not habitually stopping doing it, they will dislike, not love, and unacceptable dharmas will arise, and liked, loved, and acceptable dharmas will cease. This is called the dharma of foolishness. They do not understand the truth about things they habitually do, nor do they understand the truth about things they do not habitually do. After not understanding the truth about things they habitually do and not understanding the truth about things they do not habitually do, they do the things they do not habitually do, and they do not do the things they habitually do. After doing the things they do not habitually do and not doing the things they habitually do, they will dislike, not love, and unacceptable dharmas will arise, and liked, loved, and acceptable dharmas will cease. This is called the dharma of foolishness. If there is a feeling that brings happiness in the present but will bear the fruit of suffering in the future, those who are wise understand this truth. This feeling brings happiness in the present but will bear the fruit of suffering in the future. After understanding this truth, they do not habitually stop doing it. After not habitually stopping doing it, liked, loved, and acceptable dharmas will arise, and disliked, unloved, and unacceptable dharmas will cease. This is called the dharma of wisdom. If there is a feeling that brings suffering in the present but will bear the fruit of happiness in the future, those who are wise understand this truth. This feeling brings suffering in the present but will bear the fruit of happiness in the future. After understanding this truth, they habitually continue to do it. After habitually continuing to do it, liked, loved, and acceptable dharmas will arise, and disliked, unloved, and unacceptable dharmas will cease. It's like feces and urine and several kinds of medicine, or someone takes it because of illness. When taking it, it has a bad color, a bad smell, and no taste. It's unpalatable and hurts the throat. After taking it, it becomes medicine in the stomach.

。如是此受法現苦、當來受樂報，彼慧者知如真，此受法現苦、當來受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。

「若有受法現苦、當來亦受苦報，彼慧者知如真，此受法現苦、當來亦受苦報，知如真已，便不習行而斷之，不習行斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。若有受法現樂、當來亦受樂報，彼慧者知如真，此受法現樂、當來亦受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅。猶如酥、蜜和若干種藥，或有人為病故服，服時好色香味，可口而不傷咽，服已在腹便成藥。如是此受法現樂、當來亦受樂報，彼慧者知如真，此受法現樂、當來亦受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。彼習行法知如真，不習行法知如真，習行法知如真，不習行法知如真已，便習行法習，不習行法不習，習行法習，不習行法不習已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。世間真實有是四種受法者，因此故說。」

現代漢語譯本：如果有一種感受，當下體驗是痛苦的，未來會帶來快樂的果報，有智慧的人會如實地知道這種情況。當他如實知道這種感受當下是痛苦的，未來會帶來快樂的果報后，就會持續不斷地修習這種行為。當他持續不斷地修習這種行為后，就會產生對善法的歡喜、愛樂和認可，而對不善法的厭惡、不愛和不認可就會消失。這被稱為智慧之法。 如果有一種感受，當下體驗是痛苦的，未來也會帶來痛苦的果報，有智慧的人會如實地知道這種情況。當他如實知道這種感受當下是痛苦的，未來也會帶來痛苦的果報后，就會停止修習這種行為。當他停止修習這種行為后，就會產生對善法的歡喜、愛樂和認可，而對不善法的厭惡、不愛和不認可就會消失。這被稱為智慧之法。如果有一種感受，當下體驗是快樂的，未來也會帶來快樂的果報，有智慧的人會如實地知道這種情況。當他如實知道這種感受當下是快樂的，未來也會帶來快樂的果報后，就會持續不斷地修習這種行為。當他持續不斷地修習這種行為后，就會產生對善法的歡喜、愛樂和認可，而對不善法的厭惡、不愛和不認可就會消失。這就像酥油、蜂蜜和若干種藥物混合在一起，有人因為生病而服用，服用時感覺色香味俱佳，入口不傷喉嚨，服用后在腹中就變成了藥物。同樣，如果有一種感受，當下體驗是快樂的，未來也會帶來快樂的果報，有智慧的人會如實地知道這種情況。當他如實知道這種感受當下是快樂的，未來也會帶來快樂的果報后，就會持續不斷地修習這種行為。當他持續不斷地修習這種行為后，就會產生對善法的歡喜、愛樂和認可，而對不善法的厭惡、不愛和不認可就會消失。這被稱為智慧之法。當他如實知道應該修習的行為，如實知道不應該修習的行為，如實知道應該修習的行為，如實知道不應該修習的行為后，就會修習應該修習的行為，不修習不應該修習的行為。當他修習應該修習的行為，不修習不應該修習的行為后，就會產生對善法的歡喜、愛樂和認可，而對不善法的厭惡、不愛和不認可就會消失。這被稱為智慧之法。世間真實存在這四種感受，因此才這樣說。

English version: If there is a feeling that is presently painful but will result in future happiness, the wise person knows this as it truly is. Having known this feeling as it truly is—that it is presently painful but will result in future happiness—they will continuously practice it. Having continuously practiced it, joy, love, and acceptance of the good will arise, while dislike, lack of love, and non-acceptance of the bad will cease. This is called the law of wisdom. If there is a feeling that is presently painful and will also result in future pain, the wise person knows this as it truly is. Having known this feeling as it truly is—that it is presently painful and will also result in future pain—they will cease practicing it. Having ceased practicing it, joy, love, and acceptance of the good will arise, while dislike, lack of love, and non-acceptance of the bad will cease. This is called the law of wisdom. If there is a feeling that is presently pleasant and will also result in future happiness, the wise person knows this as it truly is. Having known this feeling as it truly is—that it is presently pleasant and will also result in future happiness—they will continuously practice it. Having continuously practiced it, joy, love, and acceptance of the good will arise, while dislike, lack of love, and non-acceptance of the bad will cease. This is like ghee, honey, and various medicines mixed together; someone takes it for illness, and while taking it, it has good color, flavor, and aroma, is palatable and does not hurt the throat, and after being taken, it becomes medicine in the stomach. Similarly, if there is a feeling that is presently pleasant and will also result in future happiness, the wise person knows this as it truly is. Having known this feeling as it truly is—that it is presently pleasant and will also result in future happiness—they will continuously practice it. Having continuously practiced it, joy, love, and acceptance of the good will arise, while dislike, lack of love, and non-acceptance of the bad will cease. This is called the law of wisdom. When they know as it truly is the practices that should be practiced, and know as it truly is the practices that should not be practiced, and know as it truly is the practices that should be practiced, and know as it truly is the practices that should not be practiced, they will practice the practices that should be practiced and not practice the practices that should not be practiced. Having practiced the practices that should be practiced and not practiced the practices that should not be practiced, joy, love, and acceptance of the good will arise, while dislike, lack of love, and non-acceptance of the bad will cease. This is called the law of wisdom. These four kinds of feelings truly exist in the world, and therefore it is said.

受法經第四竟(一千五百七十五字)

中阿含經卷第四十五(六千二百九十五字)

中阿含經卷第四十六

（一七六）心品行禪經第五(第四分別誦)

爾時，世尊告諸比丘：「世間真實有四種行禪者。云何為四？或有行禪者熾盛而謂衰退，或有行禪者衰退而謂熾盛，或有行禪者衰退則知衰退如真，或有行禪者熾盛則知熾盛如真。

「云何行禪者熾盛而謂衰退？彼行禪者離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼心修習正思，則從初禪趣第二禪，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失初禪，滅定也。』彼行禪者不知如真，『我心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「複次，行禪者覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼心修習正思，從第二禪趣第三禪，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失第二禪，滅定也

《受法經》第四完（一千五百七十五字） 《中阿含經》卷第四十五（六千二百九十五字） 《中阿含經》卷第四十六 （一七六）心品行禪經第五（第四分別誦） 當時，世尊告訴眾比丘：『世間真實有四種行禪者。哪四種呢？或者有行禪者狀態熾盛卻認為自己衰退，或者有行禪者狀態衰退卻認為自己熾盛，或者有行禪者狀態衰退則如實知道自己衰退，或者有行禪者狀態熾盛則如實知道自己熾盛。』 『什麼叫做行禪者狀態熾盛卻認為自己衰退呢？這位行禪者遠離慾望、遠離邪惡不善之法，有覺、有觀，因遠離（欲）而生喜樂，成就初禪而住。他修習正思，便從初禪進入第二禪，這是更殊勝的寂靜。這位行禪者便這樣想：『我的心離開了原來的狀態，轉向其他地方，失去了初禪，禪定也消失了。』這位行禪者不如實知道，『我的心修習正思，快樂而寂靜，便從初禪進入第二禪，這是更殊勝的寂靜。』他不如實知道后，就好像退轉了一樣，心便失去了禪定，像這樣的行禪者就是狀態熾盛卻認為自己衰退。 『再者，行禪者覺、觀已經止息，內心平靜、一心專注，沒有覺、沒有觀，由禪定而生喜樂，成就第二禪而住。他修習正思，從第二禪進入第三禪，這是更殊勝的寂靜。這位行禪者便這樣想：『我的心離開了原來的狀態，轉向其他地方，失去了第二禪，禪定也消失了。

The fourth chapter of the 'Sutra on Receiving the Dharma' is complete (1,575 characters). The forty-fifth scroll of the 'Madhyama Agama Sutra' (6,295 characters). The forty-sixth scroll of the 'Madhyama Agama Sutra'. (176) The fifth 'Sutra on the Practice of Meditation' in the Mind Chapter (the fourth section of recitation). At that time, the World Honored One addressed the monks, saying: 'Truly, there are four kinds of meditators in the world. What are the four? There are meditators who are flourishing but think they are declining, there are meditators who are declining but think they are flourishing, there are meditators who are declining and know they are declining as it truly is, and there are meditators who are flourishing and know they are flourishing as it truly is.' 'What is it to be a meditator who is flourishing but thinks they are declining? This meditator, having detached from desires and unwholesome states, with initial thought and sustained thought, born of detachment, experiences joy and happiness, and dwells in the attainment of the first dhyana. When they cultivate right thought, they proceed from the first dhyana to the second dhyana, which is a superior tranquility. This meditator then thinks: 『My mind has left its original state and gone elsewhere, I have lost the first dhyana, and the samadhi has vanished.』 This meditator does not know as it truly is, 『My mind, cultivating right thought, is joyful and tranquil, and proceeds from the first dhyana to the second dhyana, which is a superior tranquility.』 Not knowing as it truly is, they seem to regress, and their mind loses samadhi. Such a meditator is flourishing but thinks they are declining. 'Furthermore, a meditator, with the cessation of initial and sustained thought, with inner tranquility and one-pointedness, without initial or sustained thought, born of samadhi, experiences joy and happiness, and dwells in the attainment of the second dhyana. When they cultivate right thought, they proceed from the second dhyana to the third dhyana, which is a superior tranquility. This meditator then thinks: 『My mind has left its original state and gone elsewhere, I have lost the second dhyana, and the samadhi has vanished.』

。』彼行禪者不知如真，『我心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「複次，行禪者離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼心修習正思，從第三禪趣第四禪，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失第三禪，滅定也。』彼行禪者不知如真，『我心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「複次，行禪者樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游，彼心修習正思，從第四禪趣無量空處，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失第四禪，滅定也。』彼行禪者不知如真，『我心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「複次，行禪者度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游，彼心修習正思，從無量空處趣無量識處，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失無量空處，滅定也

現代漢語譯本：此外，那位修行禪定的人不瞭解實情，認為『我的心修習正念，快樂平靜，從第二禪進入第三禪，這是更殊勝的平靜。』他因為不瞭解實情，就會從這種狀態退轉，心意便失去安定。像這樣修禪的人，反而會從興盛走向衰退。 現代漢語譯本：再者，修行禪定的人捨棄喜悅的慾望，以無所求的心態遊走，正念正知地感受身體的快樂，這被聖人稱為聖潔的捨棄，是安住于念和快樂的空寂狀態，從而成就第三禪。他的心修習正念，從第三禪進入第四禪，這是更殊勝的平靜。這位修行禪定的人便會這樣想：『我的心離開了原本的狀態，轉向了其他地方，失去了第三禪，進入了滅定的狀態。』這位修行禪定的人不瞭解實情，認為『我的心修習正念，快樂平靜，從第三禪進入第四禪，這是更殊勝的平靜。』他因為不瞭解實情，就會從這種狀態退轉，心意便失去安定。像這樣修禪的人，反而會從興盛走向衰退。 現代漢語譯本：再者，修行禪定的人滅除了樂受和苦受，喜悅和憂愁也早已滅除，達到不苦不樂、舍念清凈的狀態，從而成就第四禪。他的心修習正念，從第四禪進入無量空處，這是更殊勝的平靜。這位修行禪定的人便會這樣想：『我的心離開了原本的狀態，轉向了其他地方，失去了第四禪，進入了滅定的狀態。』這位修行禪定的人不瞭解實情，認為『我的心修習正念，快樂平靜，從第四禪進入無量空處，這是更殊勝的平靜。』他因為不瞭解實情，就會從這種狀態退轉，心意便失去安定。像這樣修禪的人，反而會從興盛走向衰退。 現代漢語譯本：再者，修行禪定的人超越了一切色想，滅除了有對想，不再思念各種不同的想法，達到無量虛空，從而成就無量空處。他的心修習正念，從無量空處進入無量識處，這是更殊勝的平靜。這位修行禪定的人便會這樣想：『我的心離開了原本的狀態，轉向了其他地方，失去了無量空處，進入了滅定的狀態。』

English version: Furthermore, that meditator, not knowing the truth, thinks, 'My mind, practicing right thought, is joyful and peaceful. Moving from the second jhana to the third jhana is a superior peace.' Because he does not know the truth, he regresses from that state, and his mind loses its stability. Such a meditator, who was flourishing, is said to decline. English version: Moreover, a meditator, having abandoned the desire for joy, wanders without seeking, with right mindfulness and right knowledge, experiencing bodily pleasure, which is said by the noble ones to be a holy abandonment, a dwelling in mindfulness and pleasure, and emptiness, thus attaining the third jhana. His mind, practicing right thought, moves from the third jhana to the fourth jhana, which is a superior peace. That meditator then thinks, 'My mind has left its original state and moved elsewhere, losing the third jhana and entering cessation.' That meditator, not knowing the truth, thinks, 'My mind, practicing right thought, is joyful and peaceful. Moving from the third jhana to the fourth jhana is a superior peace.' Because he does not know the truth, he regresses from that state, and his mind loses its stability. Such a meditator, who was flourishing, is said to decline. English version: Furthermore, a meditator, having extinguished pleasure and pain, and having already extinguished joy and sorrow, attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, thus attaining the fourth jhana. His mind, practicing right thought, moves from the fourth jhana to the sphere of infinite space, which is a superior peace. That meditator then thinks, 'My mind has left its original state and moved elsewhere, losing the fourth jhana and entering cessation.' That meditator, not knowing the truth, thinks, 'My mind, practicing right thought, is joyful and peaceful. Moving from the fourth jhana to the sphere of infinite space is a superior peace.' Because he does not know the truth, he regresses from that state, and his mind loses its stability. Such a meditator, who was flourishing, is said to decline. English version: Furthermore, a meditator, having transcended all perceptions of form, having extinguished perceptions of resistance, and no longer thinking of various thoughts, reaches infinite space, thus attaining the sphere of infinite space. His mind, practicing right thought, moves from the sphere of infinite space to the sphere of infinite consciousness, which is a superior peace. That meditator then thinks, 'My mind has left its original state and moved elsewhere, losing the sphere of infinite space and entering cessation.'

。』彼行禪者不知如真，『我心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「複次，行禪者度一切無量空處，無量識，是無量識處成就游，彼心修習正思，從無量識處趣無所有處，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失無量識處，滅定也。』彼行禪者不知如真，『我心修習正思，快樂息寂，從無量識處趣無所有處，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「複次，行禪者度一切無量識處，無所有，是無所有處成就游，彼心修習正思，從無所有處趣非有想非無想處，是勝息寂。彼行禪者便作是念：『我心離本相，更趣余處，失無所有處，滅定也。』彼行禪者不知如真，『我心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。』彼不知如真已，于如退轉，意便失定，如是行禪者熾盛而謂衰退。

「云何行禪者衰退而謂熾盛？彼行禪者離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼思余小想，修習第二禪道，彼行禪者便作是念：『我心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂

『那位禪修者不瞭解實情，認為「我的心修習正念，快樂而平靜，從無邊虛空處進入無邊識處，這是更勝一籌的平靜。」他因為不瞭解實情，便從實情退轉，心意也因此失去安定。這樣的禪修者，本應是精進的，卻反而認為自己是在衰退。

『再者，禪修者超越一切無邊虛空處和無邊識處，成就於無邊識處。他的心修習正念，從無邊識處進入無所有處，這是更勝一籌的平靜。這位禪修者便會這樣想：「我的心離開了原來的狀態，進入了另一個境界，失去了無邊識處，進入了滅定。」這位禪修者不瞭解實情，認為「我的心修習正念，快樂而平靜，從無邊識處進入無所有處，這是更勝一籌的平靜。」他因為不瞭解實情，便從實情退轉，心意也因此失去安定。這樣的禪修者，本應是精進的，卻反而認為自己是在衰退。

『再者，禪修者超越一切無邊識處和無所有處，成就於無所有處。他的心修習正念，從無所有處進入非想非非想處，這是更勝一籌的平靜。這位禪修者便會這樣想：「我的心離開了原來的狀態，進入了另一個境界，失去了無所有處，進入了滅定。」這位禪修者不瞭解實情，認為「我的心修習正念，快樂而平靜，從無所有處進入非想非非想處，這是更勝一籌的平靜。」他因為不瞭解實情，便從實情退轉，心意也因此失去安定。這樣的禪修者，本應是精進的，卻反而認為自己是在衰退。

『什麼樣的禪修者是衰退卻認為自己是精進呢？這位禪修者遠離慾望、遠離不善之法，有覺、有觀，因遠離而生喜樂，成就初禪。他思慮其他微小的想法，修習二禪之道。這位禪修者便會這樣想：「我的心修習正念，快樂而平靜，從初禪進入二禪，這是更勝一籌的平靜。」

'That meditator, not knowing the truth, thinks, 'My mind, practicing right mindfulness, is joyful and peaceful. Moving from the realm of infinite space to the realm of infinite consciousness is a superior peace.' Because he does not know the truth, he regresses from the truth, and his mind loses its stability. Such a meditator, who should be progressing, instead thinks he is declining.

'Furthermore, a meditator transcends all realms of infinite space and infinite consciousness, achieving the realm of infinite consciousness. His mind, practicing right mindfulness, moves from the realm of infinite consciousness to the realm of nothingness, which is a superior peace. This meditator then thinks, 'My mind has left its original state and entered another realm, losing the realm of infinite consciousness and entering cessation.' This meditator, not knowing the truth, thinks, 'My mind, practicing right mindfulness, is joyful and peaceful. Moving from the realm of infinite consciousness to the realm of nothingness is a superior peace.' Because he does not know the truth, he regresses from the truth, and his mind loses its stability. Such a meditator, who should be progressing, instead thinks he is declining.

'Furthermore, a meditator transcends all realms of infinite consciousness and nothingness, achieving the realm of nothingness. His mind, practicing right mindfulness, moves from the realm of nothingness to the realm of neither perception nor non-perception, which is a superior peace. This meditator then thinks, 'My mind has left its original state and entered another realm, losing the realm of nothingness and entering cessation.' This meditator, not knowing the truth, thinks, 'My mind, practicing right mindfulness, is joyful and peaceful. Moving from the realm of nothingness to the realm of neither perception nor non-perception is a superior peace.' Because he does not know the truth, he regresses from the truth, and his mind loses its stability. Such a meditator, who should be progressing, instead thinks he is declining.

'What kind of meditator is declining but thinks he is progressing? This meditator, having abandoned desires and unwholesome states, with initial and sustained thought, experiences joy and pleasure born of detachment, achieving the first jhana. He contemplates other minor thoughts, practicing the path to the second jhana. This meditator then thinks, 'My mind, practicing right mindfulness, is joyful and peaceful. Moving from the first jhana to the second jhana is a superior peace.'

。』彼行禪者不知如真，『寧可思厭相應想入初禪，不應思余小想入第二禪。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「複次，行禪者覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼思余小想，修習第三禪道，彼行禪者便作是念：『我心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。』彼行禪者不知如真，『寧可思厭相應想入第二禪，不應思余小想入第三禪。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「複次，行禪者離於喜欲，舍無求游，正念正智而身覺樂。謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼思余小想，修習第四禪道，彼行禪者便作是念：『我心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。』彼行禪者不知如真，『寧可思厭相應想入第三禪，不應思余小想入第四禪。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「複次，行禪者樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼思余小想，修習無量空處道，彼行禪者便作是念：『我心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂

現代漢語譯本：『那位修行禪定的人不瞭解實情，心想：『寧可思惟與厭離相應的想法進入初禪，不應思惟其他微小的想法進入第二禪。』他因為不瞭解實情，沒有覺察到自己的心，就失去了禪定，這樣修行禪定的人反而衰退，卻自以為是精進。 現代漢語譯本：『再者，修行禪定的人覺和觀已經止息，內心平靜，一心專注，沒有覺和觀，禪定生起喜悅和快樂，成就並安住于第二禪。他思惟其他微小的想法，修習進入第三禪的道路，這位修行禪定的人就想：『我的心修習正確的思惟，快樂平靜，從第二禪進入第三禪，這是更殊勝的平靜。』這位修行禪定的人不瞭解實情，心想：『寧可思惟與厭離相應的想法進入第二禪，不應思惟其他微小的想法進入第三禪。』他因為不瞭解實情，沒有覺察到自己的心，就失去了禪定，這樣修行禪定的人反而衰退，卻自以為是精進。 現代漢語譯本：『再者，修行禪定的人遠離了喜悅的慾望，捨棄了無所求的安住，以正念正知覺知身體的快樂。這就是聖人所說、聖人所捨棄的，安住于念和快樂的空寂狀態，成就並安住于第三禪。他思惟其他微小的想法，修習進入第四禪的道路，這位修行禪定的人就想：『我的心修習正確的思惟，快樂平靜，從第三禪進入第四禪，這是更殊勝的平靜。』這位修行禪定的人不瞭解實情，心想：『寧可思惟與厭離相應的想法進入第三禪，不應思惟其他微小的想法進入第四禪。』他因為不瞭解實情，沒有覺察到自己的心，就失去了禪定，這樣修行禪定的人反而衰退，卻自以為是精進。 現代漢語譯本：『再者，修行禪定的人滅除了快樂和痛苦，喜悅和憂愁原本已經滅除，達到不苦不樂、捨棄、正念、清凈的狀態，成就並安住于第四禪。他思惟其他微小的想法，修習進入無量空處的道路，這位修行禪定的人就想：『我的心修習正確的思惟，快樂平靜，從第四禪進入無量空處，這是更殊勝的平靜。』

English version: 'That meditator, not knowing the truth, thinks: 『It is better to contemplate thoughts associated with aversion to enter the first jhana, and not to contemplate other minor thoughts to enter the second jhana.』 Because he does not know the truth, he does not perceive his own mind and loses his concentration. Thus, the meditator declines but thinks he is progressing. English version: 'Furthermore, a meditator, having ceased thought and examination, with inner tranquility and one-pointedness, without thought and examination, with joy and happiness born of concentration, attains and abides in the second jhana. He contemplates other minor thoughts, practicing the path to the third jhana. This meditator then thinks: 『My mind, practicing right thought, is happy and tranquil. Moving from the second jhana to the third jhana is a superior tranquility.』 This meditator, not knowing the truth, thinks: 『It is better to contemplate thoughts associated with aversion to enter the second jhana, and not to contemplate other minor thoughts to enter the third jhana.』 Because he does not know the truth, he does not perceive his own mind and loses his concentration. Thus, the meditator declines but thinks he is progressing. English version: 'Furthermore, a meditator, having abandoned the desire for joy, abiding in equanimity without seeking, with mindfulness and clear comprehension, experiences bodily pleasure. This is what the noble ones speak of, what the noble ones abandon, abiding in mindfulness, pleasure, and emptiness, attaining and abiding in the third jhana. He contemplates other minor thoughts, practicing the path to the fourth jhana. This meditator then thinks: 『My mind, practicing right thought, is happy and tranquil. Moving from the third jhana to the fourth jhana is a superior tranquility.』 This meditator, not knowing the truth, thinks: 『It is better to contemplate thoughts associated with aversion to enter the third jhana, and not to contemplate other minor thoughts to enter the fourth jhana.』 Because he does not know the truth, he does not perceive his own mind and loses his concentration. Thus, the meditator declines but thinks he is progressing. English version: 'Furthermore, a meditator, having extinguished pleasure and pain, and having previously extinguished joy and sorrow, attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, attaining and abiding in the fourth jhana. He contemplates other minor thoughts, practicing the path to the sphere of infinite space. This meditator then thinks: 『My mind, practicing right thought, is happy and tranquil. Moving from the fourth jhana to the sphere of infinite space is a superior tranquility.』

。』彼行禪者不知如真，『寧可思厭相應想入第四禪，不應思余小想入無量空處。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「複次，行禪者度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼思余小想，修習無量識處道，彼行禪者便作是念：『我心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。』彼行禪者不知如真，『寧可思厭相應想入無量空處，不應思余小想入無量識處。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「複次，行禪者度一切無量空處，無量識處，是無量識處成就游。彼思余小想，修習無所有處道，彼行禪者便作是念：『我心修習正思，快樂息寂，從無量識處趣至無所有處，是勝息寂。』彼行禪者不知如真，『寧可思厭相應想入無量識處，不應思余小想入無所有處。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「複次，行禪者度一切無量識處，無所有，是無所有處成就游。彼思余小想，修習非有想非無想處道，彼行禪者便作是念：『我心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂

現代漢語譯本：『那位修行禪定的人不瞭解實情，他想：『寧可思惟與厭離相應的想法進入第四禪，不應該思惟其他微小的想法而進入無量空處。』他因為不瞭解實情，沒有覺察到自己的心，就失去了禪定，這樣的修行禪定者反而衰退卻自以為是精進。 現代漢語譯本：『再者，修行禪定的人超越一切色想，滅除有對想，不念各種各樣的想法，達到無量空，成就無量空處。他思惟其他微小的想法，修習無量識處的道路，這位修行禪定的人就想：『我的心修習正確的思惟，快樂而寂靜，從無量空處進入無量識處，這是更殊勝的寂靜。』這位修行禪定的人不瞭解實情，他想：『寧可思惟與厭離相應的想法進入無量空處，不應該思惟其他微小的想法而進入無量識處。』他因為不瞭解實情，沒有覺察到自己的心，就失去了禪定，這樣的修行禪定者反而衰退卻自以為是精進。 現代漢語譯本：『再者，修行禪定的人超越一切無量空處，達到無量識處，成就無量識處。他思惟其他微小的想法，修習無所有處的道路，這位修行禪定的人就想：『我的心修習正確的思惟，快樂而寂靜，從無量識處進入無所有處，這是更殊勝的寂靜。』這位修行禪定的人不瞭解實情，他想：『寧可思惟與厭離相應的想法進入無量識處，不應該思惟其他微小的想法而進入無所有處。』他因為不瞭解實情，沒有覺察到自己的心，就失去了禪定，這樣的修行禪定者反而衰退卻自以為是精進。 現代漢語譯本：『再者，修行禪定的人超越一切無量識處，達到無所有處，成就無所有處。他思惟其他微小的想法，修習非有想非無想處的道路，這位修行禪定的人就想：『我的心修習正確的思惟，快樂而寂靜，從無所有處進入非有想非無想處，這是更殊勝的寂靜。』

English version: 'That meditator, not knowing the truth, thinks: 『It is better to contemplate thoughts associated with aversion and enter the fourth dhyana, rather than contemplate other minor thoughts and enter the sphere of infinite space.』 Because he does not know the truth, he does not perceive his own mind and loses his concentration. Such a meditator declines while thinking he is progressing. English version: 'Furthermore, a meditator, having transcended all perceptions of form, having extinguished perceptions of resistance, not attending to various perceptions, reaches infinite space, and dwells in the attainment of the sphere of infinite space. He contemplates other minor thoughts, and cultivates the path to the sphere of infinite consciousness. This meditator then thinks: 『My mind, cultivating right thought, is joyful and peaceful. Moving from the sphere of infinite space to the sphere of infinite consciousness is a superior peace.』 This meditator, not knowing the truth, thinks: 『It is better to contemplate thoughts associated with aversion and enter the sphere of infinite space, rather than contemplate other minor thoughts and enter the sphere of infinite consciousness.』 Because he does not know the truth, he does not perceive his own mind and loses his concentration. Such a meditator declines while thinking he is progressing. English version: 'Furthermore, a meditator, having transcended all spheres of infinite space, reaches the sphere of infinite consciousness, and dwells in the attainment of the sphere of infinite consciousness. He contemplates other minor thoughts, and cultivates the path to the sphere of nothingness. This meditator then thinks: 『My mind, cultivating right thought, is joyful and peaceful. Moving from the sphere of infinite consciousness to the sphere of nothingness is a superior peace.』 This meditator, not knowing the truth, thinks: 『It is better to contemplate thoughts associated with aversion and enter the sphere of infinite consciousness, rather than contemplate other minor thoughts and enter the sphere of nothingness.』 Because he does not know the truth, he does not perceive his own mind and loses his concentration. Such a meditator declines while thinking he is progressing. English version: 'Furthermore, a meditator, having transcended all spheres of infinite consciousness, reaches the sphere of nothingness, and dwells in the attainment of the sphere of nothingness. He contemplates other minor thoughts, and cultivates the path to the sphere of neither perception nor non-perception. This meditator then thinks: 『My mind, cultivating right thought, is joyful and peaceful. Moving from the sphere of nothingness to the sphere of neither perception nor non-perception is a superior peace.』

。』彼行禪者不知如真，『寧可思厭相應想入無所有處，不應思余小想入非有想非無想處。』彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。

「云何行禪者衰退則知衰退如真？彼行禪者所行、所相、所標，度一切無所有處，非有想非無想，是非有想非無想處成就游。彼不受此行，不念此，相、標，唯行無所有處相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失非有想非無想處，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「複次，行禪者所行、所相、所標，度一切無量識處，無所有，是無所有處成就游。彼不受此行，不念此相、標，唯行無量識處相應念想本所行。彼行禪者便作是念：『我心離本相，更趣余處，失無所有處，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「複次，行禪者所行、所相、所標，度一切無量空處，無量識，是無量識處成就游。彼不受此行，不念此相、標，唯行無量空處相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失無量識處，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真

現代漢語譯本：'那位修行禪定的人如果不能如實地瞭解實情，就會想：『我寧願思惟與厭離相應的想法，進入無所有處，也不應該思惟其他微小的想法，進入非有想非無想處。』他因為不能如實地瞭解實情，在沒有察覺到自己內心變化的情況下就失去了禪定。這樣的修行禪定者，實際上是在衰退，卻自以為是在精進。 現代漢語譯本：'那麼，修行禪定的人如何才能如實地知道自己正在衰退呢？當這位修行禪定者所行、所觀、所專注的目標，超越了一切無所有處，達到非有想非無想處，並安住於此境界時，他不再執著于這種修行，不再思念這種境界和目標，而是隻專注于與無所有處相應的念頭和想法，並退回到原來的狀態。這時，這位修行禪定者就會意識到：『我的心已經離開了原來的境界，轉向了其他地方，失去了非有想非無想處，禪定也因此消失了。』當他如實地知道這種情況后，就不會因此而退縮，心也不會失去禪定。這樣的修行禪定者，才能如實地知道自己正在衰退。 現代漢語譯本：'再者，修行禪定的人所行、所觀、所專注的目標，超越了一切無量識處，達到無所有處，並安住於此境界時，他不再執著于這種修行，不再思念這種境界和目標，而是隻專注于與無量識處相應的念頭和想法，並退回到原來的狀態。這時，這位修行禪定者就會意識到：『我的心已經離開了原來的境界，轉向了其他地方，失去了無所有處，禪定也因此消失了。』當他如實地知道這種情況后，就不會因此而退縮，心也不會失去禪定。這樣的修行禪定者，才能如實地知道自己正在衰退。 現代漢語譯本：'再者，修行禪定的人所行、所觀、所專注的目標，超越了一切無量空處，達到無量識處，並安住於此境界時，他不再執著于這種修行，不再思念這種境界和目標，而是隻專注于與無量空處相應的念頭和想法，並退回到原來的狀態。這時，這位修行禪定者就會意識到：『我的心已經離開了原來的境界，轉向了其他地方，失去了無量識處，禪定也因此消失了。』當他如實地知道這種情況后，就不會因此而退縮，心也不會失去禪定。這樣的修行禪定者，才能如實地知道自己正在衰退。'

English version: 'If that meditator does not know the truth as it is, he will think: 『I would rather contemplate thoughts corresponding to aversion and enter the sphere of nothingness, and should not contemplate other minor thoughts and enter the sphere of neither perception nor non-perception.』 Because he does not know the truth as it is, he loses his concentration without realizing the change in his mind. Such a meditator is actually declining, but thinks he is progressing. English version: 'How does a meditator know that he is declining as it is? When that meditator』s practice, contemplation, and focus surpass all the sphere of nothingness, reach the sphere of neither perception nor non-perception, and abide in this state, he no longer clings to this practice, no longer thinks of this state and goal, but only focuses on the thoughts and ideas corresponding to the sphere of nothingness, and returns to the original state. At this time, this meditator will realize: 『My mind has left the original state and turned to other places, lost the sphere of neither perception nor non-perception, and the concentration has therefore disappeared.』 When he knows this situation as it is, he will not retreat because of it, and his mind will not lose concentration. Such a meditator can know that he is declining as it is. English version: 'Furthermore, when a meditator』s practice, contemplation, and focus surpass all the sphere of infinite consciousness, reach the sphere of nothingness, and abide in this state, he no longer clings to this practice, no longer thinks of this state and goal, but only focuses on the thoughts and ideas corresponding to the sphere of infinite consciousness, and returns to the original state. At this time, this meditator will realize: 『My mind has left the original state and turned to other places, lost the sphere of nothingness, and the concentration has therefore disappeared.』 When he knows this situation as it is, he will not retreat because of it, and his mind will not lose concentration. Such a meditator can know that he is declining as it is. English version: 'Furthermore, when a meditator』s practice, contemplation, and focus surpass all the sphere of infinite space, reach the sphere of infinite consciousness, and abide in this state, he no longer clings to this practice, no longer thinks of this state and goal, but only focuses on the thoughts and ideas corresponding to the sphere of infinite space, and returns to the original state. At this time, this meditator will realize: 『My mind has left the original state and turned to other places, lost the sphere of infinite consciousness, and the concentration has therefore disappeared.』 When he knows this situation as it is, he will not retreat because of it, and his mind will not lose concentration. Such a meditator can know that he is declining as it is.'

「複次，行禪者所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼不受此行，不念此相、標，唯行色樂相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失無量空處，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「複次，行禪者所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼不受此行，不念此相、標，唯行第三禪相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失第四禪，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「複次，行禪者所行、所相、所標，離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼不受此行，不念此相、標，唯行第二禪相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失第三禪，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「複次，行禪者所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游

『再者，禪修者所行、所觀、所專注的，是超越一切色想，滅除有對想，不念各種雜想，進入無邊虛空，成就無量空處。他不再執著于這種修行，不再思念這種境界和專注點，只是執著于與色界樂相應的念想，導致退失。這位禪修者便會這樣想：『我的心離開了原本的狀態，轉向其他地方，失去了無量空處，進入了滅定。』他如實地知道這種情況后，不會因此退轉，心意不會失去禪定。像這樣的禪修者，如果衰退，就會如實地知道自己衰退了。 『再者，禪修者所行、所觀、所專注的，是樂的滅盡、苦的滅盡，喜和憂早已滅除，達到不苦不樂、舍、念、清凈，成就第四禪。他不再執著于這種修行，不再思念這種境界和專注點，只是執著于與第三禪相應的念想，導致退失。這位禪修者便會這樣想：『我的心離開了原本的狀態，轉向其他地方，失去了第四禪，進入了滅定。』他如實地知道這種情況后，不會因此退轉，心意不會失去禪定。像這樣的禪修者，如果衰退，就會如實地知道自己衰退了。 『再者，禪修者所行、所觀、所專注的，是遠離喜欲，捨棄一切追求，以正念正知覺知身體的快樂，這是聖者所說、聖者所捨棄的，是念、樂的安住、空，成就第三禪。他不再執著于這種修行，不再思念這種境界和專注點，只是執著于與第二禪相應的念想，導致退失。這位禪修者便會這樣想：『我的心離開了原本的狀態，轉向其他地方，失去了第三禪，進入了滅定。』他如實地知道這種情況后，不會因此退轉，心意不會失去禪定。像這樣的禪修者，如果衰退，就會如實地知道自己衰退了。 『再者，禪修者所行、所觀、所專注的，是覺和觀的止息，內心平靜、一心專注，無覺無觀，由禪定而生喜樂，成就第二禪。

'Furthermore, the practice, the perception, and the focus of a meditator are to transcend all perceptions of form, extinguish perceptions of resistance, not dwell on various thoughts, and enter into boundless space, thus achieving the sphere of infinite space. He no longer clings to this practice, no longer thinks of this state and focus, but only clings to thoughts associated with the pleasure of the form realm, leading to regression. This meditator then thinks: 『My mind has left its original state, turned to other places, lost the sphere of infinite space, and entered cessation.』 Having truly understood this, he does not regress, and his mind does not lose its concentration. Such a meditator, if he declines, truly knows that he has declined. 'Furthermore, the practice, the perception, and the focus of a meditator are the cessation of pleasure, the cessation of pain, the cessation of joy and sorrow, reaching a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, thus achieving the fourth jhana. He no longer clings to this practice, no longer thinks of this state and focus, but only clings to thoughts associated with the third jhana, leading to regression. This meditator then thinks: 『My mind has left its original state, turned to other places, lost the fourth jhana, and entered cessation.』 Having truly understood this, he does not regress, and his mind does not lose its concentration. Such a meditator, if he declines, truly knows that he has declined. 'Furthermore, the practice, the perception, and the focus of a meditator are to be detached from joy and desire, to abandon all seeking, to be mindful and aware of the pleasure of the body, which is said by the noble ones, abandoned by the noble ones, and is the dwelling of mindfulness, pleasure, and emptiness, thus achieving the third jhana. He no longer clings to this practice, no longer thinks of this state and focus, but only clings to thoughts associated with the second jhana, leading to regression. This meditator then thinks: 『My mind has left its original state, turned to other places, lost the third jhana, and entered cessation.』 Having truly understood this, he does not regress, and his mind does not lose its concentration. Such a meditator, if he declines, truly knows that he has declined. 'Furthermore, the practice, the perception, and the focus of a meditator are the cessation of thought and examination, inner tranquility, one-pointedness of mind, without thought or examination, with joy and pleasure born of concentration, thus achieving the second jhana.'

。彼不受此行，不念此相、標，唯行初禪相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失第二禪，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「複次，行禪者所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼不受此行，不念此相、標，唯行欲樂相應念想本退具，彼行禪者便作是念：『我心離本相，更趣余處，失初禪，滅定也。』彼知如真已，于如不退，意不失定，如是行禪者衰退則知衰退如真。

「云何行禪者熾盛則知熾盛如真？彼行禪者離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。彼行禪者便作是念：『我心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。

「複次，行禪者覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游，彼心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。彼行禪者便作是念：『我心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真

現代漢語譯本：他不會執著于這種修行，不思念這種狀態和目標，只是專注于與初禪相應的念頭，並保持退轉的準備。這位禪修者會這樣想：『我的心離開了原本的狀態，轉向了其他地方，失去了二禪，進入了滅定。』他如實地知道這種情況后，不會因此退轉，心也不會失去禪定。像這樣修禪的人，如果退步了，就會如實地知道自己退步了。 其次，禪修者所修行的、所專注的、所追求的，是遠離慾望、遠離邪惡和不善之法，有覺、有觀，由遠離而生喜樂，從而成就並安住于初禪。他不會執著于這種修行，不思念這種狀態和目標，只是專注于與欲樂相應的念頭，並保持退轉的準備。這位禪修者會這樣想：『我的心離開了原本的狀態，轉向了其他地方，失去了初禪，進入了滅定。』他如實地知道這種情況后，不會因此退轉，心也不會失去禪定。像這樣修禪的人，如果退步了，就會如實地知道自己退步了。 那麼，禪修者如何如實地知道自己正在進步呢？這位禪修者遠離慾望、遠離邪惡和不善之法，有覺、有觀，由遠離而生喜樂，從而成就並安住于初禪。他的心修習正思，快樂而平靜，於是從初禪進入二禪，這是更勝一籌的平靜。這位禪修者會這樣想：『我的心修習正思，快樂而平靜，於是從初禪進入二禪，這是更勝一籌的平靜。』他如實地知道這種情況后，就會覺察到自己的心，而不會失去禪定。像這樣修禪的人，如果進步了，就會如實地知道自己進步了。 其次，禪修者覺觀已息，內心平靜、專注，無覺無觀，由禪定而生喜樂，從而成就並安住於二禪。他的心修習正思，快樂而平靜，從二禪進入三禪，這是更勝一籌的平靜。這位禪修者會這樣想：『我的心修習正思，快樂而平靜，從二禪進入三禪，這是更勝一籌的平靜。』他如實地知道這種情況后，就會覺察到自己的心，而不會失去禪定。像這樣修禪的人，如果進步了，就會如實地知道自己進步了。

English version: He does not adhere to this practice, nor does he dwell on this state or goal, but only focuses on the thoughts corresponding to the first jhana, and remains prepared for regression. This meditator thinks: 『My mind has left its original state, turned elsewhere, lost the second jhana, and entered cessation.』 Having truly known this, he does not regress, and his mind does not lose its concentration. Thus, a meditator who regresses knows his regression as it truly is. Furthermore, what the meditator practices, focuses on, and aims for is detachment from desire, evil, and unwholesome states, with initial and sustained thought, joy and happiness born of detachment, thus achieving and abiding in the first jhana. He does not adhere to this practice, nor does he dwell on this state or goal, but only focuses on the thoughts corresponding to sensual pleasure, and remains prepared for regression. This meditator thinks: 『My mind has left its original state, turned elsewhere, lost the first jhana, and entered cessation.』 Having truly known this, he does not regress, and his mind does not lose its concentration. Thus, a meditator who regresses knows his regression as it truly is. How does a meditator truly know when he is progressing? This meditator, detached from desire, evil, and unwholesome states, with initial and sustained thought, joy and happiness born of detachment, thus achieves and abides in the first jhana. His mind cultivates right thought, joyful and peaceful, and thus progresses from the first jhana to the second jhana, which is a superior peace. This meditator thinks: 『My mind cultivates right thought, joyful and peaceful, and thus progresses from the first jhana to the second jhana, which is a superior peace.』 Having truly known this, he is aware of his mind and does not lose his concentration. Thus, a meditator who progresses knows his progress as it truly is. Furthermore, the meditator, with the cessation of initial and sustained thought, with inner tranquility and one-pointedness, without initial and sustained thought, with joy and happiness born of concentration, thus achieves and abides in the second jhana. His mind cultivates right thought, joyful and peaceful, and progresses from the second jhana to the third jhana, which is a superior peace. This meditator thinks: 『My mind cultivates right thought, joyful and peaceful, and progresses from the second jhana to the third jhana, which is a superior peace.』 Having truly known this, he is aware of his mind and does not lose his concentration. Thus, a meditator who progresses knows his progress as it truly is.

「複次，行禪者離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。彼行禪者便作是念：『我心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。

「複次，行禪者樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。彼行禪者便作是念：『我心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。

「複次，行禪者度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。彼行禪者便作是念：『我心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。

「複次，行禪者度一切無量空處，無量識，是無量識處成就游。彼心修習正思，快樂息寂，從無量識處趣無所有處，是勝息寂

『再者，禪修者捨棄喜悅和慾望，以無所求的心態遊走，保持正念和正智，感受身體的快樂，這被稱為聖者所說、聖者所捨棄的、念、樂的安住、空，從而成就並游于第三禪。他的心修習正思，快樂平靜，從第三禪進入第四禪，這是更勝一籌的平靜。這位禪修者便會這樣想：『我的心修習正思，快樂平靜，從第三禪進入第四禪，這是更勝一籌的平靜。』當他如實地知道這一點后，便能覺察到自己的心而不會失去禪定，如此禪修者如果禪定熾盛，便能如實地知道禪定熾盛。 『再者，禪修者滅除快樂和痛苦，喜悅和憂愁也早已滅除，達到不苦不樂、捨棄、正念、清凈的狀態，從而成就並游于第四禪。他的心修習正思，快樂平靜，從第四禪進入無量空處，這是更勝一籌的平靜。這位禪修者便會這樣想：『我的心修習正思，快樂平靜，從第四禪進入無量空處，這是更勝一籌的平靜。』當他如實地知道這一點后，便能覺察到自己的心而不會失去禪定，如此禪修者如果禪定熾盛，便能如實地知道禪定熾盛。 『再者，禪修者超越一切色想，滅除有對想，不再思念各種各樣的想法，達到無量虛空，從而成就並游于無量空處。他的心修習正思，快樂平靜，從無量空處進入無量識處，這是更勝一籌的平靜。這位禪修者便會這樣想：『我的心修習正思，快樂平靜，從無量空處進入無量識處，這是更勝一籌的平靜。』當他如實地知道這一點后，便能覺察到自己的心而不會失去禪定，如此禪修者如果禪定熾盛，便能如實地知道禪定熾盛。 『再者，禪修者超越一切無量空處，達到無量識，從而成就並游于無量識處。他的心修習正思，快樂平靜，從無量識處進入無所有處，這是更勝一籌的平靜。

'Furthermore, a meditator, having abandoned joy and desire, wanders with a mind free from seeking, with mindfulness and clear comprehension, experiencing bodily pleasure, which is said by the noble ones, abandoned by the noble ones, abiding in mindfulness, pleasure, and emptiness, thus attaining and abiding in the third jhana. His mind, practicing right thought, finds joy and tranquility, and from the third jhana proceeds to the fourth jhana, which is a superior tranquility. This meditator then thinks: 『My mind, practicing right thought, finds joy and tranquility, and from the third jhana proceeds to the fourth jhana, which is a superior tranquility.』 When he knows this as it truly is, he is aware of his mind without losing concentration, and thus, if the meditator's concentration is intense, he knows that the concentration is intense as it truly is. 'Furthermore, a meditator, with the cessation of pleasure and pain, and the prior cessation of joy and sorrow, attains a state of neither-pain-nor-pleasure, equanimity, mindfulness, and purity, thus attaining and abiding in the fourth jhana. His mind, practicing right thought, finds joy and tranquility, and from the fourth jhana proceeds to the sphere of infinite space, which is a superior tranquility. This meditator then thinks: 『My mind, practicing right thought, finds joy and tranquility, and from the fourth jhana proceeds to the sphere of infinite space, which is a superior tranquility.』 When he knows this as it truly is, he is aware of his mind without losing concentration, and thus, if the meditator's concentration is intense, he knows that the concentration is intense as it truly is. 'Furthermore, a meditator, having completely transcended all perceptions of form, with the cessation of perceptions of resistance, not attending to various perceptions, reaches infinite space, thus attaining and abiding in the sphere of infinite space. His mind, practicing right thought, finds joy and tranquility, and from the sphere of infinite space proceeds to the sphere of infinite consciousness, which is a superior tranquility. This meditator then thinks: 『My mind, practicing right thought, finds joy and tranquility, and from the sphere of infinite space proceeds to the sphere of infinite consciousness, which is a superior tranquility.』 When he knows this as it truly is, he is aware of his mind without losing concentration, and thus, if the meditator's concentration is intense, he knows that the concentration is intense as it truly is. 'Furthermore, a meditator, having completely transcended all the sphere of infinite space, reaches infinite consciousness, thus attaining and abiding in the sphere of infinite consciousness. His mind, practicing right thought, finds joy and tranquility, and from the sphere of infinite consciousness proceeds to the sphere of nothingness, which is a superior tranquility.'

。彼行禪者便作是念：『我心修習正思，快樂息寂，從無量識處趣無所有處，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。

「複次，行禪者度一切無量識處，無所有，是無所有處成就游。彼心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。彼行禪者便作是念：『我心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。』彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。世間實有是四種行禪者，因此故說。」

行禪經第五竟(二千五百七十七字)

（一七七）中阿含心品說經第六(第四分別誦)

一時，佛游拘樓瘦劍摩瑟曇拘樓都邑。

爾時，世尊告諸比丘：「我今當爲汝等說法，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行，名四種說經。如四種說經分別其義。諦聽，諦聽，善思念之，我今當說。」

佛言：「云何四種說經分別其義？若有比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼不受此行，不念此相、標，唯行欲樂相應念想退轉具

現代漢語譯本：那位禪修者便這樣想：『我的心修習正思，快樂而平靜，從無量識處進入無所有處，這是更勝一籌的平靜。』他如實地知道后，便能覺察自己的心而不失去禪定，如此禪修者如果禪定熾盛，便如實地知道禪定熾盛。 再者，禪修者超越一切無量識處，達到無所有處，成就並安住于無所有處。他的心修習正思，快樂而平靜，從無所有處進入非想非非想處，這是更勝一籌的平靜。那位禪修者便這樣想：『我的心修習正思，快樂而平靜，從無所有處進入非想非非想處，這是更勝一籌的平靜。』他如實地知道后，便能覺察自己的心而不失去禪定，如此禪修者如果禪定熾盛，便如實地知道禪定熾盛。世間確實有這四種禪修者，因此才這樣說。」 《行禪經》第五完（二千五百七十七字） （一七七）《中阿含心品說經》第六（第四分別誦） 一時，佛陀在拘樓瘦的劍摩瑟曇拘樓都邑游化。 那時，世尊告訴眾比丘：『我現在將為你們說法，開頭美妙、中間美妙、結尾也美妙，有意義有文辭，具足清凈，顯現梵行，名為四種說經。如同四種說經分別其意義。仔細聽，仔細聽，好好思考，我現在要說了。』 佛陀說：『如何是四種說經分別其意義？如果有比丘所行、所相、所標，是遠離慾望、遠離邪惡不善之法，有覺、有觀，由遠離而生喜樂，證得初禪並安住其中。他不執著于這種修行，不念及這種相和標，只執著于與欲樂相應的念想，導致退轉。'

English version: That meditator then thinks: 『My mind, having cultivated right thought, is joyful and peaceful, and having moved from the sphere of infinite consciousness to the sphere of nothingness, this is a superior peace.』 Having known this as it truly is, he is aware of his mind without losing his concentration. Thus, if the meditator』s concentration is intense, he knows that it is truly intense. Furthermore, the meditator transcends all spheres of infinite consciousness, reaches the sphere of nothingness, and dwells in the attainment of the sphere of nothingness. His mind, having cultivated right thought, is joyful and peaceful, and having moved from the sphere of nothingness to the sphere of neither perception nor non-perception, this is a superior peace. That meditator then thinks: 『My mind, having cultivated right thought, is joyful and peaceful, and having moved from the sphere of nothingness to the sphere of neither perception nor non-perception, this is a superior peace.』 Having known this as it truly is, he is aware of his mind without losing his concentration. Thus, if the meditator』s concentration is intense, he knows that it is truly intense. There are indeed these four kinds of meditators in the world, and therefore it is said so.』 The fifth discourse on Walking Meditation is complete (2,577 words). (177) The sixth discourse of the Mind Chapter of the Middle Length Discourses (Fourth Recitation) At one time, the Buddha was wandering in the Kuru country, in the town of Kammassadhamma of the Kurus. Then, the Blessed One addressed the monks: 『I will now teach you the Dharma, which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with meaning and phrasing, completely pure, revealing the holy life, called the Four Kinds of Discourses. Just as the Four Kinds of Discourses explain their meaning. Listen carefully, listen carefully, think well, I will now speak.』 At that time, the monks received the teaching and listened. The Buddha said: 『What are the Four Kinds of Discourses that explain their meaning? If a monk』s practice, characteristics, and focus are on detachment from desire, detachment from evil and unwholesome states, with initial and sustained thought, with joy and pleasure born of detachment, he attains and dwells in the first jhana. He does not cling to this practice, does not dwell on these characteristics and focus, but only clings to thoughts associated with sensual pleasure, leading to regression.』

。彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼不受此行，不念此相、標，唯行第二禪相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得第二禪。』彼比丘應如是知。

「複次，比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初離成就游。彼不受此行，不念此相、標，唯行滅息相應念想無慾具。彼比丘應當知，『我生此法，不退、不住，亦不升進，我生此法能令我厭，如是不久當得漏盡。』彼比丘應如是知。

「複次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼不受此行，不念此相、標，唯行初禪相應念想退轉具

現代漢語譯本：這位比丘應當知道，『我生起這種法，它既不保持，也不進步，也不使我厭惡。我生起這種法卻使我退步，因此我的禪定不能長久保持。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所相、所標，是遠離慾望、遠離邪惡不善之法，有覺、有觀，由遠離而生喜樂，成就初禪而安住。他接受這種修行，憶念這種相和標，依法建立正念，使心專注於一境。這位比丘應當知道，『我生起這種法，它既不退步，也不停滯，也不使我厭惡。我生起這種法能使我安住，因此我的禪定必定能夠長久保持。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所相、所標，是遠離慾望、遠離邪惡不善之法，有覺、有觀，由遠離而生喜樂，成就初禪而安住。他不再接受這種修行，不再憶念這種相和標，只修行與第二禪相應的念想升進之法。這位比丘應當知道，『我生起這種法，它既不退步，也不停滯，也不使我厭惡。我生起這種法能使我進步，這樣不久就能證得第二禪。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所相、所標，是遠離慾望、遠離邪惡不善之法，有覺、有觀，由遠離而生喜樂，成就初禪而安住。他不再接受這種修行，不再憶念這種相和標，只修行與滅息相應的念想無慾之法。這位比丘應當知道，『我生起這種法，它既不退步，也不停滯，也不進步。我生起這種法能使我厭離，這樣不久就能證得漏盡。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所相、所標，是覺觀已息，內心平靜、一心專注，無覺無觀，由禪定而生喜樂，成就第二禪而安住。他不再接受這種修行，不再憶念這種相和標，只修行與初禪相應的念想退轉之法。

English version: The bhikkhu should know, 'I have generated this dhamma, it neither stays nor progresses, nor does it cause aversion. I have generated this dhamma, yet it causes me to regress, therefore my concentration will not last long.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, sign, and mark are the abandoning of desire, the abandoning of evil and unwholesome dhammas, with initial and sustained thought, joy and pleasure born of detachment, having attained and abided in the first jhana. He accepts this practice, remembers this sign and mark, establishes mindfulness according to the dhamma, and makes his mind focused on one point. The bhikkhu should know, 'I have generated this dhamma, it neither regresses nor stays, nor does it cause aversion. I have generated this dhamma, and it enables me to abide, therefore my concentration will surely last long.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, sign, and mark are the abandoning of desire, the abandoning of evil and unwholesome dhammas, with initial and sustained thought, joy and pleasure born of detachment, having attained and abided in the first jhana. He no longer accepts this practice, no longer remembers this sign and mark, but only practices the thoughts and intentions that are associated with the progression to the second jhana. The bhikkhu should know, 'I have generated this dhamma, it neither regresses nor stays, nor does it cause aversion. I have generated this dhamma, and it enables me to progress, thus I will soon attain the second jhana.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, sign, and mark are the abandoning of desire, the abandoning of evil and unwholesome dhammas, with initial and sustained thought, joy and pleasure born of detachment, having attained and abided in the first jhana. He no longer accepts this practice, no longer remembers this sign and mark, but only practices the thoughts and intentions that are associated with the cessation of desire. The bhikkhu should know, 'I have generated this dhamma, it neither regresses nor stays, nor does it progress. I have generated this dhamma, and it causes me to be averse, thus I will soon attain the extinction of defilements.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, sign, and mark are the cessation of initial and sustained thought, inner tranquility, one-pointedness of mind, without initial and sustained thought, joy and pleasure born of concentration, having attained and abided in the second jhana. He no longer accepts this practice, no longer remembers this sign and mark, but only practices the thoughts and intentions that are associated with the regression to the first jhana.

「複次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼不受此行，不念此相、標，唯行第三禪相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得第三禪。』彼比丘應如是知。

「複次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼不受此行，不念此相、標，唯行滅息相應念想無慾具。彼比丘應當知，『我生此法，不退、不住，亦不升進，我生此法能令我厭，如是不久當得漏盡。』彼比丘應如是知。

「複次，比丘所行、所相、所標，離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游

現代漢語譯本：這位比丘應當知道，『我生起這種法，它既不停止也不前進，我也不厭惡它，我生起這種法卻使我退步，然而我的這種禪定不能長久保持。』這位比丘應當這樣知道。 再者，比丘所行、所相、所標，覺和觀已經止息，內心平靜、一心專注，沒有覺和觀，禪定生起喜悅和快樂，達到第二禪的成就而安住。他接受這種修行，憶念這種相和標，依法建立正念，使心意保持專注。這位比丘應當知道，『我生起這種法，它既不退步也不前進，我也不厭惡它，我生起這種法能使我保持禪定，而且我的這種禪定必定能夠長久保持。』這位比丘應當這樣知道。 再者，比丘所行、所相、所標，覺和觀已經止息，內心平靜、一心專注，沒有覺和觀，禪定生起喜悅和快樂，達到第二禪的成就而安住。他不再接受這種修行，不再憶念這種相和標，只是修行與第三禪相應的念想，使其提升。這位比丘應當知道，『我生起這種法，它既不退步也不保持現狀，我也不厭惡它，我生起這種法能使我提升，這樣不久就能達到第三禪。』這位比丘應當這樣知道。 再者，比丘所行、所相、所標，覺和觀已經止息，內心平靜、一心專注，沒有覺和觀，禪定生起喜悅和快樂，達到第二禪的成就而安住。他不再接受這種修行，不再憶念這種相和標，只是修行與滅盡相應的念想，使其無慾。這位比丘應當知道，『我生起這種法，它既不退步也不保持現狀，也不提升，我生起這種法能使我厭離，這樣不久就能達到漏盡。』這位比丘應當這樣知道。 再者，比丘所行、所相、所標，遠離喜悅的慾望，捨棄無所求的安住，以正念正知覺知身體的快樂，這是聖者所說、聖者所捨棄的，以正念、快樂安住于空，達到第三禪的成就而安住。

English version: The monk should know, 『I have generated this state, it neither stays nor progresses, nor do I dislike it, I have generated this state which causes me to regress, yet this concentration of mine will not last long.』 The monk should know this. Furthermore, the monk, in his practice, in his signs, in his marks, with the cessation of thought and examination, with inner tranquility, with one-pointedness of mind, without thought and examination, with the joy and happiness born of concentration, dwells having attained the second jhana. He accepts this practice, remembers these signs and marks, establishes mindfulness according to the Dharma, and keeps his mind focused. The monk should know, 『I have generated this state, it neither regresses nor progresses, nor do I dislike it, I have generated this state which enables me to maintain my concentration, and this concentration of mine will surely last long.』 The monk should know this. Furthermore, the monk, in his practice, in his signs, in his marks, with the cessation of thought and examination, with inner tranquility, with one-pointedness of mind, without thought and examination, with the joy and happiness born of concentration, dwells having attained the second jhana. He does not accept this practice, does not remember these signs and marks, but only practices the thoughts and perceptions corresponding to the third jhana, advancing towards it. The monk should know, 『I have generated this state, it neither regresses nor stays, nor do I dislike it, I have generated this state which enables me to advance, and thus I will soon attain the third jhana.』 The monk should know this. Furthermore, the monk, in his practice, in his signs, in his marks, with the cessation of thought and examination, with inner tranquility, with one-pointedness of mind, without thought and examination, with the joy and happiness born of concentration, dwells having attained the second jhana. He does not accept this practice, does not remember these signs and marks, but only practices the thoughts and perceptions corresponding to cessation, making him desireless. The monk should know, 『I have generated this state, it neither regresses nor stays, nor does it advance, I have generated this state which enables me to become weary, and thus I will soon attain the extinction of defilements.』 The monk should know this. Furthermore, the monk, in his practice, in his signs, in his marks, having abandoned the desire for joy, dwells in equanimity without seeking, with mindfulness and clear comprehension, experiencing bodily pleasure, which is said by the noble ones, abandoned by the noble ones, dwelling in mindfulness, pleasure, and emptiness, dwells having attained the third jhana.

。彼不受此行，不念此相、標，唯行第二禪相應念想退轉具。彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼不受此行，不念此相、標，唯行第四禪相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得第四禪。』彼比丘應如是知。

「複次，比丘所行、所相，所標，離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說、聖所舍、念、樂住、空，得第三禪成就游。彼不受此行，不念此相、標，唯行滅息相應念想無慾具。彼比丘應當知，『我生此法，不退、不住，亦不升進，我生此法能令我厭，如是不久當得漏盡。』彼比丘應如是知

『他』不接受這種修行，不憶念這種『相』、『標』，只修行與第二禪相應的念想退轉之法。那位比丘應當知道，『我生起了這種法，它不會停留、不會進步，也不會使我厭惡，我生起這種法卻使我退步，然而我的這種禪定不能長久保持。』那位比丘應當這樣知道。 『再者，比丘所修行、所憶念的『相』、所專注的『標』，是遠離喜悅和慾望，捨棄無所求的遊蕩，以正念正智感受身體的快樂，即聖者所說、聖者所捨棄的、念、樂住、空，從而成就第三禪的修行。他接受這種修行，憶念這種『相』、『標』，依法建立正念，使心專注於一境。那位比丘應當知道，『我生起了這種法，它不會退步、不會進步，也不會使我厭惡，我生起這種法能使我保持禪定，而且我的這種禪定必定能夠長久保持。』那位比丘應當這樣知道。 『再者，比丘所修行、所憶念的『相』、所專注的『標』，是遠離喜悅和慾望，捨棄無所求的遊蕩，以正念正智感受身體的快樂，即聖者所說、聖者所捨棄的、念、樂住、空，從而成就第三禪的修行。他』不接受這種修行，不憶念這種『相』、『標』，只修行與第四禪相應的念想升進之法。那位比丘應當知道，『我生起了這種法，它不會退步、不會停留，也不會使我厭惡，我生起這種法能使我升進，這樣不久就能證得第四禪。』那位比丘應當這樣知道。 『再者，比丘所修行、所憶念的『相』、所專注的『標』，是遠離喜悅和慾望，捨棄無所求的遊蕩，以正念正智感受身體的快樂，即聖者所說、聖者所捨棄的、念、樂住、空，從而成就第三禪的修行。他』不接受這種修行，不憶念這種『相』、『標』，只修行與滅息相應的念想無慾之法。那位比丘應當知道，『我生起了這種法，它不會退步、不會停留，也不會升進，我生起這種法能使我厭離，這樣不久就能證得漏盡。』那位比丘應當這樣知道。

He does not accept this practice, does not contemplate this 'sign' or 'mark,' but only practices the thoughts associated with the regression of the second jhana. That bhikkhu should know, 'This dharma has arisen in me; it does not abide, does not progress, nor does it cause aversion. This dharma has arisen in me and causes me to regress, yet this concentration of mine will not last long.' That bhikkhu should know this. Furthermore, the practice, the 'sign,' and the 'mark' of a bhikkhu are the abandonment of joy and desire, the relinquishing of aimless wandering, experiencing bodily pleasure with right mindfulness and right understanding, which is what the noble ones speak of, what the noble ones abandon, mindfulness, dwelling in pleasure, emptiness, thus achieving the third jhana. He accepts this practice, contemplates this 'sign' and 'mark,' establishes mindfulness according to the dharma, and keeps his mind focused on one point. That bhikkhu should know, 'This dharma has arisen in me; it does not regress, does not progress, nor does it cause aversion. This dharma has arisen in me and enables me to abide, and this concentration of mine will surely last long.' That bhikkhu should know this. Furthermore, the practice, the 'sign,' and the 'mark' of a bhikkhu are the abandonment of joy and desire, the relinquishing of aimless wandering, experiencing bodily pleasure with right mindfulness and right understanding, which is what the noble ones speak of, what the noble ones abandon, mindfulness, dwelling in pleasure, emptiness, thus achieving the third jhana. He does not accept this practice, does not contemplate this 'sign' or 'mark,' but only practices the thoughts associated with the progression of the fourth jhana. That bhikkhu should know, 'This dharma has arisen in me; it does not regress, does not abide, nor does it cause aversion. This dharma has arisen in me and enables me to progress, and thus I will soon attain the fourth jhana.' That bhikkhu should know this. Furthermore, the practice, the 'sign,' and the 'mark' of a bhikkhu are the abandonment of joy and desire, the relinquishing of aimless wandering, experiencing bodily pleasure with right mindfulness and right understanding, which is what the noble ones speak of, what the noble ones abandon, mindfulness, dwelling in pleasure, emptiness, thus achieving the third jhana. He does not accept this practice, does not contemplate this 'sign' or 'mark,' but only practices the thoughts associated with the cessation of desire. That bhikkhu should know, 'This dharma has arisen in me; it does not regress, does not abide, nor does it progress. This dharma has arisen in me and enables me to feel aversion, and thus I will soon attain the extinction of defilements.' That bhikkhu should know this.

「複次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼不受此行，不念此相、標，唯行第三禪相應念想退轉具。彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼不受此行，不念此相、標，唯行無量空處相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得無量空處。』彼比丘應如是知。

「複次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼不受此行，不念此相、標，唯行滅息相應念想無慾具

『再者，比丘所行、所相、所標，樂已滅、苦已滅，喜、憂本已滅，不苦不樂、舍、念、清凈，證得第四禪成就而住。他不受此行，不念此相、標，只行與第三禪相應的念想退轉之法。這位比丘應當知道，『我生起這種法，不會停留、不會進步，也不會厭惡，我生起這種法卻使我退步，然而我的這種禪定不能長久保持。』這位比丘應當這樣知道。 『再者，比丘所行、所相、所標，樂已滅、苦已滅，喜、憂本已滅，不苦不樂、舍、念、清凈，證得第四禪成就而住。他接受此行，念此相、標，立念如法，使心專注於一境。這位比丘應當知道，『我生起這種法，不會退步、不會進步，也不會厭惡，我生起這種法能使我保持住，而我的這種禪定必定能夠長久保持。』這位比丘應當這樣知道。 『再者，比丘所行、所相、所標，樂已滅、苦已滅，喜、憂本已滅，不苦不樂、舍、念、清凈，證得第四禪成就而住。他不受此行，不念此相、標，只行與無量空處相應的念想升進之法。這位比丘應當知道，『我生起這種法，不會退步、不會停留，也不會厭惡，我生起這種法能使我升進，這樣不久就能證得無量空處。』這位比丘應當這樣知道。 『再者，比丘所行、所相、所標，樂已滅、苦已滅，喜、憂本已滅，不苦不樂、舍、念、清凈，證得第四禪成就而住。他不受此行，不念此相、標，只行與滅息相應的念想無慾之法。

『Furthermore, a bhikkhu, with regard to what he practices, what he perceives, and what he focuses on, with pleasure and pain having ceased, with joy and sorrow having already ceased, with neither-pain-nor-pleasure, equanimity, mindfulness, and purity, having attained and abided in the accomplishment of the fourth jhana. He does not accept this practice, does not contemplate this perception or focus, but only practices with the thought of regression associated with the third jhana. That bhikkhu should know, 『I have generated this state, it does not remain, does not progress, nor am I averse to it; I have generated this state, and it causes me to regress, yet this concentration of mine will not last long.』 That bhikkhu should know this. 『Furthermore, a bhikkhu, with regard to what he practices, what he perceives, and what he focuses on, with pleasure and pain having ceased, with joy and sorrow having already ceased, with neither-pain-nor-pleasure, equanimity, mindfulness, and purity, having attained and abided in the accomplishment of the fourth jhana. He accepts this practice, contemplates this perception and focus, establishes mindfulness properly, and makes his mind one-pointed. That bhikkhu should know, 『I have generated this state, it does not regress, does not progress, nor am I averse to it; I have generated this state, and it enables me to remain, and this concentration of mine will surely last long.』 That bhikkhu should know this. 『Furthermore, a bhikkhu, with regard to what he practices, what he perceives, and what he focuses on, with pleasure and pain having ceased, with joy and sorrow having already ceased, with neither-pain-nor-pleasure, equanimity, mindfulness, and purity, having attained and abided in the accomplishment of the fourth jhana. He does not accept this practice, does not contemplate this perception or focus, but only practices with the thought of progression associated with the sphere of infinite space. That bhikkhu should know, 『I have generated this state, it does not regress, does not remain, nor am I averse to it; I have generated this state, and it enables me to progress, and thus I will soon attain the sphere of infinite space.』 That bhikkhu should know this. 『Furthermore, a bhikkhu, with regard to what he practices, what he perceives, and what he focuses on, with pleasure and pain having ceased, with joy and sorrow having already ceased, with neither-pain-nor-pleasure, equanimity, mindfulness, and purity, having attained and abided in the accomplishment of the fourth jhana. He does not accept this practice, does not contemplate this perception or focus, but only practices with the thought of non-desire associated with cessation.

。彼比丘應當知，『我生此法，不退、不住，亦不升進，我生此法能令我厭，如是不久當得漏盡。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼不受此行，不念此相、標，唯行色樂相應念想退轉具。彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游。彼不受此行，不念此相、標，唯行無量識處相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得無量識處。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游

現代漢語譯本：這位比丘應當知道，『我生起這種法，既不退失、也不停滯，也不進步，我生起這種法能使我厭離，這樣不久就能證得漏盡。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，是超越一切色想，滅除有對想，不思惟種種想，進入無量虛空，成就並安住于無量空處。他不受這種行，不念這種觀、專注，只行與色樂相應的念想退轉之法。這位比丘應當知道，『我生起這種法，既不停滯、也不進步，也不厭離，我生起這種法會使我退失，然而我的這種禪定不能長久保持。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，是超越一切色想，滅除有對想，不思惟種種想，進入無量虛空，成就並安住于無量空處。他接受這種行，念這種觀、專注，立定正念，使心專注於一境。這位比丘應當知道，『我生起這種法，既不退失、也不進步，也不厭離，我生起這種法能使我安住，而我的這種禪定必定能夠長久保持。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，是超越一切色想，滅除有對想，不思惟種種想，進入無量虛空，成就並安住于無量空處。他不受這種行，不念這種觀、專注，只行與無量識處相應的念想進步之法。這位比丘應當知道，『我生起這種法，既不退失、也不停滯，也不厭離，我生起這種法能使我進步，這樣不久就能證得無量識處。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，是超越一切色想，滅除有對想，不思惟種種想，進入無量虛空，成就並安住于無量空處。

English version: That bhikkhu should know, 'I have generated this dhamma, it does not decline, nor does it remain, nor does it advance, I have generated this dhamma that can make me weary, thus I will soon attain the extinction of outflows.' That bhikkhu should know thus. English version: Furthermore, a bhikkhu's practice, contemplation, and focus is to transcend all perceptions of form, extinguish perceptions of resistance, not think of various perceptions, enter into infinite space, and abide in the attainment of the sphere of infinite space. He does not accept this practice, does not contemplate this view or focus, but only practices the thoughts and perceptions associated with the pleasure of form, which lead to decline. That bhikkhu should know, 'I have generated this dhamma, it neither remains nor advances, nor does it cause weariness, I have generated this dhamma that will cause me to decline, and this concentration of mine will not last long.' That bhikkhu should know thus. English version: Furthermore, a bhikkhu's practice, contemplation, and focus is to transcend all perceptions of form, extinguish perceptions of resistance, not think of various perceptions, enter into infinite space, and abide in the attainment of the sphere of infinite space. He accepts this practice, contemplates this view and focus, establishes mindfulness correctly, and makes his mind focused on one point. That bhikkhu should know, 'I have generated this dhamma, it neither declines nor advances, nor does it cause weariness, I have generated this dhamma that can make me abide, and this concentration of mine will surely last long.' That bhikkhu should know thus. English version: Furthermore, a bhikkhu's practice, contemplation, and focus is to transcend all perceptions of form, extinguish perceptions of resistance, not think of various perceptions, enter into infinite space, and abide in the attainment of the sphere of infinite space. He does not accept this practice, does not contemplate this view or focus, but only practices the thoughts and perceptions associated with the sphere of infinite consciousness, which lead to advancement. That bhikkhu should know, 'I have generated this dhamma, it neither declines nor remains, nor does it cause weariness, I have generated this dhamma that can make me advance, thus I will soon attain the sphere of infinite consciousness.' That bhikkhu should know thus. English version: Furthermore, a bhikkhu's practice, contemplation, and focus is to transcend all perceptions of form, extinguish perceptions of resistance, not think of various perceptions, enter into infinite space, and abide in the attainment of the sphere of infinite space.

。彼不受此行，不念此相、標，唯行滅息相應念想無慾具。彼比丘應當知，『我生此法，不退、不住，亦不升進，我生此法能令我厭，如是不久當得漏盡。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就游。彼不受此行，不念此相、標，唯行無量空處相應念想退轉具。彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就游。彼不受此行，不念此相、標，唯行無所有處相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得無所有處。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就游。彼不受此行，不念此相、標，唯行滅息相應念想無慾具

『他不接受這種行為，不思念這種相狀、標記，只是實踐與滅息相應的念想，具備無慾。』那位比丘應當知道，『我生起這種法，不退轉、不停止，也不提升，我生起這種法能使我厭離，這樣不久就能證得漏盡。』那位比丘應當這樣知道。 『再者，比丘所行、所相、所標，超越一切無量空處，無量識，是成就游于無量識處。』他不接受這種行為，不思念這種相狀、標記，只是實踐與無量空處相應的念想，具備退轉。那位比丘應當知道，『我生起這種法，不停止、不提升，也不厭離，我生起這種法而使我退轉，然而我這種禪定不能長久保持。』那位比丘應當這樣知道。 『再者，比丘所行、所相、所標，超越一切無量空處，無量識，是成就游于無量識處。』他接受這種行為，思念這種相狀、標記，確立正念如法，使心意專注。那位比丘應當知道，『我生起這種法，不退轉、不提升，也不厭離，我生起這種法能使我保持，而我這種禪定必定能夠長久保持。』那位比丘應當這樣知道。 『再者，比丘所行、所相、所標，超越一切無量空處，無量識，是成就游于無量識處。』他不接受這種行為，不思念這種相狀、標記，只是實踐與無所有處相應的念想，具備提升。那位比丘應當知道，『我生起這種法，不退轉、不停止，也不厭離，我生起這種法能使我提升，這樣不久就能證得無所有處。』那位比丘應當這樣知道。 『再者，比丘所行、所相、所標，超越一切無量空處，無量識，是成就游于無量識處。』他不接受這種行為，不思念這種相狀、標記，只是實踐與滅息相應的念想，具備無慾。

'He does not accept this practice, does not dwell on this sign or mark, but only practices the thought associated with cessation, possessing non-desire. That monk should know, 『I have generated this dharma, it does not decline, does not remain, nor does it advance; I have generated this dharma that can make me weary, and thus I will soon attain the exhaustion of outflows.』 That monk should know this. 'Furthermore, the practice, sign, and mark of a monk, having transcended all the immeasurable space, immeasurable consciousness, is to abide in the attainment of the sphere of immeasurable consciousness. He does not accept this practice, does not dwell on this sign or mark, but only practices the thought associated with the sphere of immeasurable space, possessing decline. That monk should know, 『I have generated this dharma, it does not remain, does not advance, nor does it cause weariness; I have generated this dharma that causes me to decline, and thus this concentration of mine will not last long.』 That monk should know this. 'Furthermore, the practice, sign, and mark of a monk, having transcended all the immeasurable space, immeasurable consciousness, is to abide in the attainment of the sphere of immeasurable consciousness. He accepts this practice, dwells on this sign and mark, establishes mindfulness according to the dharma, and focuses his mind. That monk should know, 『I have generated this dharma, it does not decline, does not advance, nor does it cause weariness; I have generated this dharma that can make me remain, and thus this concentration of mine will surely last long.』 That monk should know this. 'Furthermore, the practice, sign, and mark of a monk, having transcended all the immeasurable space, immeasurable consciousness, is to abide in the attainment of the sphere of immeasurable consciousness. He does not accept this practice, does not dwell on this sign or mark, but only practices the thought associated with the sphere of nothingness, possessing advancement. That monk should know, 『I have generated this dharma, it does not decline, does not remain, nor does it cause weariness; I have generated this dharma that can make me advance, and thus I will soon attain the sphere of nothingness.』 That monk should know this. 'Furthermore, the practice, sign, and mark of a monk, having transcended all the immeasurable space, immeasurable consciousness, is to abide in the attainment of the sphere of immeasurable consciousness. He does not accept this practice, does not dwell on this sign or mark, but only practices the thought associated with cessation, possessing non-desire.'

「複次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就游。彼不受此行，不念此相、標，唯行無量識處相應念想退轉具。彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就游。彼受此行，念此相、標，立念如法，令住一意。彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就游。彼不受此行，不念此相、標，唯行非有想非無想處相應念想升進具。彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我升進，如是不久當得非有想非無想處。』彼比丘應如是知。

「複次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就游。彼不受此行，不念此相、標，唯行厭相應念想無慾具

現代漢語譯本：這位比丘應當知道，『我生起這種法，它不會退失、不會停滯，也不會提升，我生起這種法能使我厭離，這樣不久就能證得漏盡。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，超越一切無量識處，達到無所有，是成就無所有處的修行。他不受這種修行，不憶念這種觀想、專注，只是修行與無量識處相應的念想退轉之法。這位比丘應當知道，『我生起這種法，它不會停滯、不會提升，也不會厭離，我生起這種法會使我退失，然而我的這種禪定不能長久保持。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，超越一切無量識處，達到無所有，是成就無所有處的修行。他接受這種修行，憶念這種觀想、專注，依法建立正念，使心專注一境。這位比丘應當知道，『我生起這種法，它不會退失、不會提升，也不會厭離，我生起這種法能使我保持禪定，而我的這種禪定必定能夠長久保持。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，超越一切無量識處，達到無所有，是成就無所有處的修行。他不受這種修行，不憶念這種觀想、專注，只是修行與非想非非想處相應的念想提升之法。這位比丘應當知道，『我生起這種法，它不會退失、不會停滯，也不會厭離，我生起這種法能使我提升，這樣不久就能證得非想非非想處。』這位比丘應當這樣知道。 現代漢語譯本：再者，比丘所行、所觀、所專注的，超越一切無量識處，達到無所有，是成就無所有處的修行。他不受這種修行，不憶念這種觀想、專注，只是修行與厭離相應的念想無慾之法。

English version: The bhikkhu should know, 'I have generated this dharma, it does not decline, does not remain, nor does it advance; I have generated this dharma that can make me weary, and thus I will soon attain the extinction of outflows.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, contemplation, and focus, having transcended all the sphere of infinite consciousness, reaching nothingness, is the practice of the attainment of the sphere of nothingness. He does not accept this practice, does not remember this contemplation or focus, but only practices the thoughts associated with the decline of the sphere of infinite consciousness. The bhikkhu should know, 'I have generated this dharma, it does not remain, does not advance, nor does it cause weariness; I have generated this dharma that causes me to decline, and thus my concentration will not last long.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, contemplation, and focus, having transcended all the sphere of infinite consciousness, reaching nothingness, is the practice of the attainment of the sphere of nothingness. He accepts this practice, remembers this contemplation and focus, establishes mindfulness according to the Dharma, and makes the mind focused on one point. The bhikkhu should know, 'I have generated this dharma, it does not decline, does not advance, nor does it cause weariness; I have generated this dharma that enables me to maintain concentration, and thus my concentration will surely last long.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, contemplation, and focus, having transcended all the sphere of infinite consciousness, reaching nothingness, is the practice of the attainment of the sphere of nothingness. He does not accept this practice, does not remember this contemplation or focus, but only practices the thoughts associated with the advancement of the sphere of neither perception nor non-perception. The bhikkhu should know, 'I have generated this dharma, it does not decline, does not remain, nor does it cause weariness; I have generated this dharma that enables me to advance, and thus I will soon attain the sphere of neither perception nor non-perception.' The bhikkhu should know this. English version: Furthermore, the bhikkhu's practice, contemplation, and focus, having transcended all the sphere of infinite consciousness, reaching nothingness, is the practice of the attainment of the sphere of nothingness. He does not accept this practice, does not remember this contemplation or focus, but only practices the thoughts associated with weariness and the absence of desire.

。彼比丘應當知，『我生此法，不退、不住，亦不升進，我生此法能令我厭。如是，不久當得漏盡。』彼比丘應如是知。

「有想有知，齊是得知，乃至非有想非無想處行余第一有，行禪比丘者，從是起當爲彼說。」

說經第六竟(二千八百二十字)

中阿含經卷第四十六(六千三百九十七字)

中阿含經卷第四十七

（一七八）心品獵師經第七(第四分別誦)

爾時，世尊告諸比丘：「獵師飼鹿，不如是心，令鹿得肥、得色、得力、得樂、長壽。獵師飼鹿，如是心飼，唯欲近食，近食已，令憍恣放逸，放逸已，隨獵師、獵師眷屬，獵師飼鹿，如是心也。

「第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬。如是彼第一群鹿不脫獵師、獵師眷屬境界。

「第二群鹿而作是念：『第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬，如是第一群鹿不脫獵師、獵師眷屬境界

"現代漢語譯本：那位比丘應當知道，『我生起這種法，不會退失、不會停滯，也不會提升，我生起這種法能使我厭離。』像這樣，不久就能證得漏盡。」， "『有想有知，達到這種程度的知，乃至到達非想非非想處，修行其餘第一有的禪定比丘，從這裡起身，應當為他們宣說。』", "佛陀是這樣說的。那些比丘聽了佛陀所說，歡喜地奉行。", "《說經》第六結束（二千八百二十字）", "《中阿含經》卷第四十六（六千三百九十七字）", "大正藏第 01 冊 No. 0026 《中阿含經》", "《中阿含經》卷第四十七", "東晉罽賓三藏瞿曇僧伽提婆譯", "（一七八）心品獵師經第七（第四分別誦）", "我聽聞是這樣：", "一時，佛陀在王舍城，住在竹林迦蘭哆園。", "當時，世尊告訴眾比丘：『獵人餵養鹿，不是抱著這樣的心，讓鹿變得肥壯、毛色好看、有力氣、快樂、長壽。獵人餵養鹿，是抱著這樣的心餵養，只是想讓它們靠近食物，靠近食物后，讓它們驕縱放逸，放逸后，就跟隨獵人、獵人的眷屬。獵人餵養鹿，就是這樣的心。』", "『第一群鹿靠近吃獵人的食物，它們靠近吃后，就驕縱放逸，放逸后，就跟隨獵人、獵人的眷屬。這樣，第一群鹿就無法脫離獵人、獵人眷屬的控制範圍。』", "『第二群鹿這樣想：『第一群鹿靠近吃獵人的食物，它們靠近吃后，就驕縱放逸，放逸后，就跟隨獵人、獵人的眷屬。這樣，第一群鹿就無法脫離獵人、獵人眷屬的控制範圍。』" "English version: That monk should know, 'I have generated this dharma, it will not regress, not remain stagnant, nor will it advance, I have generated this dharma that can make me weary.' Thus, soon one will attain the exhaustion of outflows.", "'Having perception and knowing, reaching this level of knowing, even reaching the realm of neither perception nor non-perception, the monk practicing the remaining first existence, practicing meditation, arising from this, should be spoken to.'", "The Buddha spoke thus. Those monks, having heard what the Buddha said, joyfully practiced it.", "The sixth discourse is concluded (two thousand eight hundred and twenty words)", "The Middle Length Discourses, Volume 46 (six thousand three hundred and ninety-seven words)", "Taisho Tripitaka Volume 01 No. 0026 The Middle Length Discourses", "The Middle Length Discourses, Volume 47", "Translated by the Tripiṭaka master Gautama Saṃghadeva of Jibin during the Eastern Jin Dynasty", "(178) The Hunter Discourse on the Mind, the Seventh (Fourth Section of Recitation)", "Thus have I heard:", "At one time, the Buddha was dwelling in Rajagaha, in the Bamboo Grove, the Kalandaka Garden.", "At that time, the Blessed One addressed the monks, 'A hunter does not feed deer with such a mind, that the deer may become fat, have good color, have strength, have happiness, and live long. A hunter feeds deer with such a mind, only desiring them to come near food, and having come near food, to become arrogant and heedless, and having become heedless, to follow the hunter and the hunter's retinue. A hunter feeds deer with such a mind.'", "'The first group of deer comes near to eat the hunter's food, and having come near to eat, they become arrogant and heedless, and having become heedless, they follow the hunter and the hunter's retinue. Thus, that first group of deer does not escape the hunter's and the hunter's retinue's domain.'", "'The second group of deer thinks thus: 'The first group of deer comes near to eat the hunter's food, and having come near to eat, they become arrogant and heedless, and having become heedless, they follow the hunter and the hunter's retinue. Thus, that first group of deer does not escape the hunter's and the hunter's retinue's domain.'"

。我今寧可不食獵師食，離於恐怖，依無事處，食草飲水耶？』第二群鹿作是念已，便舍獵師食，離於恐怖，依無事處，食草飲水。彼春后月諸草水盡，身體極羸，氣力衰退，便隨獵師、獵師眷屬。如是彼第二群鹿亦復不脫獵師、獵師眷屬境界。

「第三群鹿亦作是念：『第一、第二群鹿一切不脫獵師、獵師眷屬境界，我今寧可離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』第三群鹿作是念已，便離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。彼獵師、獵師眷屬便作是念：『第三群鹿甚奇諂黠，極諂黠。所以者何？食我食已，而不可得，我今寧可作長圍罝，作長圍罝已，便得第三群鹿所依住止。』獵師、獵師眷屬作是念已，便作長圍罝，作長圍罝已，便得第三群鹿所依住止，如是第三群鹿亦復不脫獵師、獵師眷屬境界。

「第四群鹿亦作是念：『第一、第二、第三群鹿一切不脫獵師、獵師眷屬境界，我今寧可依住獵師、獵師眷屬所不至處，依住彼已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬

『我寧願不吃獵人給的食物，遠離恐懼，在安全的地方吃草喝水。』第二群鹿這樣想后，便捨棄了獵人的食物，遠離恐懼，在安全的地方吃草喝水。但到了春末，草和水都枯竭了，它們身體極度虛弱，氣力衰退，又跟隨了獵人及其眷屬。就這樣，第二群鹿也沒能逃脫獵人及其眷屬的控制。 第三群鹿也這樣想：『第一、第二群鹿都沒能逃脫獵人及其眷屬的控制，我寧願離開獵人及其眷屬，住在不遠的地方，住在不遠的地方后，不靠近吃獵人的食物，不靠近吃后，就不會驕縱放逸，不放逸后，就不會跟隨獵人及其眷屬。』第三群鹿這樣想后，便離開了獵人及其眷屬，住在不遠的地方，住在不遠的地方后，不靠近吃獵人的食物，不靠近吃后，就不會驕縱放逸，不放逸后，就不會跟隨獵人及其眷屬。獵人及其眷屬便這樣想：『第三群鹿非常狡猾，極其狡猾。為什麼呢？吃了我的食物，卻抓不到它們，我寧願設定長長的陷阱，設定長長的陷阱后，就能找到第三群鹿的棲息地。』獵人及其眷屬這樣想后，便設定了長長的陷阱，設定了長長的陷阱后，就找到了第三群鹿的棲息地，就這樣，第三群鹿也沒能逃脫獵人及其眷屬的控制。 第四群鹿也這樣想：『第一、第二、第三群鹿都沒能逃脫獵人及其眷屬的控制，我寧願住在獵人及其眷屬到不了的地方，住在那裡后，不靠近吃獵人的食物，不靠近吃后，就不會驕縱放逸，不放逸后，就不會跟隨獵人及其眷屬。

'I would rather not eat the hunter's food, stay away from fear, and eat grass and drink water in a safe place.' After thinking this, the second group of deer abandoned the hunter's food, stayed away from fear, and ate grass and drank water in a safe place. But when the late spring came, the grass and water dried up, their bodies became extremely weak, and their strength declined, so they followed the hunter and his family again. Thus, the second group of deer also failed to escape the control of the hunter and his family. The third group of deer also thought: 'The first and second groups of deer have all failed to escape the control of the hunter and his family. I would rather leave the hunter and his family, live not far away, and after living not far away, not get close to eating the hunter's food. After not getting close to eating, I will not become arrogant and indulgent. After not being indulgent, I will not follow the hunter and his family.' After thinking this, the third group of deer left the hunter and his family, lived not far away, and after living not far away, did not get close to eating the hunter's food. After not getting close to eating, they did not become arrogant and indulgent. After not being indulgent, they did not follow the hunter and his family. The hunter and his family then thought: 'The third group of deer is very cunning, extremely cunning. Why is that? They eat my food, but I can't catch them. I would rather set up long traps. After setting up long traps, I will be able to find the habitat of the third group of deer.' After thinking this, the hunter and his family set up long traps. After setting up long traps, they found the habitat of the third group of deer. Thus, the third group of deer also failed to escape the control of the hunter and his family. The fourth group of deer also thought: 'The first, second, and third groups of deer have all failed to escape the control of the hunter and his family. I would rather live in a place where the hunter and his family cannot reach. After living there, I will not get close to eating the hunter's food. After not getting close to eating, I will not become arrogant and indulgent. After not being indulgent, I will not follow the hunter and his family.'

。』第四群鹿作是念已，便依住獵師、獵師眷屬所不至處，依住彼已，便不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。彼獵師、獵師眷屬復作是念：『第四群鹿甚奇猛㑺，第一猛㑺，若我逐彼，必不能得，余鹿則當恐怖驚散，我今寧可舍罝第四群鹿。』獵師、獵師眷屬作是念已，則便舍罝。如是第四群鹿便得脫獵師、獵師眷屬境界。

「比丘！我說此喻，欲令解義，我今說此，當觀其義。獵師食者，當知五欲功德，眼知色、耳知聲、鼻知香、舌知味、身知觸。獵師食者，當知是五欲功德也。獵師者，當知是惡魔王也。獵師眷屬者，當知是魔王眷屬也。群鹿者，當知是沙門、梵志也。第一沙門、梵志近食魔王食，世間信施食，彼近食已，便憍恣放逸，放逸已，便隨魔王、魔王眷屬，如是第一沙門、梵志不脫魔王境界。猶如第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬，如是第一群鹿不脫獵師、獵師眷屬境界。當觀彼第一沙門、梵志亦復如是。

「第二沙門、梵志亦作是念：『第一沙門、梵志近食魔王食，世間信施食，彼近食已，便憍恣放逸，放逸已，便隨魔王、魔王眷屬，如是彼第一沙門、梵志不脫魔王、魔王眷屬境界

現代漢語譯本：『第四群鹿這樣想：『我們已經這樣做了，就住在獵人和獵人眷屬到不了的地方。』住在那裡之後，它們就不吃獵人的食物，不吃獵人的食物之後，它們就不驕縱放逸，不放逸之後，它們就不跟隨獵人和獵人眷屬。』那些獵人和獵人眷屬又這樣想：『第四群鹿非常勇猛，是最勇猛的，如果我們追逐它們，一定抓不到，其他的鹿就會被驚嚇而四散逃跑，我們現在寧可放棄捕捉第四群鹿。』獵人和獵人眷屬這樣想之後，就放棄了捕捉。就這樣，第四群鹿就脫離了獵人和獵人眷屬的控制範圍。 『比丘們！我講這個比喻，是爲了讓你們理解其中的含義，我現在講這個，你們應當觀察其中的含義。獵人的食物，應當知道是指五欲的功德，眼睛所見的顏色，耳朵所聽的聲音，鼻子所聞的香氣，舌頭所嘗的味道，身體所感受的觸覺。獵人的食物，應當知道是指這五欲的功德。獵人，應當知道是指惡魔王。獵人的眷屬，應當知道是指魔王的眷屬。群鹿，應當知道是指沙門和梵志。第一類沙門和梵志吃魔王的食物，也就是世間的信施食物，他們吃了之後，就驕縱放逸，放逸之後，就跟隨魔王和魔王的眷屬，這樣第一類沙門和梵志就不能脫離魔王的控制範圍。就像第一群鹿吃獵人的食物，它們吃了之後，就驕縱放逸，放逸之後，就跟隨獵人和獵人的眷屬，這樣第一群鹿就不能脫離獵人和獵人眷屬的控制範圍。你們應當觀察，第一類沙門和梵志也是這樣。 『第二類沙門和梵志也這樣想：『第一類沙門和梵志吃魔王的食物，也就是世間的信施食物，他們吃了之後，就驕縱放逸，放逸之後，就跟隨魔王和魔王的眷屬，這樣他們就不能脫離魔王和魔王眷屬的控制範圍。』

English version: 'The fourth group of deer thought, 『We have already done this, so we will dwell in a place where the hunters and their families cannot reach.』 Having dwelt there, they did not eat the hunters' food. Having not eaten the hunters' food, they did not become arrogant and indulgent. Having not been indulgent, they did not follow the hunters and their families.』 Those hunters and their families then thought, 『The fourth group of deer is very fierce, the fiercest of all. If we chase them, we will certainly not catch them, and the other deer will be frightened and scatter. We should now rather give up trying to catch the fourth group of deer.』 Having thought this, the hunters and their families gave up trying to catch them. In this way, the fourth group of deer escaped the control of the hunters and their families. 'Monks! I tell this parable to make you understand its meaning. Now I tell this, you should observe its meaning. The hunters' food, you should know, refers to the merits of the five desires: the colors seen by the eyes, the sounds heard by the ears, the fragrances smelled by the nose, the tastes tasted by the tongue, and the touches felt by the body. The hunters' food, you should know, refers to the merits of these five desires. The hunter, you should know, refers to the evil demon king. The hunter's family, you should know, refers to the demon king's family. The deer, you should know, refers to the ascetics and Brahmins. The first type of ascetics and Brahmins eat the demon king's food, which is the alms food of the world. After eating it, they become arrogant and indulgent. After being indulgent, they follow the demon king and his family. Thus, the first type of ascetics and Brahmins cannot escape the demon king's control. Just like the first group of deer eat the hunters' food, after eating it, they become arrogant and indulgent. After being indulgent, they follow the hunters and their families. Thus, the first group of deer cannot escape the control of the hunters and their families. You should observe that the first type of ascetics and Brahmins are also like this. 'The second type of ascetics and Brahmins also thought, 『The first type of ascetics and Brahmins eat the demon king's food, which is the alms food of the world. After eating it, they become arrogant and indulgent. After being indulgent, they follow the demon king and his family. Thus, they cannot escape the control of the demon king and his family.』

。我今寧可舍世間信施食，離於恐怖，依無事處，食果及根。』第二沙門、梵志作是念已，便舍世間信施食，離於恐怖，依無事處，食果及根。彼春后月諸果根盡，身體極羸，氣力衰退，衰退已，便心解脫、慧解脫衰退，心解脫、慧解脫衰退已，便隨魔王、魔王眷屬，如是第二沙門、梵志亦不脫魔王、魔王眷屬境界。猶如第二群鹿而作是念：『第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬，如是第一群鹿不脫獵師、獵師眷屬境界。我今寧可舍獵師食，離於恐怖，依無事處，食草飲水耶？』第二群鹿作是念已，便舍獵師食，離於恐怖，依無事處，食草飲水。彼春后月諸草水盡，身體極羸，氣力衰退，便隨獵師、獵師眷屬，如是第二群鹿亦不脫獵師、獵師眷屬境界。當觀彼第二沙門、梵志亦復如是。

「第三沙門、梵志亦作是念：『第一、第二沙門、梵志一切不脫魔王、魔王眷屬境界，我今寧可離魔王、魔王眷屬，依住不遠，住不遠已，不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬。』第三沙門、梵志作是念已，便離魔王、魔王眷屬，依住不遠，住不遠已，便不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬

現代漢語譯本：『我寧願捨棄世間的信施食物，遠離恐懼，依靠無事之處，食用果實和根莖。』第二類沙門、婆羅門這樣想后，便捨棄了世間的信施食物，遠離恐懼，依靠無事之處，食用果實和根莖。他們到了春季末月，果實和根莖都吃盡了，身體極其虛弱，氣力衰退，衰退後，他們的心解脫和慧解脫也衰退了。心解脫和慧解脫衰退後，他們就隨順了魔王和魔王的眷屬。這樣，第二類沙門、婆羅門也沒有脫離魔王和魔王眷屬的境界。就像第二群鹿這樣想：『第一群鹿靠近獵人提供的食物，它們靠近食用后，就變得驕縱放逸，放逸后，就隨順了獵人和獵人的眷屬。這樣，第一群鹿沒有脫離獵人和獵人眷屬的境界。我寧願捨棄獵人提供的食物，遠離恐懼，依靠無事之處，吃草喝水。』第二群鹿這樣想后，便捨棄了獵人提供的食物，遠離恐懼，依靠無事之處，吃草喝水。它們到了春季末月，草和水都用盡了，身體極其虛弱，氣力衰退，就隨順了獵人和獵人的眷屬。這樣，第二群鹿也沒有脫離獵人和獵人眷屬的境界。應當觀察，那第二類沙門、婆羅門也是如此。 『第三類沙門、婆羅門也這樣想：『第一類和第二類沙門、婆羅門都沒有脫離魔王和魔王眷屬的境界。我寧願離開魔王和魔王的眷屬，依靠不遠的地方居住。居住在不遠的地方后，就不靠近食用世間的信施食物。不靠近食用后，就不會驕縱放逸。不放逸后，就不會隨順魔王和魔王的眷屬。』第三類沙門、婆羅門這樣想后，便離開了魔王和魔王的眷屬，依靠不遠的地方居住。居住在不遠的地方后，就不靠近食用世間的信施食物。不靠近食用后，就不會驕縱放逸。不放逸后，就不會隨順魔王和魔王的眷屬。

English version: 'I would rather abandon the alms food of the world, be free from fear, rely on a place of no concern, and eat fruits and roots.' Having thought this, the second group of ascetics and Brahmins abandoned the alms food of the world, were free from fear, relied on a place of no concern, and ate fruits and roots. When the last month of spring arrived, all the fruits and roots were exhausted. Their bodies became extremely weak, their strength declined, and having declined, their liberation of mind and liberation of wisdom also declined. Having declined in liberation of mind and liberation of wisdom, they then followed the King of Demons and the King of Demons' retinue. Thus, the second group of ascetics and Brahmins also did not escape the realm of the King of Demons and the King of Demons' retinue. It is like the second herd of deer thinking: 'The first herd of deer ate food near the hunter. Having eaten near the hunter, they became arrogant and indulgent. Having become indulgent, they then followed the hunter and the hunter's retinue. Thus, the first herd of deer did not escape the realm of the hunter and the hunter's retinue. I would rather abandon the food provided by the hunter, be free from fear, rely on a place of no concern, and eat grass and drink water.' Having thought this, the second herd of deer abandoned the food provided by the hunter, were free from fear, relied on a place of no concern, and ate grass and drank water. When the last month of spring arrived, all the grass and water were exhausted. Their bodies became extremely weak, their strength declined, and they then followed the hunter and the hunter's retinue. Thus, the second herd of deer also did not escape the realm of the hunter and the hunter's retinue. One should observe that the second group of ascetics and Brahmins were also like this. The third group of ascetics and Brahmins also thought: 'The first and second groups of ascetics and Brahmins have not escaped the realm of the King of Demons and the King of Demons' retinue. I would rather leave the King of Demons and the King of Demons' retinue, rely on a place not far away to dwell. Having dwelt in a place not far away, I will not eat the alms food of the world. Having not eaten it, I will not become arrogant and indulgent. Having not become indulgent, I will not follow the King of Demons and the King of Demons' retinue.' Having thought this, the third group of ascetics and Brahmins left the King of Demons and the King of Demons' retinue, relied on a place not far away to dwell. Having dwelt in a place not far away, they did not eat the alms food of the world. Having not eaten it, they did not become arrogant and indulgent. Having not become indulgent, they did not follow the King of Demons and the King of Demons' retinue.

。然受持二見，有見及無見。彼受此二見故，便隨魔王、魔王眷屬。如是第三沙門、梵志亦不脫魔王、魔王眷屬境界。

「猶如第三群鹿亦作是念：『第一、第二群鹿一切不脫獵師、獵師眷屬境界，我今寧可離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』第三群鹿作是念已，便離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。彼獵師、獵師眷屬便作是念：『第三群鹿甚奇諂黠，極諂黠。所以者何？食我食已，而不可得，我今寧可作長圍罝，作長圍罝已，便得第三群鹿所依住止。』獵師、獵師眷屬作是念已，便作長圍罝，作長圍罝已，便得第三群鹿所依住止。如是第三群鹿亦不脫獵師、獵師眷屬境界。所依者當知有見也。住止者當知無見也。當觀彼第三沙門、梵志亦復如是。

「第四沙門、梵志亦作是念：『第一、第二、第三沙門、梵志一切不脫魔王、魔王眷屬境界，我今寧可依住魔王、魔王眷屬所不至處，依住彼已，不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬

現代漢語譯本：然而，他們執持兩種見解，即『有見』和『無見』。由於執持這兩種見解，他們便會追隨魔王及其眷屬。像這樣的第三類沙門和婆羅門也無法擺脫魔王及其眷屬的勢力範圍。 就像第三群鹿也這樣想：『第一群和第二群鹿都無法擺脫獵人和獵人眷屬的勢力範圍，我不如離開獵人和獵人眷屬，住在不遠的地方。住在不遠的地方后，不吃獵人的食物，不吃獵人的食物后，就不會驕縱放逸，不放逸后，就不會追隨獵人和獵人眷屬。』第三群鹿這樣想后，便離開了獵人和獵人眷屬，住在不遠的地方。住在不遠的地方后，不吃獵人的食物，不吃獵人的食物后，就不會驕縱放逸，不放逸后，就不會追隨獵人和獵人眷屬。獵人和獵人眷屬便這樣想：『第三群鹿非常狡猾，極其狡猾。為什麼呢？它們吃了我的食物，卻無法被我抓住。我不如設定一個長長的圍欄，設定好長長的圍欄后，就能抓住第三群鹿所居住的地方。』獵人和獵人眷屬這樣想后，便設定了長長的圍欄，設定好長長的圍欄后，便抓住了第三群鹿所居住的地方。像這樣的第三群鹿也無法擺脫獵人和獵人眷屬的勢力範圍。『所依』應當理解為『有見』，『住止』應當理解為『無見』。應當觀察，那第三類沙門和婆羅門也是如此。 第四類沙門和婆羅門也這樣想：『第一類、第二類和第三類沙門和婆羅門都無法擺脫魔王及其眷屬的勢力範圍，我不如住在魔王及其眷屬無法到達的地方。住在那裡后，不吃世俗的信徒供養的食物，不吃世俗的信徒供養的食物后，就不會驕縱放逸，不放逸后，就不會追隨魔王及其眷屬。

English version: However, they hold onto two views, namely 'existence' and 'non-existence'. Because they hold onto these two views, they follow the Demon King and his retinue. The third type of ascetics and Brahmins also cannot escape the realm of the Demon King and his retinue. It is like the third herd of deer also thinking: 'The first and second herds of deer cannot escape the realm of the hunter and his retinue. I should leave the hunter and his retinue and live not far away. Having lived not far away, I will not eat the hunter's food. Having not eaten the hunter's food, I will not become arrogant and indulgent. Having not become indulgent, I will not follow the hunter and his retinue.' Having thought this, the third herd of deer left the hunter and his retinue and lived not far away. Having lived not far away, they did not eat the hunter's food. Having not eaten the hunter's food, they did not become arrogant and indulgent. Having not become indulgent, they did not follow the hunter and his retinue. The hunter and his retinue then thought: 'The third herd of deer is very cunning, extremely cunning. Why is that? They have eaten my food, yet I cannot catch them. I should set up a long enclosure. Having set up a long enclosure, I will be able to capture the place where the third herd of deer lives.' Having thought this, the hunter and his retinue set up a long enclosure. Having set up a long enclosure, they captured the place where the third herd of deer lived. Thus, the third herd of deer also cannot escape the realm of the hunter and his retinue. 'What is relied upon' should be understood as 'existence', and 'where they dwell' should be understood as 'non-existence'. It should be observed that the third type of ascetics and Brahmins are also like this. The fourth type of ascetics and Brahmins also think: 'The first, second, and third types of ascetics and Brahmins cannot escape the realm of the Demon King and his retinue. I should live in a place where the Demon King and his retinue cannot reach. Having lived there, I will not eat the food offered by worldly believers. Having not eaten the food offered by worldly believers, I will not become arrogant and indulgent. Having not become indulgent, I will not follow the Demon King and his retinue.'

。』第四沙門、梵志作是念已，便依住魔王、魔王眷屬所不至處，依住彼已，不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬。如是第四沙門、梵志便脫魔王、魔王眷屬境界。

「猶如第四群鹿亦作是念：『第一、第二、第三群鹿一切不脫獵師、獵師眷屬境界，我今寧可依住獵師、獵師眷屬所不至處，依住彼已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』第四群鹿作是念已，便依住獵師、獵師眷屬所不至處，依住彼已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。彼獵師、獵師眷屬復作是念：『第四群鹿甚奇㑺猛，第一㑺猛，若我逐彼，必不能得，余鹿則當恐怖驚散，我今寧可舍罝第四群鹿。』彼獵師、獵師眷屬作是念已，則便舍罝。如是第四群鹿便脫獵師、獵師眷屬境界。當觀彼第四沙門、梵志亦復如是。

「比丘！當學如是所依住止，令魔王、魔王眷屬所不至處。何者魔王、魔王眷屬所不至處？謂比丘離欲、離惡不善之法，至得第四禪成就游，是謂魔王、魔王眷屬所不至處

現代漢語譯本：第四類沙門和婆羅門這樣想后，便居住在魔王和魔王眷屬無法到達的地方。居住在那裡后，他們不接近食用世俗的信施食物。不接近食用后，他們便不驕縱放逸。不放逸后，他們便不順從魔王和魔王眷屬。這樣，第四類沙門和婆羅門便脫離了魔王和魔王眷屬的勢力範圍。 『就像第四群鹿也這樣想：』第一、第二、第三群鹿都無法逃脫獵人和獵人眷屬的勢力範圍，我不如居住在獵人和獵人眷屬無法到達的地方。居住在那裡后，不接近食用獵人的食物。不接近食用后，便不驕縱放逸。不放逸后，便不順從獵人和獵人眷屬。』第四群鹿這樣想后，便居住在獵人和獵人眷屬無法到達的地方。居住在那裡后，不接近食用獵人的食物。不接近食用后，便不驕縱放逸。不放逸后，便不順從獵人和獵人眷屬。那些獵人和獵人眷屬又這樣想：『第四群鹿非常奇特勇猛，是第一等勇猛的，如果我追逐它們，必定無法得手，其他的鹿也會因此驚恐逃散，我不如放棄捕捉第四群鹿。』那些獵人和獵人眷屬這樣想后，便放棄了捕捉。這樣，第四群鹿便脫離了獵人和獵人眷屬的勢力範圍。應當觀察，那第四類沙門和婆羅門也是如此。 『比丘們！應當學習像這樣居住，使魔王和魔王眷屬無法到達的地方。什麼是魔王和魔王眷屬無法到達的地方呢？就是比丘遠離慾望，遠離邪惡不善的法，達到併成就第四禪，這就是魔王和魔王眷屬無法到達的地方。』

English version: The fourth type of ascetics and Brahmins, having thought thus, then dwell in a place where Mara and Mara's retinue cannot reach. Having dwelt there, they do not approach and eat the food of worldly offerings. Having not approached and eaten, they then do not become arrogant and indulgent. Having not been indulgent, they then do not follow Mara and Mara's retinue. Thus, the fourth type of ascetics and Brahmins escape the realm of Mara and Mara's retinue. 『Just like the fourth herd of deer also thinks:』 The first, second, and third herds of deer all cannot escape the realm of the hunter and the hunter's retinue. I might as well dwell in a place where the hunter and the hunter's retinue cannot reach. Having dwelt there, do not approach and eat the hunter's food. Having not approached and eaten, then do not become arrogant and indulgent. Having not been indulgent, then do not follow the hunter and the hunter's retinue.』 The fourth herd of deer, having thought thus, then dwells in a place where the hunter and the hunter's retinue cannot reach. Having dwelt there, they do not approach and eat the hunter's food. Having not approached and eaten, then do not become arrogant and indulgent. Having not been indulgent, then do not follow the hunter and the hunter's retinue. Those hunters and the hunter's retinue then think: 『The fourth herd of deer is very peculiar and fierce, the first in fierceness. If I chase them, I will certainly not succeed, and the other deer will also be frightened and scattered. I might as well give up capturing the fourth herd of deer.』 Those hunters and the hunter's retinue, having thought thus, then give up capturing them. Thus, the fourth herd of deer escapes the realm of the hunter and the hunter's retinue. One should observe that the fourth type of ascetics and Brahmins is also like this. 『Monks! One should learn to dwell in such a way, in a place where Mara and Mara's retinue cannot reach. What is the place where Mara and Mara's retinue cannot reach? It is when a monk is detached from desire, detached from evil and unwholesome states, and attains and abides in the fourth jhana. This is the place where Mara and Mara's retinue cannot reach.』

。複次，何者魔王、魔王眷屬所不至處？謂比丘心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。是謂魔王、魔王眷屬所不至處。

「複次，何者魔王、魔王眷屬所不至處？謂比丘度一切色想，至非有想非無想處成就游，是謂魔王、魔王眷屬所不至處。複次，何者魔王、魔王眷屬所不至處？謂比丘度一切非有想非無想處，想知滅身觸成就游，慧見諸漏盡斷知，是謂魔王、魔王眷屬所不至處。比丘！如是所依住正，命魔王、魔王眷屬所不至處，當學如是。」

獵師經第七竟(二千三百九十六字)

（一七九）中阿含心品五支物主經第八(第四分別誦)

爾時，五支物主平旦出舍衛國，往詣佛所，欲見世尊供養禮事，五支物主便作是念：「且置往見佛世尊，或能宴坐及諸尊比丘，我今寧可詣一娑邏末利異學園。」於是，五支物主便至比道遊戲歡樂，近巾頭阿梨，往詣一娑邏末利異學園

『再者，什麼地方是魔王及其眷屬無法到達的呢？』是指比丘的心與慈愛同在，遍滿一方，成就遊行；如此二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊行。如此悲心、喜心與舍心同在，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量善修，遍滿一切世間，成就遊行。這就是魔王及其眷屬無法到達的地方。 『再者，什麼地方是魔王及其眷屬無法到達的呢？』是指比丘超越一切色想，到達非有想非無想處，成就遊行。這就是魔王及其眷屬無法到達的地方。『再者，什麼地方是魔王及其眷屬無法到達的呢？』是指比丘超越一切非有想非無想處，以想知滅身觸成就遊行，以智慧見到諸漏盡斷，這就是魔王及其眷屬無法到達的地方。比丘們！像這樣安住于正道，是魔王及其眷屬無法到達的地方，應當如此學習。』 《獵師經》第七完（二千三百九十六字） （一七九）《中阿含心品五支物主經》第八（第四分別誦） 當時，五支物主清晨從舍衛國出來，前往佛陀所在之處，想要拜見世尊，供養禮敬。五支物主便這樣想：『暫且不去拜見佛世尊，或許他正在禪坐，或者其他尊者比丘也在禪坐，我不如先去娑邏末利外道園。』於是，五支物主便到比道遊戲歡樂，靠近巾頭阿梨，前往娑邏末利外道園。

'Furthermore, what is the place where Mara and his retinue cannot reach?' It is when a bhikkhu's mind is imbued with loving-kindness, pervading one direction, and dwells in that accomplishment; likewise, the second, third, and fourth directions, the intermediate directions, above and below, pervading all, the mind is imbued with loving-kindness, without fetters, without enmity, without ill-will, without strife, exceedingly vast, exceedingly great, immeasurably well-cultivated, pervading all the world, and dwells in that accomplishment. Likewise, with compassion, joy, and equanimity, without fetters, without enmity, without ill-will, without strife, exceedingly vast, exceedingly great, immeasurably well-cultivated, pervading all the world, and dwells in that accomplishment. This is the place where Mara and his retinue cannot reach. 'Furthermore, what is the place where Mara and his retinue cannot reach?' It is when a bhikkhu, having completely transcended all perceptions of form, reaches the sphere of neither-perception-nor-non-perception, and dwells in that accomplishment. This is the place where Mara and his retinue cannot reach. 'Furthermore, what is the place where Mara and his retinue cannot reach?' It is when a bhikkhu, having completely transcended the sphere of neither-perception-nor-non-perception, dwells in the attainment of the cessation of perception and feeling, and through wisdom sees the destruction of all the taints. This is the place where Mara and his retinue cannot reach. Bhikkhus! Such is the right dwelling place, where Mara and his retinue cannot reach. You should train yourselves in this way.' Thus spoke the Buddha. Those bhikkhus, delighted by the Buddha's words, practiced accordingly. The Seventh Discourse, 'The Hunter,' is concluded (2396 words). (179) The Eighth Discourse of the 'Five-Limbed Householder' from the 'Mind' Section of the Middle Length Discourses (Fourth Recitation of the Divisions) Then, the five-limbed householder, early in the morning, went out from Savatthi, intending to visit the Buddha, to pay homage and respect. The five-limbed householder then thought: 'I will not go to see the Buddha, the Blessed One, for perhaps he is in seclusion, or the venerable bhikkhus are in seclusion. I will go to the park of the ascetics of the Salal tree.' Then, the five-limbed householder went to the place of the ascetics, enjoying the games and pleasures, near the head of the cloth, and went to the park of the ascetics of the Salal tree.

彼時，娑邏末利異學園中，有一異學沙門文祁子，在於彼中為大宗主，眾人之師，眾所敬重，統領大眾五百異學師。彼在擾亂眾發高大音聲，其聲喧鬧，說若干種畜生之論，謂論王、論賊、論斗諍、論飲食、論衣被、論婦人、論童女、論淫女、論世間、論邪道、論海中，如是比聚集，論若干種畜生之論。異學沙門文祁子遙見五支物主來，便自敕己眾，令默然住：「汝等默然，莫復語言，宜自收斂，此沙門瞿曇弟子五支物主來。若有沙門瞿曇在家弟子居舍衛國者，無過於五支物主。所以者何？彼愛樂默然，稱說默然，若彼見此眾默然者，或能來前。」彼時，異學沙門文祁子止己眾已，自默然住。

於是，五支物主往詣異學沙門文祁子所，共相問訊，卻坐一面，異學沙門文祁子語曰：「物主！若有四事，我施設彼成就善、第一善、無上士，得第一義、質直沙門。云何為四？身不作惡業、口不惡言，不行邪命、不念惡念。物主！若有此四事者，我施設彼成就善、第一善、無上士，得第一義、質直沙門。」

五支物主聞異學沙門文祁子所說，不是不非，從坐起去。「如此所說，我自詣佛，當問此義。」便往詣佛，稽首作禮，卻坐一面，與異學沙門文祁子所共論者，盡向佛說

當時，在娑邏末利異學園中，有一位名叫文祁子的異教學者，他在那裡擔任宗主，是眾人的老師，受到大家的尊敬。他統領著五百位異教學者。他經常喧鬧地發出高亢的聲音，討論各種關於畜生的理論，比如關於國王、盜賊、爭鬥、飲食、衣物、婦女、少女、性、世俗、邪道和海洋等等。他聚集眾人，討論各種關於畜生的理論。異教學者文祁子遠遠地看到五支物主來了，就命令自己的弟子們安靜下來：『你們安靜，不要再說話，要自我約束。這位是沙門瞿曇的弟子五支物主。在舍衛國，沙門瞿曇的在家弟子中，沒有比五支物主更優秀的了。因為他喜歡安靜，讚美安靜。如果他看到我們這裡安靜，或許會過來。』當時，異教學者文祁子制止了自己的弟子后，自己也安靜下來。 於是，五支物主來到異教學者文祁子那裡，互相問候后，坐在一旁。異教學者文祁子說：『物主！如果具備四件事，我就認為這個人成就了善、第一善、無上士，獲得了第一義，是正直的沙門。這四件事是什麼呢？身體不做惡業，口不說惡語，不以邪命為生，不生惡念。物主！如果具備這四件事，我就認為這個人成就了善、第一善、無上士，獲得了第一義，是正直的沙門。』 五支物主聽了異教學者文祁子所說的話，既不肯定也不否定，就從座位上起身離開了。『他所說的這些，我親自去問佛陀，問問這個道理。』於是，他來到佛陀那裡，行禮後坐在一旁，把和異教學者文祁子討論的內容，全部告訴了佛陀。

At that time, in the Sālamalī heretical garden, there was a heretical ascetic named Wen Qizi, who was the chief master there, a teacher of the people, respected by all, and leading five hundred heretical teachers. He was often disturbing the peace by making loud noises, discussing various theories about animals, such as those about kings, thieves, disputes, food, clothing, women, girls, sex, the world, evil paths, and the sea. He gathered people to discuss various theories about animals. The heretical ascetic Wen Qizi saw the five-branch householder coming from afar, and ordered his disciples to be quiet: 'Be quiet, do not speak anymore, restrain yourselves. This is the five-branch householder, a disciple of the ascetic Gautama. Among the lay disciples of the ascetic Gautama in Shravasti, none is superior to the five-branch householder. Because he loves silence and praises silence. If he sees that we are quiet here, perhaps he will come over.' At that time, the heretical ascetic Wen Qizi stopped his disciples, and then he himself became quiet. Then, the five-branch householder went to the heretical ascetic Wen Qizi, greeted each other, and sat aside. The heretical ascetic Wen Qizi said: 'Householder! If one possesses four things, I consider that person to have achieved good, the best good, the unsurpassed person, attained the highest meaning, and to be an upright ascetic. What are these four things? The body does not commit evil deeds, the mouth does not speak evil words, one does not live by wrong livelihood, and one does not have evil thoughts. Householder! If one possesses these four things, I consider that person to have achieved good, the best good, the unsurpassed person, attained the highest meaning, and to be an upright ascetic.' The five-branch householder, after hearing what the heretical ascetic Wen Qizi said, neither affirmed nor denied it, and got up from his seat and left. 'What he said, I will go to the Buddha myself and ask about this principle.' Then, he went to the Buddha, bowed in respect, sat aside, and told the Buddha everything he had discussed with the heretical ascetic Wen Qizi.

世尊聞已，告曰：「物主！如異學沙門文祁子所說，若當爾者，嬰孩童子支節柔軟，仰向臥眠，亦當成就善、第一善、無上士，得第一義，質直沙門。物主！嬰孩童子尚無身想，況復作身惡業耶？唯能動身。物主！嬰孩童子，尚無口想，況復惡言耶？唯能得啼。物主！嬰孩童子，尚無命想，況復行邪命耶？唯有呻吟。物主！嬰孩童子，尚無念想，況復惡念耶？唯念母乳。物主！若如異學沙門文祁子說者，如是嬰孩童子成就善、第一善、無上士，得第一義、質直沙門。

「物主！若有四事，我施設彼成就善、第一善，然非無上士，不得第一義，亦非質直沙門。云何為四？身不作惡業，口不惡言，不行邪命，不念惡念。物主！若有此四事，我施設彼成就善、第一善，然非無上士，不得第一義，亦非質直沙門。物主！身業、口業者，我施設是戒；物主！念者，我施設是心所有與心相隨

世尊聽后，告訴他說：『物主！如果像外道沙門文祁子所說的那樣，那麼，嬰兒的肢體柔軟，仰面躺著睡覺，也應當成就善、第一善、無上士，獲得第一義，成為正直的沙門。物主！嬰兒連身體的意識都沒有，又怎麼會造作身體的惡業呢？他們只能動動身體。物主！嬰兒連口頭的意識都沒有，又怎麼會說惡語呢？他們只會啼哭。物主！嬰兒連生命的意識都沒有，又怎麼會行邪命呢？他們只有**。物主！嬰兒連念頭的意識都沒有，又怎麼會有惡念呢？他們只想著吃母乳。物主！如果像外道沙門文祁子所說的那樣，那麼，這樣的嬰兒就成就了善、第一善、無上士，獲得了第一義，成爲了正直的沙門。』 『物主！如果有四件事，我才認為他成就了善、第一善，但還不是無上士，沒有獲得第一義，也不是正直的沙門。哪四件事呢？身體不造作惡業，口不說惡語，不行邪命，不生惡念。物主！如果有了這四件事，我才認為他成就了善、第一善，但還不是無上士，沒有獲得第一義，也不是正直的沙門。物主！身體的業和口頭的業，我稱之為戒；物主！念頭，我稱之為心所有和心相隨。』

The World-Honored One, having heard this, said: 'Material Master! If it were as the heterodox ascetic monk Vankiya says, then infants, with their limbs soft, lying on their backs while sleeping, should also achieve good, the best good, the unsurpassed one, attain the highest meaning, and be upright ascetics. Material Master! Infants do not even have the thought of a body, how much less would they commit evil bodily deeds? They can only move their bodies. Material Master! Infants do not even have the thought of speech, how much less would they speak evil words? They can only cry. Material Master! Infants do not even have the thought of life, how much less would they engage in wrong livelihood? They only have **. Material Master! Infants do not even have the thought of intention, how much less would they have evil intentions? They only think of their mother's milk. Material Master! If it were as the heterodox ascetic monk Vankiya says, then such infants would achieve good, the best good, the unsurpassed one, attain the highest meaning, and be upright ascetics.' 'Material Master! If there are four things, I would consider him to have achieved good, the best good, but not yet the unsurpassed one, not having attained the highest meaning, and not being an upright ascetic. What are the four? Not committing evil bodily deeds, not speaking evil words, not engaging in wrong livelihood, and not having evil intentions. Material Master! If there are these four things, I would consider him to have achieved good, the best good, but not yet the unsurpassed one, not having attained the highest meaning, and not being an upright ascetic. Material Master! Bodily deeds and verbal deeds, I define as precepts; Material Master! Thoughts, I define as mental states and mental concomitants.'

。物主！我說當知不善戒，當知不善戒從何而生？當知不善戒何處滅無餘？何處敗壞無餘？當知賢聖弟子云何行滅不善戒耶？物主！我說當知善戒，當知善戒從何而生？當知善戒何處滅無餘？何處敗壞無餘？當知賢聖弟子云何行滅善戒耶？物主！我說當知不善念，當知不善念從何而生，當知不善念何處滅無餘？何處敗壞無餘？當知賢聖弟子云何行滅不善念耶？物主！我說當知善念，當知善念從何而生？當知善念何處滅無餘？何處敗壞無餘？當知賢聖弟子云何行滅善念耶？

「物主！云何不善戒耶？不善身行，不善口、意行，是謂不善戒。物主！此不善戒從何而生？我說彼所從生，當知從心生。云何為心？若心有欲、有恚、有癡，當知不善戒從是心生。物主！不善戒何處滅無餘？何處敗壞無餘？多聞聖弟子捨身不善業，修身善業，舍口、意不善業，修口、意善業，此不善戒滅無餘，敗壞無餘。物主！賢聖弟子云何行滅不善戒？若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅不善戒也。

「物主！云何善戒耶？善身業，善口、意業，是謂善戒。物主！此善戒從何而生？我說彼所從生，當知從心生。云何為心？若心無慾、無恚、無癡，當知善戒從是心生

現代漢語譯本：『物主！我說應當知道不善的戒律，應當知道不善的戒律從何處產生？應當知道不善的戒律在何處完全滅盡？在何處徹底敗壞？應當知道賢聖弟子如何修行才能滅除不善的戒律？物主！我說應當知道善的戒律，應當知道善的戒律從何處產生？應當知道善的戒律在何處完全滅盡？在何處徹底敗壞？應當知道賢聖弟子如何修行才能滅除善的戒律？物主！我說應當知道不善的念頭，應當知道不善的念頭從何處產生？應當知道不善的念頭在何處完全滅盡？在何處徹底敗壞？應當知道賢聖弟子如何修行才能滅除不善的念頭？物主！我說應當知道善的念頭，應當知道善的念頭從何處產生？應當知道善的念頭在何處完全滅盡？在何處徹底敗壞？應當知道賢聖弟子如何修行才能滅除善的念頭？』 『物主！什麼是不善的戒律呢？不善的身行、不善的口行、不善的意行，這被稱為不善的戒律。物主！這不善的戒律從何處產生呢？我說它所從產生的地方，應當知道是從心產生的。什麼是心呢？如果心中有慾望、有嗔恨、有愚癡，應當知道不善的戒律是從這樣的心產生的。物主！不善的戒律在何處完全滅盡？在何處徹底敗壞？多聞的聖弟子捨棄不善的身業，修習善的身業；捨棄不善的口業、意業，修習善的口業、意業，這樣不善的戒律就完全滅盡，徹底敗壞了。物主！賢聖弟子如何修行才能滅除不善的戒律呢？如果多聞的聖弟子觀察內在的身體如同身體，直到觀察感受、心、法如同法，賢聖弟子這樣修行，就能滅除不善的戒律。』 『物主！什麼是善的戒律呢？善的身業、善的口業、善的意業，這被稱為善的戒律。物主！這善的戒律從何處產生呢？我說它所從產生的地方，應當知道是從心產生的。什麼是心呢？如果心中沒有慾望、沒有嗔恨、沒有愚癡，應當知道善的戒律是從這樣的心產生的。

English version: 『Master! I say one should know what is unwholesome discipline, one should know from where unwholesome discipline arises, one should know where unwholesome discipline ceases without remainder, where it is utterly destroyed, and one should know how a noble disciple practices to eliminate unwholesome discipline. Master! I say one should know what is wholesome discipline, one should know from where wholesome discipline arises, one should know where wholesome discipline ceases without remainder, where it is utterly destroyed, and one should know how a noble disciple practices to eliminate wholesome discipline. Master! I say one should know what is an unwholesome thought, one should know from where an unwholesome thought arises, one should know where an unwholesome thought ceases without remainder, where it is utterly destroyed, and one should know how a noble disciple practices to eliminate unwholesome thoughts. Master! I say one should know what is a wholesome thought, one should know from where a wholesome thought arises, one should know where a wholesome thought ceases without remainder, where it is utterly destroyed, and one should know how a noble disciple practices to eliminate wholesome thoughts.』 『Master! What is unwholesome discipline? Unwholesome bodily action, unwholesome verbal action, and unwholesome mental action, this is called unwholesome discipline. Master! From where does this unwholesome discipline arise? I say that from where it arises, one should know it arises from the mind. What is the mind? If the mind has desire, has hatred, has delusion, one should know that unwholesome discipline arises from such a mind. Master! Where does unwholesome discipline cease without remainder? Where is it utterly destroyed? A well-taught noble disciple abandons unwholesome bodily actions and cultivates wholesome bodily actions; abandons unwholesome verbal and mental actions and cultivates wholesome verbal and mental actions. Thus, unwholesome discipline ceases without remainder and is utterly destroyed. Master! How does a noble disciple practice to eliminate unwholesome discipline? If a well-taught noble disciple observes the inner body as body, up to observing feelings, mind, and mental objects as such, a noble disciple practicing in this way eliminates unwholesome discipline.』 『Master! What is wholesome discipline? Wholesome bodily action, wholesome verbal action, and wholesome mental action, this is called wholesome discipline. Master! From where does this wholesome discipline arise? I say that from where it arises, one should know it arises from the mind. What is the mind? If the mind has no desire, no hatred, no delusion, one should know that wholesome discipline arises from such a mind.』

。物主！善戒何處滅無餘？何處敗壞無餘？若多聞聖弟子行戒不著戒，此善戒滅無餘，敗壞無餘。物主！賢聖弟子云何行滅善戒？若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅善戒也。

「物主！云何不善念耶？慾念、恚念、害念，是謂不善念。物主！不善念從何而生？我說彼所從生，當知從想生。云何為想？我說想多種、無量種、若干種行，或欲想，或恚想，或害想。物主！眾生因欲界想故，生不善念，欲界相應。若有想者，因彼想故，生不善念，欲界相應。物主！眾生因恚、害界想故，生不善念，恚、害界相應。若有想者，因彼想故，生不善念，恚、害界相應，此不善念從是想生。物主！不善念何處滅無餘？何處敗壞無餘？若多聞聖弟子離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。此不善念滅無餘，敗壞無餘。物主！賢聖弟子云何行滅不善念？若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅不善念也。

「物主！云何善念耶？無慾念、無恚念、無害念，是謂善念。物主！善念從何而生？我說彼所從生，當知從想生。云何為想？我說想多種、無量種、若干種行，或無慾想，或無恚想，或無害想

現代漢語譯本：『物主！』善戒在何處完全滅盡？在何處完全敗壞？如果多聞的聖弟子修行戒律而不執著于戒律，那麼這善戒就會完全滅盡，完全敗壞。『物主！』賢聖弟子如何修行才能滅盡善戒呢？如果多聞的聖弟子觀察自身如身，乃至觀察感受、心念、法如法，賢聖弟子這樣修行，就能滅盡善戒。 『物主！』什麼是不善的念頭呢？慾念、嗔念、害念，這些就是不善的念頭。『物主！』不善的念頭從哪裡產生呢？我說它們所產生的根源，應當知道是從想產生的。什麼是想呢？我說想有多種、無數種、各種各樣的形式，比如欲想、嗔想、害想。『物主！』眾生因為欲界的想，產生不善的念頭，與欲界相應。如果有了想，因為那個想，就會產生不善的念頭，與欲界相應。『物主！』眾生因為嗔界、害界的想，產生不善的念頭，與嗔界、害界相應。如果有了想，因為那個想，就會產生不善的念頭，與嗔界、害界相應，這些不善的念頭就是從這些想產生的。『物主！』不善的念頭在何處完全滅盡？在何處完全敗壞？如果多聞的聖弟子遠離慾望、遠離不善的法，有覺、有觀，從遠離中生起喜樂，達到初禪的成就而安住。那麼這些不善的念頭就會完全滅盡，完全敗壞。『物主！』賢聖弟子如何修行才能滅盡不善的念頭呢？如果多聞的聖弟子觀察自身如身，乃至觀察感受、心念、法如法，賢聖弟子這樣修行，就能滅盡不善的念頭。 『物主！』什麼是善的念頭呢？無慾念、無嗔念、無害念，這些就是善的念頭。『物主！』善的念頭從哪裡產生呢？我說它們所產生的根源，應當知道是從想產生的。什麼是想呢？我說想有多種、無數種、各種各樣的形式，比如無慾想、無嗔想、無害想。

English version: 'Master of the house!' Where does good conduct cease without remainder? Where does it perish without remainder? If a well-learned noble disciple practices conduct without clinging to conduct, then this good conduct ceases without remainder, it perishes without remainder. 'Master of the house!' How does a noble disciple practice to cease good conduct? If a well-learned noble disciple observes the body in the body, up to observing feelings, mind, and dharmas in dharmas, a noble disciple practicing in this way ceases good conduct. 'Master of the house!' What are unwholesome thoughts? Thoughts of desire, thoughts of anger, thoughts of harm, these are called unwholesome thoughts. 'Master of the house!' From where do unwholesome thoughts arise? I say that from where they arise, know that they arise from perception. What is perception? I say that perception has many kinds, countless kinds, various kinds of forms, such as perceptions of desire, perceptions of anger, or perceptions of harm. 'Master of the house!' Because of perceptions of the desire realm, beings generate unwholesome thoughts, corresponding to the desire realm. If there is perception, because of that perception, unwholesome thoughts arise, corresponding to the desire realm. 'Master of the house!' Because of perceptions of the anger and harm realms, beings generate unwholesome thoughts, corresponding to the anger and harm realms. If there is perception, because of that perception, unwholesome thoughts arise, corresponding to the anger and harm realms, these unwholesome thoughts arise from these perceptions. 'Master of the house!' Where do unwholesome thoughts cease without remainder? Where do they perish without remainder? If a well-learned noble disciple is detached from desire, detached from unwholesome dharmas, with initial application and sustained application, with joy and pleasure born of detachment, attains and abides in the first jhana. Then these unwholesome thoughts cease without remainder, they perish without remainder. 'Master of the house!' How does a noble disciple practice to cease unwholesome thoughts? If a well-learned noble disciple observes the body in the body, up to observing feelings, mind, and dharmas in dharmas, a noble disciple practicing in this way ceases unwholesome thoughts. 'Master of the house!' What are wholesome thoughts? Thoughts without desire, thoughts without anger, thoughts without harm, these are called wholesome thoughts. 'Master of the house!' From where do wholesome thoughts arise? I say that from where they arise, know that they arise from perception. What is perception? I say that perception has many kinds, countless kinds, various kinds of forms, such as perceptions without desire, perceptions without anger, or perceptions without harm.

。物主！眾生因無慾界想故，生善念，無慾界相應。若有想者，因彼想故，生善念，無慾界相應。物主！眾生因無恚、無害界故，生善念無恚、無害界相應。若有想者，因彼想故生善念，無恚、無害界相應，此善念從是想生。物主！善念何處滅無餘？何處敗壞無餘？若多聞聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。此善念滅無餘，敗壞無餘。物主！賢聖弟子云何行滅善念？若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅善念也。

「物主！若多聞聖弟子以慧觀不善戒知如真，從生不善戒知如真，此不善戒滅無餘，敗壞無餘，知如真，以慧觀。賢聖弟子如是行者，滅不善戒知如真。以慧觀善戒知如真，從生善戒知如真，此善戒滅無餘，敗壞無餘，知如真，以慧觀。賢聖弟子如是行者，滅善戒知如真。以慧觀不善念知如真，從生不善念知如真，此不善念滅無餘，敗壞無餘，知如真，以慧觀。賢聖弟子如是行者，滅不善念知如真。以慧觀善念知如真，從生善念知如真，此善念滅無餘，敗壞無餘，知如真，以慧觀。賢聖弟子如是行者，滅善念知如真

現代漢語譯本：『物主！眾生因為沒有對欲界的執著，所以即使產生善念，也與欲界無關。如果他們有執著，那麼因為這種執著，即使產生善念，也與欲界無關。物主！眾生因為沒有嗔恨和傷害的念頭，所以即使產生善念，也與嗔恨和傷害無關。如果他們有這些念頭，那麼因為這些念頭，即使產生善念，也與嗔恨和傷害無關，這種善念是從這些念頭產生的。物主！善念在哪裡徹底消失？在哪裡徹底敗壞？如果博學的聖弟子喜歡滅除，喜歡苦的滅除，喜悅和憂愁已經滅除，不苦不樂、捨棄、正念、清凈，達到第四禪的成就並安住其中。這種善念就會徹底消失，徹底敗壞。物主！賢聖弟子如何修行才能滅除善念？如果博學的聖弟子觀察自己的身體如同身體，直到觀察感受、心念、法如同法，賢聖弟子這樣修行，就能滅除善念。』 『物主！如果博學的聖弟子用智慧觀察不善的戒律，如實地知道它的真相，從不善的戒律產生，如實地知道它的真相，這種不善的戒律就會徹底消失，徹底敗壞，如實地知道它的真相，用智慧觀察。賢聖弟子這樣修行，就能滅除對不善戒律的如實知見。用智慧觀察善的戒律，如實地知道它的真相，從善的戒律產生，如實地知道它的真相，這種善的戒律就會徹底消失，徹底敗壞，如實地知道它的真相，用智慧觀察。賢聖弟子這樣修行，就能滅除對善戒律的如實知見。用智慧觀察不善的念頭，如實地知道它的真相，從不善的念頭產生，如實地知道它的真相，這種不善的念頭就會徹底消失，徹底敗壞，如實地知道它的真相，用智慧觀察。賢聖弟子這樣修行，就能滅除對不善念頭的如實知見。用智慧觀察善的念頭，如實地知道它的真相，從善的念頭產生，如實地知道它的真相，這種善的念頭就會徹底消失，徹底敗壞，如實地知道它的真相，用智慧觀察。賢聖弟子這樣修行，就能滅除對善念頭的如實知見。』

English version: 『Master! Because beings have no desire for the realm of desire, even if they generate good thoughts, they are not associated with the realm of desire. If they have attachments, then because of these attachments, even if they generate good thoughts, they are not associated with the realm of desire. Master! Because beings have no thoughts of anger or harm, even if they generate good thoughts, they are not associated with anger or harm. If they have these thoughts, then because of these thoughts, even if they generate good thoughts, they are not associated with anger or harm; these good thoughts arise from these thoughts. Master! Where do good thoughts completely cease? Where do they completely perish? If a well-learned noble disciple delights in cessation, delights in the cessation of suffering, joy and sorrow have already ceased, neither suffering nor pleasure, equanimity, mindfulness, and purity, having attained the accomplishment of the fourth dhyana and abides in it. These good thoughts will completely cease and completely perish. Master! How does a noble disciple practice to extinguish good thoughts? If a well-learned noble disciple observes the body within as the body, until observing feelings, mind, and dharmas as dharmas, a noble disciple who practices in this way extinguishes good thoughts.』 『Master! If a well-learned noble disciple uses wisdom to observe unwholesome precepts, knowing their truth as it is, arising from unwholesome precepts, knowing their truth as it is, these unwholesome precepts will completely cease and completely perish, knowing their truth as it is, observing with wisdom. A noble disciple who practices in this way extinguishes the true knowledge of unwholesome precepts. Using wisdom to observe wholesome precepts, knowing their truth as it is, arising from wholesome precepts, knowing their truth as it is, these wholesome precepts will completely cease and completely perish, knowing their truth as it is, observing with wisdom. A noble disciple who practices in this way extinguishes the true knowledge of wholesome precepts. Using wisdom to observe unwholesome thoughts, knowing their truth as it is, arising from unwholesome thoughts, knowing their truth as it is, these unwholesome thoughts will completely cease and completely perish, knowing their truth as it is, observing with wisdom. A noble disciple who practices in this way extinguishes the true knowledge of unwholesome thoughts. Using wisdom to observe wholesome thoughts, knowing their truth as it is, arising from wholesome thoughts, knowing their truth as it is, these wholesome thoughts will completely cease and completely perish, knowing their truth as it is, observing with wisdom. A noble disciple who practices in this way extinguishes the true knowledge of wholesome thoughts.』

。所以者何？因正見故生正志，因正志故生正語，因正語故生正業，因正業故生正命，因正命故生正方便，因正方便故生正念，因正念故生正定。賢聖弟子心如是定已，便解脫一切淫、怒、癡。

「物主！賢聖弟子如是正心解脫已，便知一切生已盡，梵行已立，所作已辦，不更受有，知如真。是謂學見跡成就八支，漏盡阿羅訶成就十支。物主！云何學見跡成就八支？謂學正見至學正定，是謂學見跡成就八支。物主！云何漏盡阿羅訶成就十支？謂無學正見至無學正智，是謂漏盡阿羅訶成就十支。物主！若有十支，我施設彼成就善、第一善、無上士，得第一義、質直沙門。」

佛說如是。彼五支物主及諸比丘，聞佛所說，歡喜奉行。

五支物主經第八竟(二千一百七十八字)

（一八〇）中阿含心品瞿曇彌經第九(第四分別誦)

一時，佛游釋羈瘦，在加鞞羅衛尼拘類樹園。

爾時，摩訶簸邏阇缽提瞿曇彌持新金縷黃色衣往詣佛所，稽首佛足，卻住一面，白曰：「世尊！此新金縷黃色衣我自為世尊作，慈愍我故，愿垂納受。」

世尊告曰：「瞿曇彌！持此衣施比丘眾，施比丘眾已，便供養我，亦供養眾

這是為什麼呢？因為有了正確的見解，就會產生正確的志向；因為有了正確的志向，就會產生正確的言語；因為有了正確的言語，就會產生正確的行為；因為有了正確的行為，就會產生正確的謀生方式；因為有了正確的謀生方式，就會產生正確的努力；因為有了正確的努力，就會產生正確的念頭；因為有了正確的念頭，就會產生正確的禪定。賢聖弟子心如此安定之後，便能解脫一切淫慾、嗔怒、愚癡。 『物主！賢聖弟子如此正心解脫之後，便知道一切的生已經結束，清凈的修行已經建立，該做的事情已經完成，不再受後有，如實地知道真相。這被稱為學習見跡成就八支，漏盡的阿羅漢成就十支。物主！什麼是學習見跡成就八支呢？就是指學習正見到學習正定，這被稱為學習見跡成就八支。物主！什麼是漏盡的阿羅漢成就十支呢？就是指無學正見到無學正智，這被稱為漏盡的阿羅漢成就十支。物主！如果有人具備這十支，我就說他成就了善、第一善、無上士，獲得了第一義、正直的沙門。』 佛陀如此說道。那五支物主以及眾比丘，聽聞佛陀所說，歡喜奉行。 《五支物主經》第八完（二千一百七十八字） （一八〇）《中阿含心品瞿曇彌經》第九（第四分別誦） 一時，佛陀在釋迦族的羈瘦，住在迦毗羅衛的尼拘類樹園。 當時，摩訶波阇波提·瞿曇彌拿著新織的金縷黃色衣服前往佛陀所在之處，向佛陀頂禮，然後站立在一旁，說道：『世尊！這件新織的金縷黃色衣服是我親自為世尊做的，請您慈悲憐憫我，希望您能接受。』 世尊告訴她說：『瞿曇彌！你把這件衣服佈施給比丘僧團，佈施給比丘僧團之後，就等於供養了我，也等於供養了僧團。』

Why is that? Because of right view, right intention arises; because of right intention, right speech arises; because of right speech, right action arises; because of right action, right livelihood arises; because of right livelihood, right effort arises; because of right effort, right mindfulness arises; because of right mindfulness, right concentration arises. When a noble disciple's mind is thus settled, he is liberated from all lust, anger, and delusion. 'Master of Goods! When a noble disciple's mind is thus rightly liberated, he knows that all birth is exhausted, the holy life is established, what was to be done is done, there is no more becoming, he knows the truth as it is. This is called the eight factors of the path of learning, and the ten factors of the Arahant who has destroyed the defilements. Master of Goods! What are the eight factors of the path of learning? They are right view to right concentration, these are called the eight factors of the path of learning. Master of Goods! What are the ten factors of the Arahant who has destroyed the defilements? They are right view without learning to right knowledge without learning, these are called the ten factors of the Arahant who has destroyed the defilements. Master of Goods! If someone has these ten factors, I declare that he has achieved good, the best good, the unsurpassed man, attained the highest meaning, a straightforward ascetic.' Thus spoke the Buddha. The five masters of goods and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The Eighth Discourse of the Master of Goods with Five Factors is finished (2178 words) (180) The Ninth Discourse of Gotami in the Mind Section of the Middle Length Discourses (Fourth Recitation) At one time, the Buddha was dwelling in the Sakyan territory at Kimbila, in the Nigrodha Park at Kapilavatthu. Then, Mahapajapati Gotami, holding a newly woven golden-thread yellow robe, went to where the Buddha was, bowed down at the Buddha's feet, stood to one side, and said: 'Venerable Sir! This newly woven golden-thread yellow robe I made myself for the Venerable Sir. Out of compassion for me, may the Venerable Sir accept it.' The Buddha said to her: 'Gotami! Give this robe to the community of monks. By giving it to the community of monks, you will have honored me, and you will have honored the community.'

大生主瞿曇彌至再三白曰：「世尊！此新金縷黃色衣我自為世尊作，慈愍我故，愿垂納受。」

世尊亦至再三告曰：「瞿曇彌！持此衣施比丘眾，施比丘眾已，便供養我，亦供養眾。」

爾時，尊者阿難立世尊后執拂侍佛。於是，尊者阿難白曰：「世尊！此大生主瞿曇彌於世尊多所饒益，世尊母命終后乳養世尊。」

世尊告曰：「如是，阿難！如是，阿難！大生主瞿曇彌實於我多所饒益，我母命終后乳養於我。阿難！我亦于大生主瞿曇彌多所饒益。所以者何？大生主瞿曇彌因我故，得自歸於佛、法及比丘眾，不疑三尊、苦習滅道，成就信、戒、多聞、施、慧，離殺斷殺、不與取、邪淫、妄言、離酒斷酒。阿難！若有人因人故，得自歸於佛、法及比丘眾，不疑三尊、苦習滅道，成就信、戒、多聞、施、慧，離殺斷殺、不與取、邪淫、妄言、離酒斷酒者，此人供養于彼人至盡形壽，以飲食、衣被、床榻、湯藥及若干種諸生活具，不得報恩。

「複次，阿難！有七施眾，有十四私施，得大福，得大果，得大功德，得大廣報

大生主瞿曇彌再三稟告說：『世尊！這件新縫的金黃色袈裟是我親自為世尊做的，請您慈悲憐憫我，願意接受它。』 世尊也再三告誡說：『瞿曇彌！把這件袈裟佈施給比丘僧眾吧，佈施給比丘僧眾后，就等於供養了我，也等於供養了僧眾。』 當時，尊者阿難站在世尊身後，拿著拂塵侍奉佛陀。於是，尊者阿難稟告說：『世尊！這位大生主瞿曇彌對世尊多有恩惠，世尊的母親去世后，是她用乳汁養育了世尊。』 世尊告誡說：『是的，阿難！是的，阿難！大生主瞿曇彌確實對我多有恩惠，我的母親去世后，是她用乳汁養育了我。阿難！我也對大生主瞿曇彌多有恩惠。為什麼呢？大生主瞿曇彌因為我的緣故，得以皈依佛、法和比丘僧眾，不再疑惑三寶、苦集滅道，成就了信、戒、多聞、佈施、智慧，遠離殺生並斷絕殺生、不偷盜、邪淫、妄語、遠離飲酒並斷絕飲酒。阿難！如果有人因為某人的緣故，得以皈依佛、法和比丘僧眾，不再疑惑三寶、苦集滅道，成就了信、戒、多聞、佈施、智慧，遠離殺生並斷絕殺生、不偷盜、邪淫、妄語、遠離飲酒並斷絕飲酒，那麼這個人即使終其一生供養那個人，用飲食、衣物、床鋪、醫藥以及各種生活用品，也無法報答他的恩情。 『再者，阿難！有七種對僧眾的佈施，有十四種私人的佈施，能獲得大福報，獲得大果報，獲得大功德，獲得大廣報。』

The great Prajapati Gotami repeatedly said, 'World-Honored One! This new golden-threaded yellow robe, I made it myself for the World-Honored One. Out of compassion for me, I wish you would accept it.' The World-Honored One also repeatedly said, 'Gotami! Give this robe to the community of monks. Having given it to the community of monks, it will be as if you have made an offering to me, and also an offering to the community.' At that time, the Venerable Ananda stood behind the World-Honored One, holding a whisk to serve the Buddha. Then, the Venerable Ananda said, 'World-Honored One! This great Prajapati Gotami has been of great benefit to the World-Honored One. After the World-Honored One's mother passed away, she nourished the World-Honored One with her milk.' The World-Honored One said, 'So it is, Ananda! So it is, Ananda! The great Prajapati Gotami has indeed been of great benefit to me. After my mother passed away, she nourished me with her milk. Ananda! I have also been of great benefit to the great Prajapati Gotami. Why is that? Because of me, the great Prajapati Gotami has taken refuge in the Buddha, the Dharma, and the community of monks, has no doubt about the Three Jewels, the suffering, its origin, its cessation, and the path, has achieved faith, morality, learning, generosity, and wisdom, has refrained from killing and has ceased killing, from taking what is not given, from sexual misconduct, from false speech, from drinking alcohol and has ceased drinking alcohol. Ananda! If someone, because of another person, takes refuge in the Buddha, the Dharma, and the community of monks, has no doubt about the Three Jewels, the suffering, its origin, its cessation, and the path, has achieved faith, morality, learning, generosity, and wisdom, has refrained from killing and has ceased killing, from taking what is not given, from sexual misconduct, from false speech, from drinking alcohol and has ceased drinking alcohol, then even if this person were to serve that person for their entire life, with food, clothing, bedding, medicine, and various necessities of life, they would not be able to repay their kindness.' 'Furthermore, Ananda! There are seven kinds of offerings to the community, and fourteen kinds of private offerings, which bring great blessings, great rewards, great merit, and great extensive recompense.'

。阿難！云何七施眾，得大福，得大果，得大功德，得大廣報？信族姓男、族姓女，佛在世時，佛為首，施佛及比丘眾，是謂第一施眾，得大福，得大果，得大功德，得大廣報。信族姓男、族姓女，世尊般涅槃后不久施二部眾，施比丘眾、施比丘尼眾，入比丘僧園而白眾曰：『眾中爾所比丘來，佈施彼也。』入比丘尼僧房而白眾曰：『眾中爾所比丘尼來，佈施彼也。』是謂第五施眾，得大福，得大果，得大功德，得大廣報。

「阿難！當來時有比丘，名姓種，不精進，著袈裟衣，彼不精進，不精進故施，依眾故，緣眾故，上眾故，因眾故，我說爾時施主得無量不可數不可計福，得善得樂，況復今比丘成就行事，成就除事，成就行事除事，成就質直，成就柔軟，成就質直柔軟，成就忍，成就樂，成就忍樂，成就相應，成就經紀，成就相應經紀，成就威儀，成就行來游，成就威儀行來游，成就信，成就戒，成就多聞，成就施，成就慧，成就信、戒、多聞、施、慧耶？是謂第七施眾，得大福，得大果，得大功德，得大廣報。是謂有七施眾，得大福，得大果，得大功德，得大廣報

現代漢語譯本：阿難！什麼是七種佈施的群體，能夠獲得大福報、大果報、大功德、大廣大的回報呢？有信心的善男子、善女人，在佛陀在世的時候，以佛陀為首，佈施佛陀以及比丘僧眾，這被稱為第一種佈施的群體，能夠獲得大福報、大果報、大功德、大廣大的回報。有信心的善男子、善女人，在世尊涅槃后不久，佈施給二部僧眾，佈施給比丘僧眾、佈施給比丘尼僧眾，進入比丘僧園后告訴僧眾說：『請僧眾中這些比丘來，我將佈施給他們。』進入比丘尼僧房后告訴僧眾說：『請僧眾中這些比丘尼來，我將佈施給她們。』這被稱為第五種佈施的群體，能夠獲得大福報、大果報、大功德、大廣大的回報。 阿難！未來的時候，會有比丘，有名有姓，但不精進，穿著袈裟，他們不精進，因為不精進的緣故而接受佈施，依靠僧眾的緣故，爲了僧眾的緣故，爲了上座的緣故，因為僧眾的緣故，我說那時佈施的人能夠獲得無量無數不可計算的福報，能夠獲得善報和快樂，更何況現在的比丘成就修行，成就去除煩惱，成就修行和去除煩惱，成就正直，成就柔和，成就正直柔和，成就忍耐，成就喜樂，成就忍耐喜樂，成就相應，成就經營，成就相應經營，成就威儀，成就行走，成就威儀行走，成就信心，成就戒律，成就多聞，成就佈施，成就智慧，成就信心、戒律、多聞、佈施、智慧呢？這被稱為第七種佈施的群體，能夠獲得大福報、大果報、大功德、大廣大的回報。這就是七種佈施的群體，能夠獲得大福報、大果報、大功德、大廣大的回報。

English version: Ananda! What are the seven groups of recipients of offerings that obtain great blessings, great rewards, great merits, and great extensive recompense? A faithful man or woman, when the Buddha was alive, with the Buddha as the head, makes offerings to the Buddha and the assembly of monks. This is called the first group of recipients of offerings, obtaining great blessings, great rewards, great merits, and great extensive recompense. A faithful man or woman, not long after the World Honored One's Parinirvana, makes offerings to the two assemblies, offering to the assembly of monks and the assembly of nuns, entering the monastery of monks and announcing to the assembly: 'Let these monks from the assembly come, I will make offerings to them.' Entering the nunnery and announcing to the assembly: 'Let these nuns from the assembly come, I will make offerings to them.' This is called the fifth group of recipients of offerings, obtaining great blessings, great rewards, great merits, and great extensive recompense. Ananda! In the future, there will be monks, with names and surnames, who are not diligent, wearing the monastic robe. They are not diligent, and because of their lack of diligence, they receive offerings, relying on the assembly, for the sake of the assembly, for the sake of the elders, because of the assembly. I say that at that time, the giver obtains immeasurable, countless, and incalculable blessings, and obtains good and happiness. How much more so for the present monks who have accomplished practice, accomplished the removal of defilements, accomplished both practice and the removal of defilements, accomplished integrity, accomplished gentleness, accomplished both integrity and gentleness, accomplished patience, accomplished joy, accomplished both patience and joy, accomplished accordance, accomplished management, accomplished both accordance and management, accomplished dignified conduct, accomplished walking, accomplished dignified walking, accomplished faith, accomplished precepts, accomplished learning, accomplished giving, accomplished wisdom, accomplished faith, precepts, learning, giving, and wisdom? This is called the seventh group of recipients of offerings, obtaining great blessings, great rewards, great merits, and great extensive recompense. These are the seven groups of recipients of offerings that obtain great blessings, great rewards, great merits, and great extensive recompense.

「阿難！云何有十四私施，得大福，得大果，得大功德，得大廣報？有信族姓男、族姓女佈施如來，施緣一覺，施阿羅訶，施向阿羅訶，施阿那含，施向阿那含，施斯陀含，施向斯陀含，施須陀洹，施向須陀洹，施離欲外仙人，施精進人，施不精進人，佈施畜生。阿難！佈施畜生得福百倍，施不精進人得福千倍，施精進人得福百千倍，施離欲外仙人得福億百千倍，施向須陀洹無量，得須陀洹無量，向斯陀含無量，得斯陀含無量，向阿那含無量，得阿那含無量，向阿羅訶無量，得阿羅訶無量，緣一覺無量，況復如來、無所著、等正覺耶？此十四私施得大福，得大果，得大功德，得大廣報。

「複次，阿難！有四種佈施，三凈施。云何為四？或有佈施，因施主凈，非受者；或有佈施，因受者凈，非施主；或有佈施，非因施主凈，亦非受者；或有佈施，因施主凈，受者亦然。阿難！云何佈施因施主凈，非受者耶？施主精進行妙法，見來見果，如是見、如是說，有施有施果；受者不精進，行惡法，不見來不見果，如是見、如是說，無施無施果。是謂佈施因施主凈，非受者也

『阿難！什麼是十四種私人佈施，能獲得大福報、大果報、大功德、大廣大的回報呢？有信仰的善男子、善女人佈施給如來，佈施給辟支佛，佈施給趨向阿羅漢果位的修行者，佈施給阿那含果位的修行者，佈施給趨向阿那含果位的修行者，佈施給斯陀含果位的修行者，佈施給趨向斯陀含果位的修行者，佈施給須陀洹果位的修行者，佈施給趨向須陀洹果位的修行者，佈施給離欲的外道仙人，佈施給精進修行的人，佈施給不精進修行的人，佈施給畜生。阿難！佈施給畜生能獲得百倍的福報，佈施給不精進修行的人能獲得千倍的福報，佈施給精進修行的人能獲得百千倍的福報，佈施給離欲的外道仙人能獲得億百千倍的福報，佈施給趨向須陀洹果位的修行者能獲得無量的福報，佈施給須陀洹果位的修行者能獲得無量的福報，佈施給趨向斯陀含果位的修行者能獲得無量的福報，佈施給斯陀含果位的修行者能獲得無量的福報，佈施給趨向阿那含果位的修行者能獲得無量的福報，佈施給阿那含果位的修行者能獲得無量的福報，佈施給趨向阿羅漢果位的修行者能獲得無量的福報，佈施給阿羅漢果位的修行者能獲得無量的福報，佈施給辟支佛能獲得無量的福報，更何況是佈施給如來、無所執著、等正覺的佛陀呢？這十四種私人佈施能獲得大福報、大果報、大功德、大廣大的回報。』 『再者，阿難！有四種佈施，是三種清凈的佈施。哪四種呢？或者有佈施，是因為施主清凈，而不是受施者清凈；或者有佈施，是因為受施者清凈，而不是施主清凈；或者有佈施，不是因為施主清凈，也不是受施者清凈；或者有佈施，是因為施主清凈，受施者也清凈。阿難！什麼是佈施因為施主清凈，而不是受施者清凈呢？施主精進修行妙法，能見到來世和果報，像這樣見解、像這樣說法，認為有佈施和佈施的果報；受施者不精進，修行惡法，不能見到來世和果報，像這樣見解、像這樣說法，認為沒有佈施和佈施的果報。這就是所謂的佈施因為施主清凈，而不是受施者清凈。』

'Ananda! What are the fourteen kinds of private giving that yield great blessings, great results, great merit, and great extensive rewards? A faithful man or woman gives to the Tathagata, gives to a Pratyekabuddha, gives to one who is heading towards Arhatship, gives to an Anagami, gives to one who is heading towards Anagamiship, gives to a Sakadagami, gives to one who is heading towards Sakagamiship, gives to a Srotapanna, gives to one who is heading towards Srotapannaship, gives to a non-Buddhist ascetic who is free from desire, gives to a diligent person, gives to a non-diligent person, and gives to animals. Ananda! Giving to animals yields a hundredfold blessing, giving to a non-diligent person yields a thousandfold blessing, giving to a diligent person yields a hundred thousandfold blessing, giving to a non-Buddhist ascetic who is free from desire yields a hundred millionfold blessing, giving to one who is heading towards Srotapannaship yields immeasurable blessings, giving to a Srotapanna yields immeasurable blessings, giving to one who is heading towards Sakagamiship yields immeasurable blessings, giving to a Sakadagami yields immeasurable blessings, giving to one who is heading towards Anagamiship yields immeasurable blessings, giving to an Anagami yields immeasurable blessings, giving to one who is heading towards Arhatship yields immeasurable blessings, giving to an Arhat yields immeasurable blessings, giving to a Pratyekabuddha yields immeasurable blessings, how much more so when giving to the Tathagata, the unattached, the fully enlightened one? These fourteen kinds of private giving yield great blessings, great results, great merit, and great extensive rewards.' 'Furthermore, Ananda! There are four kinds of giving, three of which are pure. What are the four? There is giving that is pure because of the giver, but not the recipient; there is giving that is pure because of the recipient, but not the giver; there is giving that is not pure because of either the giver or the recipient; and there is giving that is pure because of both the giver and the recipient. Ananda! What is giving that is pure because of the giver, but not the recipient? The giver diligently practices the wonderful Dharma, sees the future and its results, and has such a view and such a teaching, believing that there is giving and the results of giving; the recipient does not diligently practice, practices evil Dharma, does not see the future and its results, and has such a view and such a teaching, believing that there is no giving and no results of giving. This is what is meant by giving that is pure because of the giver, but not the recipient.'

「阿難！云何佈施因受者凈，非施主耶？施主不精進，行惡法，不見來不見果，如是見、如是說，無施無施果；受者精進行妙法，見來見果，如是見、如是說，有施有施果。是謂佈施因受者凈，非施主也。阿難！云何佈施非因施主凈，亦非受者耶？施主不精進，行惡法，不見來不見果，如是見、如是說，無施無施果；受者亦不精進，行惡法，不見來不見果，如是見、如是說，無施無施果。是謂佈施非因施主凈，亦非受者。阿難！云何佈施因施主凈，受者亦然耶？施主精進行妙法，見來見果，如是見、如是說，有施有施果；受者亦精進行妙法，見來見果，如是見、如是說，有施有施果。是謂佈施因施主凈，受者亦然。」於是，世尊說此頌曰：

「精進施不精進，　　如法得歡喜心， 信有業及果報，　　此施因施主凈。 不精進施精進，　　不如法非喜心， 不信業及果報，　　此施因受者凈。 懈怠施不精進，　　不如法非喜心， 不信業及果報，　　如是施無廣報。 精進施於精進，　　如法得歡喜心， 信有業及果報，　　如是施有廣報。 奴婢及貧窮，　　自分施歡喜， 信業信果報，　　此施善人稱。 正護善身口，　　舒手以法乞， 離欲施離欲，　　是財施第一

『阿難！什麼情況下佈施是因為接受者清凈，而不是施主呢？如果施主不精進，奉行惡法，看不到來世，也看不到果報，像這樣認為、像這樣說，認為沒有佈施，也沒有佈施的果報；而接受者精進修行妙法，看得到來世，也看得到果報，像這樣認為、像這樣說，認為有佈施，也有佈施的果報。這就是說佈施是因為接受者清凈，而不是施主。阿難！什麼情況下佈施既不是因為施主清凈，也不是因為接受者清凈呢？如果施主不精進，奉行惡法，看不到來世，也看不到果報，像這樣認為、像這樣說，認為沒有佈施，也沒有佈施的果報；而接受者也不精進，奉行惡法，看不到來世，也看不到果報，像這樣認為、像這樣說，認為沒有佈施，也沒有佈施的果報。這就是說佈施既不是因為施主清凈，也不是因為接受者清凈。阿難！什麼情況下佈施是因為施主清凈，接受者也清凈呢？如果施主精進修行妙法，看得到來世，也看得到果報，像這樣認為、像這樣說，認為有佈施，也有佈施的果報；而接受者也精進修行妙法，看得到來世，也看得到果報，像這樣認為、像這樣說，認為有佈施，也有佈施的果報。這就是說佈施是因為施主清凈，接受者也清凈。』於是，世尊說了這首偈頌： 『精進佈施給不精進的人，如法地得到歡喜心，相信有業和果報，這樣的佈施是因為施主清凈。 不精進佈施給精進的人，不如法，沒有歡喜心，不相信業和果報，這樣的佈施是因為接受者清凈。 懈怠地佈施給不精進的人，不如法，沒有歡喜心，不相信業和果報，這樣的佈施沒有廣大的果報。 精進地佈施給精進的人，如法地得到歡喜心，相信有業和果報，這樣的佈施有廣大的果報。 奴婢和貧窮的人，從自己的所有中佈施，心懷歡喜，相信業和果報，這樣的佈施被善人稱讚。 正確地守護好自己的身口意，伸出手依法乞討，遠離慾望地佈施給遠離慾望的人，這是財佈施中最殊勝的。』

'Ananda, under what circumstances is giving pure because of the recipient, and not the giver? If the giver is not diligent, practices evil, does not see the future, nor the consequences, and thinks and says there is no giving and no result of giving; while the recipient is diligent in practicing the wonderful Dharma, sees the future and the consequences, and thinks and says there is giving and a result of giving. This is to say that giving is pure because of the recipient, and not the giver. Ananda, under what circumstances is giving not pure because of the giver, nor the recipient? If the giver is not diligent, practices evil, does not see the future, nor the consequences, and thinks and says there is no giving and no result of giving; and the recipient is also not diligent, practices evil, does not see the future, nor the consequences, and thinks and says there is no giving and no result of giving. This is to say that giving is not pure because of the giver, nor the recipient. Ananda, under what circumstances is giving pure because of the giver, and also the recipient? If the giver is diligent in practicing the wonderful Dharma, sees the future and the consequences, and thinks and says there is giving and a result of giving; and the recipient is also diligent in practicing the wonderful Dharma, sees the future and the consequences, and thinks and says there is giving and a result of giving. This is to say that giving is pure because of the giver, and also the recipient.' Then, the World Honored One spoke this verse: 'Giving diligently to the non-diligent, obtaining joy in accordance with the Dharma, believing in karma and its consequences, this giving is pure because of the giver. Giving non-diligently to the diligent, not in accordance with the Dharma, without joy, not believing in karma and its consequences, this giving is pure because of the recipient. Giving lazily to the non-diligent, not in accordance with the Dharma, without joy, not believing in karma and its consequences, such giving has no great reward. Giving diligently to the diligent, obtaining joy in accordance with the Dharma, believing in karma and its consequences, such giving has a great reward. Slaves and the poor, giving from their own possessions with joy, believing in karma and its consequences, such giving is praised by the virtuous. Rightly guarding one's body, speech, and mind, extending one's hand to beg in accordance with the Dharma, giving without desire to those without desire, this is the most excellent of material giving.'

瞿曇彌經第九竟(千五百二十字)

（一八一）中阿含心品多界經第十(第四分別誦)

爾時，尊者阿難獨安靖處宴坐思惟，心作是念：「諸有恐怖，彼一切從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧。」於是，尊者阿難則于晡時，從宴坐起，往詣佛所，稽首佛足，卻住一面，白曰：「世尊！我今獨安靖處宴坐思惟，心作是念：『諸有恐怖，彼一切從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧。』」

世尊告曰：「如是。阿難！如是。阿難！諸有恐怖，彼一切從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧。阿難！猶如從葦𧂐草𧂐生火，燒樓閣堂屋。阿難！如是諸有恐怖，從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧。阿難！昔過去時若有恐怖，彼一切亦從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧。阿難！當來時諸有恐怖，彼一切從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧

佛陀如是說。尊者阿難和眾比丘聽聞佛陀所說，歡喜地奉行。 《瞿曇彌經》第九完（一千五百二十字） （一八一）《中阿含經·心品·多界經》第十（第四分別誦） 當時，尊者阿難獨自在安靜的地方禪坐思惟，心中這樣想：『所有恐懼，都從愚癡產生，不是從智慧產生。所有遭遇、災禍、憂愁，都從愚癡產生，不是從智慧產生。』於是，尊者阿難在傍晚時分，從禪坐中起身，前往佛陀所在之處，向佛陀頂禮，然後退到一旁站立，說道：『世尊！我剛才獨自在安靜的地方禪坐思惟，心中這樣想：『所有恐懼，都從愚癡產生，不是從智慧產生。所有遭遇、災禍、憂愁，都從愚癡產生，不是從智慧產生。』 世尊告訴他說：『是的，阿難！是的，阿難！所有恐懼，都從愚癡產生，不是從智慧產生。所有遭遇、災禍、憂愁，都從愚癡產生，不是從智慧產生。阿難！就像從蘆葦、茅草中生火，燒燬樓閣房屋一樣。阿難！所有恐懼，都從愚癡產生，不是從智慧產生。所有遭遇、災禍、憂愁，都從愚癡產生，不是從智慧產生。阿難！過去的時候，如果有什麼恐懼，那一切也是從愚癡產生，不是從智慧產生。所有遭遇、災禍、憂愁，那一切也是從愚癡產生，不是從智慧產生。阿難！將來的時候，如果有什麼恐懼，那一切也是從愚癡產生，不是從智慧產生。所有遭遇、災禍、憂愁，那一切也是從愚癡產生，不是從智慧產生。』

Thus spoke the Buddha. Venerable Ananda and the monks, having heard what the Buddha said, joyfully practiced it. The ninth discourse, 'Gotami Sutta,' is complete (1520 words). (181) The tenth discourse, 'The Many Elements Sutta' from the 'Mind Section' of the 'Middle Length Discourses' (the fourth recitation of the divisions). Then, Venerable Ananda, alone in a secluded place, sat meditating, and his mind conceived this thought: 'All fears arise from ignorance, not from wisdom. All misfortunes, calamities, and sorrows arise from ignorance, not from wisdom.' Then, Venerable Ananda, in the late afternoon, arose from his meditation, went to where the Buddha was, bowed down at the Buddha's feet, and stood to one side, saying: 'Venerable Sir, I was just now alone in a secluded place, sitting in meditation, and my mind conceived this thought: 'All fears arise from ignorance, not from wisdom. All misfortunes, calamities, and sorrows arise from ignorance, not from wisdom.' The Blessed One said: 'So it is, Ananda! So it is, Ananda! All fears arise from ignorance, not from wisdom. All misfortunes, calamities, and sorrows arise from ignorance, not from wisdom. Ananda, just as fire arises from reeds and grass, burning down mansions and houses, so it is, Ananda, all fears arise from ignorance, not from wisdom. All misfortunes, calamities, and sorrows arise from ignorance, not from wisdom. Ananda, in the past, if there were any fears, they all arose from ignorance, not from wisdom. All misfortunes, calamities, and sorrows, they all arose from ignorance, not from wisdom. Ananda, in the future, if there are any fears, they will all arise from ignorance, not from wisdom. All misfortunes, calamities, and sorrows, they will all arise from ignorance, not from wisdom.'

。阿難！今現在諸有恐怖，從愚癡生，不從智慧。諸有遭事、災患、憂戚，彼一切從愚癡生，不從智慧。阿難！是為愚癡有恐怖，智慧無恐怖。愚癡有遭事、災患、憂戚，智慧無遭事、災患、憂戚。阿難！諸有恐怖、遭事、災患、憂戚，彼一切從愚癡可得，不從智慧。」

於是，尊者阿難悲泣淚出，叉手向佛，白曰：「世尊！云何比丘愚癡非智慧？」

世尊答曰：「阿難！若有比丘不知界，不知處，不知因緣，不知是處、非處者，阿難！如是比丘愚癡非智慧。」

尊者阿難白曰：「世尊！如是比丘愚癡非智慧。世尊！云何比丘智慧非愚癡？」

世尊答曰：「阿難！若有比丘知界、知處、知因緣，知是處、非處者。阿難！如是比丘智慧非愚癡。」

尊者阿難白曰：「世尊！如是比丘智慧非愚癡。世尊！云何比丘知界？」

世尊答曰：「阿難！若有比丘見十八界知如真，眼界、色界、眼識界，耳界、聲界、耳識界、鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。阿難！見此十八界知如真。複次，阿難！見六界知如真，地界、水界、火界、風界、空界、識界。阿難！見此六界知如真

現代漢語譯本：阿難！現在所有產生的恐懼，都是從愚癡產生的，而不是從智慧產生的。所有遭遇的事情、災難、憂愁，這一切都是從愚癡產生的，而不是從智慧產生的。阿難！這就是愚癡會產生恐懼，而智慧不會產生恐懼的原因。愚癡會帶來遭遇、災難、憂愁，而智慧不會帶來遭遇、災難、憂愁。阿難！所有恐懼、遭遇、災難、憂愁，這一切都是從愚癡產生的，而不是從智慧產生的。 於是，尊者阿難悲傷地哭泣，眼淚流出，合掌向佛，說道：『世尊！什麼樣的比丘是愚癡而不是智慧呢？』 世尊回答說：『阿難！如果一個比丘不知道界，不知道處，不知道因緣，不知道是處、非處，阿難！這樣的比丘就是愚癡而不是智慧。』 尊者阿難說道：『世尊！這樣的比丘是愚癡而不是智慧。世尊！什麼樣的比丘是智慧而不是愚癡呢？』 世尊回答說：『阿難！如果一個比丘知道界、知道處、知道因緣，知道是處、非處，阿難！這樣的比丘就是智慧而不是愚癡。』 尊者阿難說道：『世尊！這樣的比丘是智慧而不是愚癡。世尊！什麼樣的比丘是知道界呢？』 世尊回答說：『阿難！如果一個比丘如實地知道十八界，即眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。阿難！如實地知道這十八界。此外，阿難！如實地知道六界，即地界、水界、火界、風界、空界、識界。阿難！如實地知道這六界。

English version: Ananda! All the fears that arise now come from ignorance, not from wisdom. All the events, disasters, and sorrows that are encountered, all of them arise from ignorance, not from wisdom. Ananda! This is why ignorance has fear, while wisdom has no fear. Ignorance brings encounters, disasters, and sorrows, while wisdom does not bring encounters, disasters, and sorrows. Ananda! All fears, encounters, disasters, and sorrows, all of them are obtained from ignorance, not from wisdom. Then, the venerable Ananda, weeping with sorrow, tears flowing, clasped his hands towards the Buddha and said: 'World Honored One! What kind of bhikkhu is ignorant and not wise?' The World Honored One replied: 'Ananda! If a bhikkhu does not know the realms, does not know the locations, does not know the causes and conditions, does not know what is possible and impossible, Ananda! Such a bhikkhu is ignorant and not wise.' The venerable Ananda said: 'World Honored One! Such a bhikkhu is ignorant and not wise. World Honored One! What kind of bhikkhu is wise and not ignorant?' The World Honored One replied: 'Ananda! If a bhikkhu knows the realms, knows the locations, knows the causes and conditions, knows what is possible and impossible, Ananda! Such a bhikkhu is wise and not ignorant.' The venerable Ananda said: 'World Honored One! Such a bhikkhu is wise and not ignorant. World Honored One! What kind of bhikkhu knows the realms?' The World Honored One replied: 'Ananda! If a bhikkhu truly knows the eighteen realms, that is, the eye realm, the form realm, the eye consciousness realm, the ear realm, the sound realm, the ear consciousness realm, the nose realm, the smell realm, the nose consciousness realm, the tongue realm, the taste realm, the tongue consciousness realm, the body realm, the touch realm, the body consciousness realm, the mind realm, the dharma realm, the mind consciousness realm. Ananda! Truly knows these eighteen realms. Furthermore, Ananda! Truly knows the six realms, that is, the earth realm, the water realm, the fire realm, the wind realm, the space realm, the consciousness realm. Ananda! Truly knows these six realms.'

。複次，阿難！見六界知如真，欲界、恚界、害界，無慾界、無恚界、無害界。阿難！見此六界知如真。複次，阿難！見六界知如真，樂界、苦界、喜界、憂界、舍界、無明界。阿難！見此六界知如真。複次，阿難！見四界知如真，覺界、想界、行界、識界。阿難！見此四界知如真。複次，阿難！見三界知如真，欲界、色界、無色界。阿難！見此三界知如真。複次，阿難！見三界知如真，色界、無色界、滅界。阿難！見此三界知如真。

「複次，阿難！見三界知如真，過去界、未來界、現在界。阿難！見此三界知如真。複次，阿難！見三界知如真，妙界、不妙界、中界。阿難！見此三界知如真。複次，阿難！見三界知如真，善界、不善界、無記界。阿難！見此三界知如真。複次，阿難！見三界知如真，學界、無學界、非學非無學界。阿難！見此三界知如真。複次，阿難！見二界知如真，有漏界、無漏界。阿難！見此二界知如真。複次，阿難！見二界知如真，有為界、無為界、阿難！見此二界知如真。阿難！見此六十二界知如真。阿難！如是比丘知界。」

尊者阿難白曰：「世尊！如是比丘知界

現代漢語譯本：再者，阿難！如實知見六界：欲界、嗔恚界、傷害界，以及無慾界、無嗔恚界、無傷害界。阿難！如實知見這六界。再者，阿難！如實知見六界：樂界、苦界、喜界、憂界、舍界、無明界。阿難！如實知見這六界。再者，阿難！如實知見四界：覺界、想界、行界、識界。阿難！如實知見這四界。再者，阿難！如實知見三界：欲界、色界、無色界。阿難！如實知見這三界。再者，阿難！如實知見三界：生界、無生界、滅界。阿難！如實知見這三界。 再者，阿難！如實知見三界：過去界、未來界、現在界。阿難！如實知見這三界。再者，阿難！如實知見三界：妙界、不妙界、中界。阿難！如實知見這三界。再者，阿難！如實知見三界：善界、不善界、無記界。阿難！如實知見這三界。再者，阿難！如實知見三界：學界、無學界、非學非無學界。阿難！如實知見這三界。再者，阿難！如實知見二界：有漏界、無漏界。阿難！如實知見這二界。再者，阿難！如實知見二界：有為界、無為界。阿難！如實知見這二界。阿難！如實知見這六十二界。阿難！像這樣，比丘就知曉了界。」 尊者阿難稟告說：『世尊！像這樣，比丘就知曉了界。』

English version: Furthermore, Ananda, one knows and sees the six realms as they truly are: the realm of desire, the realm of anger, the realm of harm, and the realm without desire, the realm without anger, the realm without harm. Ananda, one knows and sees these six realms as they truly are. Furthermore, Ananda, one knows and sees the six realms as they truly are: the realm of pleasure, the realm of pain, the realm of joy, the realm of sorrow, the realm of equanimity, the realm of ignorance. Ananda, one knows and sees these six realms as they truly are. Furthermore, Ananda, one knows and sees the four realms as they truly are: the realm of sensation, the realm of perception, the realm of mental formations, the realm of consciousness. Ananda, one knows and sees these four realms as they truly are. Furthermore, Ananda, one knows and sees the three realms as they truly are: the realm of desire, the realm of form, the realm of formlessness. Ananda, one knows and sees these three realms as they truly are. Furthermore, Ananda, one knows and sees the three realms as they truly are: the realm of arising, the realm of non-arising, the realm of cessation. Ananda, one knows and sees these three realms as they truly are. Furthermore, Ananda, one knows and sees the three realms as they truly are: the past realm, the future realm, the present realm. Ananda, one knows and sees these three realms as they truly are. Furthermore, Ananda, one knows and sees the three realms as they truly are: the sublime realm, the non-sublime realm, the neutral realm. Ananda, one knows and sees these three realms as they truly are. Furthermore, Ananda, one knows and sees the three realms as they truly are: the wholesome realm, the unwholesome realm, the indeterminate realm. Ananda, one knows and sees these three realms as they truly are. Furthermore, Ananda, one knows and sees the three realms as they truly are: the realm of the learner, the realm of the non-learner, the realm of neither learner nor non-learner. Ananda, one knows and sees these three realms as they truly are. Furthermore, Ananda, one knows and sees the two realms as they truly are: the realm of defilements, the realm without defilements. Ananda, one knows and sees these two realms as they truly are. Furthermore, Ananda, one knows and sees the two realms as they truly are: the conditioned realm, the unconditioned realm. Ananda, one knows and sees these two realms as they truly are. Ananda, one knows and sees these sixty-two realms as they truly are. Ananda, in this way, a bhikkhu knows the realms. Venerable Ananda said: 『Lord, in this way, a bhikkhu knows the realms.』

。世尊！云何比丘知處？」

世尊答曰：「阿難！若有比丘見十二處知如真，眼處、色處，耳處、聲處，鼻處、香處，舌處、味處，身處、觸處，意處、法處。阿難！見此十二處知如真。阿難！如是比丘知處。」

尊者阿難白曰：「世尊！如是比丘知處。云何比丘知因緣？」

世尊答曰：「阿難！若有比丘見因緣及從因緣起知如真，因此有彼，無此無彼，此生彼生，此滅彼滅，謂緣無明有行乃至緣生有老死；若無明滅則行滅，乃至生滅則老死滅。阿難！如是比丘知因緣。」

尊者阿難白曰：「世尊！如是比丘知因緣。云何比丘知是處、非處？」

世尊答曰：「阿難！若有比丘見處是處知如真，見非處是非處知如真。阿難！若世中有二轉輪王並治者，終無是處，若世中有一轉輪王治者，必有是處。阿難！若世中有二如來者，終無是處，若世中有一如來者，必有是處。阿難！若見諦人故害父母，殺阿羅訶，破壞聖眾，噁心向佛，出如來血者，終無是處。若凡夫人故害父母，殺阿羅訶，破壞聖眾，噁心向佛，出如來血者，必有是處。阿難！若見諦人故犯戒，舍戒罷道者，終無是處。若凡夫人故犯戒，舍戒罷道者，必有是處。若見諦人舍離此內，從外求尊、求福田者，終無是處

現代漢語譯本：『世尊！比丘如何知曉處所？』 世尊回答說：『阿難！如果比丘如實知曉十二處，即眼處、色處，耳處、聲處，鼻處、香處，舌處、味處，身處、觸處，意處、法處。阿難！如實知曉這十二處。阿難！這樣的比丘就知曉了處所。』 尊者阿難問道：『世尊！這樣的比丘知曉了處所。比丘如何知曉因緣？』 世尊回答說：『阿難！如果比丘如實知曉因緣以及從因緣生起的事物，即「有此則有彼，無此則無彼，此生則彼生，此滅則彼滅」，例如，緣于無明而有行，乃至緣于生而有老死；如果無明滅則行滅，乃至生滅則老死滅。阿難！這樣的比丘就知曉了因緣。』 尊者阿難問道：『世尊！這樣的比丘知曉了因緣。比丘如何知曉是處、非處？』 世尊回答說：『阿難！如果比丘如實知曉是處為是處，如實知曉非處為非處。阿難！如果世間有兩位轉輪王同時統治，這是不可能的；如果世間有一位轉輪王統治，這是必然的。阿難！如果世間有兩位如來，這是不可能的；如果世間有一位如來，這是必然的。阿難！如果見諦之人故意傷害父母，殺害阿羅漢，破壞僧團，惡意對待佛陀，使如來流血，這是不可能的。如果凡夫故意傷害父母，殺害阿羅漢，破壞僧團，惡意對待佛陀，使如來流血，這是可能的。阿難！如果見諦之人故意犯戒，捨棄戒律，放棄修行，這是不可能的。如果凡夫故意犯戒，捨棄戒律，放棄修行，這是可能的。如果見諦之人捨棄內在的修行，從外在尋求尊敬、尋求福田，這是不可能的。』

English version: 『Venerable Sir, how does a bhikkhu know the place?』 The Blessed One replied, 『Ananda, if a bhikkhu knows the twelve places as they truly are: the eye-place, the form-place, the ear-place, the sound-place, the nose-place, the smell-place, the tongue-place, the taste-place, the body-place, the touch-place, the mind-place, and the dharma-place. Ananda, knowing these twelve places as they truly are. Ananda, such a bhikkhu knows the place.』 Venerable Ananda asked, 『Venerable Sir, such a bhikkhu knows the place. How does a bhikkhu know the cause and condition?』 The Blessed One replied, 『Ananda, if a bhikkhu knows the cause and condition and what arises from the cause and condition as they truly are, that is, 「when this exists, that exists; when this does not exist, that does not exist; with the arising of this, that arises; with the cessation of this, that ceases.」 For example, conditioned by ignorance, there are volitional formations, and so on, up to conditioned by birth, there is old age and death; if ignorance ceases, then volitional formations cease, and so on, up to if birth ceases, then old age and death cease. Ananda, such a bhikkhu knows the cause and condition.』 Venerable Ananda asked, 『Venerable Sir, such a bhikkhu knows the cause and condition. How does a bhikkhu know what is possible and what is impossible?』 The Blessed One replied, 『Ananda, if a bhikkhu knows what is possible as possible, and what is impossible as impossible, as they truly are. Ananda, it is impossible for two wheel-turning monarchs to rule the world at the same time; it is possible for one wheel-turning monarch to rule the world. Ananda, it is impossible for two Tathagatas to exist in the world; it is possible for one Tathagata to exist in the world. Ananda, it is impossible for a stream-enterer to intentionally harm their parents, kill an Arhat, cause dissension in the Sangha, harbor ill will towards the Buddha, or shed the blood of a Tathagata. It is possible for an ordinary person to intentionally harm their parents, kill an Arhat, cause dissension in the Sangha, harbor ill will towards the Buddha, or shed the blood of a Tathagata. Ananda, it is impossible for a stream-enterer to intentionally break the precepts, abandon the precepts, or give up the path. It is possible for an ordinary person to intentionally break the precepts, abandon the precepts, or give up the path. Ananda, it is impossible for a stream-enterer to abandon inner practice and seek respect and a field of merit externally.』

。若凡夫人舍離此內，從外求尊、求福田者，必有是處。

「阿難！若見諦人從余沙門、梵志作是說：『諸尊！可見則見，可知則知。』者，終無是處。若凡夫人從余沙門、梵志作是說：『諸尊！可見則見，可知則知。』者，必有是處。阿難！若見諦人信卜問吉兇者，終無是處。若凡夫人信卜問吉兇者，必有是處。阿難！若見諦人從余沙門、梵志卜問吉兇相應，見有苦有煩，見是真者，終無是處。若凡夫人從余沙門、梵志卜問吉兇相應，見有苦有煩，見是真者，必有是處。

「阿難！若見諦人生極苦甚重苦，不可愛、不可樂、不可思、不可念乃至斷命，舍離此內，更從外求。或有沙門、梵志，或持一句咒，二句、三句、四句、多句、百千句咒，令脫我苦，是求苦、習苦、趣苦、苦盡者，終無是處。若凡夫人舍離此內，更從外求，或有沙門、梵志持一句咒，二句、三句、四句、多句、百千句咒，令脫我苦，是求苦、習苦、趣苦、苦盡者，必有是處。阿難！若見諦人受八有者，終無是處，若凡夫人受八有者，必有是處。

「阿難！若身惡行，口、意惡行，因此緣此，身壞命終，趣至善處，生於天中者，終無是處。若身惡行，口、意惡行，因此緣此，身壞命終，趣至惡處，生地獄中者，必有是處

現代漢語譯本：如果凡夫俗子捨棄內在的修行，而向外尋求尊貴和福田，那是一定會發生的。 阿難！如果一個證悟真理的人對其他沙門或婆羅門說：『諸位，能看見的就看見，能知道的就知道。』，那是不可能發生的。如果一個凡夫俗子對其他沙門或婆羅門說：『諸位，能看見的就看見，能知道的就知道。』，那是一定會發生的。阿難！如果一個證悟真理的人相信占卜吉兇，那是不可能發生的。如果一個凡夫俗子相信占卜吉兇，那是一定會發生的。阿難！如果一個證悟真理的人從其他沙門或婆羅門那裡占卜吉兇，並認為其中有苦惱和煩惱，並認為這是真實的，那是不可能發生的。如果一個凡夫俗子從其他沙門或婆羅門那裡占卜吉兇，並認為其中有苦惱和煩惱，並認為這是真實的，那是一定會發生的。 阿難！如果一個證悟真理的人遭受極度的痛苦，難以忍受，不可愛，不快樂，不可思議，不可念想，甚至到了要斷絕生命的地步，他會捨棄內在的修行，而向外尋求幫助。或者有沙門或婆羅門，他們持誦一句咒語，兩句、三句、四句、多句、百千句咒語，聲稱能讓他脫離痛苦，這種尋求痛苦、習慣痛苦、趨向痛苦、最終擺脫痛苦的做法，是不可能發生的。如果一個凡夫俗子捨棄內在的修行，而向外尋求幫助，或者有沙門或婆羅門持誦一句咒語，兩句、三句、四句、多句、百千句咒語，聲稱能讓他脫離痛苦，這種尋求痛苦、習慣痛苦、趨向痛苦、最終擺脫痛苦的做法，是一定會發生的。阿難！如果一個證悟真理的人會經歷八種有（存在狀態），那是不可能發生的。如果一個凡夫俗子會經歷八種有，那是一定會發生的。 阿難！如果一個人身行惡事，口說惡語，意念惡念，因此緣故，身壞命終后，卻能去到善處，生於天界，那是不可能發生的。如果一個人身行惡事，口說惡語，意念惡念，因此緣故，身壞命終后，卻會去到惡處，生地獄中，那是一定會發生的。

English version: If an ordinary person abandons this inner practice and seeks honor and a field of merit externally, that is certain to happen. Ananda! If a person who has seen the truth were to say to other ascetics or Brahmins, 'Venerable ones, what can be seen, let it be seen; what can be known, let it be known,' that is impossible. If an ordinary person were to say to other ascetics or Brahmins, 'Venerable ones, what can be seen, let it be seen; what can be known, let it be known,' that is certain to happen. Ananda! If a person who has seen the truth believes in divination for good or bad fortune, that is impossible. If an ordinary person believes in divination for good or bad fortune, that is certain to happen. Ananda! If a person who has seen the truth engages in divination for good or bad fortune with other ascetics or Brahmins, and sees suffering and affliction in it, and believes it to be true, that is impossible. If an ordinary person engages in divination for good or bad fortune with other ascetics or Brahmins, and sees suffering and affliction in it, and believes it to be true, that is certain to happen. Ananda! If a person who has seen the truth experiences extreme suffering, unbearable, unlovable, unpleasant, unthinkable, unimaginable, even to the point of ending their life, they would abandon this inner practice and seek help externally. Or if there are ascetics or Brahmins who recite one mantra, two, three, four, many, or hundreds of thousands of mantras, claiming to be able to free them from suffering, this seeking of suffering, habituation to suffering, inclination towards suffering, and ultimate escape from suffering, is impossible. If an ordinary person abandons this inner practice and seeks help externally, or if there are ascetics or Brahmins who recite one mantra, two, three, four, many, or hundreds of thousands of mantras, claiming to be able to free them from suffering, this seeking of suffering, habituation to suffering, inclination towards suffering, and ultimate escape from suffering, is certain to happen. Ananda! If a person who has seen the truth were to experience the eight existences, that is impossible. If an ordinary person were to experience the eight existences, that is certain to happen. Ananda! If a person commits evil deeds with their body, speaks evil words, and has evil thoughts, and because of this, after their body breaks and they die, they were to go to a good place and be born in the heavens, that is impossible. If a person commits evil deeds with their body, speaks evil words, and has evil thoughts, and because of this, after their body breaks and they die, they were to go to a bad place and be born in hell, that is certain to happen.

。阿難！若身妙行，口、意妙行，因此緣此，身壞命終，趣至惡處，生地獄中者，終無是處。若身妙行，口、意妙行，因此緣此，身壞命終，趣至善處，生天中者，必有是處。阿難！若身惡行，口、意惡行，受樂報者，終無是處。阿難！若身惡行，口、意惡行，受苦報者，必有是處。阿難！若身妙行，口、意妙行，受苦報者，終無是處。若身妙行，口、意妙行，受樂報者，必有是處。

「阿難！若不斷五蓋、心穢、慧羸，心正立四念處者，終無是處。若斷五蓋、心穢、慧羸，心正立四念處者，必有是處。阿難！若不斷五蓋、心穢、慧羸，心不正立四念處，欲修七覺意者，終無是處。若斷五蓋、心穢、慧羸，心正立四念處，修七覺意者，必有是處。阿難！若不斷五蓋、心穢、慧羸，心不正立四念處，不修七覺意，欲得無上正盡覺者，終無是處。若斷五蓋、心穢、慧羸，心正立四念處，修七覺意，得無上正盡覺者，必有是處。阿難！若不斷五蓋、心穢、慧羸，心不正立四念處，不修七覺意，不得無上正盡覺，盡苦邊者，終無是處。若斷五蓋、心穢、慧羸，心正立四念處，修七覺意，得無上正盡覺，盡苦邊者，必有是處。阿難！如是比丘知是處、非處。」

尊者阿難白曰：「世尊！如是比丘知是處、非處

現代漢語譯本：阿難！如果身體行為良善，言語和意念也良善，因此，此人身壞命終后，卻墮入惡道，生於地獄之中，這是絕對不可能的。如果身體行為良善，言語和意念也良善，因此，此人身壞命終后，能往生善處，生於天界之中，這是必然的。阿難！如果身體行為惡劣，言語和意念也惡劣，卻能得到快樂的果報，這是絕對不可能的。阿難！如果身體行為惡劣，言語和意念也惡劣，必然會遭受痛苦的果報。阿難！如果身體行為良善，言語和意念也良善，卻遭受痛苦的果報，這是絕對不可能的。如果身體行為良善，言語和意念也良善，必然會得到快樂的果報。 阿難！如果不能斷除五蓋（貪慾、嗔恚、睡眠、掉悔、疑），內心污穢，智慧薄弱，卻能正確地建立四念處（身念處、受念處、心念處、法念處），這是絕對不可能的。如果能斷除五蓋，內心清凈，智慧增長，並能正確地建立四念處，這是必然的。阿難！如果不能斷除五蓋，內心污穢，智慧薄弱，內心不能正確地建立四念處，卻想修習七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），這是絕對不可能的。如果能斷除五蓋，內心清凈，智慧增長，內心正確地建立四念處，並修習七覺支，這是必然的。阿難！如果不能斷除五蓋，內心污穢，智慧薄弱，內心不能正確地建立四念處，不修習七覺支，卻想獲得無上正等正覺（佛的智慧），這是絕對不可能的。如果能斷除五蓋，內心清凈，智慧增長，內心正確地建立四念處，修習七覺支，並獲得無上正等正覺，這是必然的。阿難！如果不能斷除五蓋，內心污穢，智慧薄弱，內心不能正確地建立四念處，不修習七覺支，不能獲得無上正等正覺，從而達到苦的盡頭，這是絕對不可能的。如果能斷除五蓋，內心清凈，智慧增長，內心正確地建立四念處，修習七覺支，獲得無上正等正覺，從而達到苦的盡頭，這是必然的。阿難！這樣的比丘才能知道什麼是『是處』，什麼是『非處』。」 尊者阿難回答說：『世尊！這樣的比丘確實能知道什麼是『是處』，什麼是『非處』。』

English version: Ananda, if one performs good deeds with their body, speech, and mind, and because of this, after their body breaks and they die, they were to go to a bad place and be born in hell, there is absolutely no such possibility. If one performs good deeds with their body, speech, and mind, and because of this, after their body breaks and they die, they were to go to a good place and be born in heaven, this is certainly possible. Ananda, if one performs bad deeds with their body, speech, and mind, and were to receive a pleasant reward, there is absolutely no such possibility. Ananda, if one performs bad deeds with their body, speech, and mind, they will certainly receive a painful reward. Ananda, if one performs good deeds with their body, speech, and mind, and were to receive a painful reward, there is absolutely no such possibility. If one performs good deeds with their body, speech, and mind, they will certainly receive a pleasant reward. Ananda, if one does not abandon the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), their mind is defiled, their wisdom is weak, and yet they were to correctly establish the four foundations of mindfulness (mindfulness of the body, feelings, mind, and mental objects), there is absolutely no such possibility. If one abandons the five hindrances, their mind is pure, their wisdom grows, and they correctly establish the four foundations of mindfulness, this is certainly possible. Ananda, if one does not abandon the five hindrances, their mind is defiled, their wisdom is weak, their mind does not correctly establish the four foundations of mindfulness, and yet they wish to cultivate the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity), there is absolutely no such possibility. If one abandons the five hindrances, their mind is pure, their wisdom grows, their mind correctly establishes the four foundations of mindfulness, and they cultivate the seven factors of enlightenment, this is certainly possible. Ananda, if one does not abandon the five hindrances, their mind is defiled, their wisdom is weak, their mind does not correctly establish the four foundations of mindfulness, they do not cultivate the seven factors of enlightenment, and yet they wish to attain unsurpassed perfect enlightenment (Buddha's wisdom), there is absolutely no such possibility. If one abandons the five hindrances, their mind is pure, their wisdom grows, their mind correctly establishes the four foundations of mindfulness, they cultivate the seven factors of enlightenment, and they attain unsurpassed perfect enlightenment, this is certainly possible. Ananda, if one does not abandon the five hindrances, their mind is defiled, their wisdom is weak, their mind does not correctly establish the four foundations of mindfulness, they do not cultivate the seven factors of enlightenment, they do not attain unsurpassed perfect enlightenment, and thus reach the end of suffering, there is absolutely no such possibility. If one abandons the five hindrances, their mind is pure, their wisdom grows, their mind correctly establishes the four foundations of mindfulness, they cultivate the seven factors of enlightenment, they attain unsurpassed perfect enlightenment, and thus reach the end of suffering, this is certainly possible. Ananda, such a bhikkhu knows what is 'possible' and what is 'impossible'. Venerable Ananda replied: 'Venerable Sir, such a bhikkhu indeed knows what is 'possible' and what is 'impossible'.'

於是，尊者阿難叉手向佛，白曰：「世尊！此經名何？云何奉持？」

世尊告曰：「阿難！當受持此多界、法界、甘露界、多鼓、法鼓、甘露鼓、法鏡、四品。是故稱此經名曰多界。」

多界經第十竟(二千二百三十六字)

中阿含經卷第四十七(八千三百三十字)

中阿含心品第三竟(二萬一千二十二字)第四分別說

中阿含經卷第四十八

雙品第四(有五經雙品。本有十經，分后五經屬第五誦，故曰雙品)(第四分別誦)

馬邑及馬邑　　牛角娑羅林 牛角娑羅林　　求解最在後

（一八二）中阿含雙品馬邑經第一

一時，佛游鴦騎國，與大比丘眾俱，往至馬邑，住馬林寺，及比丘眾。

爾時，世尊告諸比丘：「人見汝等沙門，是沙門，人問汝等沙門，汝自稱沙門耶？」

佛復告曰：「是以汝等以此，要以此沙門，當學如沙門法及如梵志法，學如沙門法及如梵志法已，要是真諦沙門、不虛沙門

於是，尊者阿難合掌向佛，說道：『世尊！這部經叫什麼名字？我們應該如何奉持？』 世尊告訴阿難：『阿難！應當受持這部經，名為多界、法界、甘露界、多鼓、法鼓、甘露鼓、法鏡、四品。因此，這部經名為多界。』 佛說完這些話。尊者阿難和眾比丘聽聞佛所說，歡喜奉行。 《多界經》第十完（二千二百三十六字） 《中阿含經》卷第四十七（八千三百三十字） 《中阿含心品》第三完（二萬一千零二十二字）第四分別說 《中阿含經》卷第四十八 雙品第四（有五經雙品。原本有十經，分出后五經屬於第五誦，所以稱為雙品）（第四分別誦） 馬邑及馬邑 牛角娑羅林 牛角娑羅林 求解最在後 （一八二）《中阿含雙品馬邑經》第一 一時，佛在鴦騎國游化，與眾多比丘一同前往馬邑，住在馬林寺，與比丘眾在一起。 當時，世尊告訴眾比丘：『人們看見你們這些沙門，認為你們是沙門，人們問你們是不是沙門，你們自己也承認是沙門嗎？』 佛又說：『因此，你們要以此為標準，要以沙門自居，應當學習沙門之法和梵志之法，學習沙門之法和梵志之法后，要是真正的沙門，而不是虛假的沙門。』

Then, the Venerable Ananda, with his palms together, addressed the Buddha, saying: 'World Honored One! What is the name of this sutra? How should we uphold it?' The World Honored One told Ananda: 'Ananda! You should uphold this sutra, which is named the Many Realms, the Dharma Realm, the Ambrosia Realm, the Many Drums, the Dharma Drum, the Ambrosia Drum, the Dharma Mirror, and the Four Categories. Therefore, this sutra is called the Many Realms.' The Buddha finished speaking these words. The Venerable Ananda and the assembled monks, having heard what the Buddha said, joyfully practiced accordingly. The Tenth Sutra, 'Many Realms,' is complete (2,236 characters). The Forty-Seventh Scroll of the 'Madhyama Agama Sutra' (8,330 characters). The Third Chapter of the 'Madhyama Agama Heart Section' is complete (21,022 characters). Fourth Section on Discernment. The Forty-Eighth Scroll of the 'Madhyama Agama Sutra'. The Fourth Chapter, 'Pairs' (There are five sutras in the 'Pairs' chapter. Originally there were ten sutras, but the latter five were moved to the Fifth Recitation, hence the name 'Pairs') (Fourth Section on Discernment). Māyā and Māyā, the Horned Sal Tree Grove. The Horned Sal Tree Grove, the quest for liberation is last. (182) The First Sutra of the 'Pairs' Chapter, 'Māyā' in the 'Madhyama Agama'. At one time, the Buddha was traveling in the country of Anga, and together with a large assembly of monks, went to Māyā, staying at the Māla Forest Monastery, along with the assembly of monks. At that time, the World Honored One told the monks: 'When people see you, these śramaṇas, they think you are śramaṇas. When people ask you if you are śramaṇas, do you yourselves acknowledge that you are śramaṇas?' The Buddha further said: 'Therefore, you should take this as a standard, and consider yourselves śramaṇas. You should learn the practices of śramaṇas and the practices of Brahmins. Having learned the practices of śramaṇas and the practices of Brahmins, you should be true śramaṇas, not false śramaṇas.'

。若受衣被、飲食、床榻、湯藥及若干種諸生活具者，彼所供給，得大福，得大果，得大功德，得大廣報，汝等當學如是。

「云何如沙門法及如梵志法？身行清凈，仰向發露，善護無缺，因此清凈，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。若汝作是念：『我身行清凈，我所作已辦，不復更學，已成德義，無覆上作。』比丘！我為汝說，莫令求沙門義失沙門義。若欲求上學者，比丘若身清凈，當復作何等？當學口行清凈，仰向發露，善護無缺。因此口行清凈，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。

「若汝等作是念：『我身、口行清凈，我所作已辦，不復更學，已成德義，無覆上作。』比丘！我為汝說，莫令求沙門義失沙門義。若欲求上學者，比丘若身、口清凈，當復作何等？當學意行清凈，仰向發露，善護無缺。因此意行清凈，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。若汝等作是念：『我身、口、意行清凈，我所作已辦，不復更學，已成德義，無覆上作。』比丘！我為汝說，莫令求沙門義失沙門義。若欲求上學者，比丘若身、口、意行清凈，當復作何等？當學命行清凈，仰向發露，善護無缺

現代漢語譯本：如果接受衣服、飲食、床鋪、藥物以及各種生活用品的供養，那些供養者將獲得巨大的福報，巨大的果報，巨大的功德，巨大的廣闊回報，你們應當如此學習。 什麼是像沙門一樣的修行，以及像婆羅門一樣的修行呢？身行清凈，坦誠地表達自己的想法，好好守護而不缺失，因此而清凈，不自我誇耀，不貶低他人，沒有污穢和渾濁，被所有有智慧的修行者共同稱讚。如果你們這樣想：『我的身行已經清凈，我所應該做的已經完成，不再需要學習，已經成就了德行，沒有更高的修行了。』比丘們！我告訴你們，不要因為追求沙門的意義而失去沙門的意義。如果想要追求更高深的學問，比丘如果身行清凈，應當再做什麼呢？應當學習口行清凈，坦誠地表達自己的想法，好好守護而不缺失。因此口行清凈，不自我誇耀，不貶低他人，沒有污穢和渾濁，被所有有智慧的修行者共同稱讚。 如果你們這樣想：『我的身行和口行已經清凈，我所應該做的已經完成，不再需要學習，已經成就了德行，沒有更高的修行了。』比丘們！我告訴你們，不要因為追求沙門的意義而失去沙門的意義。如果想要追求更高深的學問，比丘如果身行和口行清凈，應當再做什麼呢？應當學習意行清凈，坦誠地表達自己的想法，好好守護而不缺失。因此意行清凈，不自我誇耀，不貶低他人，沒有污穢和渾濁，被所有有智慧的修行者共同稱讚。如果你們這樣想：『我的身行、口行和意行已經清凈，我所應該做的已經完成，不再需要學習，已經成就了德行，沒有更高的修行了。』比丘們！我告訴你們，不要因為追求沙門的意義而失去沙門的意義。如果想要追求更高深的學問，比丘如果身行、口行和意行清凈，應當再做什麼呢？應當學習命行清凈，坦誠地表達自己的想法，好好守護而不缺失。

English version: If one receives offerings of clothing, food, bedding, medicine, and various other necessities of life, those who provide these will gain great blessings, great rewards, great merit, and great extensive returns. You should learn in this way. What is the practice like a 'shramana' and like a 'brahmin'? It is to have purity in bodily conduct, to openly express one's thoughts, to guard well without deficiency, and thus be pure. Not to exalt oneself, not to belittle others, without defilement or turbidity, and to be praised by all wise practitioners. If you think, 'My bodily conduct is already pure, what I should do is already done, there is no need to learn further, I have already achieved virtue, there is no higher practice,' monks! I tell you, do not lose the meaning of being a 'shramana' by seeking the meaning of a 'shramana'. If you wish to seek higher learning, what should a monk do if his bodily conduct is pure? He should learn purity in verbal conduct, openly express his thoughts, and guard well without deficiency. Thus, with purity in verbal conduct, not exalting oneself, not belittling others, without defilement or turbidity, and being praised by all wise practitioners. If you think, 'My bodily and verbal conduct are already pure, what I should do is already done, there is no need to learn further, I have already achieved virtue, there is no higher practice,' monks! I tell you, do not lose the meaning of being a 'shramana' by seeking the meaning of a 'shramana'. If you wish to seek higher learning, what should a monk do if his bodily and verbal conduct are pure? He should learn purity in mental conduct, openly express his thoughts, and guard well without deficiency. Thus, with purity in mental conduct, not exalting oneself, not belittling others, without defilement or turbidity, and being praised by all wise practitioners. If you think, 'My bodily, verbal, and mental conduct are already pure, what I should do is already done, there is no need to learn further, I have already achieved virtue, there is no higher practice,' monks! I tell you, do not lose the meaning of being a 'shramana' by seeking the meaning of a 'shramana'. If you wish to seek higher learning, what should a monk do if his bodily, verbal, and mental conduct are pure? He should learn purity in livelihood conduct, openly express his thoughts, and guard well without deficiency.

。因此命行清凈，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。

「若汝等作是念：『我身、口、意、命行清凈，我所作已辦，不復更學，已成德義，無覆上作。』比丘！我為汝說，莫令求沙門義失沙門義。若欲求上學者，比丘身、口、意命行清凈，當復作何等？比丘當學守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒欲起意，若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護眼根。如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護意根。若汝等作是念：『我身、口、意、命行清凈，守護諸根，我所作已辦，不復更學，已成德義，無覆上作。』比丘！我為汝說，莫令求沙門義失沙門義。若欲求上學者，比丘身、口、意、命行清凈，守護諸根，當復作何等？比丘當學正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之。

「若汝等作是念：『我身、口、意、命行清凈，守護諸根，正知出入，我所作已辦，不復更學，已成德義，無覆上作。』比丘！我為汝說，莫令求沙門義失沙門義

現代漢語譯本：因此，行為清凈，不自我標榜，不貶低他人，沒有污穢和渾濁，為所有有智慧的修行者所共同稱讚。 『如果你們這樣想：『我的身、口、意、行為都清凈，我所應做的已經完成，不再需要學習，已經成就了德行，沒有更高的追求了。』比丘們！我告訴你們，不要讓你們追求沙門之道的努力失去沙門之道的意義。如果想要追求更高境界的修行者，比丘的身、口、意、行為清凈之後，還應當做什麼呢？比丘應當學習守護諸根，常常保持正念，閉塞六根，明瞭慾望的本質，守護念頭並使其成就。應當常常發起正念，如果眼睛看到顏色，不執著于表象，也不貪戀顏色，因為執著會引起爭鬥，所以要守護眼根。心中不生起貪婪、憂愁、邪惡和不善的念頭，爲了達到這個目標，要守護眼根。耳朵、鼻子、舌頭、身體也是如此。如果意識感知到法，不執著于表象，也不貪戀法，因為執著會引起爭鬥，所以要守護意根。心中不生起貪婪、憂愁、邪惡和不善的念頭，爲了達到這個目標，要守護意根。如果你們這樣想：『我的身、口、意、行為都清凈，守護了諸根，我所應做的已經完成，不再需要學習，已經成就了德行，沒有更高的追求了。』比丘們！我告訴你們，不要讓你們追求沙門之道的努力失去沙門之道的意義。如果想要追求更高境界的修行者，比丘的身、口、意、行為清凈，守護了諸根之後，還應當做什麼呢？比丘應當學習正知出入，善於觀察和分辨，屈伸低頭和抬頭，儀態莊重有序，妥善穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒和言語、沉默，都要保持正知。 『如果你們這樣想：『我的身、口、意、行為都清凈，守護了諸根，正知出入，我所應做的已經完成，不再需要學習，已經成就了德行，沒有更高的追求了。』比丘們！我告訴你們，不要讓你們追求沙門之道的努力失去沙門之道的意義。

English version: Therefore, conduct is pure, not self-promoting, not belittling others, without defilement or turbidity, and is praised by all wise practitioners of the holy life. 『If you think thus: 『My body, speech, mind, and conduct are pure, I have done what needs to be done, I no longer need to learn, I have achieved virtue, and there is nothing higher to do.』 Monks! I tell you, do not let your pursuit of the meaning of the life of a renunciate lose its meaning. If a practitioner wishes to seek higher learning, what should a monk do after his body, speech, mind, and conduct are pure? A monk should learn to guard the senses, always maintain mindfulness, close off the six senses, understand the nature of desire, guard the mind and bring it to fruition. One should always generate right mindfulness. If the eye sees a form, do not cling to the appearance, nor crave the form, because clinging will cause conflict, therefore guard the eye faculty. Do not let greed, sorrow, evil, and unwholesome thoughts arise in the mind. To achieve this goal, guard the eye faculty. The same applies to the ear, nose, tongue, and body. If the mind perceives a dharma, do not cling to the appearance, nor crave the dharma, because clinging will cause conflict, therefore guard the mind faculty. Do not let greed, sorrow, evil, and unwholesome thoughts arise in the mind. To achieve this goal, guard the mind faculty. If you think thus: 『My body, speech, mind, and conduct are pure, I have guarded the senses, I have done what needs to be done, I no longer need to learn, I have achieved virtue, and there is nothing higher to do.』 Monks! I tell you, do not let your pursuit of the meaning of the life of a renunciate lose its meaning. If a practitioner wishes to seek higher learning, what should a monk do after his body, speech, mind, and conduct are pure, and he has guarded the senses? A monk should learn to be mindful of going in and out, observe and discern well, bending and stretching, lowering and raising, maintain dignified and orderly deportment, properly wear the sanghati and other robes and bowls, and in walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, one should maintain right mindfulness. 『If you think thus: 『My body, speech, mind, and conduct are pure, I have guarded the senses, I am mindful of going in and out, I have done what needs to be done, I no longer need to learn, I have achieved virtue, and there is nothing higher to do.』 Monks! I tell you, do not let your pursuit of the meaning of the life of a renunciate lose its meaning.』

。若欲求上學者，比丘身、口、意、命行清凈，守護諸根，正知出入，當復作何等？比丘當學獨住遠離，在無事處，或至樹下空安靖處、山巖石室、露地穰𧂐，或至林中，或在冢間。彼已在無事處，或至樹下空安靖處，敷尼師壇，結跏趺坐，正身正愿，反念不向，斷除貪伺，心無有諍，見他財物、諸生活具，不起貪伺，欲令我得，彼于貪伺凈除其心。如是瞋恚、睡眠、掉悔，斷疑度惑，于諸善法無有猶豫，彼于疑惑凈除其心。彼斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。彼已得如是定心清凈，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證。彼便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。亦知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見已，則欲漏心解脫，有漏、無明漏心解脫。解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。是說沙門，說梵志，說聖，說凈浴。

「云何沙門？謂息止諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂沙門。云何梵志？謂遠離諸惡不善之法，諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂梵志

現代漢語譯本：如果想要成為一個修行者，比丘的身、口、意、行為都必須清凈，守護好自己的感官，清楚地知道自己的出入，還應該做些什麼呢？比丘應當學習獨處，遠離喧囂，在安靜的地方，或者到樹下、空曠安靜的地方、山巖石室、露天草堆，或者到樹林中，或者在墳地之間。當他已經在安靜的地方，或者到樹下空曠安靜的地方，鋪好坐具，結跏趺坐，端正身體，立定志向，反思自己的內心，不向外馳求，斷除貪慾的念頭，心中沒有爭鬥，看到別人的財物和生活用品，不起貪念，想要據爲己有，他要清除心中的貪慾。同樣，對於嗔恨、睡眠、掉舉和後悔，也要斷除疑惑和迷惑，對於各種善法不猶豫，他要清除心中的疑惑。他斷除了這五蓋，這些使心污穢、智慧衰弱的東西，遠離慾望，遠離邪惡和不善的行為，最終達到第四禪的境界。當他獲得如此清凈、無垢、無煩惱、柔軟、安住、不動的心時，他便可以趨向于漏盡的智慧，並加以證實。他便如實地知道什麼是苦，知道苦的根源，知道苦的滅除，知道滅苦的方法。他也如實地知道什麼是煩惱，知道煩惱的根源，知道煩惱的滅除，知道滅除煩惱的方法。當他如此知道、如此看見時，他的欲漏、有漏和無明漏的心便得到解脫。解脫之後，他便知道自己已經解脫，生命已經終結，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，他如實地知道這一切。這就是所謂的沙門，所謂的婆羅門，所謂的聖人，所謂的清凈者。 什麼是沙門呢？就是指那些息止一切邪惡和不善的行為，以及各種煩惱和污穢，這些是未來輪迴的根源，是煩惱、痛苦、生、老、病、死的起因，這就是所謂的沙門。什麼是婆羅門呢？就是指那些遠離一切邪惡和不善的行為，以及各種煩惱和污穢，這些是未來輪迴的根源，是煩惱、痛苦、生、老、病、死的起因，這就是所謂的婆羅門。

English version: If one wishes to become a student of the path, a bhikkhu's body, speech, mind, and conduct must be pure. They must guard their senses, be mindful of their comings and goings. What else should they do? A bhikkhu should learn to dwell alone, away from distractions, in a quiet place, or under a tree, in a secluded and peaceful spot, in a mountain cave, in an open field, or in a forest, or among tombs. When they are in a quiet place, or under a tree in a secluded and peaceful spot, they should spread their sitting cloth, sit in the lotus position, straighten their body, set their intention, turn their thoughts inward, and not seek outwards. They should cut off the thoughts of greed, have no conflict in their mind, and when they see the possessions and necessities of others, they should not be greedy, desiring to possess them. They should purify their mind of greed. Likewise, they should cut off anger, drowsiness, restlessness, and regret. They should cut off doubt and confusion, and have no hesitation about good deeds. They should purify their mind of doubt. They should cut off these five hindrances, which defile the mind and weaken wisdom. They should be free from desire, free from evil and unwholesome actions, and ultimately reach the fourth level of meditative absorption. When they have attained such a pure, undefiled, untroubled, soft, stable, and immovable mind, they can then turn towards the wisdom of the extinction of outflows and realize it. They then truly know what suffering is, know the origin of suffering, know the cessation of suffering, and know the path to the cessation of suffering. They also truly know what outflows are, know the origin of outflows, know the cessation of outflows, and know the path to the cessation of outflows. When they know and see in this way, their mind is liberated from the outflow of desire, the outflow of existence, and the outflow of ignorance. Having been liberated, they know that they are liberated, that life is finished, that the holy life has been lived, that what had to be done has been done, and that there is no more rebirth. They truly know all of this. This is what is called a 'samana', a 'brahmana', a 'saint', and a 'purified one'. What is a 'samana'? It refers to those who have ceased all evil and unwholesome actions, as well as all outflows and defilements, which are the root of future rebirth, the cause of suffering, pain, old age, sickness, and death. This is what is called a 'samana'. What is a 'brahmana'? It refers to those who have distanced themselves from all evil and unwholesome actions, as well as all outflows and defilements, which are the root of future rebirth, the cause of suffering, pain, old age, sickness, and death. This is what is called a 'brahmana'.

。云何為聖？謂遠離諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂為聖。云何凈浴？謂凈浴諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂凈浴。是謂沙門，是謂梵志，是謂為聖，是謂凈浴。」

馬邑經第一竟(千三百四十七字)

（一八三）中阿含雙品馬邑經第二(第四分別誦)

佛復告曰：「是以汝等以此，要以此沙門，當學沙門道跡，莫非沙門；學沙門道跡已，要是真諦沙門、不虛沙門，若受衣被、飲食、床榻、湯藥及若干種諸生活具者，彼所供給，得大福，得大果，得大功德，得大廣報，汝等當學如是

現代漢語譯本：什麼是聖人？是指遠離各種邪惡不善的法，各種煩惱污穢，這些是未來存在的根本，是煩惱熱惱痛苦的報應，是生、老、病、死的根源，這被稱為聖人。什麼是凈浴？是指洗凈各種邪惡不善的法，各種煩惱污穢，這些是未來存在的根本，是煩惱熱惱痛苦的報應，是生、老、病、死的根源，這被稱為凈浴。這就是所謂的沙門，這就是所謂的梵志，這就是所謂的聖人，這就是所謂的凈浴。 《馬邑經》第一篇結束（一千三百四十七字） （一八三）《中阿含經》雙品《馬邑經》第二（第四分別誦） 一時，佛陀在鴦騎國游化，與眾多比丘一起，前往馬邑，住在馬林寺，與比丘眾同住。 佛陀又說：『因此，你們要以此為目標，要以此沙門為目標，應當學習沙門的道跡，不要成為徒有虛名的沙門；學習沙門的道跡后，要是真正的沙門、不虛假的沙門，如果接受衣服、飲食、床鋪、湯藥以及各種生活用品，那些供養的人，就能得到大福報，得到大果報，得到大功德，得到大廣大的報應，你們應當這樣學習。』

English version: What is a saint? It refers to being far away from all evil and unwholesome dharmas, all defilements and impurities, which are the root of future existence, the retribution of vexation, heat, and suffering, and the cause of birth, old age, sickness, and death. This is called a saint. What is pure bathing? It refers to cleansing all evil and unwholesome dharmas, all defilements and impurities, which are the root of future existence, the retribution of vexation, heat, and suffering, and the cause of birth, old age, sickness, and death. This is called pure bathing. This is what is meant by a 'shramana,' this is what is meant by a 'brahmin,' this is what is meant by a saint, this is what is meant by pure bathing. The first chapter of the 'Mayi Sutra' ends (1347 words). (183) The second 'Mayi Sutra' of the 'Madhyama Agama' in two parts (Fourth Recitation of Distinctions) At one time, the Buddha was traveling in the country of Anga, and together with a large assembly of monks, he went to Mayi and stayed at the Malina Monastery, along with the assembly of monks. At that time, the World Honored One said to the monks, 'People see you shramanas and think you are shramanas. When people ask you if you are shramanas, do you yourselves acknowledge that you are shramanas?' The monks replied, 'Yes, World Honored One!' The Buddha further said, 'Therefore, you should take this as your goal, take being a shramana as your goal, and should learn the path of a shramana, not be a shramana in name only. Having learned the path of a shramana, you should be true shramanas, not false shramanas. If you receive clothing, food, bedding, medicine, and various other necessities of life, those who provide them will receive great blessings, great rewards, great merits, and great extensive retributions. You should learn in this way.'

「云何非沙門道跡，非沙門？若有貪伺不息貪伺，有恚不息恚，有瞋不息瞋，有不語不息不語，有結不息結，有慳不息慳，有嫉不息嫉，有諛諂不息䛕諂，有欺誑不息欺誑，有無慚不息無慚，有無愧不息無愧，有惡欲不息惡欲，有邪見不息邪見，此沙門垢、沙門諛諂、沙門詐偽、沙門曲，趣至惡處未盡已，學非沙門道跡，非沙門。

「猶如鉞斧，新作極利，有頭有刃，僧伽梨所裹，我說彼癡學沙門道亦復如是。謂有貪伺不息貪伺，有恚不息恚，有瞋不息瞋，有不語不息不語，有結不息結，有慳不息慳，有嫉不息嫉，有諛諂不息諛諂，有無慚不息無慚，有無愧不息無愧，有惡欲不息惡欲，有邪見不息邪見，持僧伽梨，我不說是沙門。若持僧伽梨者，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慚息無慚，有無愧息無愧，有惡欲息惡欲，有邪見息邪見者，彼諸親親朋友往詣而作是說：『賢人！汝當學持僧伽梨。賢！汝學持僧伽梨，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慚息無慚，有無愧息無愧，有惡欲息惡欲，有邪見息邪見

『什麼不是沙門之道，不是沙門呢？如果有人貪慾不止，嗔恚不止，怒氣不止，不語不止，結縛不止，慳吝不止，嫉妒不止，諂媚不止，欺騙不止，無慚不止，無愧不止，惡欲不止，邪見不止，這就是沙門的污垢、沙門的諂媚、沙門的虛偽、沙門的彎曲，趨向惡道而未停止，學習的不是沙門之道，不是沙門。 『就像一把新做的鋒利斧頭，有頭有刃，用僧伽梨包裹著，我說那些愚癡學習沙門之道的人也像這樣。如果有人貪慾不止，嗔恚不止，怒氣不止，不語不止，結縛不止，慳吝不止，嫉妒不止，諂媚不止，無慚不止，無愧不止，惡欲不止，邪見不止，雖然穿著僧伽梨，我也不說他是沙門。如果穿著僧伽梨的人，能夠止息貪慾，止息嗔恚，止息怒氣，止息不語，止息結縛，止息慳吝，止息嫉妒，止息諂媚，止息無慚，止息無愧，止息惡欲，止息邪見，那麼他的親朋好友就會去拜訪他，並這樣說：『賢人！你應該學習穿著僧伽梨。賢人！你學習穿著僧伽梨，能夠止息貪慾，止息嗔恚，止息怒氣，止息不語，止息結縛，止息慳吝，止息嫉妒，止息諂媚，止息無慚，止息無愧，止息惡欲，止息邪見。』

'What is not the path of a 'samana', not a 'samana'? If someone has unceasing greed, unceasing hatred, unceasing anger, unceasing silence, unceasing bondage, unceasing stinginess, unceasing jealousy, unceasing flattery, unceasing deceit, unceasing shamelessness, unceasing lack of conscience, unceasing evil desires, unceasing wrong views, this is the defilement of a 'samana', the flattery of a 'samana', the hypocrisy of a 'samana', the crookedness of a 'samana', heading towards evil paths without ceasing, learning not the path of a 'samana', not a 'samana'. 'It is like a newly made, extremely sharp axe, with a head and a blade, wrapped in a 'sanghati', I say that those foolish people who learn the path of a 'samana' are also like this. If someone has unceasing greed, unceasing hatred, unceasing anger, unceasing silence, unceasing bondage, unceasing stinginess, unceasing jealousy, unceasing flattery, unceasing shamelessness, unceasing lack of conscience, unceasing evil desires, unceasing wrong views, even if they wear the 'sanghati', I do not say they are a 'samana'. If those who wear the 'sanghati' can cease greed, cease hatred, cease anger, cease silence, cease bondage, cease stinginess, cease jealousy, cease flattery, cease shamelessness, cease lack of conscience, cease evil desires, cease wrong views, then their relatives and friends will visit them and say: 'Virtuous one! You should learn to wear the 'sanghati'. Virtuous one! You learn to wear the 'sanghati', you can cease greed, cease hatred, cease anger, cease silence, cease bondage, cease stinginess, cease jealousy, cease flattery, cease shamelessness, cease lack of conscience, cease evil desires, cease wrong views.'

。』若以我見持僧伽梨，有貪伺、恚、瞋、不語、結、慳、嫉、諛諂、無慚、無愧、惡欲、邪見，是以我持僧伽梨。我說非是沙門。

「如是無衣、編髮、不坐、一食、常揚水、持水，持水者，我說非是沙門。若持水，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慚息無慚，有無愧息無愧，有惡欲息惡欲，有邪見息邪見，彼諸親親朋友往詣而作是說：『賢！汝當持水。持水已，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慚息無慚，有無愧息無愧，有惡欲息惡欲，有邪見息邪見。』若以我見持水，貪伺、恚、瞋、不語、結、慳、嫉、諛諂、無慚、無愧、有惡欲、有邪見、是以持水者，我說不是沙門。是謂非沙門道跡，非是沙門。

「云何沙門道跡，非不沙門？若有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慚息無慚，有無愧息無愧，有惡欲息惡欲，有邪見息邪見，此沙門嫉、沙門諛諂、沙門詐偽、沙門曲，趣至惡處盡已，學沙門道跡，非不沙門。是謂沙門道跡，非不沙門

現代漢語譯本：'如果有人認為，穿上僧伽梨（袈裟）就代表有貪慾、伺察、嗔恚、不語、結縛、慳吝、嫉妒、諂媚、無慚、無愧、惡欲、邪見，那麼他穿上僧伽梨，我就說他不是沙門。' 現代漢語譯本：'同樣，如果有人認為，不穿衣服、編髮、不坐、一食、常揚水、持水，就代表是沙門，那麼他持水，我就說他不是沙門。如果持水的人，能夠息滅貪慾和伺察，息滅嗔恚，息滅不語，息滅結縛，息滅慳吝，息滅嫉妒，息滅諂媚，息滅無慚，息滅無愧，息滅惡欲，息滅邪見，那麼他的親朋好友就會來勸他說：『賢者！你應該持水。持水之後，你就能息滅貪慾和伺察，息滅嗔恚，息滅不語，息滅結縛，息滅慳吝，息滅嫉妒，息滅諂媚，息滅無慚，息滅無愧，息滅惡欲，息滅邪見。』如果有人認為，持水就代表有貪慾、伺察、嗔恚、不語、結縛、慳吝、嫉妒、諂媚、無慚、無愧、惡欲、邪見，那麼他持水，我就說他不是沙門。這被稱為非沙門之道跡，不是沙門。' 現代漢語譯本：'什麼是沙門之道跡，而非非沙門呢？如果有人能夠息滅貪慾和伺察，息滅嗔恚，息滅不語，息滅結縛，息滅慳吝，息滅嫉妒，息滅諂媚，息滅無慚，息滅無愧，息滅惡欲，息滅邪見，那麼這個沙門就能夠去除嫉妒、諂媚、欺詐、虛偽，最終到達善處，學習沙門之道跡，而非非沙門。這被稱為沙門之道跡，而非非沙門。'

English version: 'If someone believes that wearing the sanghati (robe) means having greed, scrutiny, anger, silence, bondage, stinginess, jealousy, flattery, shamelessness, lack of conscience, evil desires, and wrong views, then by wearing the sanghati, I say he is not a shramana.' English version: 'Similarly, if someone believes that being unclothed, having braided hair, not sitting, eating once a day, constantly splashing water, and holding water means being a shramana, then by holding water, I say he is not a shramana. If someone holding water can extinguish greed and scrutiny, extinguish anger, extinguish silence, extinguish bondage, extinguish stinginess, extinguish jealousy, extinguish flattery, extinguish shamelessness, extinguish lack of conscience, extinguish evil desires, and extinguish wrong views, then his relatives and friends will come and advise him, saying: 『Virtuous one! You should hold water. After holding water, you will be able to extinguish greed and scrutiny, extinguish anger, extinguish silence, extinguish bondage, extinguish stinginess, extinguish jealousy, extinguish flattery, extinguish shamelessness, extinguish lack of conscience, extinguish evil desires, and extinguish wrong views.』 If someone believes that holding water means having greed, scrutiny, anger, silence, bondage, stinginess, jealousy, flattery, shamelessness, lack of conscience, evil desires, and wrong views, then by holding water, I say he is not a shramana. This is called the path of a non-shramana, not a shramana.' English version: 'What is the path of a shramana, and not a non-shramana? If someone can extinguish greed and scrutiny, extinguish anger, extinguish silence, extinguish bondage, extinguish stinginess, extinguish jealousy, extinguish flattery, extinguish shamelessness, extinguish lack of conscience, extinguish evil desires, and extinguish wrong views, then this shramana can remove jealousy, flattery, deceit, and hypocrisy, ultimately reaching a good place, learning the path of a shramana, and not a non-shramana. This is called the path of a shramana, and not a non-shramana.'

「彼如是成就戒，身清凈，口、意清凈，無有貪伺，心中無恚，無有睡眠，無掉憍慠，斷疑度惑，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。彼作是念：『有粗、有妙、有想，來上出要，知如真。』彼如是知、如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。

「猶去村不遠，有好浴池，清泉流盈，翠草被岸，花樹四周。或於東方有一人來，飢渴疲極，脫衣岸上，入池快浴，去垢除熱，亦除渴乏。如是南方、西方、北方有一人來，飢渴疲極，脫衣岸上，入池快浴，去垢除熱，亦除渴乏。如是，剎利族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，內行止，令得內止，內止者，我說沙門，說梵志，說聖，說凈浴。如是梵志、居士、工師族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，內行止，令得內止，內止者，我說沙門，說梵志，說聖，說凈浴

『他如此成就戒律，身清凈，口、意清凈，沒有貪慾的窺伺，心中沒有嗔恚，沒有昏睡，沒有掉舉和驕慢，斷除了疑惑和迷惑，正念正知，沒有愚癡。他的心與慈愛同在，遍滿一方而成就遊行。如此二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量地善修，遍滿一切世間而成就遊行。如此悲心、喜心與舍心同在，沒有結縛，沒有怨恨，沒有嗔恚，沒有爭鬥，極其廣大，極其深遠，無量地善修，遍滿一切世間而成就遊行。他這樣想：『有粗糙的，有精妙的，有想的，來向上出離，如實知曉。』他如此知曉、如此看見后，就欲漏心解脫，有漏、無明漏心解脫。解脫后，便知解脫，生已盡，梵行已立，所作已辦，不再受後有，如實知曉。 『就像離村子不遠的地方，有一個好浴池，清泉盈滿，翠綠的草覆蓋著岸邊，花樹環繞四周。或者在東方有一個人來，飢渴疲憊至極，脫下衣服在岸上，進入池中痛快地沐浴，去除污垢和熱氣，也解除了乾渴和疲乏。如此南方、西方、北方有一個人來，飢渴疲憊至極，脫下衣服在岸上，進入池中痛快地沐浴，去除污垢和熱氣，也解除了乾渴和疲乏。如此，剎帝利種姓的兒子剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家學道，內心修行止息，令得內心止息。內心止息的人，我說他是沙門，是婆羅門，是聖人，是清凈的沐浴。如此，婆羅門、居士、工匠種姓的兒子剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，出家學道，內心修行止息，令得內心止息。內心止息的人，我說他是沙門，是婆羅門，是聖人，是清凈的沐浴。

'He thus fulfills the precepts, his body is pure, his speech and mind are pure, he has no covetous desires, no anger in his heart, no drowsiness, no restlessness or arrogance, he has cut off doubt and confusion, he is mindful and wise, he has no ignorance. His mind is imbued with loving-kindness, he pervades one direction and dwells in it. Likewise, the second, third, and fourth directions, the four intermediate directions, above and below, he pervades all around, his mind is imbued with loving-kindness, without fetters, without hatred, without anger, without strife, exceedingly vast, exceedingly great, immeasurably well-cultivated, he pervades all the world and dwells in it. Likewise, with compassion, joy, and equanimity, without fetters, without hatred, without anger, without strife, exceedingly vast, exceedingly great, immeasurably well-cultivated, he pervades all the world and dwells in it. He thinks thus: 『There are coarse things, there are subtle things, there are perceptions, to come out of them, to know as it truly is.』 When he knows and sees thus, his mind is liberated from the defilement of desire, his mind is liberated from the defilement of existence and ignorance. Having been liberated, he knows he is liberated. Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming to be, he knows as it truly is. 'Just as not far from a village, there is a good bathing pond, filled with clear water, with green grass covering the banks, and flowering trees all around. Or, from the east, a person comes, hungry, thirsty, and exhausted, takes off his clothes on the bank, enters the pond and bathes joyfully, removing dirt and heat, and also quenching his thirst and fatigue. Likewise, from the south, west, and north, a person comes, hungry, thirsty, and exhausted, takes off his clothes on the bank, enters the pond and bathes joyfully, removing dirt and heat, and also quenching his thirst and fatigue. Likewise, a son of the Kshatriya caste shaves off his hair and beard, puts on the saffron robe, with sincere faith, leaves home, goes forth into homelessness, and practices the path, internally practicing cessation, causing internal cessation to be attained. One who has internal cessation, I say, is a Samana, a Brahmin, a Saint, a pure bath. Likewise, a son of the Brahmin, householder, or artisan caste shaves off his hair and beard, puts on the saffron robe, with sincere faith, leaves home, goes forth into homelessness, and practices the path, internally practicing cessation, causing internal cessation to be attained. One who has internal cessation, I say, is a Samana, a Brahmin, a Saint, a pure bath.'

「云何沙門？謂息止諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂沙門。云何梵志？謂遠離諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂梵志。云何為聖？謂遠離諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂為聖。云何凈浴？謂凈浴諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂凈浴。是謂沙門，是謂梵志，是謂為聖，是謂凈浴。」

馬邑經第二竟(千四百六十字)

（一八四）中阿含雙品牛角娑羅林經第三(第四分別誦)

一時，佛游䟦耆瘦，在牛角娑羅林，及諸多知識上尊比丘大弟子等。尊者舍梨子、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，如是比丘多知識上尊比丘大弟子等，亦游䟦耆瘦，在牛角娑羅林，並共近佛葉屋邊住。

於是，尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀，過夜平旦，往詣尊者舍梨子所

『什麼是沙門？』是指息滅一切邪惡不善的法、一切煩惱污穢，這些是未來存在的根本，是煩惱熱惱痛苦的報應，是生、老、病、死的根源，這稱為沙門。 『什麼是婆羅門？』是指遠離一切邪惡不善的法、一切煩惱污穢，這些是未來存在的根本，是煩惱熱惱痛苦的報應，是生、老、病、死的根源，這稱為婆羅門。 『什麼是聖人？』是指遠離一切邪惡不善的法、一切煩惱污穢，這些是未來存在的根本，是煩惱熱惱痛苦的報應，是生、老、病、死的根源，這稱為聖人。 『什麼是凈浴？』是指洗凈一切邪惡不善的法、一切煩惱污穢，這些是未來存在的根本，是煩惱熱惱痛苦的報應，是生、老、病、死的根源，這稱為凈浴。 這就是沙門，這就是婆羅門，這就是聖人，這就是凈浴。』 《馬邑經》第二完（一千四百六十字） （一八四）《中阿含雙品牛角娑羅林經》第三（第四分別誦） 一時，佛陀在跋耆瘦游化，住在牛角娑羅林，與眾多有知識、受尊敬的比丘大弟子們在一起。尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，這些有知識、受尊敬的比丘大弟子們，也都在跋耆瘦游化，住在牛角娑羅林，並一起住在佛陀的葉屋附近。 於是，尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀，在天亮時分，前往尊者舍利弗的住所。

'What is a 'Shramana'?' It refers to the cessation of all evil and unwholesome dharmas, all defilements and impurities, which are the root of future existence, the retribution of vexation, heat, and suffering, and the cause of birth, old age, sickness, and death. This is called a 'Shramana'. 'What is a 'Brahmin'?' It refers to being far away from all evil and unwholesome dharmas, all defilements and impurities, which are the root of future existence, the retribution of vexation, heat, and suffering, and the cause of birth, old age, sickness, and death. This is called a 'Brahmin'. 'What is a 'Sage'?' It refers to being far away from all evil and unwholesome dharmas, all defilements and impurities, which are the root of future existence, the retribution of vexation, heat, and suffering, and the cause of birth, old age, sickness, and death. This is called a 'Sage'. 'What is 'Pure Bathing'?' It refers to cleansing all evil and unwholesome dharmas, all defilements and impurities, which are the root of future existence, the retribution of vexation, heat, and suffering, and the cause of birth, old age, sickness, and death. This is called 'Pure Bathing'. This is what is meant by 'Shramana', this is what is meant by 'Brahmin', this is what is meant by 'Sage', this is what is meant by 'Pure Bathing'.' The Buddha spoke thus. Those Bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The second 'Mayi Sutra' is complete (1460 characters). (184) The third 'Madhyama Agama Twin Chapter Ox-Horn Sal Forest Sutra' (Fourth Recitation Separately) At one time, the Buddha was wandering in the land of Vajji, residing in the Ox-Horn Sal Forest, together with many knowledgeable and respected great disciples of the Bhikkhus. Venerable Shariputra, Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Katyayana, Venerable Anuruddha, Venerable Revata, Venerable Ananda, these knowledgeable and respected great disciples of the Bhikkhus, were also wandering in the land of Vajji, residing in the Ox-Horn Sal Forest, and dwelling together near the Buddha's leaf hut. Then, Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Katyayana, and Venerable Anuruddha, at dawn, went to the residence of Venerable Shariputra.

。尊者阿難遙見彼諸尊往已，白曰：「賢者離越哆！當知此尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀，過夜平旦，往詣尊者舍梨子所。賢者離越哆！今可共彼諸尊往詣尊者舍梨子所，儻能因彼從尊者舍梨子少多聞法。」於是，尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，過夜平旦，往詣尊者舍梨子所。

尊者舍梨子遙見彼諸尊來已，尊者舍梨子因彼諸尊故說：「善來，賢者阿難！善來，阿難！善來，阿難！世尊侍者解世尊意，常為世尊之所稱譽，及諸智梵行人。我今問賢者阿難，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天花。賢者阿難！何等比丘起發牛角娑羅林？」

尊者阿難答曰：「尊者舍梨子！若有比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。如是諸法廣學多聞，玩習至千，意所惟觀，明見深達，彼所說法簡要捷疾，與正相應，欲斷諸結。尊者舍梨子！如是比丘起發牛角娑羅林。」

尊者舍梨子復問曰：「賢者離越哆！賢者阿難比丘已說隨所知。我今復問賢者離越哆，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天花

現代漢語譯本：尊者阿難遠遠地看見那些尊者們已經前往，便說道：『賢者離越哆！應當知道，尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀，在天亮時分，已經前往尊者舍利弗那裡了。賢者離越哆！現在我們可以和那些尊者們一起去尊者舍利弗那裡，或許能從尊者舍利弗那裡聽聞一些佛法。』於是，尊者大目犍連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，在天亮時分，一同前往尊者舍利弗那裡。 尊者舍利弗遠遠地看見那些尊者們前來，尊者舍利弗因為那些尊者們的到來而說道：『歡迎，賢者阿難！歡迎，阿難！歡迎，阿難！你是世尊的侍者，瞭解世尊的心意，常常被世尊以及其他有智慧的修行者所稱讚。我現在要問賢者阿難，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。賢者阿難！什麼樣的比丘能夠使這牛角娑羅林令人感到愉悅呢？』 尊者阿難回答說：『尊者舍利弗！如果有一位比丘廣泛學習，聽聞很多佛法，能夠牢記不忘，積累廣博的知識，他所說的法，開頭是美好的，中間是美好的，結尾也是美好的，有意義，有文采，完整清凈，能夠彰顯梵行。像這樣的佛法，他廣泛學習，聽聞很多，反覆練習，直到千遍，用心思考，明瞭通達，他所說的法簡明扼要，迅速有力，與正法相應，能夠斷除各種煩惱。尊者舍利弗！這樣的比丘能夠使這牛角娑羅林令人感到愉悅。』 尊者舍利弗又問道：『賢者離越哆！賢者阿難比丘已經說了他所知道的。我現在再問賢者離越哆，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。

English version: Venerable Ananda, seeing those venerable ones going from afar, said: 'Venerable Revata! Know that Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Kaccana, and Venerable Anuruddha, having passed the night, at dawn, have gone to Venerable Sariputta. Venerable Revata! Now we can go with those venerable ones to Venerable Sariputta, perhaps we can hear some Dharma from Venerable Sariputta.' Then, Venerable Maha Moggallana, Venerable Maha Kassapa, Venerable Maha Kaccana, Venerable Anuruddha, Venerable Revata, and Venerable Ananda, having passed the night, at dawn, went together to Venerable Sariputta. Venerable Sariputta, seeing those venerable ones coming from afar, said because of the arrival of those venerable ones: 'Welcome, Venerable Ananda! Welcome, Ananda! Welcome, Ananda! You are the attendant of the World Honored One, understanding the mind of the World Honored One, and are often praised by the World Honored One and other wise practitioners. I now ask Venerable Ananda, this Gosinga Sala forest is very lovely, the night has a bright moon, and the Sala trees all emit wonderful fragrances, like heavenly flowers. Venerable Ananda! What kind of bhikkhu can make this Gosinga Sala forest feel delightful?' Venerable Ananda replied: 'Venerable Sariputta! If there is a bhikkhu who studies widely, hears much Dharma, can remember it without forgetting, accumulates vast knowledge, and the Dharma he speaks is beautiful in the beginning, beautiful in the middle, and beautiful in the end, meaningful, eloquent, complete and pure, and can manifest the holy life. Such Dharma, he studies widely, hears much, practices repeatedly, until a thousand times, contemplates with his mind, clearly understands, and the Dharma he speaks is concise, quick, and in accordance with the right Dharma, able to cut off all afflictions. Venerable Sariputta! Such a bhikkhu can make this Gosinga Sala forest feel delightful.' Venerable Sariputta then asked: 'Venerable Revata! Venerable Ananda has already spoken what he knows. I now ask Venerable Revata again, this Gosinga Sala forest is very lovely, the night has a bright moon, and the Sala trees all emit wonderful fragrances, like heavenly flowers.'

。賢者離越哆！何等比丘起發牛角娑羅林？」

尊者離越哆答曰：「尊者舍梨子！若有比丘樂於燕坐，內行止，不廢坐禪，成就於觀，常好閑居，喜安靖處，尊者舍梨子！如是比丘起發牛角娑羅林。」

尊者舍梨子復問曰：「賢者阿那律陀！賢者離越哆比丘已說隨所知。我今復問賢者阿那律陀，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。賢者阿那律陀！何等比丘起發牛角娑羅林？」

尊者阿那律陀答曰：「尊者舍梨子！若有比丘逮得天眼，成就天眼，于千世界彼少方便須臾盡見。尊者舍梨子！猶有目人住高樓上，于下露地有千土墼，彼少方便須臾盡見。尊者舍梨子！如是若有比丘逮得天眼，成就天眼，于千世界彼少方便須臾盡見，尊者舍梨子！如是比丘起發牛角娑羅林。」

尊者舍梨子復問曰：「賢者迦旃延！賢者阿那律陀比丘已說隨所知。我今復問賢者迦旃延，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天花。賢者迦旃延！何等比丘起發牛角娑羅林？」

尊者大迦旃延答曰：「尊者舍梨子！猶二比丘法師共論甚深阿毗曇，彼所問事，善解悉知，答亦無礙，說法辯捷。尊者舍梨子！如是比丘起發牛角娑羅林

現代漢語譯本：『賢者離越哆！什麼樣的比丘能使牛角娑羅林煥發生機？』 尊者離越哆回答說：『尊者舍梨子！如果有個比丘喜歡獨處靜坐，內心專注于止息，不荒廢禪定，成就觀想，常常喜歡閑靜的地方，尊者舍梨子！這樣的比丘能使牛角娑羅林煥發生機。』 尊者舍梨子又問：『賢者阿那律陀！賢者離越哆比丘已經說了他所知道的。我現在再問賢者阿那律陀，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。賢者阿那律陀！什麼樣的比丘能使牛角娑羅林煥發生機？』 尊者阿那律陀回答說：『尊者舍梨子！如果有個比丘獲得了天眼，成就了天眼，對於千個世界，他只需稍作努力就能在瞬間全部看見。尊者舍梨子！就像有視力的人站在高樓上，對於下面空地上的一千個土坯，他只需稍作努力就能在瞬間全部看見。尊者舍梨子！如果有個比丘獲得了天眼，成就了天眼，對於千個世界，他只需稍作努力就能在瞬間全部看見，尊者舍梨子！這樣的比丘能使牛角娑羅林煥發生機。』 尊者舍梨子又問：『賢者迦旃延！賢者阿那律陀比丘已經說了他所知道的。我現在再問賢者迦旃延，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。賢者迦旃延！什麼樣的比丘能使牛角娑羅林煥發生機？』 尊者大迦旃延回答說：『尊者舍梨子！就像兩個比丘法師一起討論深奧的阿毗曇，他們對於所問的問題，都能很好地理解並完全知曉，回答時也沒有障礙，說法時辯才敏捷。尊者舍梨子！這樣的比丘能使牛角娑羅林煥發生機。』

English version: 『Venerable Revata! What kind of bhikkhu makes the Cow-horn Sal Grove flourish?』 Venerable Revata replied, 『Venerable Sariputta! If there is a bhikkhu who delights in solitary sitting, whose inner practice is focused on stillness, who does not neglect meditation, who is accomplished in contemplation, who always loves secluded places, Venerable Sariputta! Such a bhikkhu makes the Cow-horn Sal Grove flourish.』 Venerable Sariputta further asked, 『Venerable Anuruddha! Venerable Revata has already spoken according to his knowledge. Now I ask Venerable Anuruddha, this Cow-horn Sal Grove is very lovely, the night has a bright moon, and the sal trees all emit wonderful fragrances, like heavenly flowers. Venerable Anuruddha! What kind of bhikkhu makes the Cow-horn Sal Grove flourish?』 Venerable Anuruddha replied, 『Venerable Sariputta! If there is a bhikkhu who has attained the divine eye, who is accomplished in the divine eye, he can see all of a thousand worlds in an instant with little effort. Venerable Sariputta! Just as a person with sight standing on a high building can see a thousand mud bricks on the open ground below in an instant with little effort. Venerable Sariputta! If there is a bhikkhu who has attained the divine eye, who is accomplished in the divine eye, he can see all of a thousand worlds in an instant with little effort, Venerable Sariputta! Such a bhikkhu makes the Cow-horn Sal Grove flourish.』 Venerable Sariputta further asked, 『Venerable Katyayana! Venerable Anuruddha has already spoken according to his knowledge. Now I ask Venerable Katyayana, this Cow-horn Sal Grove is very lovely, the night has a bright moon, and the sal trees all emit wonderful fragrances, like heavenly flowers. Venerable Katyayana! What kind of bhikkhu makes the Cow-horn Sal Grove flourish?』 Venerable Mahakatyayana replied, 『Venerable Sariputta! It is like two bhikkhu Dharma masters discussing the profound Abhidhamma, and they understand and know well all the matters asked, their answers are without hindrance, and their speech is quick and eloquent. Venerable Sariputta! Such a bhikkhu makes the Cow-horn Sal Grove flourish.』

尊者舍梨子復問曰：「尊者大迦葉！賢者迦旃延比丘已說隨所知。我今復問尊者大迦葉，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。尊者大迦葉！何等比丘起發牛角娑羅林？」

尊者大迦葉答曰：「賢者舍梨子！若有比丘自無事稱說無事，自有少欲稱說少欲，自有知足稱說知足，自樂在遠離獨住稱說樂在遠離獨住，自修行精勤稱說修行精勤，自立正念正智稱說立正念正智，自得定稱說得定，自有智慧稱說智慧，自諸漏已盡稱說諸漏已盡，自勸發渴仰成就歡喜稱說勸發渴仰成就歡喜，賢者舍梨子！如是比丘起發牛角娑羅林。」

尊者舍梨子復問曰：「賢者目揵連！尊者大迦葉已說隨所知。我今復問賢者目揵連，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。賢者目連！何等比丘起發牛角娑羅林？」

尊者大目揵連答曰：「尊者舍梨子！若有比丘有大如意足，有大威德，有大福祐，有大威神，自在無量如意足

舍利子尊者又問：『大迦葉尊者！賢者迦旃延比丘已經說了他所知道的。我現在再問大迦葉尊者，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。大迦葉尊者！什麼樣的比丘能使這牛角娑羅林充滿活力？』 大迦葉尊者回答說：『賢者舍利子！如果有比丘自己無事就說無事，自己少欲就說少欲，自己知足就說知足，自己喜歡遠離獨處就說喜歡遠離獨處，自己修行精進就說修行精進，自己建立正念正智就說建立正念正智，自己得定就說得定，自己有智慧就說有智慧，自己諸漏已盡就說諸漏已盡，自己勸發渴仰成就歡喜就說勸發渴仰成就歡喜，賢者舍利子！這樣的比丘能使這牛角娑羅林充滿活力。』 舍利子尊者又問：『賢者目犍連！大迦葉尊者已經說了他所知道的。我現在再問賢者目犍連，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。賢者目犍連！什麼樣的比丘能使這牛角娑羅林充滿活力？』 大目犍連尊者回答說：『尊者舍利子！如果有比丘有大如意足，有大威德，有大福祐，有大威神，自在無量如意足』

Venerable Sariputta then asked: 'Venerable Mahakasyapa! The worthy Katyayana Bhikkhu has already spoken according to his knowledge. Now I ask you again, Venerable Mahakasyapa, this Cow-horn Sal Grove is very lovely, the night has a bright moon, and all the Sal trees are spreading wonderful fragrance, like heavenly flowers. Venerable Mahakasyapa! What kind of bhikkhu enlivens this Cow-horn Sal Grove?' Venerable Mahakasyapa replied: 'Worthy Sariputta! If there is a bhikkhu who, being without affairs, speaks of being without affairs; being of few desires, speaks of few desires; being content, speaks of contentment; enjoying solitude, speaks of enjoying solitude; practicing diligently, speaks of practicing diligently; establishing right mindfulness and right wisdom, speaks of establishing right mindfulness and right wisdom; having attained concentration, speaks of having attained concentration; having wisdom, speaks of having wisdom; having exhausted all defilements, speaks of having exhausted all defilements; encouraging aspiration and achieving joy, speaks of encouraging aspiration and achieving joy, worthy Sariputta! Such a bhikkhu enlivens this Cow-horn Sal Grove.' Venerable Sariputta then asked: 'Worthy Maudgalyayana! Venerable Mahakasyapa has already spoken according to his knowledge. Now I ask you again, worthy Maudgalyayana, this Cow-horn Sal Grove is very lovely, the night has a bright moon, and all the Sal trees are spreading wonderful fragrance, like heavenly flowers. Worthy Maudgalyayana! What kind of bhikkhu enlivens this Cow-horn Sal Grove?' Venerable Mahamoggallana replied: 'Venerable Sariputta! If there is a bhikkhu who has great psychic power, great majesty, great merit, great spiritual power, and is free and immeasurable in psychic power'

。彼行無量如意足，變一為眾，合衆爲一，一則住一，有知有見，徹過石壁，如空無礙，出入于地，猶若如水，履水如地而不陷沒，上升虛空，結跏趺坐，猶若如鳥，今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸，身至梵天。尊者舍梨子！如是比丘起發牛角娑羅林。」

尊者大目揵連問曰：「尊者舍梨子！我及諸尊已各自說隨其所知。我今問尊者舍梨子，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。尊者舍梨子！何等比丘起發牛角娑羅林？」

尊者舍梨子答曰：「賢者目揵連！若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行。賢者目揵連！猶王、王臣，衣服甚多，有若干種雜妙色衣，彼若欲得中前著者即取著之，彼若欲得日中、晡時著者即取著之。賢者目揵連！如是。若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行，賢者目揵連！如是比丘起發牛角娑羅林。」

尊者舍梨子告曰：「賢者目揵連！我及諸賢已各自說隨其所知

現代漢語譯本：他擁有無量的如意足，能將一個身體化為眾多，又能將眾多身體合為一個；單獨存在時就保持一個身體，有知覺有見識，能穿透石壁，如同在空中一樣毫無阻礙；出入地面，如同在水中一樣；在水面上行走如同在陸地上一樣而不會下沉；上升到虛空中，結跏趺坐，如同鳥兒一樣；現在的日月擁有強大的如意足，擁有強大的威德，擁有巨大的福佑，擁有強大的威神力，能用手觸控日月，身體能到達梵天。舍利子尊者！這樣的比丘才能使牛角娑羅林煥發生機。 大目犍連尊者問道：『舍利子尊者！我和各位尊者都各自說了自己所知道的。我現在問舍利子尊者，這牛角娑羅林非常可愛，夜晚有明月，各種娑羅樹都散發著美妙的香氣，如同天上的花朵。舍利子尊者！什麼樣的比丘才能使牛角娑羅林煥發生機？』 舍利子尊者回答說：『賢者目犍連！如果有比丘能隨心所欲地控制自己的心，而不是被心所控制，他如果想在任何地方停留，在上午時分，就能在那個地方停留；如果他想在任何地方停留，在中午或下午時分，就能在那個地方停留。賢者目犍連！就像國王或大臣，有很多衣服，有各種各樣顏色鮮艷的衣服，他如果想在上午穿哪件就穿哪件，如果想在中午或下午穿哪件就穿哪件。賢者目犍連！就是這樣。如果有比丘能隨心所欲地控制自己的心，而不是被心所控制，他如果想在任何地方停留，在上午時分，就能在那個地方停留；如果他想在任何地方停留，在中午或下午時分，就能在那個地方停留。賢者目犍連！這樣的比丘才能使牛角娑羅林煥發生機。』 舍利子尊者說道：『賢者目犍連！我和各位賢者都各自說了自己所知道的。』

English version: He possesses immeasurable psychic powers, able to transform one body into many, and many bodies into one; when existing alone, he remains as one, with awareness and perception, able to pass through stone walls, as if in open space without obstruction; entering and exiting the ground, as if in water; walking on water as if on land without sinking; ascending into the sky, sitting cross-legged, like a bird; the present sun and moon possess great psychic powers, great virtue, great blessings, and great divine power, able to touch them with his hand, his body reaching the Brahma heaven. Venerable Shariputra! Such a monk can cause the Cow Horn Sal Grove to flourish. Venerable Mahamoggallana asked: 'Venerable Shariputra! I and the other venerable ones have each spoken according to our understanding. I now ask Venerable Shariputra, this Cow Horn Sal Grove is very lovely, with a bright moon at night, and various sal trees emitting wonderful fragrances, like heavenly flowers. Venerable Shariputra! What kind of monk can cause the Cow Horn Sal Grove to flourish?' Venerable Shariputra replied: 'Wise Moggallana! If there is a monk who can control his mind at will, and is not controlled by his mind, if he wishes to stay anywhere, in the forenoon, he can stay in that place; if he wishes to stay anywhere, at noon or in the afternoon, he can stay in that place. Wise Moggallana! Just like a king or a minister, who has many clothes, with various kinds of brightly colored clothes, if he wishes to wear any of them in the forenoon, he wears it, if he wishes to wear any of them at noon or in the afternoon, he wears it. Wise Moggallana! It is like this. If there is a monk who can control his mind at will, and is not controlled by his mind, if he wishes to stay anywhere, in the forenoon, he can stay in that place; if he wishes to stay anywhere, at noon or in the afternoon, he can stay in that place. Wise Moggallana! Such a monk can cause the Cow Horn Sal Grove to flourish.' Venerable Shariputra said: 'Wise Moggallana! I and the other wise ones have each spoken according to our understanding.'

。賢者目揵連！我等寧可共彼諸賢往詣佛所，向論此事，于中知誰最為善說。」於是，尊者舍梨子、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，往詣佛所，諸尊者等稽首佛足，卻坐一面，尊者阿難亦稽首佛足，卻住一面。

尊者舍梨子白曰：「世尊！今日賢者大目揵連、尊者大迦葉、賢者迦旃延、賢者阿那律陀、賢者離越哆、賢者阿難，過夜平旦，來詣我所，我遙見彼諸賢來已，因彼諸賢故說：『善來，賢者阿難！善來，阿難！善來，阿難！世尊侍者解世尊意，常為世尊之所稱譽，及諸智梵行人，我今問賢者阿難，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華，賢者阿難！何等比丘起發牛角娑羅林？』賢者阿難即答我曰：『尊者舍梨子！若有比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。如是諸法廣學多聞，玩習至千，意所惟觀，明見深達，彼所說法簡要捷疾，與正相應，欲斷諸結。尊者舍梨子！如是比丘起發牛角娑羅林。』」

世尊嘆曰：「善哉！善哉！舍梨子！實如阿難比丘所說。所以者何？阿難比丘成就多聞

現代漢語譯本：『賢者目犍連！我們寧可和那些賢者一起去佛陀那裡，討論這件事，看看誰的說法最好。』於是，尊者舍利弗、尊者目犍連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離婆多、尊者阿難，前往佛陀所在之處。諸位尊者向佛陀頂禮，然後退坐一旁，尊者阿難也向佛陀頂禮，然後站立在一旁。 尊者舍利弗說道：『世尊！今天賢者目犍連、尊者大迦葉、賢者迦旃延、賢者阿那律陀、賢者離婆多、賢者阿難，在天亮時分來到我這裡。我遠遠地看到他們來了，就因為他們而說：『歡迎，賢者阿難！歡迎，阿難！歡迎，阿難！』世尊的侍者瞭解世尊的心意，經常受到世尊以及其他有智慧的修行者的稱讚。我現在問賢者阿難，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，如同天上的花朵。賢者阿難！什麼樣的比丘能使牛角娑羅林煥發生機？』賢者阿難回答我說：『尊者舍利弗！如果有比丘廣泛學習，博聞強記，積累知識，所說的法，開頭、中間、結尾都很好，有意義，有文采，完整清凈，能展現梵行。像這樣的法，廣泛學習，反覆練習，直到千遍，用心思考，明察深究，他所說的法簡明扼要，迅速有力，與正法相應，能斷除各種煩惱。尊者舍利弗！這樣的比丘能使牛角娑羅林煥發生機。』 世尊讚歎道：『說得好！說得好！舍利弗！確實像阿難比丘所說的那樣。為什麼呢？因為阿難比丘成就了多聞。』

English version: 'Venerable Maudgalyayana! We would rather go together with those venerable ones to the Buddha, to discuss this matter, and see who speaks best among them.' Then, Venerable Sariputra, Venerable Maudgalyayana, Venerable Mahakasyapa, Venerable Mahakatyayana, Venerable Anuruddha, Venerable Revata, and Venerable Ananda, went to where the Buddha was. The venerable ones bowed their heads at the Buddha's feet and sat down to one side, and Venerable Ananda also bowed his head at the Buddha's feet and stood to one side. Venerable Sariputra said: 'Venerable Sir! Today, Venerable Maudgalyayana, Venerable Mahakasyapa, Venerable Katyayana, Venerable Anuruddha, Venerable Revata, and Venerable Ananda, came to me at dawn. When I saw them coming from afar, I said because of them: 'Welcome, Venerable Ananda! Welcome, Ananda! Welcome, Ananda!' The attendant of the World-Honored One understands the World-Honored One's mind, and is often praised by the World-Honored One and other wise practitioners. I now ask Venerable Ananda, this Gosinga Sala forest is very lovely, the night has a bright moon, and the Sala trees all emit a wonderful fragrance, like heavenly flowers. Venerable Ananda! What kind of bhikkhu can enliven the Gosinga Sala forest?' Venerable Ananda answered me: 'Venerable Sariputra! If there is a bhikkhu who studies widely, is learned and remembers well, accumulates knowledge, and whose teachings are good in the beginning, middle, and end, meaningful, eloquent, complete, pure, and can demonstrate the holy life. Such teachings, he studies widely, practices repeatedly, until a thousand times, thinks with his mind, observes deeply, and his teachings are concise, quick, in accordance with the Dharma, and can cut off all afflictions. Venerable Sariputra! Such a bhikkhu can enliven the Gosinga Sala forest.' The World-Honored One exclaimed: 'Well said! Well said! Sariputra! It is indeed as Venerable Ananda said. Why is that? Because Venerable Ananda has achieved much learning.'

尊者舍梨子白曰：「世尊！賢者阿難如是說已，我復問曰：『賢者離越哆！賢者阿難比丘已說隨所知。我今復問賢者離越哆，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。賢者離越哆！何等比丘起發牛角娑羅林？』賢者離越哆即答我曰：『尊者舍梨子！若有比丘樂於燕坐，內行止，不廢坐禪，成就於觀，常好閑居，喜安靖處，尊者舍梨子！如是比丘起發牛角娑羅林。』」

世尊嘆曰：「善哉！善哉！舍梨子！如離越哆比丘所說。所以者何？離越哆比丘常樂坐禪。」

尊者舍梨子白曰：「世尊！賢者離越哆如是說已，我復問曰：『賢者阿那律陀！賢者離越哆比丘已說隨所知。我今復問賢者阿那律陀，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。賢者阿那律陀！何等比丘起發牛角娑羅林？』賢者阿那律陀即答我曰：『尊者舍梨子！若有比丘逮得天眼，成就天眼，于千世界彼少方便須臾盡見。尊者舍梨子！猶有目人住高樓上，于下露地有千土墼，彼少有方便須臾盡見。尊者舍梨子！如是。若有比丘逮得天眼，成就天眼，于千世界微少方便須臾盡見。尊者舍梨子！如是比丘起發牛角娑羅林

尊者舍利弗說道：『世尊！賢者阿難這樣說了之後，我又問：『賢者離越哆！賢者阿難比丘已經說了他所知道的。我現在再問賢者離越哆，這牛角娑羅林非常可愛，夜晚有明月，所有的娑羅樹都散發著美妙的香氣，就像天上的花朵一樣。賢者離越哆！什麼樣的比丘能使這牛角娑羅林令人感到愉悅呢？』賢者離越哆回答我說：『尊者舍利弗！如果有比丘喜歡靜坐，內心平靜，不放棄禪坐，專注于觀想，經常喜歡獨處，喜歡安靜的地方，尊者舍利弗！這樣的比丘能使這牛角娑羅林令人感到愉悅。』 世尊讚歎道：『好啊！好啊！舍利弗！正如離越哆比丘所說。為什麼呢？因為離越哆比丘經常喜歡禪坐。』 尊者舍利弗說道：『世尊！賢者離越哆這樣說了之後，我又問：『賢者阿那律陀！賢者離越哆比丘已經說了他所知道的。我現在再問賢者阿那律陀，這牛角娑羅林非常可愛，夜晚有明月，所有的娑羅樹都散發著美妙的香氣，就像天上的花朵一樣。賢者阿那律陀！什麼樣的比丘能使這牛角娑羅林令人感到愉悅呢？』賢者阿那律陀回答我說：『尊者舍利弗！如果有比丘獲得了天眼，成就了天眼，在千個世界裡，他只需少許時間就能全部看見。尊者舍利弗！就像有眼睛的人站在高樓上，在下面的空地上有上千個土塊，他只需少許時間就能全部看見。尊者舍利弗！就是這樣。如果有比丘獲得了天眼，成就了天眼，在千個世界裡，只需少許時間就能全部看見。尊者舍利弗！這樣的比丘能使這牛角娑羅林令人感到愉悅。』

Venerable Sariputta said: 'Venerable Sir, after the venerable Ananda had spoken thus, I further asked: 'Venerable Revata! Venerable Ananda has spoken according to his knowledge. Now I ask you, Venerable Revata, this Cow-horn Sal Grove is very delightful, the night is bright with moonlight, and all the Sal trees are spreading wonderful fragrance, like heavenly flowers. Venerable Revata! What kind of bhikkhu makes this Cow-horn Sal Grove delightful?' Venerable Revata answered me: 'Venerable Sariputta! If there is a bhikkhu who delights in seclusion, whose inner conduct is peaceful, who does not abandon meditation, who is accomplished in contemplation, who always likes to be alone, and who enjoys quiet places, Venerable Sariputta! such a bhikkhu makes this Cow-horn Sal Grove delightful.' The Blessed One exclaimed: 'Well said! Well said, Sariputta! As the bhikkhu Revata has said. Why is that? Because the bhikkhu Revata always delights in meditation.' Venerable Sariputta said: 'Venerable Sir, after the venerable Revata had spoken thus, I further asked: 'Venerable Anuruddha! Venerable Revata has spoken according to his knowledge. Now I ask you, Venerable Anuruddha, this Cow-horn Sal Grove is very delightful, the night is bright with moonlight, and all the Sal trees are spreading wonderful fragrance, like heavenly flowers. Venerable Anuruddha! What kind of bhikkhu makes this Cow-horn Sal Grove delightful?' Venerable Anuruddha answered me: 'Venerable Sariputta! If there is a bhikkhu who has attained the divine eye, who has perfected the divine eye, he can see all of a thousand worlds in a short time. Venerable Sariputta! Just as a person with eyes standing on a high tower can see all of a thousand clods of earth on the ground below in a short time. Venerable Sariputta! It is like that. If there is a bhikkhu who has attained the divine eye, who has perfected the divine eye, he can see all of a thousand worlds in a short time. Venerable Sariputta! Such a bhikkhu makes this Cow-horn Sal Grove delightful.'

世尊嘆曰：「善哉！善哉！舍梨子！如阿那律陀比丘所說。所以者何？阿那律陀比丘成就天眼。」

尊者舍梨子白曰：「世尊！賢者阿那律陀如是說已，我復問曰：『賢者迦旃延！賢者阿那律陀比丘已說隨所知。我今復問賢者迦旃延，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。賢者迦旃延！何等比丘起發牛角娑羅林？』賢者迦旃延即答我曰：『尊者舍梨子！猶二比丘法師共論甚深阿毗曇，彼所問事，善解悉知，答亦無礙，說法辯捷。尊者舍梨子！如是比丘起發牛角娑羅林。』」

世尊嘆曰：「善哉！善哉！舍梨子！如迦旃延比丘所說。所以者何？迦旃延比丘分別法師。」

尊者舍梨子白曰：「世尊！賢者迦旃延如是說已，我復問曰：『尊者大迦葉！賢者迦旃延比丘已說隨所知。我今復問尊者大迦葉，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華

世尊感嘆道：『好啊！好啊！舍利子！正如阿那律陀比丘所說。這是為什麼呢？因為阿那律陀比丘成就了天眼。』 尊者舍利子稟告說：『世尊！賢者阿那律陀這樣說了之後，我再次問道：『賢者迦旃延！賢者阿那律陀比丘已經說了他所知道的。我現在再問賢者迦旃延，這牛角娑羅林非常可愛，夜晚有明月，所有的娑羅樹都散發著美妙的香氣，就像天上的花朵一樣。賢者迦旃延！什麼樣的比丘能使牛角娑羅林如此美好？』賢者迦旃延回答我說：『尊者舍利子！就像兩位比丘法師一起討論深奧的阿毗曇，他們對於所問的事情，都能很好地理解並知道，回答也沒有障礙，說法辯才敏捷。尊者舍利子！這樣的比丘才能使牛角娑羅林如此美好。』 世尊感嘆道：『好啊！好啊！舍利子！正如迦旃延比丘所說。這是為什麼呢？因為迦旃延比丘能夠分辨法師。』 尊者舍利子稟告說：『世尊！賢者迦旃延這樣說了之後，我再次問道：『尊者大迦葉！賢者迦旃延比丘已經說了他所知道的。我現在再問尊者大迦葉，這牛角娑羅林非常可愛，夜晚有明月，所有的娑羅樹都散發著美妙的香氣，就像天上的花朵一樣。

The World Honored One exclaimed: 'Excellent! Excellent! Shariputra! It is just as the Bhikkhu Anuruddha has said. Why is that? Because the Bhikkhu Anuruddha has attained the divine eye.' The Venerable Shariputra reported: 'World Honored One! After the Venerable Anuruddha had spoken thus, I asked again: 'Venerable Katyayana! The Venerable Anuruddha has already spoken according to his knowledge. Now I ask Venerable Katyayana again, this Cow-Horn Sal Grove is very lovely, the night has a bright moon, and all the Sal trees are spreading wonderful fragrance, like heavenly flowers. Venerable Katyayana! What kind of Bhikkhu can bring about such beauty in the Cow-Horn Sal Grove?' Venerable Katyayana answered me: 'Venerable Shariputra! It is like two Bhikkhu Dharma masters discussing the profound Abhidhamma together. They understand and know well the matters being asked, their answers are without hindrance, and their Dharma teachings are eloquent. Venerable Shariputra! Such a Bhikkhu can bring about such beauty in the Cow-Horn Sal Grove.' The World Honored One exclaimed: 'Excellent! Excellent! Shariputra! It is just as the Bhikkhu Katyayana has said. Why is that? Because the Bhikkhu Katyayana can distinguish Dharma masters.' The Venerable Shariputra reported: 'World Honored One! After the Venerable Katyayana had spoken thus, I asked again: 'Venerable Mahakasyapa! The Venerable Katyayana has already spoken according to his knowledge. Now I ask Venerable Mahakasyapa again, this Cow-Horn Sal Grove is very lovely, the night has a bright moon, and all the Sal trees are spreading wonderful fragrance, like heavenly flowers.'

。尊者大迦葉！何等比丘起發牛角娑羅林？』尊者大迦葉即答我曰：『賢者舍梨子！若有比丘自無事稱說無事，自有少欲稱說少欲，自有知足稱說知足，自樂在遠離獨住稱說樂在遠離獨住，自修行精勤稱說修行精勤，自立正念正智稱說立正念正智，自得定稱說得定，自有智慧稱說智慧，自諸漏已盡稱說諸漏已盡，自勸發渴仰成就歡喜稱說勸發渴仰成就歡喜。賢者舍梨子！如是比丘起發牛角娑羅林。』」

世尊嘆曰：「善哉！善哉！舍梨子！如迦葉比丘所說。所以者何？迦葉比丘常行無事。」

尊者舍梨子白曰：「世尊！尊者大迦葉如是說已，我復問曰：『賢者目揵連！尊者大迦葉已說隨所知。我今復問賢者目揵連，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。賢者目揵連！何等比丘起發牛角娑羅林？』賢者大目揵連即答我曰：『尊者舍梨子！若有比丘有大如意足，有大威德，有大福祐，有大威神，自在無量如意足，彼行無量如意足，變一為眾，合衆爲一，一則住一，有知有見，徹過石壁，如空無礙，出入于地，猶若如水，履水如地而不陷沒，上升虛空，結跏趺坐，猶若如鳥，今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸，身至梵天

現代漢語譯本：『尊者大迦葉！什麼樣的比丘能使牛角娑羅林煥發生機？』尊者大迦葉回答我說：『賢者舍利子！如果有個比丘自己沒有事卻說自己沒事，自己少欲卻說自己少欲，自己知足卻說自己知足，自己喜歡遠離獨處卻說自己喜歡遠離獨處，自己修行精進卻說自己修行精進，自己保持正念正智卻說自己保持正念正智，自己得到禪定卻說自己得到禪定，自己有智慧卻說自己有智慧，自己諸漏已盡卻說諸漏已盡，自己勸導他人渴求成就歡喜卻說勸導他人渴求成就歡喜。賢者舍利子！這樣的比丘能使牛角娑羅林煥發生機。』 世尊讚歎道：『好啊！好啊！舍利子！正如迦葉比丘所說。為什麼呢？因為迦葉比丘常常行無事。』 尊者舍利子說道：『世尊！尊者大迦葉這樣說完后，我又問：『賢者目犍連！尊者大迦葉已經說了他所知道的。我現在再問賢者目犍連，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，就像天上的花朵一樣。賢者目犍連！什麼樣的比丘能使牛角娑羅林煥發生機？』賢者大目犍連回答我說：『尊者舍利子！如果有個比丘有強大的如意足，有強大的威德，有強大的福佑，有強大的威神，自在無量的如意足，他能運用無量的如意足，能將一化為多，將多合為一，能以一的形態存在，有知有見，能穿透石壁，像在空中一樣沒有阻礙，出入于地，像在水中一樣，在水上行走像在地上一樣不會陷下去，能升到虛空，結跏趺坐，像鳥一樣，能用手觸控日月，身體能到達梵天。』

English version: 'Venerable Mahakasyapa, what kind of bhikkhu makes the Cow-horn Sal Grove flourish?' Venerable Mahakasyapa replied to me, 'Venerable Sariputta, if there is a bhikkhu who, being without affairs, speaks of being without affairs; being of few desires, speaks of being of few desires; being content, speaks of being content; delighting in solitude, speaks of delighting in solitude; practicing diligence, speaks of practicing diligence; establishing mindfulness and clear comprehension, speaks of establishing mindfulness and clear comprehension; having attained concentration, speaks of having attained concentration; having wisdom, speaks of having wisdom; having exhausted the outflows, speaks of having exhausted the outflows; encouraging and inspiring the thirst for the attainment of joy, speaks of encouraging and inspiring the thirst for the attainment of joy. Venerable Sariputta, such a bhikkhu makes the Cow-horn Sal Grove flourish.' The Blessed One exclaimed, 'Well said, well said, Sariputta! Just as Bhikkhu Kasyapa has said. Why is that? Because Bhikkhu Kasyapa is always without affairs.' Venerable Sariputta said, 'Venerable Sir, after Venerable Mahakasyapa had spoken thus, I further asked, 'Venerable Moggallana, Venerable Mahakasyapa has spoken according to his knowledge. Now I ask Venerable Moggallana, this Cow-horn Sal Grove is very lovely, the night is bright with moonlight, and the sal trees are all spreading forth wonderful fragrance, like heavenly flowers. Venerable Moggallana, what kind of bhikkhu makes the Cow-horn Sal Grove flourish?' Venerable Mahamoggallana replied to me, 'Venerable Sariputta, if there is a bhikkhu who has great psychic power, great majesty, great merit, great spiritual power, and is free with immeasurable psychic power, he can exercise immeasurable psychic power, transforming one into many, and many into one, existing in one form, with knowledge and vision, passing through stone walls as if through empty space, entering and exiting the earth as if in water, walking on water as if on land without sinking, rising into the sky, sitting cross-legged, like a bird, and can touch the sun and moon with his hand, and his body can reach the Brahma realm.'

。尊者舍梨子！如是比丘起發牛角娑羅林。』」

世尊嘆曰：「善哉！善哉！舍梨子！如目揵連比丘所說。所以者何？目揵連比丘有大如意足。」

於是，尊者大目揵連即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！我及諸尊如是說已。便白尊者舍梨子曰：『尊者舍梨子！我及諸尊已各自說隨其所知，我今問尊者舍梨子，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。尊者舍梨子！何等比丘起發牛角娑羅林？』尊者舍梨子即答我曰：『賢者目揵連！若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行。賢者目揵連！猶王、王臣，衣服甚多，有若干種雜妙色衣，彼若欲得中前著者即取著之，彼若欲得日中、晡時著者即取著之。賢者目揵連！如是。若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行。賢者目揵連！如是比丘起發牛角娑羅林。』」

世尊嘆曰：「善哉！善哉！目揵連！如舍梨子比丘所說。所以者何？舍梨子比丘隨用心自在

『尊者舍利子！就像這樣，一位比丘能夠使牛角娑羅林煥發生機。』 世尊讚歎道：『好啊！好啊！舍利子！正如目犍連比丘所說。這是為什麼呢？因為目犍連比丘擁有強大的神通。』 於是，尊者大目犍連立即從座位上起身，袒露右肩，合掌向佛，說道：『世尊！我和諸位尊者這樣說完之後，就對尊者舍利子說：『尊者舍利子！我們和諸位尊者已經各自說了自己所知道的，現在我問尊者舍利子，這牛角娑羅林非常可愛，夜晚有明月，娑羅樹都散發著美妙的香氣，就像天上的花朵一樣。尊者舍利子！什麼樣的比丘能夠使牛角娑羅林煥發生機？』尊者舍利子回答我說：『賢者目犍連！如果有一位比丘能夠隨心所欲而不受心所控制，他如果想在任何地方停留，在上午時分，他就能在那裡停留，在上午時分。他如果想在任何地方停留，在中午或下午時分，他就能在那裡停留，在中午或下午時分。賢者目犍連！就像國王或大臣，有很多衣服，有各種各樣色彩鮮豔的衣服，他如果想在上午穿上哪件就穿上哪件，他如果想在中午或下午穿上哪件就穿上哪件。賢者目犍連！就是這樣。如果有一位比丘能夠隨心所欲而不受心所控制，他如果想在任何地方停留，在上午時分，他就能在那裡停留，在上午時分。他如果想在任何地方停留，在中午或下午時分，他就能在那裡停留，在中午或下午時分。賢者目犍連！這樣的比丘能夠使牛角娑羅林煥發生機。』 世尊讚歎道：『好啊！好啊！目犍連！正如舍利子比丘所說。這是為什麼呢？因為舍利子比丘能夠隨心所欲。』

'Venerable Sariputta! It is like this, a bhikkhu can cause the Cow-horn Sal Grove to flourish.' The Blessed One exclaimed: 'Well said! Well said, Sariputta! Just as the bhikkhu Moggallana has said. And why is that? Because the bhikkhu Moggallana possesses great psychic power.' Then, the venerable Mahamoggallana immediately rose from his seat, arranged his robe over one shoulder, and with his hands together in salutation to the Buddha, said: 'Venerable Sir! After I and the other venerable ones had spoken thus, we said to the venerable Sariputta: 'Venerable Sariputta! We and the other venerable ones have each spoken according to our understanding. Now I ask you, venerable Sariputta, this Cow-horn Sal Grove is very delightful, the night has a bright moon, and the sal trees all emit a wonderful fragrance, like heavenly flowers. Venerable Sariputta! What kind of bhikkhu can cause the Cow-horn Sal Grove to flourish?' The venerable Sariputta replied to me: 'Friend Moggallana! If there is a bhikkhu who is master of his mind and not controlled by it, if he wishes to stay anywhere, in the forenoon, he can stay there, in the forenoon. If he wishes to stay anywhere, at midday or in the afternoon, he can stay there, at midday or in the afternoon. Friend Moggallana! Just like a king or a minister, who has many clothes, with various kinds of beautiful colored clothes, if he wishes to put on any of them in the forenoon, he puts it on, if he wishes to put on any of them at midday or in the afternoon, he puts it on. Friend Moggallana! It is like this. If there is a bhikkhu who is master of his mind and not controlled by it, if he wishes to stay anywhere, in the forenoon, he can stay there, in the forenoon. If he wishes to stay anywhere, at midday or in the afternoon, he can stay there, at midday or in the afternoon. Friend Moggallana! Such a bhikkhu can cause the Cow-horn Sal Grove to flourish.' The Blessed One exclaimed: 'Well said! Well said, Moggallana! Just as the bhikkhu Sariputta has said. And why is that? Because the bhikkhu Sariputta is master of his mind.'

於是，尊者舍梨子即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！我及諸賢如是說已，告曰：『賢者目揵連！我及諸賢已各自說隨其所知。賢者目揵連！我等寧可共彼諸賢往詣佛所，向論此事，于中知誰最為善說。』世尊！我等誰為善說耶？」

世尊答曰：「舍梨子！一切悉善。所以者何？此諸法者，盡我所說。舍梨子！聽我所說，如是比丘起發牛角娑羅林。舍梨子！若有比丘隨所依住城郭村邑，彼過夜平旦，著衣持缽，入村乞食，善守護身，善斂諸根，善立其念。彼乞食已，過日中后，收舉衣缽，澡洗手足，以尼師壇著于肩上，或至無事處，或至樹下，或至空安靖處，敷尼師壇，結跏趺坐，不解結跏趺坐乃至漏盡，彼便不解結跏趺坐乃至漏盡。舍梨子！如是比丘起發牛角娑羅林。」

牛角娑羅林經第三竟(三千七百八十五字)

（一八五）中阿含雙品牛角娑羅林經第四(第四分別誦)

一時，佛游那摩提瘦，在揵祁精舍。

爾時，世尊過夜平旦，著衣持缽，入那摩提而行乞食，食訖中后，往詣牛角娑羅林。

爾時，牛角娑羅林有三族姓子共在中住，尊者阿那律陀、尊者難提、尊者金毗羅

於是，尊者舍利子即從座位上起身，整理好衣袍，雙手合十向佛陀行禮，說道：『世尊！我和各位賢者這樣討論之後，告訴目犍連尊者說：『賢者目犍連！我們和各位賢者已經各自說了自己所理解的。賢者目犍連！我們不如一起去佛陀那裡，向他請教此事，看看誰說得最好。』世尊！我們之中誰說得最好呢？』 世尊回答說：『舍利子！你們都說得很好。為什麼呢？因為這些法都是我所說的。舍利子！聽我說，像這樣的比丘才能真正發起牛角娑羅林的修行。舍利子！如果有比丘住在任何城郭村邑，他早晨穿好衣服，拿著缽，進入村莊乞食，善於守護自己的身心，善於收攝自己的感官，善於保持正念。他乞食完畢，過了中午之後，收拾好衣缽，洗手洗腳，把坐具搭在肩上，或者去到無人的地方，或者去到樹下，或者去到空曠安靜的地方，鋪好坐具，結跏趺坐，不解開跏趺坐直到漏盡煩惱，他便不解開跏趺坐直到漏盡煩惱。舍利子！這樣的比丘才能真正發起牛角娑羅林的修行。』 佛陀這樣說完。那些比丘聽了佛陀所說，歡喜地奉行。 《牛角娑羅林經》第三篇結束（三千七百八十五字） （一八五）《中阿含經》雙品《牛角娑羅林經》第四（第四分別誦） 一時，佛陀在那摩提瘦地方游化，住在揵祁精舍。 當時，世尊早晨穿好衣服，拿著缽，進入那摩提城乞食，吃完飯後，中午時分，前往牛角娑羅林。 當時，牛角娑羅林有三位族姓子一同住在那裡，他們是尊者阿那律陀、尊者難提、尊者金毗羅。

Then, the venerable Sariputta rose from his seat, arranged his robe, and with his hands clasped together, bowed to the Buddha and said: 'Venerable Sir! After we, the venerable ones, had spoken thus, we said to the venerable Moggallana: 『Venerable Moggallana! We, the venerable ones, have each spoken according to our understanding. Venerable Moggallana! Should we not go together to the Buddha and ask him about this matter, so that we may know who has spoken best?』 Venerable Sir! Who among us has spoken best?' The Buddha replied: 'Sariputta! All of you have spoken well. Why is that? Because all these teachings are what I have taught. Sariputta! Listen to what I say, it is such a bhikkhu who truly initiates the practice of the Gosinga Sal Forest. Sariputta! If a bhikkhu dwells in any town or village, he, in the morning, having dressed and taken his bowl, enters the village for alms, is well-guarded in body, well-controlled in his senses, and well-established in mindfulness. Having finished his alms round, after midday, he puts away his bowl and robe, washes his hands and feet, places his sitting cloth on his shoulder, and goes to a secluded place, or to the foot of a tree, or to a quiet and empty place, spreads out his sitting cloth, sits cross-legged, and does not uncross his legs until the defilements are exhausted, he does not uncross his legs until the defilements are exhausted. Sariputta! It is such a bhikkhu who truly initiates the practice of the Gosinga Sal Forest.' The third discourse of the Gosinga Sal Forest Sutta ends (3785 words) (185) The fourth discourse of the Gosinga Sal Forest Sutta in the Madhyama Agama (Fourth Recitation) At one time, the Buddha was wandering in the region of Namati, staying at the Kengi Monastery. Then, the Blessed One, in the morning, having dressed and taken his bowl, entered Namati for alms. After the meal, in the afternoon, he went to the Gosinga Sal Forest. At that time, there were three sons of good families dwelling together in the Gosinga Sal Forest: the venerable Anuruddha, the venerable Nanda, and the venerable Kimbila.

。彼尊者等所行如是，若彼乞食有前還者，便敷床汲水，出洗足器，安洗足橙及拭腳巾、水瓶、澡罐。若所乞食能盡食者，便盡食之。若有餘者，器盛覆舉，食訖收缽，澡洗手足，以尼師壇著于肩上，入室燕坐。若彼乞食有後還者，能盡食者亦盡食之，若不足者，取前餘食，足而食之，若有餘者，便瀉著凈地及無蟲水中。取彼食器，凈洗拭已，舉著一面，收卷牀蓆，拾洗足橙，收拭腳巾，舉洗足器及水瓶、澡罐，掃灑食堂，糞除凈已，收舉衣缽，澡洗手足，以尼師壇著于肩上，入室燕坐。彼尊者等至於晡時，若有先從燕坐起者，見水瓶、澡罐空無有水，便持行取，若能勝者，便舉持來，安著一面，若不能勝，則便以手招一比丘，兩人共舉，持著一面，各不相語，各不相問。彼尊者等五日一集，或共說法，或聖默然。

於是，守林人遙見世尊來，逆呵止曰：「沙門！沙門！莫入此林。所以者何？今此林中有三族姓子，尊者阿那律陀、尊者難提、尊者金毗羅，彼若見汝，或有不可。」

於是，尊者阿那律陀遙見世尊來，即呵彼曰：「汝守林人！莫呵世尊！汝守林人！莫呵善逝！所以者何？是我尊來，我善逝來

現代漢語譯本：那些尊者們是這樣做的：如果他們乞食回來后，有先回來的，就鋪好床鋪，打水，拿出洗腳盆，放好洗腳橙和擦腳布、水瓶、澡罐。如果乞來的食物能吃完，就全部吃完。如果有剩餘，就用器皿盛好蓋起來，吃完后收起缽，洗手洗腳，把尼師壇搭在肩上，進入房間靜坐。如果乞食回來后，有後回來的，能吃完的也全部吃完，如果不夠吃，就取用之前剩下的食物，吃飽為止。如果有剩餘，就倒在乾淨的地上或者沒有蟲子的水中。取回餐具，洗乾淨擦拭后，放在一邊，收起床鋪，撿起洗腳橙，收起擦腳布，拿起洗腳盆和水瓶、澡罐，打掃食堂，清理乾淨后，收起衣缽，洗手洗腳，把尼師壇搭在肩上，進入房間靜坐。那些尊者們到了傍晚時分，如果有先從靜坐中起來的，看到水瓶、澡罐里沒有水了，就去取水，如果能拿得動，就自己拿來，放在一邊，如果拿不動，就用手示意一位比丘，兩人一起拿，放在一邊，彼此不說話，也不互相詢問。那些尊者們每五天聚會一次，或者一起說法，或者保持聖默然。 這時，守林人遠遠地看見世尊來了，就上前呵斥說：『沙門！沙門！不要進入這片樹林。為什麼呢？因為現在這片樹林里有三位族姓子，尊者阿那律陀、尊者難提、尊者金毗羅，他們如果看見你，可能會不高興。』 世尊告訴他說：『你這守林人！他們如果看見我，一定會高興，不會不高興的。』 這時，尊者阿那律陀遠遠地看見世尊來了，就呵斥守林人說：『你這守林人！不要呵斥世尊！你這守林人！不要呵斥善逝！為什麼呢？因為這是我的尊者來了，我的善逝來了！』

English version: Those venerable ones acted in this way: if, after returning from begging for alms, there were those who returned earlier, they would spread out the bedding, draw water, take out the foot-washing basin, place the foot-washing orange and the foot-wiping cloth, the water bottle, and the washbasin. If the food they had begged for could be eaten completely, they would eat it all. If there was any left over, they would put it in a container and cover it. After eating, they would put away the bowl, wash their hands and feet, place the nisidana on their shoulder, and enter their room to sit in meditation. If, after returning from begging for alms, there were those who returned later, they would also eat all that they could. If it was not enough, they would take the leftover food from before and eat until they were full. If there was any left over, they would pour it onto clean ground or into water without insects. They would take the eating utensils, wash them clean, wipe them, and put them aside. They would roll up the bedding, pick up the foot-washing orange, put away the foot-wiping cloth, pick up the foot-washing basin and the water bottle and washbasin, sweep the dining hall, clean it up, put away their robes and bowls, wash their hands and feet, place the nisidana on their shoulder, and enter their room to sit in meditation. Those venerable ones, when it came to evening, if there was someone who got up from meditation first, and saw that the water bottle and washbasin were empty, they would go to fetch water. If they could carry it, they would carry it themselves and place it aside. If they could not carry it, they would signal to a bhikkhu, and the two of them would carry it together and place it aside, without speaking to each other or asking each other anything. Those venerable ones would gather together once every five days, either to discuss the Dharma or to maintain noble silence. At that time, the forest keeper saw the World Honored One coming from afar, and went forward to scold him, saying: 'Shramana! Shramana! Do not enter this forest. Why is that? Because in this forest now there are three sons of noble families, the venerable Anuruddha, the venerable Nanda, and the venerable Kimbila. If they see you, they might be displeased.' The World Honored One told him: 'You forest keeper! If they see me, they will certainly be pleased, there will be no displeasure.' At that time, the venerable Anuruddha saw the World Honored One coming from afar, and immediately scolded the forest keeper, saying: 'You forest keeper! Do not scold the World Honored One! You forest keeper! Do not scold the Sugata! Why is that? Because this is my venerable one coming, my Sugata is coming!'

尊者阿那律陀出迎世尊，攝佛衣缽，尊者難提為佛敷床，尊者金毗羅為佛取水。

爾時，世尊洗手足已，坐彼尊者所敷之座，坐已，問曰：「阿那律陀，汝常安隱，無所乏耶？」

世尊復問：「阿那律陀！云何安隱，無所乏耶？」

尊者阿那律陀白曰：「世尊！我作是念：『我有善利，有大功德，謂我與如是梵行共行。』世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業，行慈意業，見與不見，等無有異。世尊！我作是念：『我今寧可自捨己心，隨彼諸賢心。』我便自捨己心，隨彼諸賢心，我未曾有一不可心。世尊！如是我常安隱，無有所乏。」

問尊者難提，答亦如是。復問尊者金毗羅曰：「汝常安隱，無所乏耶？」

問曰：「金毗羅！云何安隱，無所乏耶？」

尊者金毗羅白曰：「世尊！我作是念：『我有善利，有大功德，謂我與如是梵行共行。』世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業，行慈意業，見與不見，等無有異。世尊！我作是念：『我今寧可自捨己心，隨彼諸賢心

尊者阿那律陀出來迎接世尊，接過佛的衣缽，尊者難提為佛鋪設床鋪，尊者金毗羅為佛取水。 這時，世尊洗完手腳后，坐在尊者們鋪設的座位上，坐定后，問道：『阿那律陀，你一直安穩嗎，沒有什麼缺乏吧？』 尊者阿那律陀回答說：『世尊！我一直安穩，沒有什麼缺乏。』 世尊又問：『阿那律陀！怎麼能安穩，沒有什麼缺乏呢？』 尊者阿那律陀回答說：『世尊！我這樣想：』我真是幸運，有很大的功德，能和這樣的修行者一起修行。『世尊！我常常對那些修行者行慈愛的身業，無論他們是否看見，都一樣；行慈愛的口業，行慈愛的意業，無論他們是否看見，都一樣。世尊！我這樣想：』我寧願捨棄自己的想法，順從那些賢者的想法。『我便捨棄自己的想法，順從那些賢者的想法，我從未有過不和諧的想法。世尊！我就是這樣一直安穩，沒有什麼缺乏。』 問尊者難提，他的回答也一樣。又問尊者金毗羅說：『你一直安穩嗎，沒有什麼缺乏吧？』 尊者金毗羅回答說：『世尊！我一直安穩，沒有什麼缺乏。』 問道：『金毗羅！怎麼能安穩，沒有什麼缺乏呢？』 尊者金毗羅回答說：『世尊！我這樣想：』我真是幸運，有很大的功德，能和這樣的修行者一起修行。『世尊！我常常對那些修行者行慈愛的身業，無論他們是否看見，都一樣；行慈愛的口業，行慈愛的意業，無論他們是否看見，都一樣。世尊！我這樣想：』我寧願捨棄自己的想法，順從那些賢者的想法。

Venerable Anuruddha came out to greet the World-Honored One, took the Buddha's robe and bowl, Venerable Nandi prepared a bed for the Buddha, and Venerable Kimpila fetched water for the Buddha. At that time, after the World-Honored One washed his hands and feet, he sat on the seat prepared by the venerable ones. After sitting down, he asked: 'Anuruddha, are you always at peace, and do you lack nothing?' Venerable Anuruddha replied: 'World-Honored One! I am always at peace, and I lack nothing.' The World-Honored One asked again: 'Anuruddha! How can you be at peace and lack nothing?' Venerable Anuruddha replied: 'World-Honored One! I think this: 'I am fortunate, I have great merit, that I can practice with such practitioners.' World-Honored One! I always practice loving-kindness in body towards those practitioners, whether they see it or not, it is the same; I practice loving-kindness in speech, I practice loving-kindness in mind, whether they see it or not, it is the same. World-Honored One! I think this: 'I would rather give up my own thoughts and follow the thoughts of those wise ones.' I then give up my own thoughts and follow the thoughts of those wise ones, and I have never had a discordant thought. World-Honored One! This is how I am always at peace and lack nothing.' He asked Venerable Nandi, and his answer was the same. He then asked Venerable Kimpila: 'Are you always at peace, and do you lack nothing?' Venerable Kimpila replied: 'World-Honored One! I am always at peace, and I lack nothing.' He asked: 'Kimpila! How can you be at peace and lack nothing?' Venerable Kimpila replied: 'World-Honored One! I think this: 'I am fortunate, I have great merit, that I can practice with such practitioners.' World-Honored One! I always practice loving-kindness in body towards those practitioners, whether they see it or not, it is the same; I practice loving-kindness in speech, I practice loving-kindness in mind, whether they see it or not, it is the same. World-Honored One! I think this: 'I would rather give up my own thoughts and follow the thoughts of those wise ones.'

。』我便自捨己心，隨彼諸賢心，我未曾有一不可心。世尊！如是我常安隱，無有所乏。」

世尊嘆曰：「善哉！善哉！阿那律陀！如是汝等常共和合，安隱無諍，一心一師，合一水乳，頗得人上之法，而有差降安樂住止耶？」

尊者阿那律陀白曰：「世尊！如是我等常共和合，安隱無諍，一心一師，合一水乳，得人上之法，而有差降安樂住止。世尊！我等離欲、離惡不善之法，至得第四禪成就游。世尊！如是我等常共和合，安隱無諍，一心一師，合一水乳，得此人上之法，而有差降安樂住止。」

世尊嘆曰：「善哉！善哉！阿那律陀！舍此住止，過此度此，頗更有餘得人上之法，而有差降安樂住止耶？」

尊者阿那律陀白曰：「世尊！舍此住止，過此度此，更復有餘得人上之法，而有差降安樂住止。世尊！我心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。世尊！舍此住止，過此度此，謂更有此余得人上之法，而有差降安樂住止

現代漢語譯本：'我便捨棄自己的想法，順從那些賢者的想法，我沒有絲毫的異議。世尊！像這樣，我常常安穩，沒有任何缺乏。' 世尊讚歎道：'好啊！好啊！阿那律陀！像這樣，你們常常和合相處，安穩沒有爭執，一心一意，如同水乳交融，是否獲得了超越常人的修行，並且有層次地安樂居住呢？' 尊者阿那律陀回答說：'世尊！像這樣，我們常常和合相處，安穩沒有爭執，一心一意，如同水乳交融，獲得了超越常人的修行，並且有層次地安樂居住。世尊！我們遠離慾望、遠離邪惡不善的法，直至獲得第四禪的成就而安住。世尊！像這樣，我們常常和合相處，安穩沒有爭執，一心一意，如同水乳交融，獲得了這種超越常人的修行，並且有層次地安樂居住。' 世尊讚歎道：'好啊！好啊！阿那律陀！捨棄這種安住，超越這種境界，是否還有其他超越常人的修行，並且有層次地安樂居住呢？' 尊者阿那律陀回答說：'世尊！捨棄這種安住，超越這種境界，還有其他超越常人的修行，並且有層次地安樂居住。世尊！我的心與慈愛同在，遍滿一方而安住。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭執，極其廣大，無量善修，遍滿一切世間而安住。像這樣，悲心、喜心與舍心同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭執，極其廣大，無量善修，遍滿一切世間而安住。世尊！捨棄這種安住，超越這種境界，我認為還有這種超越常人的修行，並且有層次地安樂居住。'

English version: 'Then I would abandon my own thoughts and follow the thoughts of those wise ones; I never had a single dissenting thought. World-Honored One! In this way, I am always at peace and without any lack.' The World-Honored One exclaimed, 'Excellent! Excellent! Anuruddha! In this way, you always live together in harmony, peacefully without strife, with one mind, like milk and water blended together. Have you attained a state beyond ordinary human achievement, and do you dwell in peace and happiness with varying degrees of attainment?' Venerable Anuruddha replied, 'World-Honored One! In this way, we always live together in harmony, peacefully without strife, with one mind, like milk and water blended together. We have attained a state beyond ordinary human achievement, and we dwell in peace and happiness with varying degrees of attainment. World-Honored One! We have abandoned desire, abandoned evil and unwholesome states, and have attained and abide in the fourth jhana. World-Honored One! In this way, we always live together in harmony, peacefully without strife, with one mind, like milk and water blended together. We have attained this state beyond ordinary human achievement, and we dwell in peace and happiness with varying degrees of attainment.' The World-Honored One exclaimed, 'Excellent! Excellent! Anuruddha! Having abandoned this dwelling and transcended this state, is there anything further beyond ordinary human achievement, where you can dwell in peace and happiness with varying degrees of attainment?' Venerable Anuruddha replied, 'World-Honored One! Having abandoned this dwelling and transcended this state, there is something further beyond ordinary human achievement, where we can dwell in peace and happiness with varying degrees of attainment. World-Honored One! My mind abides with loving-kindness, pervading one direction. Likewise, the second, third, and fourth directions, above and below, universally pervading all, my mind abides with loving-kindness, without fetters, without resentment, without hatred, without strife, extremely vast, immeasurable, well-cultivated, pervading all the world. Likewise, with compassion, joy, and equanimity, without fetters, without resentment, without hatred, without strife, extremely vast, immeasurable, well-cultivated, pervading all the world. World-Honored One! Having abandoned this dwelling and transcended this state, I believe there is this further state beyond ordinary human achievement, where we can dwell in peace and happiness with varying degrees of attainment.'

尊者阿那律陀白曰：「世尊！舍此住止，過此度此，更復有餘得人上之法，而有差降安樂住止。世尊！我等度一切色想，至得非有想非無想處成就游。世尊！舍此住止，過此度此，謂更有此余得人上之法，而有差降安樂住止。」

尊者阿那律陀白曰：「世尊！舍此住止，過此度此，更復有餘得人上之法，而有差降安樂住止。世尊！我等得如意足、天耳智、他心智、宿命智、生死智，諸漏已盡，得無漏，心解脫、慧解脫，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。世尊！舍此住止，過此度此，謂更有此余得人上之法，而有差降安樂住止。」

尊者阿那律陀白曰：「世尊！舍此住止，過此度此，更無有餘得人上之法，而有差降安樂住止

世尊感嘆道：『好啊！好啊！阿那律陀！捨棄這種境界，超越這種境界，是否還有其他能達到更高層次的修行方法，從而獲得更殊勝的安樂境界呢？』 尊者阿那律陀回答說：『世尊！捨棄這種境界，超越這種境界，還有其他能達到更高層次的修行方法，從而獲得更殊勝的安樂境界。世尊！我們超越了一切色想，達到了非想非非想處，並安住其中。世尊！捨棄這種境界，超越這種境界，我認為還有其他能達到更高層次的修行方法，從而獲得更殊勝的安樂境界。』 尊者阿那律陀回答說：『世尊！捨棄這種境界，超越這種境界，還有其他能達到更高層次的修行方法，從而獲得更殊勝的安樂境界。世尊！我們獲得瞭如意足、天耳智、他心智、宿命智、生死智，諸漏已盡，證得無漏，心解脫、慧解脫，在現世中自知自覺，親自證悟並安住其中，生死已盡，清凈的修行已經建立，該做的已經完成，不再受後有，如實知曉真理。世尊！捨棄這種境界，超越這種境界，我認為還有其他能達到更高層次的修行方法，從而獲得更殊勝的安樂境界。』 尊者阿那律陀回答說：『世尊！捨棄這種境界，超越這種境界，再也沒有其他能達到更高層次的修行方法，從而獲得更殊勝的安樂境界了。』

The World-Honored One exclaimed: 'Excellent! Excellent! Anuruddha! Having abandoned this dwelling, having transcended this, is there any other superior attainment that can lead to a more refined and peaceful dwelling?' Venerable Anuruddha replied: 'World-Honored One! Having abandoned this dwelling, having transcended this, there is another superior attainment that can lead to a more refined and peaceful dwelling. World-Honored One! We have transcended all perceptions of form, and have attained and abide in the sphere of neither perception nor non-perception. World-Honored One! Having abandoned this dwelling, having transcended this, I believe there is another superior attainment that can lead to a more refined and peaceful dwelling.' Venerable Anuruddha replied: 'World-Honored One! Having abandoned this dwelling, having transcended this, there is another superior attainment that can lead to a more refined and peaceful dwelling. World-Honored One! We have attained the psychic powers, the divine ear, the knowledge of others' minds, the knowledge of past lives, the knowledge of the cycle of birth and death, the outflows are exhausted, we have attained the outflow-less, liberation of mind, liberation through wisdom, in this very life we know and realize it ourselves, having directly experienced it, we abide in it, birth is exhausted, the holy life is established, what had to be done is done, there is no more coming into being, we know it as it truly is. World-Honored One! Having abandoned this dwelling, having transcended this, I believe there is another superior attainment that can lead to a more refined and peaceful dwelling.' Venerable Anuruddha replied: 'World-Honored One! Having abandoned this dwelling, having transcended this, there is no other superior attainment that can lead to a more refined and peaceful dwelling.'

於是，世尊便作是念：「此族姓子之所遊行，安隱快樂，我今寧可為彼說法。」世尊作是念已，即為尊者阿那律陀、尊者難提、尊者金毗羅說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。於是，尊者阿那律陀、難提、金毗羅送世尊，隨其近遠，便還所住。

尊者難提、尊者金毗羅嘆尊者阿那律陀曰：「善哉！善哉！尊者阿那律陀！我等初不聞尊者阿那律陀說如是義，我等如是有大如意足，有大威德，有大福祐，有大威神，然尊者阿那律陀盡向世尊極稱譽我等。」

尊者阿那律陀嘆尊者難提、金毗羅曰：「善哉！善哉！尊者！我亦初未曾從諸賢等聞，尊者如是有大如意足，有大威德，有大福祐，有大威神。然我長夜以心知尊者心，尊者有大如意足，有大威德，有大福祐，有大威神，是故我向世尊如是如是說。」

於是，長鬼天形體極妙，光明巍巍，夜將向旦，往詣佛所，稽首佛足，卻住一面，白世尊曰：「大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、尊者難提、尊者金毗羅。」

地神從長鬼天聞所說，放高大音聲：「大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毗羅

於是，世尊便這樣想：『這些出身高貴的子弟如此安穩快樂，我應該為他們說法。』世尊這樣想后，就為尊者阿那律陀、尊者難提、尊者金毗羅說法，勸導他們生起渴望，成就歡喜。他用無量方便為他們說法，勸導他們生起渴望，成就歡喜后，便從座位起身離去。於是，尊者阿那律陀、難提、金毗羅送世尊，根據遠近，然後回到各自的住所。 尊者難提、尊者金毗羅讚歎尊者阿那律陀說：『太好了！太好了！尊者阿那律陀！我們之前從未聽你說過我們有這樣的功德。我們有如此大的如意足，有如此大的威德，有如此大的福佑，有如此大的威神，而尊者阿那律陀卻在世尊面前極力稱讚我們。』 尊者阿那律陀讚歎尊者難提、金毗羅說：『太好了！太好了！尊者！我也從未從各位賢者那裡聽說，你們有如此大的如意足，有如此大的威德，有如此大的福佑，有如此大的威神。然而我長久以來用心知道你們的心，知道你們有大的如意足，有大的威德，有大的福佑，有大的威神，所以我才在世尊面前這樣這樣說。』 這時，一個長鬼天，形體極其美妙，光明閃耀，在天快亮時，來到佛陀所在之處，向佛陀頂禮，然後站立在一旁，對世尊說：『大仙人！跋耆人真是獲得了巨大的利益，因為他們現在有世尊以及三位出身高貴的子弟，尊者阿那律陀、尊者難提、尊者金毗羅。』 地神從長鬼天那裡聽到所說的話，發出高大的聲音：『大仙人！跋耆人真是獲得了巨大的利益，因為他們現在有世尊以及三位出身高貴的子弟，尊者阿那律陀、難提、金毗羅。』

Then, the World-Honored One thought, 'These sons of good families are so peaceful and happy; I should preach the Dharma for them.' Having thought this, the World-Honored One then preached the Dharma to Venerable Anuruddha, Venerable Nandi, and Venerable Kimpila, encouraging them to develop longing and achieve joy. He used countless skillful means to preach the Dharma to them, encouraging them to develop longing and achieve joy. Having done so, he rose from his seat and departed. Then, Venerable Anuruddha, Nandi, and Kimpila escorted the World-Honored One, and according to the distance, they returned to their respective dwellings. Venerable Nandi and Venerable Kimpila praised Venerable Anuruddha, saying, 'Excellent! Excellent! Venerable Anuruddha! We have never heard you speak of such merits in us before. We have such great psychic powers, such great virtue, such great blessings, and such great spiritual power, yet Venerable Anuruddha praised us so highly before the World-Honored One.' Venerable Anuruddha praised Venerable Nandi and Kimpila, saying, 'Excellent! Excellent! Venerable ones! I have also never heard from you, the virtuous ones, that you have such great psychic powers, such great virtue, such great blessings, and such great spiritual power. However, I have long known your minds, that you have great psychic powers, great virtue, great blessings, and great spiritual power. Therefore, I spoke thus to the World-Honored One.' At that time, a long-ghost deva, with an extremely beautiful form and radiant light, came to where the Buddha was as dawn was approaching. He bowed at the Buddha's feet, stood to one side, and said to the World-Honored One, 'Great Sage! The Vajji people have gained great benefit, for they now have the World-Honored One and three sons of good families, Venerable Anuruddha, Venerable Nandi, and Venerable Kimpila.' The earth deity, having heard what the long-ghost deva said, emitted a loud voice, 'Great Sage! The Vajji people have gained great benefit, for they now have the World-Honored One and three sons of good families, Venerable Anuruddha, Nandi, and Kimpila.'

從地神聞聲，虛空天、四王天、三十三天、㷿摩天、兜率哆天、化樂天、他化樂天，須臾聲徹至於梵天：「大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毗羅。」

世尊告曰：「如是，如是。長鬼天！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毗羅。長鬼天！地神聞汝聲已，便放高大音聲：『大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毗羅。』從地神聞聲，虛空天、四天王天三十三天、㷿摩天、兜率哆天、化樂天、他化樂天，須臾聲徹至於梵天：『大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毗羅。』長鬼天！若彼三族家，此三族姓子剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，彼三族家憶此三族姓子所因、所行者，彼亦長夜得大善利，安隱快樂。若彼村邑及天、魔、梵、沙門、梵志，從人至天，憶此三族姓子所因、所行者，彼亦長夜得利饒益，安隱快樂。長鬼天！此三族姓子如是有大如意足，有大威德，有大福祐，有大威神。」

佛說如是。此三族姓子及長鬼天，聞佛所說，歡喜奉行

地神聽到聲音后，虛空天、四王天、三十三天、焰摩天、兜率天、化樂天、他化自在天，頃刻間聲音傳到梵天：『大仙人！跋耆人真是獲得了巨大的利益，因為現在有世尊和三位族姓之子，尊者阿那律陀、難提、金毗羅。』 世尊說道：『是的，是的。長鬼天！跋耆人真是獲得了巨大的利益，因為現在有世尊和三位族姓之子，尊者阿那律陀、難提、金毗羅。長鬼天！地神聽到你的聲音后，便發出高大的聲音：『大仙人！跋耆人真是獲得了巨大的利益，因為現在有世尊和三位族姓之子，尊者阿那律陀、難提、金毗羅。』從地神聽到聲音，虛空天、四天王天、三十三天、焰摩天、兜率天、化樂天、他化自在天，頃刻間聲音傳到梵天：『大仙人！跋耆人真是獲得了巨大的利益，因為現在有世尊和三位族姓之子，尊者阿那律陀、難提、金毗羅。』長鬼天！如果這三族人家，這三位族姓之子剃除鬚髮，穿上袈裟，至誠、捨棄家庭、離開家、學習佛道，這三族人家憶念這三位族姓之子的因緣和修行，他們也將長久獲得巨大的利益，安穩快樂。如果那些村莊和天、魔、梵、沙門、婆羅門，從人到天，憶念這三位族姓之子的因緣和修行，他們也將長久獲得利益和饒益，安穩快樂。長鬼天！這三位族姓之子有如此巨大的如意足，有如此巨大的威德，有如此巨大的福佑，有如此巨大的威神。』 佛陀如此說道。這三位族姓之子和長鬼天，聽到佛陀所說，歡喜地奉行。

Upon hearing the sound, the earth deity, the sky deities, the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven, in an instant, the sound reached the Brahma Heaven: 'Great Sage! The Vajji people have gained great benefit, for now there are the World Honored One and three sons of noble families, the Venerable Anuruddha, Nanda, and Kimpila.' The World Honored One said: 'So it is, so it is. Long-lived ghost deity! The Vajji people have gained great benefit, for now there are the World Honored One and three sons of noble families, the Venerable Anuruddha, Nanda, and Kimpila. Long-lived ghost deity! Upon hearing your voice, the earth deity emitted a loud sound: 『Great Sage! The Vajji people have gained great benefit, for now there are the World Honored One and three sons of noble families, the Venerable Anuruddha, Nanda, and Kimpila.』 From the earth deity hearing the sound, the sky deities, the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmāṇarati Heaven, and the Paranirmitavasavartin Heaven, in an instant, the sound reached the Brahma Heaven: 『Great Sage! The Vajji people have gained great benefit, for now there are the World Honored One and three sons of noble families, the Venerable Anuruddha, Nanda, and Kimpila.』 Long-lived ghost deity! If those three families, these three sons of noble families, shave their heads and beards, wear the monastic robes, with faith, leave their homes, leave their families, and study the Way, those three families remembering the causes and practices of these three sons of noble families, they will also gain great benefit, peace, and happiness for a long time. If those villages and heavens, demons, Brahmas, ascetics, and Brahmins, from humans to heavens, remember the causes and practices of these three sons of noble families, they will also gain benefit and prosperity, peace, and happiness for a long time. Long-lived ghost deity! These three sons of noble families have such great miraculous powers, such great virtue, such great blessings, and such great divine power.』 The Buddha spoke thus. These three sons of noble families and the long-lived ghost deity, hearing what the Buddha said, joyfully practiced it.

牛角娑羅林經第四竟(二千三百八字)

（一八六）中阿含雙品求解經第五(第四分別誦)

爾時，世尊告諸比丘：「緣于彼意，不知他心如真者，彼世尊正盡覺不可知，云何求解于如來乎？」

佛便告曰：「比丘！諦聽，善思念之，我當爲汝具分別說。」時，諸比丘受教而聽。

世尊告曰：「緣于彼意，不知他心如真者，當以二事求解如來，一者眼知色，二者耳聞聲。若有穢污眼、耳知法，是彼尊者為有、為無耶？若求時，則知所有穢污眼、耳知法，彼尊者無。若無此者，當復更求，若有雜眼、耳知法，是彼尊者為有、為無耶？若求時，則知所有雜眼、耳知法，彼尊者無。若無此者，當復更求，若有白凈眼、耳知法，是彼尊者為有、為無耶？若求時，則知所有白凈眼、耳知法，彼尊者有。若有此者，當復更求，彼尊者為長夜行此法、為暫行耶？若求時，則知彼尊者長夜行此法，不暫行也

牛角娑羅林經第四結束（二千三百八字） （一八六）中阿含雙品求解經第五（第四分別誦） 當時，世尊告訴眾比丘：『如果因為自己的想法，不能如實知道他人的心意，那麼就不能知道世尊已經完全覺悟，又怎麼能瞭解如來呢？』 當時，眾比丘對世尊說：『世尊是佛法的根本，世尊是佛法的主人，佛法由世尊而來，希望世尊為我們解說，我們聽了之後，就能廣泛瞭解其中的意義。』 佛陀便告訴他們：『比丘們！仔細聽，好好思考，我將為你們詳細分別解說。』當時，眾比丘接受教誨，專心聽講。 世尊說：『如果因為自己的想法，不能如實知道他人的心意，應當用兩件事來了解如來，一是眼睛所見的顏色，二是耳朵所聽的聲音。如果眼睛和耳朵所知的法有污穢，那麼這位尊者是有還是沒有呢？如果探求時，就知道所有污穢的眼睛和耳朵所知的法，這位尊者是沒有的。如果沒有這些，應當再次探求，如果眼睛和耳朵所知的法有雜染，那麼這位尊者是有還是沒有呢？如果探求時，就知道所有雜染的眼睛和耳朵所知的法，這位尊者是沒有的。如果沒有這些，應當再次探求，如果眼睛和耳朵所知的法是清凈的，那麼這位尊者是有還是沒有呢？如果探求時，就知道所有清凈的眼睛和耳朵所知的法，這位尊者是有的。如果有了這些，應當再次探求，這位尊者是長久以來修行此法，還是暫時修行呢？如果探求時，就知道這位尊者是長久以來修行此法，而不是暫時修行。』

The Fourth Discourse of the Ox-Horn Sal Tree Grove concludes (2308 words) (186) The Middle Length Discourses, the Fifth Discourse on Seeking Understanding in the Pair (Fourth Recitation of the Separated) At one time, the Buddha was traveling in the Kuru country, in the Kuru city of Kammassadhamma. Then, the Blessed One addressed the monks, saying: 'If, due to one's own thoughts, one does not know the minds of others as they truly are, then one cannot know that the Blessed One is fully enlightened. How then can one understand the Tathagata?' Then, the monks said to the Blessed One: 'The Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, the Dharma comes from the Blessed One. We beseech you to explain it, so that we may understand its meaning broadly.' The Buddha then told them: 'Monks! Listen carefully, think well, and I will explain it to you in detail.' Then, the monks accepted the teaching and listened attentively. The Blessed One said: 'If, due to one's own thoughts, one does not know the minds of others as they truly are, one should seek to understand the Tathagata through two things: first, the colors seen by the eye, and second, the sounds heard by the ear. If the Dharma known by the eye and ear is defiled, is that venerable one present or absent? If one seeks, one will know that all defiled Dharma known by the eye and ear is absent in that venerable one. If this is not the case, one should seek again. If the Dharma known by the eye and ear is mixed, is that venerable one present or absent? If one seeks, one will know that all mixed Dharma known by the eye and ear is absent in that venerable one. If this is not the case, one should seek again. If the Dharma known by the eye and ear is pure, is that venerable one present or absent? If one seeks, one will know that all pure Dharma known by the eye and ear is present in that venerable one. If this is the case, one should seek again. Has that venerable one practiced this Dharma for a long time, or only temporarily? If one seeks, one will know that that venerable one has practiced this Dharma for a long time, and not temporarily.'

。若常行者，當復更求，彼尊者為為名譽，為為利義入此禪耶？不為名譽，不為利義入此禪耶？若求時，則知彼尊者非為災患故入此禪也。

「若有作是說：『彼尊者樂行非恐怖，離欲不行欲，欲已盡也。』便應問彼：『賢者！有何行、有何力、有何智，令賢者自正觀如是說，彼尊者樂行非恐怖，離欲不行欲，欲已盡耶？』彼若作是答：『賢者！我不知彼心，亦非餘事知，然彼尊者或獨住，或在眾，或在集會。若有善逝，若為善逝所化為宗主，因食可見彼賢者，我不自知，我從彼尊者聞，面前咨受，我樂行非恐怖，離欲不行欲，欲已盡也。賢者！我有是行、有是力、有是智，令我自正觀如是說，彼尊者樂行不恐怖，離欲不行欲，欲已盡也。』

「于中當復問彼如來法。若有穢污眼、耳知法，有彼處此法滅盡無餘。若有雜眼、耳知法，有彼處此法滅盡無餘。若有白凈法，有彼處此法滅盡無餘，如來為彼答。若有穢污眼、耳知法，有彼處此法滅盡無餘。若有雜眼、耳知法，有彼處此法滅盡無餘。若有穢污眼、耳知法，如來滅斷拔絕根本，終不復生。若有雜眼、耳知法，如來滅斷拔絕根本，終不復生。若有白凈法，如是我白凈，如是境界，如是沙門，我如是成就此正法、律

現代漢語譯本：如果這個人經常修行，就應該進一步探究，那位尊者進入禪定是爲了名譽，還是爲了利益？或者不是爲了名譽，也不是爲了利益才進入禪定？如果他尋求答案，就會知道那位尊者不是因為災禍才進入禪定的。 現代漢語譯本：如果有人這樣說：『那位尊者樂於修行，不是因為恐懼，他已經離欲，不再受慾望驅使，慾望已經完全斷盡。』就應該問他：『賢者！你有什麼修行、力量和智慧，讓你能如此正確地觀察並說，那位尊者樂於修行不是因為恐懼，他已經離欲，不再受慾望驅使，慾望已經完全斷盡？』如果他這樣回答：『賢者！我不知道他的內心，也不是通過其他事情知道的，但那位尊者有時獨處，有時在人群中，有時在**。如果有佛陀，或者被佛陀教化的人作為宗主，可以通過飲食看到那位賢者，我不是自己知道的，我是從那位尊者那裡聽來的，當面請教的，他說他樂於修行不是因為恐懼，他已經離欲，不再受慾望驅使，慾望已經完全斷盡。賢者！我有這樣的修行、力量和智慧，讓我能如此正確地觀察並說，那位尊者樂於修行不是因為恐懼，他已經離欲，不再受慾望驅使，慾望已經完全斷盡。』 現代漢語譯本：對於這個人，應該進一步詢問如來的教法。如果存在污穢的眼、耳所知的法，那麼在何處此法會完全滅盡無餘？如果存在混雜的眼、耳所知的法，那麼在何處此法會完全滅盡無餘？如果存在清凈的法，那麼在何處此法會完全滅盡無餘？如來會為他解答。如果存在污穢的眼、耳所知的法，那麼在何處此法會完全滅盡無餘。如果存在混雜的眼、耳所知的法，那麼在何處此法會完全滅盡無餘。如果存在污穢的眼、耳所知的法，如來會滅斷它，拔除它的根本，使其永遠不再產生。如果存在混雜的眼、耳所知的法，如來會滅斷它，拔除它的根本，使其永遠不再產生。如果存在清凈的法，那麼我是如此清凈，境界是如此，沙門是如此，我如此成就了這正法和戒律。

English version: If this person practices regularly, one should further inquire, did that venerable one enter this meditation for the sake of fame, or for the sake of benefit? Or did he not enter this meditation for the sake of fame or benefit? If he seeks an answer, he will know that the venerable one did not enter this meditation because of calamity. English version: If someone says, 'That venerable one delights in practice, not out of fear, he has abandoned desire, no longer driven by desire, and desire is completely extinguished,' then one should ask him, 'Venerable one! What practice, what power, and what wisdom do you have that allows you to observe and say so correctly that that venerable one delights in practice not out of fear, he has abandoned desire, no longer driven by desire, and desire is completely extinguished?' If he answers, 'Venerable one! I do not know his mind, nor do I know it through other things, but that venerable one sometimes dwells alone, sometimes in a crowd, sometimes in **. If there is a Buddha, or someone who has been taught by the Buddha as a leader, one can see that venerable one through food. I do not know it myself, I heard it from that venerable one, and asked him directly. He said he delights in practice not out of fear, he has abandoned desire, no longer driven by desire, and desire is completely extinguished. Venerable one! I have such practice, power, and wisdom that allows me to observe and say so correctly that that venerable one delights in practice not out of fear, he has abandoned desire, no longer driven by desire, and desire is completely extinguished.' English version: Regarding this person, one should further inquire about the Dharma of the Tathagata. If there are defiled dharmas known by the eye and ear, then where will these dharmas be completely extinguished without remainder? If there are mixed dharmas known by the eye and ear, then where will these dharmas be completely extinguished without remainder? If there are pure dharmas, then where will these dharmas be completely extinguished without remainder? The Tathagata will answer him. If there are defiled dharmas known by the eye and ear, then where will these dharmas be completely extinguished without remainder. If there are mixed dharmas known by the eye and ear, then where will these dharmas be completely extinguished without remainder. If there are defiled dharmas known by the eye and ear, the Tathagata will extinguish them, uproot their foundation, so that they will never arise again. If there are mixed dharmas known by the eye and ear, the Tathagata will extinguish them, uproot their foundation, so that they will never arise again. If there are pure dharmas, then I am so pure, the realm is so, the Shramana is so, and I have thus accomplished this true Dharma and discipline.

。有信弟子往見如來，奉侍如來，從如來聞法，如來為說法，上覆上，妙復妙，善除黑白。如來為說法，上覆上，妙復妙，善除黑白者，如是如是聞已，知斷一法，于諸法得究竟，靖信世尊，彼世尊正盡覺也。

「復應問彼：『賢者！有何行、有何力、有何智，令賢者知斷一法，于諸法得究竟？靖信世尊，彼世尊正盡覺耶？』彼如是答：『賢者！我不知世尊心，亦非餘事知，我因世尊有如是靖信，世尊為我說法，上覆上，妙復妙，善除黑白。賢者！如如世尊為我說法者，如是如是我聞，如來為我說法，上覆上，妙復妙，善除黑白。如是如是我聞已，知斷一法，于諸法得究竟，靖信世尊，彼世尊正盡覺也。賢者！我有是行、有是力、有是智，令我知斷一法，于諸法得究竟，靖信世尊，彼世尊正盡覺也。若有此行、有此力，深著如來信根已立者，是謂信見本不壞智相應，沙門、梵志、天及魔、梵及余世間無有能奪，如是求解如來，如是正知如來。』」

現代漢語譯本：有虔誠的弟子前去拜見如來，侍奉如來，從如來那裡聽聞佛法。如來為他們說法，由淺入深，由粗至精，善於去除黑白之分（即善於辨別善惡、明辨是非）。如來為他們說法，由淺入深，由粗至精，善於去除黑白之分，他們如此這般聽聞后，便知曉斷除一種執著，從而在一切法中獲得究竟的解脫，並對世尊產生堅定的信仰，相信世尊是真正覺悟的。 『還應該問他們：『賢者！你們是憑藉什麼修行、什麼力量、什麼智慧，才能夠知曉斷除一種執著，從而在一切法中獲得究竟的解脫？並對世尊產生堅定的信仰，相信世尊是真正覺悟的呢？』他們會這樣回答：『賢者！我並不瞭解世尊的心意，也不是通過其他事情瞭解的。我因為世尊的教導而產生了這樣的堅定信仰。世尊為我說法，由淺入深，由粗至精，善於去除黑白之分。賢者！世尊如何為我說法，我就如何聽聞。如來為我說法，由淺入深，由粗至精，善於去除黑白之分。我如此這般聽聞后，便知曉斷除一種執著，從而在一切法中獲得究竟的解脫，並對世尊產生堅定的信仰，相信世尊是真正覺悟的。賢者！我就是憑藉這樣的修行、這樣的力量、這樣的智慧，才能夠知曉斷除一種執著，從而在一切法中獲得究竟的解脫，並對世尊產生堅定的信仰，相信世尊是真正覺悟的。如果有人具備這樣的修行、這樣的力量，並且對如來的信仰根基已經牢固建立，那麼這種信見就與不壞的智慧相應，任何沙門、婆羅門、天神、魔王、梵天以及世間其他眾生都無法動搖。這樣才是真正地尋求如來，這樣才是真正地瞭解如來。』

English version: Devout disciples would go to see the Tathagata, serve the Tathagata, and hear the Dharma from the Tathagata. The Tathagata would preach the Dharma to them, going from the shallow to the deep, from the coarse to the refined, skillfully removing the distinction between black and white (i.e., skillfully distinguishing between good and evil, and clearly discerning right from wrong). The Tathagata would preach the Dharma to them, going from the shallow to the deep, from the coarse to the refined, skillfully removing the distinction between black and white. Having heard this, they would know to cut off one attachment, thereby attaining ultimate liberation in all dharmas, and develop a firm faith in the World-Honored One, believing that the World-Honored One is truly enlightened. 『They should also be asked: 『Venerable ones! By what practice, what power, and what wisdom are you able to know to cut off one attachment, thereby attaining ultimate liberation in all dharmas? And develop a firm faith in the World-Honored One, believing that the World-Honored One is truly enlightened?』 They would answer thus: 『Venerable ones! I do not understand the mind of the World-Honored One, nor do I know through other matters. I have developed such firm faith because of the teachings of the World-Honored One. The World-Honored One preached the Dharma to me, going from the shallow to the deep, from the coarse to the refined, skillfully removing the distinction between black and white. Venerable ones! As the World-Honored One preached the Dharma to me, so I heard it. The Tathagata preached the Dharma to me, going from the shallow to the deep, from the coarse to the refined, skillfully removing the distinction between black and white. Having heard this, I knew to cut off one attachment, thereby attaining ultimate liberation in all dharmas, and developed a firm faith in the World-Honored One, believing that the World-Honored One is truly enlightened. Venerable ones! It is by such practice, such power, and such wisdom that I am able to know to cut off one attachment, thereby attaining ultimate liberation in all dharmas, and develop a firm faith in the World-Honored One, believing that the World-Honored One is truly enlightened. If someone possesses such practice and such power, and the roots of their faith in the Tathagata are firmly established, then this view of faith is in accordance with indestructible wisdom, and no Shramana, Brahmin, deva, Mara, Brahma, or any other being in the world can shake it. This is how one truly seeks the Tathagata, and this is how one truly understands the Tathagata.』 The Buddha spoke thus. Those Bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly.

求解經第五竟(千一十八字)

中阿含經卷第四十八(九千九百一十九字)

中阿含雙品第四竟(九千九百一十九字)(第四分別誦竟)

中阿含經卷第四十九

雙品第一(有五經)(第五日誦名后誦)(有三品半合有三十六經)

說智阿夷那　　拘樓明聖道 東園論小空　　大空最在後

（一八七）中阿含雙品說智經第一

爾時，世尊告諸比丘：「若有比丘來向汝說已所得智，我生已盡，梵行已立，所作已辦，不更受有，知如真者，汝等聞之，當善然可，歡喜奉行。善然可彼，歡喜奉行已，當復如是問彼比丘：『賢者！世尊說五盛陰，色盛陰，覺、想、行、識盛陰。賢者！云何知、云何見此五盛陰，得知無所受，漏盡心解脫耶？』

「漏盡比丘得知梵行已立，法者應如是答：『諸賢！色盛陰非果、空虛、不可欲、不恒有、不可倚、變易法，我知如是

求解經第五完（一千零一十八字） 中阿含經卷第四十八（九千九百一十九字） 中阿含雙品第四完（九千九百一十九字）（第四分別誦完） 雙品第一（有五經）（第五日誦名后誦）（有三品半合有三十六經） 一時，佛在舍衛國，住在勝林給孤獨園。 那時，世尊告訴眾比丘：『如果有比丘來向你們說他已獲得的智慧，說「我生已盡，梵行已立，所作已辦，不再受後有」，知道真實情況，你們聽到后，應當認可，歡喜奉行。認可並歡喜奉行后，應當再這樣問那位比丘：「賢者！世尊說五蘊，色蘊、受、想、行、識蘊。賢者！如何知道、如何見到這五蘊，從而得知無所執受，漏盡心解脫呢？」』 『漏盡的比丘得知梵行已立，應當這樣回答：『諸位賢者！色蘊不是真實的，是空虛的，不可欲求的，不恒常的，不可依賴的，是會變化的。我知道是這樣的。』

The fifth chapter of the 'Solving' Sutra is complete (1018 characters). The 48th volume of the Madhyama Agama Sutra (9919 characters). The fourth chapter of the Madhyama Agama 'Twin' section is complete (9919 characters) (The fourth section of recitation is complete). The 49th volume of the Madhyama Agama Sutra. Translated by the Tripiṭaka master Gautama Saṅghadeva from Kipin during the Eastern Jin Dynasty. The first chapter of the 'Twin' section (containing five sutras) (The fifth day's recitation is called the 'Later Recitation') (There are three and a half sections, totaling thirty-six sutras). Explaining Wisdom, Ajina, the Kuru, the Noble Path. The Eastern Garden discusses the Small Emptiness, the Great Emptiness is last. (187) The first sutra of the Madhyama Agama 'Twin' section, the 'Explaining Wisdom' Sutra. At one time, the Buddha was dwelling in the country of Savatthi, in the Jeta Grove, Anathapindika's Park. At that time, the World-Honored One addressed the monks, saying: 'If a monk comes to you and says that he has attained wisdom, saying, "My birth is exhausted, the holy life is established, what was to be done is done, there is no more future existence," knowing the truth, when you hear this, you should accept it, rejoice, and practice accordingly. After accepting and rejoicing in it, you should then ask that monk: "Venerable one! The World-Honored One speaks of the five aggregates: the aggregate of form, feeling, perception, mental formations, and consciousness. Venerable one! How do you know and how do you see these five aggregates, so that you know there is no attachment, and that your mind is liberated from defilements?"' 'A monk who has exhausted the defilements, knowing that the holy life is established, should answer thus: "Venerable ones! The aggregate of form is not real, it is empty, undesirable, impermanent, unreliable, and subject to change. I know it to be so."

。若於色盛陰有欲、有染、有著、有縛、縛著使者，彼盡、無慾、滅、息、止，得知無所受，漏盡心解脫；如是覺、想、行、識盛陰，非果、空虛、不可欲、不恒有、不可倚、變易法，我知如是。若於識盛陰有欲、有染、有著、有縛、縛著使者，彼盡、無慾、滅、息、止，得知無所受，漏盡心解脫。諸賢！我如是知、如是見此五盛陰，得知無所受，漏盡心解脫。』漏盡比丘得知梵行已立，法者應如是答。

「汝等聞之，當善然可，歡喜奉行。善然可彼，歡喜奉行已，當復如是問彼比丘：『賢者！世尊說四食，眾生以此得存長養。云何為四？一曰摶食粗細，二曰更樂，三曰意念，四曰識也。賢者！云何知、云何見此四食，得知無所受，漏盡心解脫耶？』

「漏盡比丘得知梵行已立，法者應如是答：『諸賢！我于摶食，意不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。如是更樂、意念、識食，不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。諸賢！我如是知，如是見此四食，得知無所受，漏盡心解脫。』漏盡比丘得知梵行已立，法者應如是答

現代漢語譯本：如果對於色蘊有強烈的慾望、貪戀、執著、束縛，以及被這些束縛所驅使，那麼這些慾望、貪戀、執著、束縛就會完全消失、不再有慾望、滅盡、止息，從而得知不再受任何事物的影響，達到漏盡心解脫的狀態；同樣，對於受蘊、想蘊、行蘊、識蘊，如果認為它們是真實存在的、有價值的、恒常不變的、可以依賴的、不會變化的，那麼就會產生慾望、貪戀、執著、束縛，如果能認識到它們並非真實存在、空虛、沒有價值、不恒常、不可依賴、會變化，那麼這些慾望、貪戀、執著、束縛就會完全消失、不再有慾望、滅盡、止息，從而得知不再受任何事物的影響，達到漏盡心解脫的狀態。諸位賢者！我就是這樣認識、這樣看待這五蘊，從而得知不再受任何事物的影響，達到漏盡心解脫的狀態。』漏盡的比丘如果得知自己已經完成了梵行，就應該這樣回答。 『你們聽了這些話，應當好好地接受，歡喜地奉行。好好地接受並歡喜地奉行之後，應當再這樣問那位比丘：『賢者！世尊說有四種食物，眾生依靠它們得以生存和成長。這四種是什麼呢？一是粗細的摶食，二是觸樂，三是意念，四是識。賢者！您是如何認識、如何看待這四種食物，從而得知不再受任何事物的影響，達到漏盡心解脫的狀態呢？』 『漏盡的比丘如果得知自己已經完成了梵行，就應該這樣回答：『諸位賢者！我對於摶食，既不執著也不輕視，不依賴也不束縛，不貪戀也不執著，從而獲得解脫，完全解脫，內心不再顛倒，生死輪迴已經結束，梵行已經完成，該做的已經做完，不再受後有，如實地知道真相。同樣，對於觸樂、意念、識食，我也不執著也不輕視，不依賴也不束縛，不貪戀也不執著，從而獲得解脫，完全解脫，內心不再顛倒，生死輪迴已經結束，梵行已經完成，該做的已經做完，不再受後有，如實地知道真相。諸位賢者！我就是這樣認識、這樣看待這四種食物，從而得知不再受任何事物的影響，達到漏盡心解脫的狀態。』漏盡的比丘如果得知自己已經完成了梵行，就應該這樣回答。

English version: 'If, with regard to the aggregate of form, there is desire, passion, attachment, bondage, and the underlying tendency to be bound, then these are completely extinguished, without desire, ceased, stopped, and one knows that one is not affected by anything, achieving the liberation of mind through the destruction of the outflows. Similarly, with regard to the aggregates of feeling, perception, mental formations, and consciousness, if one considers them as real, valuable, permanent, reliable, and unchanging, then desire, passion, attachment, and bondage arise. If one recognizes that they are not real, empty, without value, impermanent, unreliable, and subject to change, then these desires, passions, attachments, and bondages are completely extinguished, without desire, ceased, stopped, and one knows that one is not affected by anything, achieving the liberation of mind through the destruction of the outflows. Venerable ones! This is how I know and see these five aggregates, and thus I know that I am not affected by anything, achieving the liberation of mind through the destruction of the outflows.' A bhikkhu who has destroyed the outflows, knowing that the holy life has been lived, should answer in this way. 'Having heard this, you should accept it well, and joyfully practice it. Having accepted it well and joyfully practiced it, you should then ask that bhikkhu again: 'Venerable one! The Blessed One has said that there are four kinds of nutriment by which beings are sustained and grow. What are these four? They are: firstly, coarse and fine material food; secondly, contact; thirdly, mental volition; and fourthly, consciousness. Venerable one! How do you know and see these four kinds of nutriment, so that you know that you are not affected by anything, achieving the liberation of mind through the destruction of the outflows?' 'A bhikkhu who has destroyed the outflows, knowing that the holy life has been lived, should answer in this way: 'Venerable ones! With regard to material food, I neither cling to it nor despise it, neither rely on it nor am bound by it, neither crave it nor am attached to it, and thus I have attained liberation, complete liberation, my mind is no longer deluded, the cycle of birth and death has ended, the holy life has been lived, what needed to be done has been done, there is no more future existence, and I know the truth as it is. Similarly, with regard to contact, mental volition, and consciousness as nutriment, I neither cling to them nor despise them, neither rely on them nor am bound by them, neither crave them nor am attached to them, and thus I have attained liberation, complete liberation, my mind is no longer deluded, the cycle of birth and death has ended, the holy life has been lived, what needed to be done has been done, there is no more future existence, and I know the truth as it is. Venerable ones! This is how I know and see these four kinds of nutriment, and thus I know that I am not affected by anything, achieving the liberation of mind through the destruction of the outflows.' A bhikkhu who has destroyed the outflows, knowing that the holy life has been lived, should answer in this way.'

「汝等聞之，當善然可，歡喜奉行。善然可彼，歡喜奉行已，當復如是問彼比丘：『賢者！世尊說四說。云何為四？一曰見見說，二曰聞聞說，三曰識識說，四曰知知說。賢者！云何知、云何見此四說，得知無所受，漏盡心解脫耶？』

「漏盡比丘得知梵行已立，法者應如是答：『諸賢！我于見見說，不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。如是聞聞、識識、知知說，不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。諸賢！我如是知、如是見此四說，得知無所受，漏盡心解脫。』漏盡比丘得知梵行已立，法者應如是答。

「汝等聞之，當善然可，歡喜奉行。善然可彼，歡喜奉行已，當復如是問彼比丘：『賢者！世尊說內六處，眼處，耳、鼻、舌、身、意處。賢者！云何知、云何見此內六處，得知無所受，漏盡心解脫耶？』

「漏盡比丘得知梵行已立，法者應如是答：『諸賢！我于眼及眼識，眼識知法俱知，二法知已

『你們聽了這些，應當好好地認可，歡喜地奉行。好好地認可了那些，歡喜地奉行之後，應當再這樣問那些比丘：『賢者！世尊說了四種說法。哪四種呢？第一種是見見說，第二種是聞聞說，第三種是識識說，第四種是知知說。賢者！如何知道、如何看待這四種說法，從而得知無所執受，煩惱滅盡，心解脫呢？』 『煩惱滅盡的比丘得知梵行已經確立，依法應當這樣回答：『諸位賢者！我對於見見說，不高不下，不依賴不束縛，不染著不執著，得到解脫，完全得到解脫，心遠離顛倒，生死已盡，梵行已立，該做的已做完，不再受後有，如實地知道。對於聞聞、識識、知知說，也是不高不下，不依賴不束縛，不染著不執著，得到解脫，完全得到解脫，心遠離顛倒，生死已盡，梵行已立，該做的已做完，不再受後有，如實地知道。諸位賢者！我這樣知道、這樣看待這四種說法，從而得知無所執受，煩惱滅盡，心解脫。』煩惱滅盡的比丘得知梵行已經確立，依法應當這樣回答。 『你們聽了這些，應當好好地認可，歡喜地奉行。好好地認可了那些，歡喜地奉行之後，應當再這樣問那些比丘：『賢者！世尊說了內六處，眼處、耳、鼻、舌、身、意處。賢者！如何知道、如何看待這內六處，從而得知無所執受，煩惱滅盡，心解脫呢？』 『煩惱滅盡的比丘得知梵行已經確立，依法應當這樣回答：『諸位賢者！我對於眼和眼識，眼識所知的法都了知，兩種法都了知后，

『Having heard this, you should accept it well and practice it with joy. Having accepted it well and practiced it with joy, you should then ask those monks: 『Venerable ones! The Blessed One has spoken of four teachings. What are the four? The first is the seeing-seeing teaching, the second is the hearing-hearing teaching, the third is the sensing-sensing teaching, and the fourth is the knowing-knowing teaching. Venerable ones! How does one know and how does one see these four teachings, so as to know that there is no clinging, that defilements are extinguished, and that the mind is liberated?』 『A monk who has extinguished defilements, knowing that the holy life is established, should answer thus: 『Venerable ones! Regarding the seeing-seeing teaching, I am neither high nor low, neither dependent nor bound, neither stained nor attached, having attained liberation, having fully attained liberation, the mind is free from delusion, birth is exhausted, the holy life is established, what had to be done is done, there is no more future existence, knowing as it truly is. Likewise, regarding the hearing-hearing, sensing-sensing, and knowing-knowing teachings, I am neither high nor low, neither dependent nor bound, neither stained nor attached, having attained liberation, having fully attained liberation, the mind is free from delusion, birth is exhausted, the holy life is established, what had to be done is done, there is no more future existence, knowing as it truly is. Venerable ones! I know and see these four teachings in this way, and thus know that there is no clinging, that defilements are extinguished, and that the mind is liberated.』 A monk who has extinguished defilements, knowing that the holy life is established, should answer thus. 『Having heard this, you should accept it well and practice it with joy. Having accepted it well and practiced it with joy, you should then ask those monks: 『Venerable ones! The Blessed One has spoken of the six internal sense bases: the eye base, the ear, nose, tongue, body, and mind bases. Venerable ones! How does one know and how does one see these six internal sense bases, so as to know that there is no clinging, that defilements are extinguished, and that the mind is liberated?』 『A monk who has extinguished defilements, knowing that the holy life is established, should answer thus: 『Venerable ones! Regarding the eye and eye-consciousness, and the phenomena known by eye-consciousness, having known both phenomena,

。諸賢！若眼及眼識，眼識知法，樂已盡，彼盡、無慾、滅、息、止，得知無所受，漏盡心解脫，如是耳、鼻、舌、身、意及意識，意識知法俱知，二法知已。諸賢！若意及意識，意識知法，樂已盡，彼盡、無慾、滅、息、止，得知無所受，漏盡心解脫。諸賢！我如是知、如是見此內六處，得知無所受，漏盡心解脫。』漏盡比丘得知梵行已立，法者應如是答。

「汝等聞之，當善然可，歡喜奉行。善然可彼，歡喜奉行已，當復如是問彼比丘：『賢者！世尊說六界，地界、水界、火界、風界、空界、識界。賢者！云何知、云何見此六界，得知無所受，漏盡心解脫耶？』

「漏盡比丘得知梵行已立，法者應如是答：『諸賢！我不見地界是我所，我非地界所，地界非是神，然謂三受依地界住，識使所著，彼盡、無慾、滅、息、止，得知無所受，漏盡心解脫。如是水、火、風、空、識界，非是我所，我非識界所，識界非是神，然謂三受依識界住，識使所著，彼盡、無慾、滅、息、止，得知無所受，漏盡心解脫。諸賢！我如是知、如是見此六界，得知無所受，漏盡心解脫。』漏盡比丘得知梵行已立，法者應如是答。

「汝等聞之，當善然可，歡喜奉行

現代漢語譯本：諸位賢者！如果眼睛和眼識，眼識感知到法，快樂已經止息，那止息、無慾、滅盡、寂靜、停止，就能得知不受任何束縛，煩惱盡除，心得到解脫。同樣，耳朵、鼻子、舌頭、身體、意識以及意識感知到法，兩者都感知到。諸位賢者！如果意識和意識感知到法，快樂已經止息，那止息、無慾、滅盡、寂靜、停止，就能得知不受任何束縛，煩惱盡除，心得到解脫。諸位賢者！我這樣知道、這樣看到這內在的六處，得知不受任何束縛，煩惱盡除，心得到解脫。』煩惱已盡的比丘得知梵行已經確立，應該這樣回答。 『你們聽了這些，應當好好認可，歡喜奉行。好好認可並歡喜奉行后，應當再這樣問那位比丘：『賢者！世尊說了六界，地界、水界、火界、風界、空界、識界。賢者！如何知道、如何看到這六界，得知不受任何束縛，煩惱盡除，心得到解脫呢？』 煩惱已盡的比丘得知梵行已經確立，應該這樣回答：『諸位賢者！我不認為地界是我的所有，我也不屬於地界，地界不是神，而是說三種感受依賴地界而存在，被意識所執著，那執著止息、無慾、滅盡、寂靜、停止，就能得知不受任何束縛，煩惱盡除，心得到解脫。同樣，水界、火界、風界、空界、識界，不是我的所有，我也不屬於識界，識界不是神，而是說三種感受依賴識界而存在，被意識所執著，那執著止息、無慾、滅盡、寂靜、停止，就能得知不受任何束縛，煩惱盡除，心得到解脫。諸位賢者！我這樣知道、這樣看到這六界，得知不受任何束縛，煩惱盡除，心得到解脫。』煩惱已盡的比丘得知梵行已經確立，應該這樣回答。 『你們聽了這些，應當好好認可，歡喜奉行。

English version: 'Venerable ones! If the eye and eye-consciousness, and eye-consciousness cognizes a dharma, pleasure has ceased, that cessation, non-desire, extinction, calming, stopping, one knows non-attachment, the defilements are exhausted, and the mind is liberated. Likewise, the ear, nose, tongue, body, mind, and mind-consciousness, and mind-consciousness cognizes a dharma, both are cognized. Venerable ones! If the mind and mind-consciousness, and mind-consciousness cognizes a dharma, pleasure has ceased, that cessation, non-desire, extinction, calming, stopping, one knows non-attachment, the defilements are exhausted, and the mind is liberated. Venerable ones! I thus know, thus see these six internal sense bases, and know non-attachment, the defilements are exhausted, and the mind is liberated.' A bhikkhu whose defilements are exhausted, knowing that the holy life is established, should answer thus. 'Having heard this, you should well accept it, and joyfully practice it. Having well accepted it and joyfully practiced it, you should then ask that bhikkhu thus: 'Venerable one! The Blessed One spoke of six elements: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Venerable one! How does one know, how does one see these six elements, and know non-attachment, the defilements are exhausted, and the mind is liberated?' 'A bhikkhu whose defilements are exhausted, knowing that the holy life is established, should answer thus: 'Venerable ones! I do not see the earth element as mine, nor do I belong to the earth element, nor is the earth element a self, but rather it is said that the three feelings depend on the earth element, and are attached to by consciousness, that attachment ceases, non-desire, extinction, calming, stopping, one knows non-attachment, the defilements are exhausted, and the mind is liberated. Likewise, the water, fire, wind, space, and consciousness elements are not mine, nor do I belong to the consciousness element, nor is the consciousness element a self, but rather it is said that the three feelings depend on the consciousness element, and are attached to by consciousness, that attachment ceases, non-desire, extinction, calming, stopping, one knows non-attachment, the defilements are exhausted, and the mind is liberated. Venerable ones! I thus know, thus see these six elements, and know non-attachment, the defilements are exhausted, and the mind is liberated.' A bhikkhu whose defilements are exhausted, knowing that the holy life is established, should answer thus. 'Having heard this, you should well accept it, and joyfully practice it.'

。善然可彼，歡喜奉行已，當復如是問彼比丘：『賢者！云何知、云何見，此內身共有識及外諸相，一切我、我作及慢使斷知，拔絕根本，終不復生？』

「漏盡比丘得知梵行已立，法者應如是答：『諸賢！我本未出家學道時，厭生老病死、啼泣困苦、愁慼憂悲，欲斷此大苦陰。諸賢！我厭患已而作是觀，在家至狹，塵勞之處，出家學道，發露曠大。我今在家，為鎖所鎖，不得盡形壽凈修梵行，我寧可舍少財物及多財物，舍少親族及多親族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。諸賢！我於後時舍少財物及多財物，舍少親族及多親族，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。諸賢！我出家學道，舍族相已，受比丘要，修習禁戒，守護從解脫，又復善攝威儀禮節，見纖介罪，常懷畏怖，受持學要。

「『諸賢！我離殺，斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，我于殺生凈除其心。我離不與取，斷不與取，與而後取，樂於與取，常好佈施，歡喜無吝，不望其報，我于不與取凈除其心。諸賢！我離非梵行，斷非梵行，勤修梵行，精勤妙行，清凈無穢，離欲斷淫，我于非梵行凈除其心

『善哉！』他可以這樣，歡喜地奉行之後，應當再這樣問那位比丘：『賢者！如何知、如何見，這內在的身體與意識，以及外在的各種現象，一切我、我所作以及慢的習性都被斷除，連根拔起，永遠不再生起？』 『漏盡的比丘得知梵行已經確立，應當這樣回答：『諸位賢者！我原本未出家學道時，厭惡生老病死、啼哭困苦、愁悶憂傷，想要斷除這巨大的苦蘊。諸位賢者！我厭惡之後便這樣觀察，在家生活狹隘，充滿塵世的勞累，出家學道則開闊廣大。我如今在家，被束縛所困，不能盡形壽清凈地修習梵行，我寧可捨棄少許或許多的財物，捨棄少許或許多的親族，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，過著無家生活，學習佛道。諸位賢者！我後來捨棄了少許或許多的財物，捨棄了少許或許多的親族，剃除鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，過著無家生活，學習佛道。諸位賢者！我出家學道，捨棄了家族的牽絆，接受了比丘的戒律，修習禁戒，守護從解脫，又善於攝持威儀禮節，見到微小的罪過，常常心懷畏懼，受持學習的要點。 『諸位賢者！我遠離殺生，斷絕殺生，丟棄刀杖，有慚愧心，有慈悲心，饒益一切乃至昆蟲，我對於殺生清凈了我的心。我遠離不與取，斷絕不與取，給予之後才取，樂於給予和獲取，常常喜歡佈施，歡喜而不吝嗇，不期望回報，我對於不與取清凈了我的心。諸位賢者！我遠離非梵行，斷絕非梵行，勤修梵行，精勤於美好的行為，清凈無染，遠離慾望，斷絕淫慾，我對於非梵行清凈了我的心。』

'Well said!' Having done so with joy and practiced accordingly, one should then ask that bhikkhu: 'Venerable one! How does one know, how does one see, that this inner body with consciousness and the outer phenomena, all notions of 'I', 'my doing', and the underlying tendency to conceit are cut off, uprooted, and will never arise again?' 'A bhikkhu who has attained the extinction of defilements, knowing that the holy life is established, should answer thus: 'Venerable ones! Before I went forth from home into homelessness, I was disgusted with birth, old age, sickness, death, weeping, suffering, sorrow, and grief, and I wished to put an end to this great mass of suffering. Venerable ones! Having become disgusted, I considered thus: 'The household life is narrow, a place of dust and toil; going forth into homelessness is vast and open. Now, living at home, I am bound by fetters, unable to live the holy life in its entirety. I would rather give up a little or much wealth, give up a little or many relatives, shave off my hair and beard, put on the yellow robe, and with faith, go forth from home into homelessness to learn the Way.' Venerable ones! Later, I gave up a little or much wealth, gave up a little or many relatives, shaved off my hair and beard, put on the yellow robe, and with faith, went forth from home into homelessness to learn the Way. Venerable ones! Having gone forth into homelessness, having abandoned family ties, having received the precepts of a bhikkhu, I practiced restraint, guarded from liberation, and was also skilled in maintaining proper conduct and etiquette. Seeing even the slightest fault, I was always filled with fear, and I upheld the essential points of learning. 'Venerable ones! I abstain from killing, I have given up killing, I have laid down the rod and the sword, I am conscientious, compassionate, and kind to all beings, even insects. I have purified my mind of killing. I abstain from taking what is not given, I have given up taking what is not given, I take only what is given, I delight in giving and receiving, I am always fond of giving, joyful and ungrudging, not expecting any reward. I have purified my mind of taking what is not given. Venerable ones! I abstain from unchaste conduct, I have given up unchaste conduct, I diligently practice the holy life, I am diligent in virtuous conduct, pure and undefiled, free from desire, and have abandoned sexual activity. I have purified my mind of unchaste conduct.'

。諸賢！我離妄言，斷于妄言，真諦言，樂真諦，住真諦，不移動，一切可信，不欺世間，我于妄言凈除其心。諸賢！我離兩舌，斷于兩舌，行不兩舌，不破壞他，不此聞語彼，欲破壞此，不彼聞語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，我于兩舌凈除其心。

「『諸賢！我離粗言，斷于粗言。若有所言，辭氣粗獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，我于粗言凈除其心。諸賢！我離綺語，斷綺語，時說、真說、法說、義說、止息說，樂止息諍事，順時得宜，善教善呵，我于綺語凈除其心。諸賢！我離治生，斷于治生，棄捨稱量及斗斛，亦不受貨，不縛束人，不望折斗量，不以小利侵欺於人，我于治生凈除其心。

「『諸賢！我離受寡婦、童女，斷受寡婦、童女，我于受寡婦、童女凈除其心。諸賢！我離受奴婢，斷受奴婢，我于受奴婢凈除其心。諸賢！我離受象、馬、牛、羊，斷受象、馬、牛、羊，我于受象、馬、牛、羊凈除其心。諸賢！我離受雞、豬，斷受雞、豬，我于受雞、豬凈除其心

現代漢語譯本：'諸位賢者！我遠離妄語，斷絕妄語，只說真話，樂於真話，安住于真話，不改變，一切都可信，不欺騙世人，我已清除了心中的妄語。諸位賢者！我遠離兩舌，斷絕兩舌，行為不兩舌，不破壞他人，不在此處聽到話就到彼處說，想要破壞此處，不在彼處聽到話就到此處說，想要破壞彼處，離間者想要和合，和合者感到歡喜，不結黨，不樂於結黨，不稱讚結黨，我已清除了心中的兩舌。' '諸位賢者！我遠離粗語，斷絕粗語。如果說出的話，言辭粗暴，聲音刺耳，眾人不喜歡，眾人不愛聽，使他人痛苦，使他人不得安寧，就斷絕這樣的話。如果說出的話，清和柔順，悅耳入心，令人喜歡和愛聽，使他人安樂，言語清晰完整，不使人畏懼，使他人得安寧，就說這樣的話，我已清除了心中的粗語。諸位賢者！我遠離綺語，斷絕綺語，適時地說，真實地說，符合法理地說，符合義理地說，停止爭論，樂於停止爭論，順應時機，恰當適宜，善於教導，善於呵斥，我已清除了心中的綺語。諸位賢者！我遠離不正當的謀生手段，斷絕不正當的謀生手段，放棄使用稱量和斗斛，也不接受貨物，不束縛他人，不希望折損斗量，不以小利欺騙他人，我已清除了心中不正當的謀生手段。' '諸位賢者！我遠離接受寡婦和童女，斷絕接受寡婦和童女，我已清除了心中接受寡婦和童女的念頭。諸位賢者！我遠離接受奴婢，斷絕接受奴婢，我已清除了心中接受奴婢的念頭。諸位賢者！我遠離接受象、馬、牛、羊，斷絕接受象、馬、牛、羊，我已清除了心中接受象、馬、牛、羊的念頭。諸位賢者！我遠離接受雞、豬，斷絕接受雞、豬，我已清除了心中接受雞、豬的念頭。'

English version: 'Venerable ones! I abstain from false speech, I have given up false speech. I speak the truth, I delight in the truth, I abide in the truth, I do not deviate, everything is trustworthy, I do not deceive the world, I have purified my mind of false speech. Venerable ones! I abstain from divisive speech, I have given up divisive speech. I practice non-divisive speech, I do not break others apart, I do not repeat here what I heard there to break this group, nor do I repeat there what I heard here to break that group. I reconcile those who are divided, I rejoice in those who are united, I do not form factions, I do not delight in factions, I do not praise factions, I have purified my mind of divisive speech.' 'Venerable ones! I abstain from harsh speech, I have given up harsh speech. If there is any speech that is rough, with harsh tones, unpleasant to the ear, disliked by many, unloved by many, causing suffering to others, preventing them from being at peace, I abandon such speech. If there is any speech that is clear and gentle, pleasing to the ear and heart, liked and loved, bringing happiness to others, with clear and complete tones, not causing fear in others, enabling them to be at peace, I speak such speech, I have purified my mind of harsh speech. Venerable ones! I abstain from frivolous speech, I have given up frivolous speech. I speak at the right time, I speak truthfully, I speak in accordance with the Dharma, I speak in accordance with the meaning, I stop disputes, I delight in stopping disputes, I act in accordance with the time, appropriately, I teach well, I rebuke well, I have purified my mind of frivolous speech. Venerable ones! I abstain from wrong livelihood, I have given up wrong livelihood. I abandon the use of scales and measures, I do not accept goods, I do not bind others, I do not wish to reduce the measure, I do not cheat others with small gains, I have purified my mind of wrong livelihood.' 'Venerable ones! I abstain from accepting widows and young girls, I have given up accepting widows and young girls, I have purified my mind of accepting widows and young girls. Venerable ones! I abstain from accepting male and female slaves, I have given up accepting male and female slaves, I have purified my mind of accepting male and female slaves. Venerable ones! I abstain from accepting elephants, horses, cattle, and sheep, I have given up accepting elephants, horses, cattle, and sheep, I have purified my mind of accepting elephants, horses, cattle, and sheep. Venerable ones! I abstain from accepting chickens and pigs, I have given up accepting chickens and pigs, I have purified my mind of accepting chickens and pigs.'

。諸賢！我離受田業、店肆，斷受田業、店肆，我于受田業、店肆凈除其心。諸賢！我離受生稻、麥、豆，斷受生稻、麥、豆，我于受生稻、麥、豆凈除其心。諸賢！我離酒，斷酒，我于飲酒凈除其心。諸賢！我離高廣大床，斷高廣大床，我于高廣大床凈除其心。諸賢！我離華鬘、瓔珞、涂香、脂粉，斷華鬘、瓔珞、涂香、脂粉，我于花鬘、瓔珞、涂香、脂粉凈除其心。諸賢！我離歌舞倡伎及往觀聽，斷歌舞倡伎及往觀聽，我于歌舞倡伎及往觀聽凈除其心。諸賢！我離受生色像寶，斷受生色像寶，我于受生色像寶凈除其心。諸賢！我離過中食，斷過中食，一食、不夜食、學時食，我於過中食凈除其心。

「『諸賢！我已成就此聖戒身，復行知足，衣取覆形，食取充軀，我所往處，衣缽自隨，無有顧戀。猶如雁鳥與兩翅俱飛翔空中，我亦如是。諸賢！我已成就此聖戒身及極知足，復守諸根，常念閉塞，念欲明達，守護念心，而得成就，恒欲起意。若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護眼根。如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。心中不生貪伺、憂戚、惡不善法，趣向彼故，守護意根

現代漢語譯本：諸位賢者！我捨棄接受田地產業、店舖，斷絕接受田地產業、店舖，我對於接受田地產業、店舖清凈其心。諸位賢者！我捨棄接受生長的稻、麥、豆，斷絕接受生長的稻、麥、豆，我對於接受生長的稻、麥、豆清凈其心。諸位賢者！我捨棄飲酒，斷絕飲酒，我對於飲酒清凈其心。諸位賢者！我捨棄高大寬廣的床，斷絕高大寬廣的床，我對於高大寬廣的床清凈其心。諸位賢者！我捨棄花鬘、瓔珞、涂香、脂粉，斷絕花鬘、瓔珞、涂香、脂粉，我對於花鬘、瓔珞、涂香、脂粉清凈其心。諸位賢者！我捨棄歌舞倡伎以及前往觀看聽聞，斷絕歌舞倡伎以及前往觀看聽聞，我對於歌舞倡伎以及前往觀看聽聞清凈其心。諸位賢者！我捨棄接受生色的寶物，斷絕接受生色的寶物，我對於接受生色的寶物清凈其心。諸位賢者！我捨棄過午進食，斷絕過午進食，實行一食、不夜食、學時食，我對於過午進食清凈其心。 『諸位賢者！我已經成就了這神聖的戒律之身，又實行知足，衣服只求遮蔽身體，食物只求充飢，我所去的地方，衣缽都隨身攜帶，沒有絲毫的留戀。就像大雁鳥展開雙翅在空中飛翔一樣，我也是這樣。諸位賢者！我已經成就了這神聖的戒律之身以及極度的知足，又守護諸根，常常保持警覺，念頭清晰明瞭，守護念頭，從而獲得成就，恒常想要發起意念。如果眼睛看到顏色，卻不執著于表象，也不貪戀顏色，因為害怕爭鬥，所以守護眼根。心中不生起貪婪、憂愁、邪惡不善的念頭，因為趨向於此，所以守護眼根。像這樣，耳朵、鼻子、舌頭、身體，如果意識知道法，卻不執著于表象，也不貪戀法，因為害怕爭鬥，所以守護意根。心中不生起貪婪、憂愁、邪惡不善的念頭，因為趨向於此，所以守護意根。

English version: 'Friends, I abstain from accepting fields and businesses, I renounce accepting fields and businesses, and I purify my mind from accepting fields and businesses. Friends, I abstain from accepting growing rice, wheat, and beans, I renounce accepting growing rice, wheat, and beans, and I purify my mind from accepting growing rice, wheat, and beans. Friends, I abstain from alcohol, I renounce alcohol, and I purify my mind from drinking alcohol. Friends, I abstain from high and large beds, I renounce high and large beds, and I purify my mind from high and large beds. Friends, I abstain from garlands, ornaments, perfumes, and cosmetics, I renounce garlands, ornaments, perfumes, and cosmetics, and I purify my mind from garlands, ornaments, perfumes, and cosmetics. Friends, I abstain from singing, dancing, and theatrical performances, and from going to watch and listen to them, I renounce singing, dancing, and theatrical performances, and from going to watch and listen to them, and I purify my mind from singing, dancing, and theatrical performances, and from going to watch and listen to them. Friends, I abstain from accepting precious objects of color, I renounce accepting precious objects of color, and I purify my mind from accepting precious objects of color. Friends, I abstain from eating after midday, I renounce eating after midday, practicing one meal a day, not eating at night, and eating at the proper time, and I purify my mind from eating after midday.' 'Friends, I have already achieved this sacred body of precepts, and I also practice contentment, taking clothes only to cover the body, and food only to sustain it. Wherever I go, my robes and bowl follow me, without any attachment. Just as a goose flies in the air with both wings, so am I. Friends, I have already achieved this sacred body of precepts and extreme contentment, and I also guard my senses, always keeping them closed, with clear and mindful thoughts, guarding my mind, thereby achieving my goals, and constantly desiring to initiate thoughts. If the eye sees a color, it does not cling to the appearance, nor does it crave the color, because of the fear of conflict, thus guarding the eye. In the mind, there does not arise greed, sorrow, or evil and unwholesome thoughts, because of this tendency, thus guarding the eye. Likewise, the ear, nose, tongue, and body, if the mind knows a dharma, it does not cling to the appearance, nor does it crave the dharma, because of the fear of conflict, thus guarding the mind. In the mind, there does not arise greed, sorrow, or evil and unwholesome thoughts, because of this tendency, thus guarding the mind.'

。諸賢！我已成就此聖戒身及極知足，聖護諸根，正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣缽，行住坐臥、眠寤語默，皆正知之。

「『諸賢！我已成就此聖戒身及極知足，亦成就聖護諸根，得正知出入，獨住遠離在無事處，或至樹下空安靖處，山巖石室、露地穰𧂐，或至林中，或在塳間。諸賢！我已在無事處，或至樹下空安靖處，敷尼師檀，結跏趺坐，正身正愿，及念不向，斷除貪伺，心無有諍。見他財物、諸生活具，不起貪伺，欲令我得，我于貪伺凈除其心。如是瞋恚、睡眠、調悔，斷疑度惑，于諸善法無有猶豫，我于疑惑凈除其心。諸賢！我已斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。諸賢！我已得如是定心清凈，無穢無煩，柔軟善住，得不動心，趣向漏盡通智作證。

「『諸賢！我知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知此漏、知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。諸賢！我如是知、如是見，內身有識及外諸相，一切我、我行及慢使斷知，拔絕根本，終不復生。』漏盡比丘得知梵行已立，法者應如是答

現代漢語譯本：『諸位賢者！我已經成就了這神聖的戒律之身，並且極其知足，守護好我的感官，正確地覺知出入，善於觀察和分辨，屈身、伸展、低頭、抬頭，儀態安詳有序，妥善地穿著僧伽梨和各種衣缽，行走、站立、坐臥、睡眠、清醒、說話、沉默，都保持正念和覺知。 『諸位賢者！我已經成就了這神聖的戒律之身，並且極其知足，也成就了守護感官的能力，能夠正確地覺知出入，獨自居住在遠離喧囂的寧靜之處，或者到樹下、空曠安靜的地方，山巖石室、露天草堆，或者到樹林中，或者在墳地之間。諸位賢者！我已經身處寧靜之處，或者到樹下空曠安靜的地方，鋪上尼師壇，結跏趺坐，端正身體，立下正愿，並且心無雜念，斷除貪慾的伺察，心中沒有爭鬥。看到他人的財物和生活用品，不起貪慾的念頭，不希望據爲己有，我已將貪慾的伺察從心中清除。同樣，對於嗔恚、睡眠、悔恨，斷除疑惑和迷惑，對於各種善法不再猶豫，我已將疑惑從心中清除。諸位賢者！我已經斷除了這五蓋，這些使心污穢、使智慧衰弱的障礙，遠離了慾望，遠離了邪惡和不善之法，最終達到了第四禪的境界。諸位賢者！我已經獲得瞭如此清凈、無垢、無煩惱、柔軟、安住的禪定之心，獲得了不動搖的心，並朝著漏盡的智慧和證悟前進。 『諸位賢者！我如實地知曉苦的真相，知曉苦的根源，知曉苦的滅除，知曉滅苦之道，如實地知曉煩惱，知曉煩惱的根源，知曉煩惱的滅除，知曉滅除煩惱之道。他如此知曉，如此洞見，欲漏之心得以解脫，有漏和無明漏之心得以解脫，解脫之後便知曉自己已經解脫，生命已經終結，梵行已經建立，該做的已經完成，不再受輪迴之苦，如實地知曉這一切。諸位賢者！我如此知曉，如此洞見，內在的身體有意識，外在的各種現象，一切的『我』、『我』的執著以及傲慢的習性都被斷除，連根拔起，永遠不再生起。』漏盡的比丘得知梵行已經建立，應當如此回答。'

English version: 'Venerable ones! I have accomplished this sacred body of precepts and am extremely content, guarding my senses, rightly knowing my comings and goings, skillfully observing and distinguishing, bending, stretching, lowering, and raising, with my demeanor orderly and composed, properly wearing my sanghati and various robes, walking, standing, sitting, lying down, sleeping, waking, speaking, and remaining silent, all with mindfulness and awareness. 'Venerable ones! I have accomplished this sacred body of precepts and am extremely content, I have also accomplished the guarding of my senses, I am able to rightly know my comings and goings, dwelling alone in secluded and quiet places, or under trees, in empty and peaceful spots, in mountain caves, rock chambers, open-air straw huts, or in forests, or among burial grounds. Venerable ones! I have been in quiet places, or under trees in empty and peaceful spots, spreading out my nisidana, sitting cross-legged, straightening my body, making a right resolve, and with my mind free from distractions, I have cut off the investigation of greed, and there is no conflict in my heart. Seeing the possessions and necessities of others, I do not give rise to greedy thoughts, nor do I wish to possess them, I have cleansed my heart of the investigation of greed. Likewise, regarding anger, sleepiness, and remorse, I have cut off doubt and confusion, and I no longer hesitate regarding various virtuous practices, I have cleansed my heart of doubt. Venerable ones! I have cut off these five hindrances, these obstacles that defile the mind and weaken wisdom, I have distanced myself from desires, from evil and unwholesome practices, and have finally attained the fourth jhana. Venerable ones! I have attained such a pure, unblemished, untroubled, soft, and stable meditative mind, I have attained an unshakeable mind, and I am progressing towards the wisdom and realization of the extinction of outflows. 'Venerable ones! I truly know the truth of suffering, I know the origin of suffering, I know the cessation of suffering, I know the path to the cessation of suffering, I truly know the outflows, I know the origin of the outflows, I know the cessation of the outflows, I know the path to the cessation of the outflows. He who knows thus, who sees thus, the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and ignorance, and having been liberated, he knows that he is liberated, life has ended, the holy life has been established, what needed to be done has been done, there is no more suffering from rebirth, he truly knows all of this. Venerable ones! I know thus, I see thus, the inner body has consciousness, the outer phenomena, all notions of 『I』, 『my』 attachments, and the habit of arrogance have been cut off, uprooted, and will never arise again.』 A bhikkhu who has attained the extinction of outflows, knowing that the holy life has been established, should answer thus.'

「汝等聞之，當善然可，歡喜奉行。善然可彼，歡喜奉行已，當復如是語彼比丘：『賢者！初說我等已可意歡喜，然我等欲從賢者上覆上，求智慧應答辯才，以是故我等從賢者問復問耳。』」

說智經第一竟(二千八百四十六字)

（一八八）中阿含雙品阿夷那經第二(第五后誦)

一時，佛游舍衛國，在於東園鹿子母堂。

爾時，世尊則于晡時，從燕坐起，堂上來下，在堂影中露地經行，為諸比丘廣說甚深微妙之法。彼時，異學阿夷那，沙門蠻頭弟子，遙見世尊從燕坐起，堂上來下，在堂影中露地經行，為諸比丘廣說甚深微妙之法。異學阿夷那，沙門蠻頭弟子，往詣佛所，共相問訊，隨佛經行。世尊回顧問曰：「阿夷那！沙門蠻頭實思五百思。若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過、自稱有過。」

異學阿夷那，沙門蠻頭弟子，答曰：「瞿曇！沙門蠻頭實思五百思。若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過、自稱有過

『你們聽了這些話，應當好好地認可，歡喜地奉行。好好地認可了那些話，歡喜地奉行之後，應當再這樣對那些比丘說：『賢者！最初說的時候我們已經覺得可意歡喜了，然而我們想從賢者那裡更進一步地，求得智慧的應答和辯才，因此我們才從賢者這裡反覆地提問。』 《說智經》第一完（二千八百四十六字） （一八八）《中阿含經》雙品《阿夷那經》第二（第五后誦） 那時，世尊在傍晚時分，從禪坐中起身，從堂上下來，在堂影中的露地上經行，為眾比丘廣泛地宣說甚深微妙的佛法。那時，外道阿夷那，沙門蠻頭的弟子，遠遠地看見世尊從禪坐中起身，從堂上下來，在堂影中的露地上經行，為眾比丘廣泛地宣說甚深微妙的佛法。外道阿夷那，沙門蠻頭的弟子，前往佛陀所在之處，互相問候，跟隨佛陀經行。世尊回頭問他說：『阿夷那！沙門蠻頭確實思考五百種想法。如果有其他沙門、婆羅門自稱一切知、一切見，自稱自己有無餘的智慧、無餘的見解，看到別人有過失、自己也承認有過失。』 外道阿夷那，沙門蠻頭的弟子，回答說：『瞿曇！沙門蠻頭確實思考五百種想法。如果有其他沙門、婆羅門自稱一切知、一切見，自稱自己有無餘的智慧、無餘的見解，看到別人有過失、自己也承認有過失。

'When you have heard this, you should accept it well and practice it with joy. Having accepted it well and practiced it with joy, you should then say to those monks: 'Venerable ones! At first, what was said was already pleasing and joyful to us, but we wish to seek further from the venerable ones, seeking wisdom in response and eloquence, and that is why we ask the venerable ones again and again.' The Buddha spoke thus. Those monks, having heard what the Buddha said, practiced it with joy. The first discourse of the 'Discourse on Wisdom' is complete (2,846 words). (188) The second discourse of the 'Ajina Discourse' in the 'Middle Length Discourses', Double Section (Fifth Recitation) At one time, the Buddha was traveling in the country of Savatthi, staying at the Deer Mother's Hall in the East Park. At that time, the World Honored One, in the late afternoon, arose from meditation, came down from the hall, and was walking in the open space in the shadow of the hall, extensively expounding the profound and subtle Dharma to the monks. At that time, the heretic Ajina, a disciple of the ascetic Manduka, saw from afar that the World Honored One had arisen from meditation, come down from the hall, and was walking in the open space in the shadow of the hall, extensively expounding the profound and subtle Dharma to the monks. The heretic Ajina, a disciple of the ascetic Manduka, went to where the Buddha was, exchanged greetings, and followed the Buddha as he walked. The World Honored One turned and asked him: 'Ajina! The ascetic Manduka indeed thinks five hundred thoughts. If there are other ascetics or Brahmins who claim to know all and see all, claiming to have complete knowledge and complete vision, seeing the faults of others and admitting their own faults.' The heretic Ajina, a disciple of the ascetic Manduka, replied: 'Gotama! The ascetic Manduka indeed thinks five hundred thoughts. If there are other ascetics or Brahmins who claim to know all and see all, claiming to have complete knowledge and complete vision, seeing the faults of others and admitting their own faults.'

世尊復問曰：「阿夷那！云何沙門蠻頭思五百思？若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過、自稱有過耶？」

異學阿夷那，沙門蠻頭弟子，答曰：「瞿曇！沙門蠻頭作如是說：『若行、若住、若坐、若臥、若眠、若寤，或晝、或夜，常無礙知見。或時逢𩣺象、逸馬、𩣺車、叛兵、走男、走女，或行如是道，逢惡象、惡馬、惡牛、惡狗，或值蛇聚，或得塊擲，或得杖打，或墮溝瀆，或墮廁中，或乘臥牛，或墮深坑，或入刺中，或見村邑，問名問道，見男見女，問姓問名，或觀空舍，或如是入族。彼既入已，而問我曰：「尊從何行？」我答彼曰：「諸賢！我趣惡道也。」』瞿曇！沙門蠻頭如是比丘思五百思。若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過也。」

於是，世尊離於經行，至經行頭敷尼師檀，結跏趺坐，問諸比丘：「我所說智慧事，汝等受持耶？」彼諸比丘默然不答。

世尊復至再三問曰：「諸比丘！我所說智慧事，汝等受持耶？」諸比丘亦至再三默然不答。

彼時，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說智慧事，諸比丘從世尊聞，當善受持

世尊又問：『阿夷那！沙門蠻頭是如何思考五百種想法的？如果有其他沙門或婆羅門自稱無所不知、無所不見，並聲稱自己擁有完全的知識和洞察力，他們會承認自己有錯誤，並看到別人的錯誤嗎？』 異學阿夷那，沙門蠻頭的弟子回答說：『瞿曇！沙門蠻頭是這樣說的：『無論行走、站立、坐著、躺著、睡覺還是醒著，無論是白天還是夜晚，他都擁有無礙的知識和洞察力。有時他會遇到狂奔的大象、脫韁的馬、失控的馬車、叛亂的士兵、逃跑的男人和女人。或者在路上遇到兇猛的大象、馬、牛、狗，或者遇到蛇群，或者被石頭擊中，或者被棍棒毆打，或者掉進溝里，或者掉進廁所，或者騎在臥牛身上，或者掉進深坑，或者走進荊棘叢中，或者看到村莊，詢問名字和道路，看到男人和女人，詢問姓氏和名字，或者觀察空房子，或者像這樣進入家族。當他進入后，他們會問我：「尊者從哪裡來？」我回答他們說：「諸位賢者！我正走向惡道。」』瞿曇！沙門蠻頭就是這樣思考五百種想法的。如果有其他沙門或婆羅門自稱無所不知、無所不見，並聲稱自己擁有完全的知識和洞察力，他們也會看到自己的錯誤。』 於是，世尊離開經行處，走到經行道的盡頭，鋪上尼師檀，結跏趺坐，問眾比丘：『我所說的智慧之理，你們都接受並記住了嗎？』眾比丘沉默不語，沒有回答。 世尊又再三問道：『諸比丘！我所說的智慧之理，你們都接受並記住了嗎？』眾比丘仍然再三沉默不語，沒有回答。 這時，有一位比丘從座位上站起來，偏袒著衣，合掌向佛，說道：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為諸比丘宣說智慧之理，諸比丘從世尊那裡聽聞，應當好好接受並記住。』

The Blessed One further asked: 'Ajina, how does the ascetic Manduka think five hundred thoughts? If there are other ascetics or Brahmins who claim to know all and see all, and assert that they have complete knowledge and insight, would they admit to having faults and see the faults of others?' The heretic Ajina, a disciple of the ascetic Manduka, replied: 'Gotama, the ascetic Manduka says this: 「Whether walking, standing, sitting, lying down, sleeping, or awake, whether day or night, he has unobstructed knowledge and insight. Sometimes he encounters a charging elephant, a runaway horse, an out-of-control chariot, rebellious soldiers, fleeing men and women. Or on the road, he encounters fierce elephants, horses, cows, dogs, or a gathering of snakes, or is hit by stones, or beaten with sticks, or falls into a ditch, or falls into a toilet, or rides on a reclining ox, or falls into a deep pit, or walks into thorns, or sees a village, asks for names and directions, sees men and women, asks for surnames and names, or observes empty houses, or enters families like this. After he enters, they ask me, 『Venerable one, where are you coming from?』 I answer them, 『Good sirs, I am going to the evil path.』」 Gotama, this is how the ascetic Manduka thinks five hundred thoughts. If there are other ascetics or Brahmins who claim to know all and see all, and assert that they have complete knowledge and insight, they would also see their own faults.』 Then, the Blessed One left the walking path, went to the end of the path, spread out his sitting cloth, sat cross-legged, and asked the monks: 'Have you all accepted and remembered the wisdom I have spoken?' The monks remained silent and did not answer. The Blessed One asked again, a second and third time: 'Monks, have you all accepted and remembered the wisdom I have spoken?' The monks remained silent again, a second and third time, and did not answer. At that time, one monk rose from his seat, arranged his robe over one shoulder, clasped his hands towards the Buddha, and said: 'Blessed One, now is the right time. Well-gone One, now is the right time. If the Blessed One were to speak about the wisdom to the monks, the monks, having heard from the Blessed One, should accept and remember it well.'

世尊告曰：「比丘！諦聽，善思念之，我當爲汝具分別說。」

時，諸比丘白曰：「唯然。當受教聽。」

佛復告曰：「凡有二眾，一曰法眾，二曰非法眾。何者非法眾？或有一行非法說非法，彼眾亦行非法說非法，彼非法人住非法眾前，自已所知，而虛妄言，不是真實，顯示分別，施設其行，流佈次第說法，欲斷他意弊惡，難詰不可說也。于正法、律中，不可稱立自已所知，彼非法人住非法眾前，自稱我有智慧普知，于中若有如是說智慧事者，是謂非法眾。何者法眾？或有一行法說法，彼眾亦行法說法，彼法人住法眾前，自已所知，不虛妄言，是真是實，顯示分別，施設其行，流佈次第說，欲斷他意弊惡，難詰則可說也。于正法中而可稱立自已所知，彼法人住法眾前，自稱我有智慧普知，于中若有如是說智慧事者，是謂法眾。是故汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。」

佛說如是，即從座起，入室燕坐。於是諸比丘便作是念：「諸賢！當知世尊略說此義，不廣分別，即從坐起，入室燕坐。『是故，汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義

世尊說：『比丘們！仔細聽，好好思考，我將為你們詳細地分別解說。』 當時，眾比丘回答說：『是的，我們願意接受教誨，聽從您的解說。』 佛陀又說：『凡是有兩種群體，一是法眾，二是非法眾。什麼是非法眾呢？或者有人自己行非法，說非法，他們所在的群體也行非法，說非法。這些非法之人站在非法眾面前，明明知道實情，卻說虛妄不實的話，進行虛假的解釋和分別，設立他們的行為，按順序散佈他們的說法，想要斷絕他人正確的想法，他們的邪惡難以駁斥。在正法和戒律中，他們不能確立自己所知道的，這些非法之人站在非法眾面前，自稱自己有普遍的智慧。如果有人像這樣談論智慧，這就是所謂的非法眾。什麼是法眾呢？或者有人自己行法，說正法，他們所在的群體也行法，說正法。這些行法之人站在法眾面前，他們所知道的，不說虛妄不實的話，而是說真實的話，進行真實的解釋和分別，設立他們的行為，按順序散佈他們的說法，想要斷絕他人錯誤的觀點，他們的說法可以被駁斥。在正法中，他們可以確立自己所知道的，這些行法之人站在法眾面前，自稱自己有普遍的智慧。如果有人像這樣談論智慧，這就是所謂的法眾。因此，你們應當知道法與非法，義與非義。知道法與非法，義與非義之後，你們應當學習如法如義。』 佛陀說完這些話，就從座位起身，進入房間靜坐。於是，眾比丘便這樣想：『各位賢者！應當知道世尊只是簡略地說了這個道理，沒有詳細地分別解說，就從座位起身，進入房間靜坐。』『因此，你們應當知道法與非法，義與非義。知道法與非法，義與非義之後，你們應當學習如法如義。』

The World-Honored One said: 'Monks! Listen carefully and contemplate well, and I will explain it to you in detail.' At that time, the monks replied: 'Yes, we are willing to receive your teachings and listen to your explanation.' The Buddha further said: 'There are two kinds of assemblies: one is the Dharma assembly, and the other is the non-Dharma assembly. What is the non-Dharma assembly? It is when someone practices non-Dharma and speaks of non-Dharma, and the group they are in also practices non-Dharma and speaks of non-Dharma. These non-Dharma people stand before the non-Dharma assembly, knowing the truth but speaking falsely, giving false explanations and distinctions, establishing their actions, spreading their teachings in order, wanting to cut off others' correct thoughts, and their evil is difficult to refute. In the true Dharma and discipline, they cannot establish what they know. These non-Dharma people stand before the non-Dharma assembly, claiming to have universal wisdom. If someone speaks of wisdom in this way, this is called the non-Dharma assembly. What is the Dharma assembly? It is when someone practices the Dharma and speaks of the Dharma, and the group they are in also practices the Dharma and speaks of the Dharma. These Dharma practitioners stand before the Dharma assembly, and what they know, they do not speak falsely, but speak truthfully, giving true explanations and distinctions, establishing their actions, spreading their teachings in order, wanting to cut off others' wrong views, and their teachings can be refuted. In the true Dharma, they can establish what they know. These Dharma practitioners stand before the Dharma assembly, claiming to have universal wisdom. If someone speaks of wisdom in this way, this is called the Dharma assembly. Therefore, you should know what is Dharma and non-Dharma, what is righteous and unrighteous. Having known what is Dharma and non-Dharma, what is righteous and unrighteous, you should learn according to the Dharma and righteousness.' After the Buddha finished speaking, he rose from his seat and entered his room to meditate. Then, the monks thought: 'Venerable ones! You should know that the World-Honored One only briefly explained this principle, without giving a detailed explanation, and then rose from his seat and entered his room to meditate.' 'Therefore, you should know what is Dharma and non-Dharma, what is righteous and unrighteous. Having known what is Dharma and non-Dharma, what is righteous and unrighteous, you should learn according to the Dharma and righteousness.'

。』」彼復作是念：「諸賢！誰能廣分別世尊向所略說義？」彼復作是念：「尊者阿難是佛侍者而知佛意，常為世尊之所稱譽，及諸智梵行人。尊者阿難能廣分別世尊向所略說義。諸賢！共往詣尊者阿難所，請說此義。若尊者阿難為分別者，我等當善受持。」

於是，諸比丘往詣尊者阿難所，共相問訊，卻坐一面，白曰：「尊者阿難！當知世尊略說此義，不廣分別，即從坐起，入室燕坐。『汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。』我等便作是念：『諸賢！誰能廣分別世尊向所略說義！』我等復作是念：『尊者阿難是佛侍者而知佛意，常為世尊之所稱譽，及諸智梵行人。尊者阿難能廣分別世尊向所略說義。』唯愿尊者阿難為慈愍故而廣說之。」

尊者阿難告曰：「諸賢！聽我說喻，慧者聞喻則解其義。諸賢！猶如有人慾得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。諸賢所說亦復如是。世尊現在，舍來就我而問此義

現代漢語譯本：他們又這樣想：『各位賢者！誰能詳細解釋世尊剛才簡略說過的含義呢？』他們又想：『尊者阿難是佛陀的侍者，瞭解佛陀的心意，經常受到世尊以及其他有智慧的修行者的稱讚。尊者阿難能夠詳細解釋世尊剛才簡略說過的含義。各位賢者！我們一起去拜訪尊者阿難，請他解釋這個含義。如果尊者阿難能夠解釋，我們應當好好接受並奉行。』 於是，眾比丘前往拜訪尊者阿難，互相問候之後，在一旁坐下，說道：『尊者阿難！您應該知道，世尊簡略地說了這個含義，沒有詳細解釋，就從座位上起身，進入房間靜坐了。「你們應當知道什麼是法，什麼是非法，什麼是義，什麼是非義。知道法與非法，義與非義之後，你們應當學習如法如義。」我們便這樣想：「各位賢者！誰能詳細解釋世尊剛才簡略說過的含義呢？」我們又想：「尊者阿難是佛陀的侍者，瞭解佛陀的心意，經常受到世尊以及其他有智慧的修行者的稱讚。尊者阿難能夠詳細解釋世尊剛才簡略說過的含義。」唯愿尊者阿難爲了慈悲，為我們詳細解釋。』 尊者阿難說道：『各位賢者！請聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。各位賢者！就像有個人想要尋求真實，爲了尋求真實，拿著斧頭進入森林，他看到一棵大樹，有根、莖、節、枝、葉、花、果實，這個人不碰根、莖、節、果實，只碰枝、葉。各位賢者，你們所說的也像這樣。世尊還在世，你們卻捨棄他來問我這個含義。』

English version: They further thought, 'Friends, who can elaborate on the meaning that the Blessed One has just briefly stated?' They then thought, 'Venerable Ananda is the Buddha's attendant and knows the Buddha's mind. He is often praised by the Blessed One and other wise practitioners. Venerable Ananda can elaborate on the meaning that the Blessed One has just briefly stated. Friends, let us go to Venerable Ananda and ask him to explain this meaning. If Venerable Ananda can explain it, we should accept and practice it well.' Then, the monks went to Venerable Ananda, exchanged greetings, and sat down to one side, saying, 'Venerable Ananda, you should know that the Blessed One briefly stated this meaning, without elaborating, and then rose from his seat and went into his room to meditate. 「You should know what is Dharma and what is not Dharma, what is meaning and what is not meaning. Having known Dharma and not Dharma, meaning and not meaning, you should practice according to Dharma and meaning.」 We then thought, 「Friends, who can elaborate on the meaning that the Blessed One has just briefly stated?」 We further thought, 「Venerable Ananda is the Buddha's attendant and knows the Buddha's mind. He is often praised by the Blessed One and other wise practitioners. Venerable Ananda can elaborate on the meaning that the Blessed One has just briefly stated.」 We beseech Venerable Ananda, out of compassion, to explain it in detail for us.' Venerable Ananda said, 'Friends, listen to my parable. A wise person, upon hearing the parable, will understand its meaning. Friends, it is like a person who wants to seek the truth. To seek the truth, he takes an axe and enters the forest. He sees a large tree with roots, trunk, nodes, branches, leaves, flowers, and fruits. This person does not touch the roots, trunk, nodes, or fruits, but only touches the branches and leaves. Friends, what you have said is also like this. The Blessed One is still present, yet you abandon him to come and ask me about this meaning.'

。所以者何？諸賢！當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊，諸賢應往詣世尊所而問此義：『世尊！此云何？此何義？』如世尊說者，諸賢等當善受持。」

時，諸比丘白曰：「唯然。尊者阿難！世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊。然尊者阿難是佛侍者而知佛意，常為世尊之所稱譽，及諸智梵行人。尊者阿難能廣分別世尊向所略說義。唯愿尊者阿難為慈愍故而廣說之。」

尊者阿難告諸比丘：「諸賢等！共聽我所說。諸賢！邪見非法，正見是法。若有因邪見生無量惡不善法者，是謂非義；若因正見生無量善法者，是謂是義。諸賢！乃至邪智非法，正智是法，若因邪智生無量惡不善法者，是謂非義；若因正智生無量善法者，是謂是義。諸賢！謂世尊略說此義，不廣分別，即從坐起，入室燕坐。『是故汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。』此世尊略說，不廣分別義，我以此句、以此文廣說如是，諸賢可往向佛具陳，若如世尊所說義者，諸賢等便可受持

現代漢語譯本：這是什麼原因呢？各位賢者！應當知道世尊是眼睛、是智慧、是真理、是法則、是法則的主人、是法則的引導者，宣說真諦的意義，一切意義都由世尊顯現。各位賢者應當前往世尊那裡詢問這個意義：『世尊！這是什麼？這是什麼意義？』如果世尊這樣說，各位賢者應當好好地接受並奉行。」 當時，眾比丘稟告說：『是的，尊者阿難！世尊是眼睛、是智慧、是真理、是法則、是法則的主人、是法則的引導者，宣說真諦的意義，一切意義都由世尊顯現。然而尊者阿難是佛陀的侍者，瞭解佛陀的心意，經常受到世尊以及其他有智慧的修行者的稱讚。尊者阿難能夠廣泛地解釋世尊先前略說的意義。希望尊者阿難爲了慈悲的緣故而詳細地解說。』 尊者阿難告訴眾比丘：『各位賢者！請聽我所說。各位賢者！邪見是不合法的，正見是合法的。如果因為邪見而產生無數的惡和不善法，這就是不合乎真理的；如果因為正見而產生無數的善法，這就是合乎真理的。各位賢者！乃至邪智是不合法的，正智是合法的。如果因為邪智而產生無數的惡和不善法，這就是不合乎真理的；如果因為正智而產生無數的善法，這就是合乎真理的。各位賢者！世尊略說了這個意義，沒有詳細解釋，就從座位上起身，進入房間靜坐。『因此你們應當知道合法與不合法，真理與不真理。知道合法與不合法，真理與不真理之後，你們應當學習合乎法和合乎真理的道理。』這是世尊略說，沒有詳細解釋的意義。我用這句話、這篇文章來詳細解釋，各位賢者可以前往佛陀那裡詳細陳述，如果符合世尊所說的意義，各位賢者就可以接受並奉行。』

English version: What is the reason for this? Worthy ones! You should know that the World-Honored One is the eye, is wisdom, is the truth, is the law, is the master of the law, is the guide of the law, speaks the meaning of the true essence, and all meanings are revealed by the World-Honored One. Worthy ones should go to the World-Honored One and ask about this meaning: 『World-Honored One! What is this? What is the meaning of this?』 If the World-Honored One says so, worthy ones should accept and uphold it well.」 At that time, the monks reported: 『Yes, Venerable Ananda! The World-Honored One is the eye, is wisdom, is the truth, is the law, is the master of the law, is the guide of the law, speaks the meaning of the true essence, and all meanings are revealed by the World-Honored One. However, Venerable Ananda is the Buddha's attendant and understands the Buddha's mind, and is often praised by the World-Honored One and other wise practitioners. Venerable Ananda is able to extensively explain the meaning that the World-Honored One previously spoke briefly. We hope that Venerable Ananda will explain it in detail out of compassion.』 Venerable Ananda told the monks: 『Worthy ones! Please listen to what I say. Worthy ones! Wrong view is unlawful, right view is lawful. If countless evil and unwholesome dharmas arise from wrong view, this is not in accordance with the truth; if countless wholesome dharmas arise from right view, this is in accordance with the truth. Worthy ones! Even wrong wisdom is unlawful, right wisdom is lawful. If countless evil and unwholesome dharmas arise from wrong wisdom, this is not in accordance with the truth; if countless wholesome dharmas arise from right wisdom, this is in accordance with the truth. Worthy ones! The World-Honored One briefly spoke this meaning, without explaining it in detail, and then rose from his seat and entered his room to meditate. 『Therefore, you should know what is lawful and unlawful, what is true and untrue. After knowing what is lawful and unlawful, what is true and untrue, you should learn the principles that are in accordance with the law and in accordance with the truth.』 This is the meaning that the World-Honored One spoke briefly, without explaining in detail. I will explain it in detail using this sentence and this text. Worthy ones can go to the Buddha and report it in detail. If it is in accordance with the meaning spoken by the World-Honored One, worthy ones can accept and uphold it.』

於是，諸比丘聞尊者阿難所說，善受持誦，即從坐起，繞尊者阿難三匝而去，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！向世尊略說此義，不廣分別，即從坐起，入室燕坐。尊者阿難以此句、以此文而廣說之。」

世尊聞已，嘆曰：「善哉！善哉！我弟子中有眼、有智、有法、有義。所以者何？謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之。如阿難所說，汝等應當如是受持。所以者何？以說觀義應如是也。」

阿夷那經第二竟(千八百二十八字)

（一八九）中阿含雙品聖道經第三(第五后誦)

爾時，世尊告諸比丘：「有一道令眾生得清凈，離愁戚啼哭，滅憂苦懊惱，便得如法，謂聖正定。有習、有助，亦復有具，而有七支，于聖正定說習、說助，亦復說具。云何為七？正見、正志、正語、正業、正命、正方便、正念。若有以此七支習、助、具，善趣向心得一者，是謂聖正定，有習、有助，亦復有具

於是，眾比丘聽了尊者阿難所說，都很好地接受並背誦下來，然後從座位上起身，繞著尊者阿難走了三圈后離去，前往佛陀所在的地方，向佛陀叩頭行禮，然後退坐在一旁，稟告說：『世尊！剛才世尊只是簡略地說了這個道理，沒有詳細解釋，就起身進入房間靜坐了。尊者阿難用這個句子、這段文字詳細地解釋了這個道理。』 世尊聽了之後，讚歎說：『好啊！好啊！我的弟子中有人有眼光、有智慧、懂得佛法、明白道理。為什麼這麼說呢？因為老師只是簡略地給弟子說了這個道理，沒有詳細解釋，而弟子卻能用這個句子、這段文字詳細地解釋它。就像阿難所說的那樣，你們應當這樣接受並奉行。為什麼呢？因為解釋觀想的道理就應該這樣。』 佛陀就這樣說了。那些比丘聽了佛陀所說，都歡喜地接受並奉行。 《阿夷那經》第二完（一千八百二十八字） （一八九）《中阿含雙品聖道經》第三（第五后誦） 一時，佛陀在拘樓瘦的劍磨瑟曇拘樓都邑游化。 當時，世尊告訴眾比丘：『有一條道路能使眾生得到清凈，脫離憂愁悲傷的哭泣，消除憂慮痛苦的煩惱，從而獲得正法，那就是聖正定。它有修習、有輔助、也有工具，並且有七個組成部分，關於聖正定，說修習、說輔助，也說工具。哪七個呢？正見、正志、正語、正業、正命、正方便、正念。如果有人用這七個組成部分修習、輔助、具備，善於引導心達到統一，這就是所謂的聖正定，它有修習、有輔助，也有工具。』

Then, the monks, having heard what the Venerable Ananda had said, received it well and recited it. They then rose from their seats, circumambulated the Venerable Ananda three times, and departed, going to where the Buddha was. They bowed their heads in reverence, sat down to one side, and reported: 'Venerable Sir! Just now, the World-Honored One briefly spoke of this meaning, without elaborating, and then rose and entered his chamber to meditate. The Venerable Ananda has explained this meaning in detail using this phrase and this text.' Having heard this, the World-Honored One exclaimed: 'Excellent! Excellent! Among my disciples, there are those with vision, wisdom, knowledge of the Dharma, and understanding of the meaning. Why is that? Because the teacher briefly explains the meaning to the disciples, without elaborating, and the disciples are able to explain it in detail using that phrase and that text. As Ananda has said, you should receive and practice it in this way. Why? Because the meaning of contemplation should be explained in this way.' The Buddha spoke thus. Those monks, having heard what the Buddha had said, joyfully accepted and practiced it. The second discourse of the 'Ajina Sutta' is complete (1828 words). (189) The third discourse of the 'Middle Length Discourses on the Twin Paths of the Noble Path' (the fifth recitation) At one time, the Buddha was wandering in the Kuru country, in the town of Kammassadhamma. At that time, the World-Honored One addressed the monks: 'There is a path that leads beings to purity, away from sorrowful weeping, and extinguishes worry and distress, thus attaining the Dharma, which is called Noble Right Concentration. It has practice, support, and also tools, and it has seven components. Regarding Noble Right Concentration, it is said to have practice, support, and also tools. What are the seven? Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness. If someone practices, supports, and possesses these seven components, and skillfully directs the mind to unity, this is called Noble Right Concentration, which has practice, support, and also tools.'

。所以者何？正見生正志，正志生正語，正語生正業，正業生正命，正命生正方便，正方便生正念，正念生正定，賢聖弟子如是心正定，頓盡淫、怒、癡，賢聖弟子如是正心解脫，頓知生已盡，梵行已立，所作已辦，不更受有，知如真，彼中正見最在其前。

「若見邪見是邪見者，是謂正見，若見正見是正見者，亦謂正見。云何邪見？謂此見無施、無齋、無有咒說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處、善去善向、此世彼世自知自覺自作證成就游，是謂邪見。云何正見？謂此見有施、有齋，亦有咒說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處、善去善向，此世彼世自知自覺自作證成就游，是謂正見。是為見邪見是邪見者，是謂正見。見正見是正見者，亦謂正見。彼如是知已，則便求學，欲斷邪見成就正見，是謂正方便。比丘以念斷于邪見，成就正見，是謂正念。此三支隨正見從見方便，是故正見最在前也。

「若見邪志是邪志者，是謂正志。若見正志是正志者，亦謂正志。云何邪志？慾念、恚念、害念，是謂邪志。云何正志，無慾念、無恚念、無害念，是謂正志。是為見邪志是邪志者，是謂正志。見正志是正志者，亦謂正志

現代漢語譯本：為什麼會這樣呢？因為正確的見解產生正確的志向，正確的志向產生正確的言語，正確的言語產生正確的行為，正確的行為產生正確的謀生方式，正確的謀生方式產生正確的方便，正確的方便產生正確的念頭，正確的念頭產生正確的禪定。賢聖的弟子像這樣心意得到正確的禪定，就能立刻斷除淫慾、嗔怒、愚癡。賢聖的弟子像這樣以正確的心解脫，就能立刻知道：『生死已經終結，清凈的修行已經建立，該做的事情已經完成，不再受後有。』如實地知道真理，其中正確的見解是最先的。 如果認為邪見是邪見，這就是正確的見解；如果認為正見是正見，這也是正確的見解。什麼是邪見呢？就是認為沒有佈施、沒有齋戒、沒有咒語，沒有善惡業，沒有善惡業的報應，沒有今生來世，沒有父親母親，世上沒有修行人能到達善處、從善處走向善處、在今生來世自己覺悟、自己證得成就而遊歷。這就是邪見。什麼是正見呢？就是認為有佈施、有齋戒，也有咒語，有善惡業，有善惡業的報應，有今生來世，有父親母親，世上有修行人能到達善處、從善處走向善處、在今生來世自己覺悟、自己證得成就而遊歷。這就是正見。這就是認為邪見是邪見，這就是正確的見解。認為正見是正見，這也是正確的見解。他這樣知道后，就去學習，想要斷除邪見，成就正見，這就是正確的方便。比丘用正念斷除邪見，成就正見，這就是正確的念頭。這三支隨著正見，從見解到方便，所以說正見是最先的。 如果認為邪志是邪志，這就是正確的志向；如果認為正志是正志，這也是正確的志向。什麼是邪志呢？就是慾念、嗔念、害念，這就是邪志。什麼是正志呢？就是沒有慾念、沒有嗔念、沒有害念，這就是正志。這就是認為邪志是邪志，這就是正確的志向。認為正志是正志，這也是正確的志向。

English version: Why is this so? Because right view gives rise to right intention, right intention gives rise to right speech, right speech gives rise to right action, right action gives rise to right livelihood, right livelihood gives rise to right effort, right effort gives rise to right mindfulness, and right mindfulness gives rise to right concentration. When a noble disciple's mind is thus rightly concentrated, they immediately eradicate lust, anger, and delusion. When a noble disciple is thus liberated with a right mind, they immediately know: 'Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to be.' Knowing the truth as it is, right view is foremost among these. If one sees wrong view as wrong view, that is right view. If one sees right view as right view, that is also right view. What is wrong view? It is the view that there is no giving, no offering, no incantation, no good or bad deeds, no results of good or bad deeds, no this world or the next, no father or mother, and that there are no true persons in the world who have reached good places, gone from good places to good places, and who in this world and the next have realized, awakened, and attained self-realization and travel. This is wrong view. What is right view? It is the view that there is giving, there is offering, there are incantations, there are good and bad deeds, there are results of good and bad deeds, there is this world and the next, there are fathers and mothers, and that there are true persons in the world who have reached good places, gone from good places to good places, and who in this world and the next have realized, awakened, and attained self-realization and travel. This is right view. This is seeing wrong view as wrong view, which is right view. Seeing right view as right view is also right view. Having known this, one then seeks to learn, desiring to abandon wrong view and attain right view, which is right effort. A bhikkhu, with mindfulness, abandons wrong view and attains right view, which is right mindfulness. These three factors follow right view, from view to effort, therefore right view is foremost. If one sees wrong intention as wrong intention, that is right intention. If one sees right intention as right intention, that is also right intention. What is wrong intention? It is the intention of desire, the intention of anger, and the intention of harm. This is wrong intention. What is right intention? It is the absence of the intention of desire, the absence of the intention of anger, and the absence of the intention of harm. This is right intention. This is seeing wrong intention as wrong intention, which is right intention. Seeing right intention as right intention is also right intention.

。彼如是知已，則便求學，欲斷邪志成就正志，是謂正方便。比丘以念斷于邪志，成就正志，是謂正念。此三支隨正志從見方便，是故正見最在前也。

「若見邪語是邪語者，是謂正語。若見正語是正語者，亦謂正語。云何邪語？妄言、兩舌、粗言、綺語，是謂邪語。云何正語？離妄言、兩舌、粗言、綺語，是謂正語。是為見邪語是邪語者，是謂正語。見正語是正語者，亦謂正語。彼如是知已，則便求學，欲斷邪語成就正語，是謂正方便。比丘以念斷于邪語，成就正語，是謂正念。此三支隨正語從見方便，是故正見最在前也。

「若見邪業是邪業者，是謂正業。若見正業是正業者，亦謂正業。云何邪業？殺生、不與取、邪淫，是謂邪業。云何正業？離殺、不與取、邪淫，是謂正業。是為見邪業是邪業者，是謂正業。見正業是正業者，亦謂正業。彼如是知已，則便求學，欲斷邪業成就正業，是謂正方便。比丘以念斷于邪業，成就正業，是謂正念。此三支隨正業從見方便，是故正見最在前也。

「若見邪命是邪命者，是謂正命。若見正命是正命者，亦謂正命。云何邪命？若有求無滿意，以若干種畜生之咒，邪命存命，彼不如法求衣被，以非法也

現代漢語譯本：他如果這樣認識了，就會去學習，想要斷除邪惡的意念，成就正確的意念，這叫做正確的方便。比丘用正念來斷除邪惡的意念，成就正確的意念，這叫做正念。這三支隨著正確的意念，從見解方便而來，所以正見是最先的。 如果認識到邪語是邪語，這就叫做正語。如果認識到正語是正語，也叫做正語。什麼是邪語？妄語、兩舌、惡語、綺語，這叫做邪語。什麼是正語？遠離妄語、兩舌、惡語、綺語，這叫做正語。這就是認識到邪語是邪語，叫做正語。認識到正語是正語，也叫做正語。他如果這樣認識了，就會去學習，想要斷除邪語，成就正語，這叫做正確的方便。比丘用正念來斷除邪語，成就正語，這叫做正念。這三支隨著正語，從見解方便而來，所以正見是最先的。 如果認識到邪業是邪業，這就叫做正業。如果認識到正業是正業，也叫做正業。什麼是邪業？殺生、偷盜、邪淫，這叫做邪業。什麼是正業？遠離殺生、偷盜、邪淫，這叫做正業。這就是認識到邪業是邪業，叫做正業。認識到正業是正業，也叫做正業。他如果這樣認識了，就會去學習，想要斷除邪業，成就正業，這叫做正確的方便。比丘用正念來斷除邪業，成就正業，這叫做正念。這三支隨著正業，從見解方便而來，所以正見是最先的。 如果認識到邪命是邪命，這就叫做正命。如果認識到正命是正命，也叫做正命。什麼是邪命？如果有人追求無法滿足的慾望，用各種畜生咒語等不正當的手段來維持生命，他們不如法地尋求衣物，用不正當的方法。

English version: Having understood this, he then seeks to learn, desiring to abandon wrong intentions and achieve right intentions; this is called right effort. A bhikkhu, through mindfulness, abandons wrong intentions and achieves right intentions; this is called right mindfulness. These three factors follow right intention, arising from the expedient of view; therefore, right view is the foremost. If one sees wrong speech as wrong speech, this is called right speech. If one sees right speech as right speech, this is also called right speech. What is wrong speech? False speech, divisive speech, harsh speech, and frivolous speech; this is called wrong speech. What is right speech? Abstaining from false speech, divisive speech, harsh speech, and frivolous speech; this is called right speech. This is seeing wrong speech as wrong speech, which is called right speech. Seeing right speech as right speech is also called right speech. Having understood this, he then seeks to learn, desiring to abandon wrong speech and achieve right speech; this is called right effort. A bhikkhu, through mindfulness, abandons wrong speech and achieves right speech; this is called right mindfulness. These three factors follow right speech, arising from the expedient of view; therefore, right view is the foremost. If one sees wrong action as wrong action, this is called right action. If one sees right action as right action, this is also called right action. What is wrong action? Killing, stealing, and sexual misconduct; this is called wrong action. What is right action? Abstaining from killing, stealing, and sexual misconduct; this is called right action. This is seeing wrong action as wrong action, which is called right action. Seeing right action as right action is also called right action. Having understood this, he then seeks to learn, desiring to abandon wrong action and achieve right action; this is called right effort. A bhikkhu, through mindfulness, abandons wrong action and achieves right action; this is called right mindfulness. These three factors follow right action, arising from the expedient of view; therefore, right view is the foremost. If one sees wrong livelihood as wrong livelihood, this is called right livelihood. If one sees right livelihood as right livelihood, this is also called right livelihood. What is wrong livelihood? If someone seeks insatiable desires, using various animal incantations and other improper means to sustain life, they improperly seek clothing, using unlawful methods.

。不如法求飲食、床榻、湯藥、諸生活具，以非法也，是謂邪命。云何正命？若不求無滿意，不以若干種畜生之咒，不邪命存命，彼如法求衣被，則以法也。如法求飲食、床榻、湯藥、諸生活具，則以法也，是謂正命。是為見邪命是邪命者，是謂正命。見正命是正命者，亦謂正命。彼如是知已，則便求學，欲斷邪命，成就正命，是謂正方便。比丘以念斷于邪命，成就正命，是謂正念。此三支隨正命從見方便，是故正見最在前也。

「云何正方便？比丘者，已生惡法為斷故，發欲求方便，精勤舉心滅。未生惡法為不生故，發欲求方便，精勤舉心滅。未生善法為生故，發欲求方便，精勤舉心滅。已生善法為住不忘不退，轉增廣佈，修習滿具故，發欲求方便，精勤舉心滅，是謂正方便。

「云何正念？比丘者，觀內身如身，觀至覺、心、法如法，是謂正念。

「云何正定？比丘者，離欲、離惡不善之法，至得第四禪成就游，是謂正定。

「云何正解脫？比丘者，欲心解脫，恚、癡心解脫，是謂正解脫。

「云何正智？比丘者，知欲心解脫，知恚、癡心解脫，是謂正智也。是為學者成就八支，漏盡阿羅訶成就十支。

「云何學者成就八支？學正見至學正定，是為學者成就八支

現代漢語譯本：不如法地尋求飲食、床鋪、湯藥以及各種生活用品，這是不合法的，被稱為邪命。什麼是正命呢？如果不是爲了滿足無止境的慾望，不使用各種畜生咒語，不以不正當的手段維持生命，而是如法地尋求衣物，這就是合法的。如法地尋求飲食、床鋪、湯藥以及各種生活用品，這也是合法的，被稱為正命。能夠認識到邪命是邪命，這就是正命。能夠認識到正命是正命，這也是正命。當他這樣認識之後，就會努力學習，想要斷除邪命，成就正命，這就是正方便。比丘通過正念斷除邪命，成就正命，這就是正念。這三支（正見、正方便、正念）都跟隨正命，從見解到實踐，所以正見是最重要的。 什麼是正方便呢？比丘，爲了斷除已經產生的惡法，發起慾望，尋求方法，精進努力，滅除惡法。爲了不讓未產生的惡法產生，發起慾望，尋求方法，精進努力，滅除惡法。爲了讓未產生的善法產生，發起慾望，尋求方法，精進努力，滅除惡法。爲了讓已經產生的善法保持不忘失、不退轉，並且不斷增長、廣泛傳播，修習圓滿，發起慾望，尋求方法，精進努力，滅除惡法，這就是正方便。 什麼是正念呢？比丘，觀察自己的身體如同身體，觀察感受、心、法如同法，這就是正念。 什麼是正定呢？比丘，遠離慾望、遠離邪惡不善之法，直至獲得第四禪並安住其中，這就是正定。 什麼是正解脫呢？比丘，貪慾之心得到解脫，嗔恚和愚癡之心得到解脫，這就是正解脫。 什麼是正智呢？比丘，知道貪慾之心已經解脫，知道嗔恚和愚癡之心已經解脫，這就是正智。這是學習者成就八支，漏盡的阿羅漢成就十支。 什麼是學習者成就八支呢？學習正見到學習正定，這就是學習者成就八支。

English version: Seeking food, bedding, medicine, and various necessities of life unlawfully is considered wrong livelihood. What is right livelihood? If one does not seek to satisfy endless desires, does not use various animal incantations, and does not sustain life through improper means, but rather seeks clothing lawfully, that is lawful. Seeking food, bedding, medicine, and various necessities of life lawfully is also lawful, and is called right livelihood. Recognizing wrong livelihood as wrong livelihood is right livelihood. Recognizing right livelihood as right livelihood is also right livelihood. When one understands this, they will strive to learn, wanting to eliminate wrong livelihood and achieve right livelihood, which is right effort. A monk, through right mindfulness, eliminates wrong livelihood and achieves right livelihood, which is right mindfulness. These three factors (right view, right effort, right mindfulness) follow right livelihood, from understanding to practice, so right view is the most important. What is right effort? A monk, in order to eliminate evil that has already arisen, generates desire, seeks methods, strives diligently, and eliminates evil. In order to prevent evil that has not yet arisen from arising, generates desire, seeks methods, strives diligently, and eliminates evil. In order to generate good that has not yet arisen, generates desire, seeks methods, strives diligently, and eliminates evil. In order to maintain good that has already arisen, not forgetting it, not regressing, and continuously increasing, spreading widely, cultivating it to perfection, generates desire, seeks methods, strives diligently, and eliminates evil, this is right effort. What is right mindfulness? A monk observes their body as a body, observes feelings, mind, and phenomena as phenomena, this is right mindfulness. What is right concentration? A monk, having abandoned desires and evil unwholesome states, attains the fourth jhana and abides in it, this is right concentration. What is right liberation? A monk, the mind is liberated from desire, the mind is liberated from hatred and delusion, this is right liberation. What is right knowledge? A monk knows that the mind is liberated from desire, knows that the mind is liberated from hatred and delusion, this is right knowledge. This is how a learner achieves eight factors, and an Arhat who has exhausted all defilements achieves ten factors. What is it for a learner to achieve eight factors? Learning right view to learning right concentration, this is how a learner achieves eight factors.

。云何漏盡阿羅訶成就十支？無學正見至無學正智，是謂漏盡阿羅訶成就十支。所以者何？正見者，斷于邪見，若因邪見生無量惡不善法者，彼亦斷之。若因正見生無量善法者，彼則修習，令滿具足。至正智者斷于邪智，若因邪智生無量惡不善法者，彼亦斷之。若因正智生無量善法者，彼則修習，令滿具足。

「是為二十善品、二十不善品，是為說四十大法品轉于梵輪，沙門、梵志、天及魔、梵及余世間，無有能制而言非者。若有沙門、梵志者，我所說四十大法品轉于梵輪，沙門、梵志、天及魔、梵及余世間，無有能制而言非者。彼于如法有十詰責。云何為十？若毀呰正見，稱譽邪見。若有邪見沙門、梵志，若供養彼而稱譽彼。若有沙門、梵志者，我所說四十大法品轉于梵輪，沙門、梵志、天及魔、梵及余世間，無有能制而言非者，彼于如法是謂一詰責。

「若毀呰，至正智，稱譽邪智。若有邪智沙門、梵志，若供養彼而稱譽彼。若有沙門、梵志，我所說四十大法品轉于梵輪，沙門、梵志、天及魔，梵及余世間，無有能制而言非者，彼于如法是謂第十詰責。若有沙門、梵志，我所說四十大法品轉于梵輪，沙門、梵志、天及魔、梵及余世間，無有能制而言非者，是謂于如法有十詰責

現代漢語譯本：如何說一個漏盡的阿羅漢成就了十支？從無學正見到無學正智，這就是所謂的漏盡阿羅漢成就了十支。為什麼這麼說呢？正見，是斷除邪見，如果因為邪見產生無量惡不善法，那麼這些也都要斷除。如果因為正見產生無量善法，那麼就要修習，使之圓滿具足。至於正智，是斷除邪智，如果因為邪智產生無量惡不善法，那麼這些也都要斷除。如果因為正智產生無量善法，那麼就要修習，使之圓滿具足。 這就是二十種善品和二十種不善品，這就是所說的四十種大法品，轉動梵輪，沙門、婆羅門、天、魔、梵天以及其他世間眾生，沒有誰能夠阻止並說它不對。如果有沙門、婆羅門，對於我所說的這四十種大法品，轉動梵輪，沙門、婆羅門、天、魔、梵天以及其他世間眾生，沒有誰能夠阻止並說它不對，那麼他們對於如法會有十種詰責。哪十種呢？如果譭謗正見，稱讚邪見。如果有邪見的沙門、婆羅門，如果供養他們並稱讚他們。如果有沙門、婆羅門，對於我所說的這四十種大法品，轉動梵輪，沙門、婆羅門、天、魔、梵天以及其他世間眾生，沒有誰能夠阻止並說它不對，那麼他們對於如法，這就是第一種詰責。 如果譭謗正智，稱讚邪智。如果有邪智的沙門、婆羅門，如果供養他們並稱讚他們。如果有沙門、婆羅門，對於我所說的這四十種大法品，轉動梵輪，沙門、婆羅門、天、魔、梵天以及其他世間眾生，沒有誰能夠阻止並說它不對，那麼他們對於如法，這就是第十種詰責。如果有沙門、婆羅門，對於我所說的這四十種大法品，轉動梵輪，沙門、婆羅門、天、魔、梵天以及其他世間眾生，沒有誰能夠阻止並說它不對，那麼這就是對於如法的十種詰責。

English version: How does one say that an Arhat who has exhausted all outflows has achieved ten qualities? It is from the unconditioned right view to the unconditioned right knowledge that an Arhat who has exhausted all outflows is said to have achieved ten qualities. Why is that? Right view is the cutting off of wrong view. If countless evil and unwholesome things arise from wrong view, these are also cut off. If countless wholesome things arise from right view, then these are cultivated, making them complete and full. As for right knowledge, it is the cutting off of wrong knowledge. If countless evil and unwholesome things arise from wrong knowledge, these are also cut off. If countless wholesome things arise from right knowledge, then these are cultivated, making them complete and full. These are the twenty wholesome qualities and the twenty unwholesome qualities. These are what are called the forty great qualities, turning the wheel of Brahma. No ascetic, Brahmin, god, Mara, Brahma, or anyone else in the world can stop it and say it is not so. If there are ascetics or Brahmins, regarding these forty great qualities that I have spoken of, turning the wheel of Brahma, no ascetic, Brahmin, god, Mara, Brahma, or anyone else in the world can stop it and say it is not so, then they have ten reproaches regarding the Dharma. What are the ten? If they disparage right view and praise wrong view. If there are ascetics or Brahmins with wrong views, if they support them and praise them. If there are ascetics or Brahmins, regarding these forty great qualities that I have spoken of, turning the wheel of Brahma, no ascetic, Brahmin, god, Mara, Brahma, or anyone else in the world can stop it and say it is not so, then they have one reproach regarding the Dharma. If they disparage right knowledge and praise wrong knowledge. If there are ascetics or Brahmins with wrong knowledge, if they support them and praise them. If there are ascetics or Brahmins, regarding these forty great qualities that I have spoken of, turning the wheel of Brahma, no ascetic, Brahmin, god, Mara, Brahma, or anyone else in the world can stop it and say it is not so, then they have the tenth reproach regarding the Dharma. If there are ascetics or Brahmins, regarding these forty great qualities that I have spoken of, turning the wheel of Brahma, no ascetic, Brahmin, god, Mara, Brahma, or anyone else in the world can stop it and say it is not so, then these are the ten reproaches regarding the Dharma.

。若更有餘沙門、梵志，蹲踞說蹲踞，無所有說無所有，說無因、說無作、說無業，謂彼彼所作善惡施設，斷絕破壞彼此，我所說四十大法品轉于梵輪，沙門、梵志、天及魔、梵及余世間，無有能制而言非者，彼亦有詰責、愁憂恐怖。」

聖道經第三竟(千八百五字)

（一九〇）中阿含雙品小空經第四(第五后誦)

爾時，尊者阿難則于晡時從燕坐起，往詣佛所，稽首佛足，卻住一面，白曰：「世尊一時遊行釋中，城名釋都邑，我于爾時從世尊聞說如是義。『阿難！我多行空。』彼世尊所說，我善知、善受，為善持耶？」

爾時，世尊答曰：「阿難！彼我所說，汝實善知、善受、善持。所以者何？我從爾時及至於今，多行空也。阿難！如此鹿子母堂，空無象、馬、牛、羊、財物、穀米、奴婢，然有不空，唯比丘眾。是為，阿難！若此中無者，以此故我見是空，若此有餘者，我見真實有。阿難！是謂行真實、空、不顛倒也。阿難！比丘若欲多行空者，彼比丘莫念村想，莫念人想，當數念一無事想。彼如是知空于村想，空於人想，然有不空，唯一無事想

現代漢語譯本：『如果還有其他沙門或婆羅門，他們蹲著說蹲著，說無所有就說無所有，說無因、說無作、說無業，認為他們所做的善惡行為可以被斷絕和破壞，而我所說的四十種大法品，像車輪一樣運轉，沙門、婆羅門、天神、魔鬼、梵天以及其他世間的人，沒有人能夠阻止它，說它不是真理，他們也會因此受到責難、憂愁和恐懼。』 佛陀這樣說完。那些比丘聽了佛陀所說，都歡喜地接受並奉行。 《聖道經》第三部分結束（共一千八百零五字） （一九〇）《中阿含經》雙品之《小空經》第四（第五次誦讀後） 一時，佛陀在舍衛國，住在東園的鹿子母堂。 那時，尊者阿難在下午從禪坐中起身，前往佛陀所在之處，向佛陀的腳行禮，然後退到一旁站立，說道：『世尊，有一次在釋迦族居住的釋都邑，我當時從世尊那裡聽到您說這樣的話：「阿難！我經常修行空。」世尊所說的這些話，我是否正確地理解、接受和持守了呢？』 那時，世尊回答說：『阿難！你確實正確地理解、接受和持守了我所說的話。為什麼呢？因為我從那時到現在，一直都在修行空。阿難！比如這鹿子母堂，空無象、馬、牛、羊、財物、穀米、奴婢，但並非完全空無，還有比丘僧眾。阿難！這就是說，如果這裡沒有的東西，我因此看到它是空的；如果這裡還有剩餘的東西，我看到它是真實存在的。阿難！這就是修行真實、空、不顛倒的方法。阿難！如果比丘想要多修行空，那麼這位比丘就不要想村莊，不要想人，應當經常想一無事之想。他這樣知道空于村莊之想，空於人之想，但並非完全空無，還有一無事之想。』

English version: 'If there are other ascetics or Brahmins who, while squatting, speak of squatting, who speak of non-existence as non-existence, who speak of no cause, no action, no deed, who consider the good and bad actions they have done to be able to be cut off and destroyed, while I speak of the forty great Dharma categories, which turn like a wheel, and no ascetic, Brahmin, god, demon, Brahma, or anyone else in the world can stop it and say it is not true, they will also have blame, sorrow, and fear.' The third part of the 'Holy Path Sutra' ends (1805 words). (190) The fourth of the 'Middle Length Discourses', the 'Lesser Discourse on Emptiness' (recited after the fifth time). At one time, the Buddha was dwelling in Savatthi, in the Eastern Park, at the Palace of Migara's Mother. Then, the venerable Ananda, in the afternoon, having risen from his meditation, went to where the Buddha was, bowed down at the Buddha's feet, and stood to one side, saying: 'Venerable Sir, once in the Sakyan town of Kapilavatthu, I heard the Blessed One say, 「Ananda, I often abide in emptiness.」 Did I understand, accept, and hold well what the Blessed One said?' Then, the Blessed One replied: 'Ananda, you have indeed understood, accepted, and held well what I said. Why is that? Because from that time until now, I have often abided in emptiness. Ananda, for example, this Palace of Migara's Mother is empty of elephants, horses, cattle, sheep, wealth, grain, slaves, and servants, but it is not empty of the community of monks. This, Ananda, is to say that if something is not here, I see it as empty because of that; if something remains here, I see it as truly existing. Ananda, this is how to practice truth, emptiness, and non-perversion. Ananda, if a monk wishes to often abide in emptiness, that monk should not think of villages, should not think of people, but should often think of the thought of nothingness. He thus knows that it is empty of the thought of villages, empty of the thought of people, but it is not completely empty, there is still the thought of nothingness.'

。若有疲勞，因村想故，我無是也。若有疲勞，因人想故，我亦無是。唯有疲勞，因一無事想故。若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。

「複次，阿難！比丘若欲多行空者，彼比丘莫念人想，莫念無事想，當數念一地想。彼比丘若見此地有高下，有蛇聚，有棘刺叢，有沙有石，山險深河，莫念彼也。若見此地平正如掌，觀望處好，當數念彼。阿難！猶如牛皮，以百釘張，極張挓已，無皺無縮。若見此地有高下，有蛇聚，有棘刺叢，有沙有石，山險深河，莫念彼也。若見此地平正如掌，觀望處好，當數念彼。彼如是知，空於人想，空無事想，然有不空，唯一地想。若有疲勞，因人想故，我無是也。若有疲勞，因無事想故，我亦無是。唯有疲勞，因一地想故。若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。

「複次，阿難！比丘若欲多行空者，彼比丘莫念無事想，莫念地想，當數念一無量空處想。彼如是知，空無事想，空于地想，然有不空，唯一無量空處想。若有疲勞，因無事想故，我無是也。若有疲勞，因地想故，我亦無是。唯有疲勞，因一無量空處想故

現代漢語譯本：如果感到疲勞，是因為執著于村落的想法，我不會這樣認為。如果感到疲勞，是因為執著於人的想法，我也不會這樣認為。只有當疲勞是因為執著于『無事』的想法時才會出現。如果在那之中什麼都沒有，因此，他會看到那是空無的；如果在那之中還有剩餘，他會看到那是真實存在的。阿難，這被稱為行於真實、空性、不顛倒。 現代漢語譯本：再者，阿難，如果比丘想要多修習空性，這位比丘不應執著於人的想法，不應執著于『無事』的想法，應當專注于『一地』的想法。這位比丘如果看到這片土地有高低不平，有蛇聚集，有荊棘叢生，有沙有石，有山險深河，不應執著于這些。如果看到這片土地平坦如掌，視野開闊，應當專注於此。阿難，就像牛皮，用百釘張開，極度伸展后，沒有皺褶也沒有收縮。如果看到這片土地有高低不平，有蛇聚集，有荊棘叢生，有沙有石，有山險深河，不應執著于這些。如果看到這片土地平坦如掌，視野開闊，應當專注於此。他這樣知道，空於人的想法，空于『無事』的想法，然而有不空，只有『一地』的想法。如果感到疲勞，是因為執著於人的想法，我不會這樣認為。如果感到疲勞，是因為執著于『無事』的想法，我也不會這樣認為。只有當疲勞是因為執著于『一地』的想法時才會出現。如果在那之中什麼都沒有，因此，他會看到那是空無的；如果在那之中還有剩餘，他會看到那是真實存在的。阿難，這被稱為行於真實、空性、不顛倒。 現代漢語譯本：再者，阿難，如果比丘想要多修習空性，這位比丘不應執著于『無事』的想法，不應執著于『一地』的想法，應當專注于『一無量空處』的想法。他這樣知道，空于『無事』的想法，空于『一地』的想法，然而有不空，只有『一無量空處』的想法。如果感到疲勞，是因為執著于『無事』的想法，我不會這樣認為。如果感到疲勞，是因為執著于『一地』的想法，我也不會這樣認為。只有當疲勞是因為執著于『一無量空處』的想法時才會出現。

English version: If there is fatigue, due to thinking of a village, I do not have that. If there is fatigue, due to thinking of a person, I also do not have that. Only if there is fatigue, due to thinking of 'nothingness'. If there is nothing in that, therefore, he sees that it is empty; if there is something remaining in that, he sees that it is truly existent. Ananda, this is called practicing truth, emptiness, and non-perversion. English version: Furthermore, Ananda, if a bhikkhu wishes to practice emptiness more, that bhikkhu should not dwell on the thought of a person, should not dwell on the thought of 'nothingness', but should focus on the thought of 'one earth'. If that bhikkhu sees that this earth has high and low places, has snake gatherings, has thorny thickets, has sand and stones, has dangerous mountains and deep rivers, he should not dwell on those. If he sees that this earth is flat like the palm of a hand, with a good view, he should focus on that. Ananda, like a cowhide, stretched out with a hundred nails, extremely stretched, without wrinkles or shrinking. If he sees that this earth has high and low places, has snake gatherings, has thorny thickets, has sand and stones, has dangerous mountains and deep rivers, he should not dwell on those. If he sees that this earth is flat like the palm of a hand, with a good view, he should focus on that. He knows thus, empty of the thought of a person, empty of the thought of 'nothingness', yet there is non-emptiness, only the thought of 'one earth'. If there is fatigue, due to thinking of a person, I do not have that. If there is fatigue, due to thinking of 'nothingness', I also do not have that. Only if there is fatigue, due to thinking of 'one earth'. If there is nothing in that, therefore, he sees that it is empty; if there is something remaining in that, he sees that it is truly existent. Ananda, this is called practicing truth, emptiness, and non-perversion. English version: Furthermore, Ananda, if a bhikkhu wishes to practice emptiness more, that bhikkhu should not dwell on the thought of 'nothingness', should not dwell on the thought of 'one earth', but should focus on the thought of 'one boundless space'. He knows thus, empty of the thought of 'nothingness', empty of the thought of 'one earth', yet there is non-emptiness, only the thought of 'one boundless space'. If there is fatigue, due to thinking of 'nothingness', I do not have that. If there is fatigue, due to thinking of 'one earth', I also do not have that. Only if there is fatigue, due to thinking of 'one boundless space'.

。若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。

「複次，阿難！比丘若欲多行空者，彼比丘莫念地想，莫念無量空處想，當數念一無量識處想。彼如是知，空于地想，空無量空處想，然有不空，唯一無量識處想。若有疲勞，因地想故，我無是也。若有疲勞，因無量空處想故，我亦無是。唯有疲勞，因一無量識處想故。若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。

「複次，阿難！比丘若欲多行空者，彼比丘莫念無量空處想，莫念無量識處想，當數念一無所有處想。彼如是知，空無量空處想，空無量識處想，然有不空，唯一無所有處想。若有疲勞，因無量空處想故，我無是也。若有疲勞，因無量識處想故，我亦無是。唯有疲勞，因一無所有處想故。若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。

「複次，阿難！比丘若欲多行空者，彼比丘莫念無量識處想，莫念無所有處想，當數念一無想心定。彼如是知，空無量識處想，空無所有處想，然有不空，唯一無想心定。若有疲勞，因無量識處想故，我無是也。若有疲勞，因無所有處想故，我亦無是

現代漢語譯本：如果在那之中沒有，因此，他看到那是空的；如果在那之中還有剩餘，他看到那是真實存在的。阿難！這被稱為行真實、空、不顛倒。 再者，阿難！如果比丘想要多修習空，那位比丘不要憶念地想，不要憶念無量空處想，應當數數憶念一無量識處想。他這樣知道，對於地想是空的，對於無量空處想是空的，然而有不空，唯一無量識處想。如果有疲勞，因為地想的緣故，我沒有這種情況。如果有疲勞，因為無量空處想的緣故，我也沒這種情況。只有疲勞，因為一無量識處想的緣故。如果在那之中沒有，因此，他看到那是空的；如果在那之中還有剩餘，他看到那是真實存在的。阿難！這被稱為行真實、空、不顛倒。 再者，阿難！如果比丘想要多修習空，那位比丘不要憶念無量空處想，不要憶念無量識處想，應當數數憶念一無所有處想。他這樣知道，對於無量空處想是空的，對於無量識處想是空的，然而有不空，唯一無所有處想。如果有疲勞，因為無量空處想的緣故，我沒有這種情況。如果有疲勞，因為無量識處想的緣故，我也沒這種情況。只有疲勞，因為一無所有處想的緣故。如果在那之中沒有，因此，他看到那是空的；如果在那之中還有剩餘，他看到那是真實存在的。阿難！這被稱為行真實、空、不顛倒。 再者，阿難！如果比丘想要多修習空，那位比丘不要憶念無量識處想，不要憶念無所有處想，應當數數憶念一無想心定。他這樣知道，對於無量識處想是空的，對於無所有處想是空的，然而有不空，唯一無想心定。如果有疲勞，因為無量識處想的緣故，我沒有這種情況。如果有疲勞，因為無所有處想的緣故，我也沒這種情況。

English version: If there is nothing in that, therefore, he sees it as empty; if there is anything remaining in that, he sees it as truly existing. Ananda! This is called practicing truth, emptiness, and non-perversion. Furthermore, Ananda! If a bhikkhu wishes to practice emptiness more, that bhikkhu should not contemplate the earth perception, nor contemplate the perception of the sphere of infinite space, but should repeatedly contemplate the perception of the sphere of infinite consciousness. He knows thus: it is empty of the earth perception, empty of the perception of the sphere of infinite space, yet there is something not empty, only the perception of the sphere of infinite consciousness. If there is fatigue because of the earth perception, I do not have that. If there is fatigue because of the perception of the sphere of infinite space, I also do not have that. There is only fatigue because of the perception of the sphere of infinite consciousness. If there is nothing in that, therefore, he sees it as empty; if there is anything remaining in that, he sees it as truly existing. Ananda! This is called practicing truth, emptiness, and non-perversion. Furthermore, Ananda! If a bhikkhu wishes to practice emptiness more, that bhikkhu should not contemplate the perception of the sphere of infinite space, nor contemplate the perception of the sphere of infinite consciousness, but should repeatedly contemplate the perception of the sphere of nothingness. He knows thus: it is empty of the perception of the sphere of infinite space, empty of the perception of the sphere of infinite consciousness, yet there is something not empty, only the perception of the sphere of nothingness. If there is fatigue because of the perception of the sphere of infinite space, I do not have that. If there is fatigue because of the perception of the sphere of infinite consciousness, I also do not have that. There is only fatigue because of the perception of the sphere of nothingness. If there is nothing in that, therefore, he sees it as empty; if there is anything remaining in that, he sees it as truly existing. Ananda! This is called practicing truth, emptiness, and non-perversion. Furthermore, Ananda! If a bhikkhu wishes to practice emptiness more, that bhikkhu should not contemplate the perception of the sphere of infinite consciousness, nor contemplate the perception of the sphere of nothingness, but should repeatedly contemplate the cessation of perception and feeling. He knows thus: it is empty of the perception of the sphere of infinite consciousness, empty of the perception of the sphere of nothingness, yet there is something not empty, only the cessation of perception and feeling. If there is fatigue because of the perception of the sphere of infinite consciousness, I do not have that. If there is fatigue because of the perception of the sphere of nothingness, I also do not have that.

。唯有疲勞，因一無想心定故。若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。

「彼作是念：『我本無想心定，本所行、本所思，若本所行、本所思者，我不樂彼，不求彼，不應住彼，如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。』彼如是知，空欲漏、空有漏、空無明漏，然有不空，唯此我身六處、命存。若有疲勞，因欲漏故，我無是也。若有疲勞，因有漏、無明漏故，我亦無是。唯有疲勞，因此我身六處、命存故。若彼中無者，以此故，彼見是空；若彼有餘者，彼見真實有。阿難！是謂行真實、空、不顛倒也。謂漏盡、無漏、無為、心解脫。

「阿難！若過去諸如來、無所著、等正覺，彼一切行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。阿難！若當來諸如來、無所著、等正覺，彼一切行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。阿難！若今現在我如來、無所著、等正覺，我亦行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。阿難！汝當如是學，我亦行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。是故，阿難！當學如是

現代漢語譯本：唯有疲勞，是因為心中沒有雜念而產生的。如果疲勞中沒有其他因素，那麼就會看到它是空虛的；如果疲勞中還有其他因素，那麼就會看到它是真實存在的。阿難，這就是所謂的行真實、空、不顛倒。 他這樣想：『我本來沒有雜念，本來所行、所思，如果我執著於我本來所行、所思，我就不會喜歡它，不會追求它，不應該停留在它上面。』像這樣知道、像這樣看到，慾望的煩惱就解脫了，存在的煩惱、無明的煩惱也解脫了。解脫之後，就知道自己已經解脫，生命已經終結，清凈的修行已經建立，該做的已經完成，不再受輪迴之苦，如實地知道真相。他這樣知道，慾望的煩惱是空的，存在的煩惱是空的，無明的煩惱是空的，但還有不空的東西，那就是這個由六根和生命組成的身體。如果疲勞是因為慾望的煩惱，我沒有這種疲勞；如果疲勞是因為存在的煩惱、無明的煩惱，我也沒有這種疲勞。唯有疲勞，是因為這個由六根和生命組成的身體而產生的。如果疲勞中沒有其他因素，那麼就會看到它是空虛的；如果疲勞中還有其他因素，那麼就會看到它是真實存在的。阿難，這就是所謂的行真實、空、不顛倒。指的是煩惱已盡、無煩惱、無為、心解脫。 阿難，如果過去所有的如來、無所執著、正等正覺，他們都行此真實、空、不顛倒，指的是煩惱已盡、無煩惱、無為、心解脫。阿難，如果未來所有的如來、無所執著、正等正覺，他們都行此真實、空、不顛倒，指的是煩惱已盡、無煩惱、無為、心解脫。阿難，如果現在我如來、無所執著、正等正覺，我也行此真實、空、不顛倒，指的是煩惱已盡、無煩惱、無為、心解脫。阿難，你應該這樣學習，我也行此真實、空、不顛倒，指的是煩惱已盡、無煩惱、無為、心解脫。所以，阿難，應當這樣學習。

English version: Only fatigue arises because the mind is free from any thoughts. If there is nothing else within that fatigue, then one sees it as empty; if there is something else within it, then one sees it as truly existing. Ananda, this is what is called practicing truth, emptiness, and non-perversion. He thinks thus: 『I was originally without thought, what I originally did, what I originally thought. If I cling to what I originally did and thought, I will not like it, not seek it, and should not dwell on it.』 Knowing and seeing thus, the defilement of desire is liberated, the defilement of existence and the defilement of ignorance are liberated. Having been liberated, one knows that one is liberated, birth is exhausted, the holy life is established, what needs to be done is done, and there is no more rebirth, knowing the truth as it is. He knows thus, the defilement of desire is empty, the defilement of existence is empty, the defilement of ignorance is empty, but there is something that is not empty, which is this body composed of the six senses and life. If fatigue is due to the defilement of desire, I do not have that fatigue; if fatigue is due to the defilement of existence or the defilement of ignorance, I also do not have that fatigue. Only fatigue arises because of this body composed of the six senses and life. If there is nothing else within that fatigue, then one sees it as empty; if there is something else within it, then one sees it as truly existing. Ananda, this is what is called practicing truth, emptiness, and non-perversion. It refers to the exhaustion of defilements, the absence of defilements, the unconditioned, and the liberation of the mind. Ananda, if all the past Tathagatas, the unattached, the fully enlightened ones, they all practiced this truth, emptiness, and non-perversion, which refers to the exhaustion of defilements, the absence of defilements, the unconditioned, and the liberation of the mind. Ananda, if all the future Tathagatas, the unattached, the fully enlightened ones, they will all practice this truth, emptiness, and non-perversion, which refers to the exhaustion of defilements, the absence of defilements, the unconditioned, and the liberation of the mind. Ananda, if I, the present Tathagata, the unattached, the fully enlightened one, I also practice this truth, emptiness, and non-perversion, which refers to the exhaustion of defilements, the absence of defilements, the unconditioned, and the liberation of the mind. Ananda, you should learn thus, I also practice this truth, emptiness, and non-perversion, which refers to the exhaustion of defilements, the absence of defilements, the unconditioned, and the liberation of the mind. Therefore, Ananda, you should learn thus.

小空經第四竟(千四百二十三字)

（一九一）中阿含雙品大空經第五(第五后誦)

一時，佛游釋中迦維羅衛，在尼拘類園。

爾時，世尊過夜平旦，著衣持缽，入迦維羅衛而行乞食，食訖中后，往詣加羅差摩釋精舍。爾時，加羅差摩釋精舍敷眾多床座，眾多比丘于中住止。彼時，世尊從加羅差摩釋精舍出，往詣加羅釋精舍。爾時，尊者阿難與眾多比丘在加羅釋精舍中集作衣業，尊者阿難遙見佛來，見已出迎，取佛衣缽，還敷床座，汲水洗足。佛洗足已，于加羅釋精舍坐尊者阿難所敷之座，告曰：「阿難！加羅差摩釋精舍敷眾多床座，眾多比丘于中住止。」

尊者阿難白曰：「唯然。世尊！加羅差摩釋精舍敷眾多床座，眾多比丘于中住止。所以者何？我今作衣業。」

時，世尊復告阿難曰：「比丘不可欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會于眾、不欲離眾、不樂獨住遠離之處。若有比丘欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會于眾、不欲離眾、不樂獨住遠離處者，謂有樂、聖樂、無慾之樂、離樂、息樂、正覺之樂、無食之樂、非生死樂

《小空經》第四完（一千四百二十三個字） （一九一）《中阿含雙品大空經》第五（第五次誦讀後） 一時，佛陀在釋迦族居住的迦毗羅衛，住在尼拘類園。 當時，世尊過夜后清晨，穿好衣服，拿著缽，進入迦毗羅衛城乞食。吃完飯後，中午時分，前往加羅差摩釋的精舍。當時，加羅差摩釋的精舍鋪設了許多床座，許多比丘在那裡居住。那時，世尊從加羅差摩釋的精舍出來，前往加羅釋的精舍。當時，尊者阿難和許多比丘在加羅釋的精舍中聚集製作衣服。尊者阿難遠遠地看見佛陀來了，看見后就出去迎接，接過佛陀的衣缽，然後鋪設床座，打水洗腳。佛陀洗完腳后，在加羅釋的精舍坐在尊者阿難鋪設的座位上，告訴阿難說：『阿難！加羅差摩釋的精舍鋪設了許多床座，許多比丘在那裡居住。』 尊者阿難回答說：『是的，世尊！加羅差摩釋的精舍鋪設了許多床座，許多比丘在那裡居住。這是因為我現在正在製作衣服。』 這時，世尊又告訴阿難說：『比丘不應該喜歡喧譁、樂於喧譁、聚集喧譁、喜歡人群、樂於人群、聚集於人群、不喜歡離開人群、不樂於獨自居住在遠離之處。如果有的比丘喜歡喧譁、樂於喧譁、聚集喧譁、喜歡人群、樂於人群、聚集於人群、不喜歡離開人群、不樂於獨自居住在遠離之處，那麼他就不具備快樂、聖潔的快樂、無慾的快樂、離欲的快樂、寂靜的快樂、正覺的快樂、無食的快樂、非生死之樂。』

The Small Emptiness Sutra, the fourth, is complete (one thousand four hundred and twenty-three words). (191) The Middle Length Discourses, the Double Chapter, the Great Emptiness Sutra, the fifth (recited after the fifth time). At one time, the Buddha was dwelling among the Sakyans at Kapilavatthu, in the Banyan Grove. Then, the Blessed One, having spent the night, in the morning, dressed, took his bowl, and entered Kapilavatthu for alms. Having eaten, after the meal, he went to the monastery of Kalara-Khamasaka. At that time, the monastery of Kalara-Khamasaka had many beds and seats laid out, and many monks were staying there. Then, the Blessed One left the monastery of Kalara-Khamasaka and went to the monastery of Kalara. At that time, Venerable Ananda and many monks were gathered in the monastery of Kalara, engaged in making robes. Venerable Ananda, seeing the Buddha coming from afar, went out to meet him, took the Buddha's robe and bowl, then laid out a seat, and drew water to wash his feet. The Buddha, having washed his feet, sat down in the monastery of Kalara on the seat laid out by Venerable Ananda, and said: 'Ananda! The monastery of Kalara-Khamasaka has many beds and seats laid out, and many monks are staying there.' Venerable Ananda replied: 'Yes, Blessed One! The monastery of Kalara-Khamasaka has many beds and seats laid out, and many monks are staying there. Why is that? Because I am now making robes.' Then, the Blessed One said to Ananda: 'A monk should not be fond of noise, delight in noise, gather in noise, be fond of crowds, delight in crowds, gather in crowds, not wish to leave crowds, not delight in dwelling alone in secluded places. If there is a monk who is fond of noise, delights in noise, gathers in noise, is fond of crowds, delights in crowds, gathers in crowds, does not wish to leave crowds, does not delight in dwelling alone in secluded places, then he does not possess joy, holy joy, joy without desire, joy of detachment, joy of tranquility, joy of enlightenment, joy without food, joy that is not of birth and death.'

。若得如是樂，易不難得者，終無是處。阿難！若有比丘不欲嘩說，不樂嘩說，不合會嘩說，不欲于眾，不樂於眾，不合會眾，欲離於眾，常樂獨住遠離處者，謂有樂、聖樂、無慾之樂、離樂、息樂、正覺之樂、無食之樂、非生死樂。若得如是樂，易不難得者，必有是處。

「阿難！比丘不可欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會于眾、不欲離眾、不樂獨住遠離之處。若有比丘欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會于眾、不欲離眾、不樂獨住遠離處者，得時愛樂心解脫，及不時不移動心解脫者，終無是處。阿難！若有比丘不欲嘩說，不樂嘩說，不合會嘩說，不欲于眾，不樂於眾，不合會眾，欲離於眾，常樂獨住遠離處者，得時愛樂心解脫，及不時不移動心解脫者，必有是處。所以者何？我不見有一色令我欲樂，彼色敗壞變易，異時生愁戚啼哭、憂苦、懊惱，以是故我此異住處正覺盡覺，謂度一切色想行於外空。

「阿難！我行此住處已，生歡悅，我此歡悅，一切身覺正念正智，生喜、生止、生樂、生定，如我此定，一切身覺正念正智。阿難！或有比丘、比丘尼、優婆塞、優婆私共來詣我，我便為彼行如是如是心，遠離，樂無慾，我亦復為彼說法，勸助於彼

現代漢語譯本：如果能輕易獲得這樣的快樂，那是不可能的。阿難！如果有比丘不希望喧譁，不喜歡喧譁，不參與喧譁，不希望身處人群，不喜歡身處人群，不參與人群，希望遠離人群，經常喜歡獨自住在僻靜的地方，他所追求的是快樂、聖潔的快樂、無慾的快樂、離欲的快樂、寂靜的快樂、正覺的快樂、無食的快樂、非生死之樂。如果能輕易獲得這樣的快樂，那是一定有可能的。 阿難！比丘不應該希望喧譁，喜歡喧譁，參與喧譁，希望身處人群，喜歡身處人群，參與人群，不希望遠離人群，不喜歡獨自住在僻靜的地方。如果有比丘希望喧譁，喜歡喧譁，參與喧譁，希望身處人群，喜歡身處人群，參與人群，不希望遠離人群，不喜歡獨自住在僻靜的地方，他能獲得適時的愛樂心解脫，以及不適時不動搖的心解脫，那是不可能的。阿難！如果有比丘不希望喧譁，不喜歡喧譁，不參與喧譁，不希望身處人群，不喜歡身處人群，不參與人群，希望遠離人群，經常喜歡獨自住在僻靜的地方，他能獲得適時的愛樂心解脫，以及不適時不動搖的心解脫，那是一定有可能的。為什麼呢？我沒有看到任何一種色能讓我產生慾望和快樂，當這種色敗壞、變化時，會讓我產生悲傷、哭泣、憂愁、痛苦和懊惱。因此，我通過這種不同的住處，正覺地覺悟到，我超越了一切色想，行於外在的空無。 阿難！當我行於這種住處時，會產生歡悅。我的這種歡悅，使我的一切身覺都保持正念和正智，產生喜悅、平靜、快樂和禪定。當我處於這種禪定時，我的一切身覺都保持正念和正智。阿難！或許有比丘、比丘尼、優婆塞、優婆夷一起來到我這裡，我就會為他們行如是如是的心，遠離，樂於無慾。我也會為他們說法，勸導他們。

English version: If such joy were easily attainable, it would be impossible. Ananda! If there is a bhikkhu who does not desire clamor, does not delight in clamor, does not engage in clamor, does not desire to be among crowds, does not delight in crowds, does not engage in crowds, desires to be apart from crowds, and always delights in dwelling alone in secluded places, he seeks joy, holy joy, joy without desire, joy of detachment, joy of tranquility, joy of enlightenment, joy without food, and joy beyond birth and death. If such joy were easily attainable, it would certainly be possible. Ananda! A bhikkhu should not desire clamor, delight in clamor, engage in clamor, desire to be among crowds, delight in crowds, engage in crowds, not desire to be apart from crowds, and not delight in dwelling alone in secluded places. If there is a bhikkhu who desires clamor, delights in clamor, engages in clamor, desires to be among crowds, delights in crowds, engages in crowds, does not desire to be apart from crowds, and does not delight in dwelling alone in secluded places, it is impossible for him to attain the liberation of mind through love at the right time, and the unshakeable liberation of mind at the wrong time. Ananda! If there is a bhikkhu who does not desire clamor, does not delight in clamor, does not engage in clamor, does not desire to be among crowds, does not delight in crowds, does not engage in crowds, desires to be apart from crowds, and always delights in dwelling alone in secluded places, it is certainly possible for him to attain the liberation of mind through love at the right time, and the unshakeable liberation of mind at the wrong time. Why is that? I have not seen any form that makes me desire and delight, and when that form decays and changes, it causes me to feel sorrow, weeping, grief, pain, and distress. Therefore, through this different dwelling place, I have rightly awakened to the fact that I have transcended all perceptions of form and dwell in the external void. Ananda! When I dwell in this place, joy arises. This joy of mine keeps all my bodily sensations in mindfulness and right knowledge, giving rise to joy, tranquility, happiness, and concentration. When I am in this concentration, all my bodily sensations are kept in mindfulness and right knowledge. Ananda! Perhaps bhikkhus, bhikkhunis, upasakas, and upasikas come to me, and I will practice such and such a mind for them, being detached and delighting in non-desire. I will also teach them the Dharma and encourage them.

。阿難！若比丘欲多行空者，彼比丘當持內心住止令一定，彼持內心住止令一定已，當念內空。阿難！若比丘作如是說我不持內心住止，不令一定，念內空者，當知彼比丘大自疲勞。

「阿難！云何比丘持內心住止令一定耶？比丘者，此身離生喜、樂，漬、盡潤漬，普遍充滿，離生喜、樂，無處不遍。阿難！猶人沐浴，器盛澡豆，以水澆和，和令作丸，漬盡潤漬，普遍充滿，內外周密，無處有漏。如是，阿難！比丘此身離生喜、樂，漬盡潤漬，普遍充滿，離生喜、樂，無處不遍。阿難！如是比丘持內心住止令得一定，彼持內心住止令一定已，當念內空。彼念內空已，其心移動，不趣向近，不得清澄，不住不解于內空也。阿難！若比丘觀時，則知念內空，其心移動，不趣向近，不得清澄，不住不解于內空者，彼比丘當念外空，彼念外空已，其心移動，不趣向近，不得清澄，不住不解于外空也。

「阿難！若比丘觀時，則知念外空，其心移動，不趣向近，不得清澄，不住不解于外空者，彼比丘當念內外空。彼念內外空已，其心移動，不趣向近，不得清澄，不住不解于內外空也。阿難！若比丘觀時，則知念內外空，其心移動，不趣向近，不得清澄，不住不解于內外空者，彼比丘當念不移動

現代漢語譯本：阿難！如果比丘想要多修習空觀，那麼這位比丘應當保持內心專注，使之安定。當他保持內心專注安定后，應當觀想內空。阿難！如果比丘這樣說：『我不保持內心專注，不使之安定，就觀想內空』，應當知道這位比丘是徒勞無功的。 阿難！比丘如何保持內心專注，使之安定呢？比丘的身體因遠離（慾念）而生起喜悅和快樂，這種喜悅和快樂浸潤、充滿全身，無處不遍。阿難！就像一個人洗澡，用器皿盛著澡豆，用水調和，調和成丸狀，浸潤、充滿全身，內外周密，沒有一絲遺漏。同樣，阿難！比丘的身體因遠離（慾念）而生起喜悅和快樂，這種喜悅和快樂浸潤、充滿全身，無處不遍。阿難！這樣的比丘就是保持內心專注，使之安定。當他保持內心專注安定后，應當觀想內空。當他觀想內空時，如果他的心動搖不定，不趨向專注，不能清凈澄澈，不能安住和理解內空，阿難！如果比丘觀察到，當他觀想內空時，他的心動搖不定，不趨向專注，不能清凈澄澈，不能安住和理解內空，那麼這位比丘應當觀想外空。當他觀想外空時，如果他的心動搖不定，不趨向專注，不能清凈澄澈，不能安住和理解外空。 阿難！如果比丘觀察到，當他觀想外空時，他的心動搖不定，不趨向專注，不能清凈澄澈，不能安住和理解外空，那麼這位比丘應當觀想內外空。當他觀想內外空時，如果他的心動搖不定，不趨向專注，不能清凈澄澈，不能安住和理解內外空。阿難！如果比丘觀察到，當他觀想內外空時，他的心動搖不定，不趨向專注，不能清凈澄澈，不能安住和理解內外空，那麼這位比丘應當觀想不移動。

English version: Ananda, if a bhikkhu wishes to frequently practice emptiness, that bhikkhu should hold his mind in a state of stillness and concentration. Having held his mind in a state of stillness and concentration, he should contemplate inner emptiness. Ananda, if a bhikkhu says, 『I do not hold my mind in a state of stillness, nor make it concentrated, yet I contemplate inner emptiness,』 know that this bhikkhu is greatly tiring himself in vain. Ananda, how does a bhikkhu hold his mind in a state of stillness and concentration? A bhikkhu, with the body, experiences joy and pleasure born of detachment, which permeates, saturates, and pervades his entire body, with no part left untouched by the joy and pleasure born of detachment. Ananda, it is like a person bathing, who fills a vessel with soap powder, mixes it with water, and forms it into a ball, which permeates, saturates, and pervades the entire body, inside and out, with no part left unreached. Similarly, Ananda, a bhikkhu』s body experiences joy and pleasure born of detachment, which permeates, saturates, and pervades his entire body, with no part left untouched by the joy and pleasure born of detachment. Ananda, this is how a bhikkhu holds his mind in a state of stillness and concentration. Having held his mind in a state of stillness and concentration, he should contemplate inner emptiness. When he contemplates inner emptiness, if his mind wavers, does not incline towards concentration, does not become clear and serene, and does not abide in and understand inner emptiness. Ananda, if a bhikkhu observes that when he contemplates inner emptiness, his mind wavers, does not incline towards concentration, does not become clear and serene, and does not abide in and understand inner emptiness, then that bhikkhu should contemplate outer emptiness. When he contemplates outer emptiness, if his mind wavers, does not incline towards concentration, does not become clear and serene, and does not abide in and understand outer emptiness. Ananda, if a bhikkhu observes that when he contemplates outer emptiness, his mind wavers, does not incline towards concentration, does not become clear and serene, and does not abide in and understand outer emptiness, then that bhikkhu should contemplate inner and outer emptiness. When he contemplates inner and outer emptiness, if his mind wavers, does not incline towards concentration, does not become clear and serene, and does not abide in and understand inner and outer emptiness. Ananda, if a bhikkhu observes that when he contemplates inner and outer emptiness, his mind wavers, does not incline towards concentration, does not become clear and serene, and does not abide in and understand inner and outer emptiness, then that bhikkhu should contemplate non-movement.

。彼念不移動已，其心移動，不趣向近，不得清澄，不住不解于不移動也。

「阿難！若比丘觀時，則知念不移動，其心移動，不趣向近，不得清澄，不住不解于不移動者，彼比丘彼彼心於彼彼定，御復御，習複習，軟復軟，善快柔和，攝樂遠離。若彼心於彼彼定，御復御，習複習，軟復軟，善快柔和，攝樂遠離已，當以內空成就游。彼內空成就游已，心不移動，趣向于近，得清澄住，解于內空。阿難！如是比丘觀時，則知內空成就游，心不移動，趣向于近，得清澄住，解于內空者，是謂正知。

「阿難！比丘當以外空成就游，彼外空成就游已，心不移動，趣向于近，得清澄住，解于外空。阿難！如是比丘觀時，則知外空成就游，心不移動，趣向于近，得清澄住，解于外空者，是謂正知。阿難！比丘當以內外空成就游，彼內外空成就游已，心不移動，趣向于近，得清澄住，解于內外空。阿難！如是比丘觀時，則知內外空成就游，心不移動，趣向于近，得清澄住，解于內外空者，是謂正知。阿難！當以不移動成就游，彼不移動成就游已，心不移動，趣向于近，得清澄住，解于不移動。阿難！如是比丘觀時，則知不移動成就游，心不移動，趣向于近，得清澄住，解于不移動者，是謂正知

現代漢語譯本：他如果意識到念頭沒有移動，但他的心卻在移動，沒有趨向平靜，無法清澈澄明，並且沒有安住和理解這種不移動的狀態。 『阿難！如果比丘在觀察時，知道念頭沒有移動，但他的心卻在移動，沒有趨向平靜，無法清澈澄明，並且沒有安住和理解這種不移動的狀態，那麼這位比丘的心在各種禪定中，能夠駕馭、練習、變得柔軟、良好、快速、柔和，並能攝取快樂和遠離。如果他的心在各種禪定中，能夠駕馭、練習、變得柔軟、良好、快速、柔和，並能攝取快樂和遠離之後，就應當以『內空』的成就來修行。當他以『內空』的成就來修行時，他的心就不會移動，會趨向平靜，能夠清澈澄明，並且理解『內空』。阿難！如果比丘在觀察時，知道自己以『內空』的成就來修行，心不移動，趨向平靜，能夠清澈澄明，並且理解『內空』，這就是所謂的正知。』 『阿難！比丘應當以『外空』的成就來修行。當他以『外空』的成就來修行時，他的心就不會移動，會趨向平靜，能夠清澈澄明，並且理解『外空』。阿難！如果比丘在觀察時，知道自己以『外空』的成就來修行，心不移動，趨向平靜，能夠清澈澄明，並且理解『外空』，這就是所謂的正知。阿難！比丘應當以『內外空』的成就來修行。當他以『內外空』的成就來修行時，他的心就不會移動，會趨向平靜，能夠清澈澄明，並且理解『內外空』。阿難！如果比丘在觀察時，知道自己以『內外空』的成就來修行，心不移動，趨向平靜，能夠清澈澄明，並且理解『內外空』，這就是所謂的正知。阿難！應當以『不移動』的成就來修行。當他以『不移動』的成就來修行時，他的心就不會移動，會趨向平靜，能夠清澈澄明，並且理解『不移動』。阿難！如果比丘在觀察時，知道自己以『不移動』的成就來修行，心不移動，趨向平靜，能夠清澈澄明，並且理解『不移動』，這就是所謂的正知。』

English version: He is aware that while the thought is not moving, his mind is moving, not inclining towards calmness, unable to be clear and serene, and not abiding in and understanding this non-movement. 'Ananda! If a bhikkhu, while observing, knows that the thought is not moving, but his mind is moving, not inclining towards calmness, unable to be clear and serene, and not abiding in and understanding this non-movement, then that bhikkhu's mind, in various samadhis, can be controlled, practiced, softened, made good, quick, gentle, and can grasp joy and detachment. If his mind, in various samadhis, can be controlled, practiced, softened, made good, quick, gentle, and can grasp joy and detachment, then he should practice with the achievement of 'inner emptiness'. When he practices with the achievement of 'inner emptiness', his mind will not move, will incline towards calmness, will be able to be clear and serene, and will understand 'inner emptiness'. Ananda! If a bhikkhu, while observing, knows that he is practicing with the achievement of 'inner emptiness', his mind is not moving, inclining towards calmness, able to be clear and serene, and understanding 'inner emptiness', this is called right knowledge.' 'Ananda! A bhikkhu should practice with the achievement of 'outer emptiness'. When he practices with the achievement of 'outer emptiness', his mind will not move, will incline towards calmness, will be able to be clear and serene, and will understand 'outer emptiness'. Ananda! If a bhikkhu, while observing, knows that he is practicing with the achievement of 'outer emptiness', his mind is not moving, inclining towards calmness, able to be clear and serene, and understanding 'outer emptiness', this is called right knowledge. Ananda! A bhikkhu should practice with the achievement of 'inner and outer emptiness'. When he practices with the achievement of 'inner and outer emptiness', his mind will not move, will incline towards calmness, will be able to be clear and serene, and will understand 'inner and outer emptiness'. Ananda! If a bhikkhu, while observing, knows that he is practicing with the achievement of 'inner and outer emptiness', his mind is not moving, inclining towards calmness, able to be clear and serene, and understanding 'inner and outer emptiness', this is called right knowledge. Ananda! One should practice with the achievement of 'non-movement'. When he practices with the achievement of 'non-movement', his mind will not move, will incline towards calmness, will be able to be clear and serene, and will understand 'non-movement'. Ananda! If a bhikkhu, while observing, knows that he is practicing with the achievement of 'non-movement', his mind is not moving, inclining towards calmness, able to be clear and serene, and understanding 'non-movement', this is called right knowledge.'

「阿難！彼比丘行此住處心，若欲經行者，彼比丘從禪室出，在室影中露地經行，諸根在內，心不向外，後作前想，如是經行已，心中不生貪伺、憂戚、惡不善法，是謂正知。阿難！彼比丘行此住處心，若欲坐定者，彼比丘從離經行，至經行頭，敷尼師檀，結跏趺坐，如是坐定已，心中不生貪伺、憂戚、惡不善法，是謂正知。阿難！彼比丘行此住處心，若欲有所念者，彼比丘若此三惡不善之念：慾念、恚念、害念，莫念此三惡不善之念。若此三善念：無慾念、無恚念、無害念，當念此三善念。如是念已，心中不生貪伺、憂戚、惡不善法，是謂正知。

「阿難！彼比丘行此住處心，若欲有所說者，彼比丘若此論非聖論，無義相應，謂論王論、賊論、斗諍論、飲食論、衣被論、婦人論、童女論、淫女論、世間論、邪道論、海中論，不論如是種種畜生論。若論聖論與義相應，令心柔和，無諸陰蓋，謂論施論、戒論、定論、慧論、解脫論、解脫知見論、漸損論、不會論、少欲論、知足論、無慾論、斷論、滅論、燕坐論、緣起論，如是沙門所論。如是論已，心中不生貪伺、憂戚、惡不善法，是謂正知

『阿難！那位比丘以這種方式安住於心，如果想要經行，那位比丘就從禪室出來，在禪室的陰影下或露天的地方經行，諸根收攝於內，心不向外馳散，後腳跟隨著前腳，像這樣經行之後，心中不生起貪慾、嗔恚、憂愁、以及其他不善的法，這叫做正知。阿難！那位比丘以這種方式安住於心，如果想要坐禪，那位比丘就離開經行的地方，走到經行道的盡頭，鋪好坐具，結跏趺坐，像這樣坐禪之後，心中不生起貪慾、嗔恚、憂愁、以及其他不善的法，這叫做正知。阿難！那位比丘以這種方式安住於心，如果想要有所思念，那位比丘對於這三種不善的念頭：慾念、嗔念、害念，不要去思念這三種不善的念頭。對於這三種善念：無慾念、無嗔念、無害念，應當思念這三種善念。像這樣思念之後，心中不生起貪慾、嗔恚、憂愁、以及其他不善的法，這叫做正知。 『阿難！那位比丘以這種方式安住於心，如果想要有所言說，那位比丘對於那些不符合聖道的言論，沒有意義的言論，例如關於國王的言論、關於盜賊的言論、關於爭鬥的言論、關於飲食的言論、關於衣服的言論、關於婦女的言論、關於少女的言論、關於**的言論、關於世俗的言論、關於邪道的言論、關於海上的言論，不要談論這些種種畜生般的言論。如果談論符合聖道的言論，與意義相應的言論，使心柔和，沒有各種煩惱的覆蓋，例如關於佈施的言論、關於持戒的言論、關於禪定的言論、關於智慧的言論、關於解脫的言論、關於解脫知見的言論、關於逐漸減少煩惱的言論、關於不執著的言論、關於少欲的言論、關於知足的言論、關於無慾的言論、關於斷除煩惱的言論、關於滅盡煩惱的言論、關於獨處的言論、關於緣起法的言論，這些是沙門所應談論的。像這樣談論之後，心中不生起貪慾、嗔恚、憂愁、以及其他不善的法，這叫做正知。

'Ananda! When a bhikkhu dwells with his mind in this way, if he wishes to walk, that bhikkhu comes out of his meditation chamber and walks in the shade of the chamber or in the open air, with his senses turned inward, his mind not directed outward, his hind foot following his forefoot. Having walked in this way, there do not arise in his mind greed, hatred, sorrow, or other unwholesome states. This is called right knowing. Ananda! When a bhikkhu dwells with his mind in this way, if he wishes to sit down, that bhikkhu leaves the walking path, goes to the end of the path, spreads out his sitting cloth, and sits down cross-legged. Having sat down in this way, there do not arise in his mind greed, hatred, sorrow, or other unwholesome states. This is called right knowing. Ananda! When a bhikkhu dwells with his mind in this way, if he wishes to think about something, that bhikkhu, regarding these three unwholesome thoughts: the thought of desire, the thought of hatred, the thought of harm, should not think about these three unwholesome thoughts. Regarding these three wholesome thoughts: the thought of non-desire, the thought of non-hatred, the thought of non-harm, he should think about these three wholesome thoughts. Having thought in this way, there do not arise in his mind greed, hatred, sorrow, or other unwholesome states. This is called right knowing. 'Ananda! When a bhikkhu dwells with his mind in this way, if he wishes to speak about something, that bhikkhu, regarding those discourses that are not holy discourses, that are not connected with meaning, such as discourses about kings, discourses about thieves, discourses about disputes, discourses about food, discourses about clothing, discourses about women, discourses about girls, discourses about ** , discourses about the world, discourses about wrong paths, discourses about the sea, should not speak about such various animalistic discourses. If he speaks about holy discourses that are connected with meaning, that make the mind gentle, without any hindrances, such as discourses about giving, discourses about morality, discourses about concentration, discourses about wisdom, discourses about liberation, discourses about the knowledge and vision of liberation, discourses about gradual reduction of defilements, discourses about non-attachment, discourses about few desires, discourses about contentment, discourses about non-desire, discourses about cutting off defilements, discourses about the cessation of defilements, discourses about seclusion, discourses about dependent origination, these are the discourses that a samana should speak about. Having spoken in this way, there do not arise in his mind greed, hatred, sorrow, or other unwholesome states. This is called right knowing.'

「複次，阿難！有五欲功德，可樂、意所念，愛色慾相應，眼知色，耳知聲，鼻知香，舌知味，身知觸。若比丘心至到，觀此五欲功德，隨其欲功德，若心中行者。所以者何？無前無後，此五欲功德，隨其欲功德，心中行者。阿難！若比丘觀時，則知此五欲功德，隨其欲功德，心中行者。彼比丘彼彼欲功德，觀無常、觀衰耗、觀無慾、觀斷、觀滅、觀斷舍離，若此五欲功德有欲有染者，彼即滅也。阿難！若如是比丘觀時，則知者此五欲功德有欲有染，彼已斷也，是謂正知。

「複次，阿難！有五盛陰，色盛陰，覺、想、行、識盛陰，謂比丘如是觀興衰，是色、是色習、是色滅，是覺、想、行、識，是識、是識習、是識滅。若此五盛陰有我慢者，彼即滅也。阿難！若有比丘如是觀時，則知五陰中我慢已滅，是謂正知。阿難！是法一向可、一向樂、一向意念，無漏無受，魔所不及，惡所不及，諸惡不善法、穢污、當來有本、煩熱苦報生老病死因亦所不及，謂成就此不放逸也。所以者何？因不放逸，諸如來、無所著、等正覺得覺，因不放逸根，生諸無量善法。若有隨道品，阿難！是故汝當如是學。我亦成就於不放逸，當學如是

『再者，阿難！有五種欲樂的功德，令人喜愛、心中所想念，與愛慾相應，眼睛感知顏色，耳朵感知聲音，鼻子感知氣味，舌頭感知味道，身體感知觸感。如果比丘內心執著，觀察這五種欲樂的功德，隨著他對欲樂的執著，如果心中有所行動。這是為什麼呢？因為沒有前因後果，這五種欲樂的功德，隨著他對欲樂的執著，心中有所行動。阿難！如果比丘觀察時，就明白這五種欲樂的功德，隨著他對欲樂的執著，心中有所行動。那位比丘對這些欲樂的功德，觀察其無常、衰敗、無慾、斷滅、舍離，如果對這五種欲樂的功德有慾望和執著，那麼這些慾望和執著就會滅盡。阿難！如果比丘這樣觀察時，就明白這五種欲樂的功德有慾望和執著，這些慾望和執著已經斷滅，這就是所謂的正知。 『再者，阿難！有五種盛陰，即色盛陰、覺盛陰、想盛陰、行盛陰、識盛陰。比丘應當這樣觀察它們的興起和衰落，即色是這樣，色的習性是這樣，色的滅亡是這樣；覺、想、行、識也是這樣，識是這樣，識的習性是這樣，識的滅亡是這樣。如果對這五種盛陰有我慢，那麼我慢就會滅盡。阿難！如果比丘這樣觀察時，就明白五陰中的我慢已經滅盡，這就是所謂的正知。阿難！這種法是一貫可行的、一貫令人喜悅的、一貫令人意念的，沒有煩惱、沒有感受，魔王無法觸及，惡行無法觸及，各種惡不善法、污穢、未來有根本、煩熱苦報、生老病死的因也無法觸及，這就是成就這種不放逸。這是為什麼呢？因為不放逸，諸如來、無所執著、等正覺才能覺悟，因為不放逸的根本，才能產生各種無量的善法。如果遵循道品，阿難！所以你應當這樣學習。我也成就於不放逸，應當這樣學習。』

'Furthermore, Ananda! There are five desirable qualities of sensual pleasure, which are delightful, cherished in the mind, and associated with craving. The eye perceives forms, the ear perceives sounds, the nose perceives smells, the tongue perceives tastes, and the body perceives tactile sensations. If a bhikkhu's mind is attached, observing these five desirable qualities of sensual pleasure, according to his attachment to these qualities, if there is action in the mind. Why is this so? Because there is no before or after, these five desirable qualities of sensual pleasure, according to his attachment to these qualities, there is action in the mind. Ananda! If a bhikkhu observes, then he understands that these five desirable qualities of sensual pleasure, according to his attachment to these qualities, there is action in the mind. That bhikkhu, regarding these desirable qualities of sensual pleasure, observes their impermanence, decay, lack of desire, cessation, relinquishment, and detachment. If there is desire and attachment to these five desirable qualities of sensual pleasure, then these desires and attachments will be extinguished. Ananda! If a bhikkhu observes in this way, then he understands that these five desirable qualities of sensual pleasure have desire and attachment, and these desires and attachments have been extinguished, this is called right knowledge. 'Furthermore, Ananda! There are five aggregates of clinging, namely the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. A bhikkhu should observe their arising and passing away in this way: this is form, this is the arising of form, this is the cessation of form; feeling, perception, mental formations, and consciousness are also like this, this is consciousness, this is the arising of consciousness, this is the cessation of consciousness. If there is conceit regarding these five aggregates of clinging, then that conceit will be extinguished. Ananda! If a bhikkhu observes in this way, then he understands that the conceit in the five aggregates has been extinguished, this is called right knowledge. Ananda! This Dharma is consistently practicable, consistently delightful, consistently cherished in the mind, without defilements, without sensations, beyond the reach of Mara, beyond the reach of evil, beyond the reach of all evil and unwholesome states, defilements, the root of future existence, the cause of tormenting suffering, and the cause of birth, old age, sickness, and death. This is the accomplishment of non-negligence. Why is this so? Because of non-negligence, the Tathagatas, the unattached ones, the fully enlightened ones, attain enlightenment, and because of the root of non-negligence, all immeasurable wholesome states arise. If one follows the path factors, Ananda! Therefore, you should learn in this way. I also have accomplished non-negligence, and you should learn in this way.'

。阿難！以何義故，信弟子隨世尊行奉事至命盡耶？」

佛便告曰：「阿難！諦聽，善思念之，我當爲汝具分別說。」尊者阿難受教而聽。

佛言：「阿難！不其正經、歌詠、記說故，信弟子隨世尊行奉事至命盡也。但，阿難！或彼長夜數聞此法，誦習至千，意所惟觀，明見深達，若此論聖論與義相應，令心柔和，無諸陰蓋，謂論施論、戒論、定論、慧論、解脫論、解脫知見論、漸損論、不會論、少欲論、知足論、無慾論、斷論、滅論、燕坐論、緣起論。如是沙門所論，得、易不難得，因此義故，信弟子隨世尊行奉事至命盡也。阿難！如是為煩師，為煩弟子，為煩梵行。

「阿難！云何為煩師？若師出世，有策慮思惟，往策慮地，有思惟觀雜，凡人有辯才，彼住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐，或住彼處，學遠離精勤，得增上心，現法樂居。彼學遠離，精勤安隱，快樂遊行已，隨弟子還梵志、居士、村邑、國人。彼隨弟子還梵志、居士、村邑、國人已，便功高還家

現代漢語譯本：阿難！是基於什麼原因，信徒們會跟隨世尊修行，奉事直到生命終結呢？ 尊者阿難對世尊說：『世尊是佛法的根本，世尊是佛法的主宰，佛法來源於世尊，希望世尊能為我們解說，我聽聞后，就能廣泛地瞭解其中的含義。』 佛陀便告訴阿難：『阿難！仔細聽，好好思考，我將為你們詳細地分別解說。』尊者阿難接受教誨，認真聽講。 佛陀說：『阿難！不是因為那些正經、歌詠、記說，信徒們才跟隨世尊修行，奉事直到生命終結。而是，阿難！他們長久以來多次聽聞這些佛法，誦讀研習上千遍，用心思考觀察，明瞭通達其中的深意，如果這些聖論與義理相符，能使內心柔和，沒有各種煩惱的遮蓋，也就是關於佈施的論述、持戒的論述、禪定的論述、智慧的論述、解脫的論述、解脫知見的論述、逐漸減少煩惱的論述、不執著的論述、少欲的論述、知足的論述、無慾的論述、斷除煩惱的論述、滅盡煩惱的論述、靜坐的論述、緣起的論述。像這樣沙門所論述的，容易理解，不難獲得，因此，信徒們才會跟隨世尊修行，奉事直到生命終結。阿難！這樣就成爲了煩惱的導師，煩惱的弟子，煩惱的梵行。』 『阿難！什麼是煩惱的導師呢？如果導師出世，有謀劃思考，前往謀劃之地，有思考觀察的雜念，凡人有辯才，他住在無事的地方，山林樹下，或者住在高高的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人民，順應靜坐，或者住在那裡，學習遠離塵世的精進，獲得增上的心，體驗當下的快樂。他學習遠離塵世，精進安穩，快樂之後，就帶著弟子回到婆羅門、居士、村莊、國家。他帶著弟子回到婆羅門、居士、村莊、國家之後，就功成名就地回到家中。

English version: 'Ananda! For what reason do the faithful disciples follow the World Honored One in practice, serving until the end of their lives?' Venerable Ananda said to the World Honored One, 'The World Honored One is the root of the Dharma, the World Honored One is the master of the Dharma, the Dharma comes from the World Honored One. May the World Honored One explain it, so that I, having heard it, may broadly understand its meaning.' The Buddha then said, 'Ananda! Listen carefully, think well, and I will explain it to you in detail.' Venerable Ananda received the teaching and listened attentively. The Buddha said, 'Ananda! It is not because of the canonical texts, songs, or narratives that the faithful disciples follow the World Honored One in practice, serving until the end of their lives. But, Ananda! It is because they have heard these teachings many times over a long period, recited and studied them thousands of times, contemplated and observed them with their minds, clearly understanding their profound meaning. If these sacred teachings are in accordance with the principles, they can soften the heart, free it from all defilements, that is, the teachings on giving, the teachings on precepts, the teachings on meditation, the teachings on wisdom, the teachings on liberation, the teachings on the knowledge and vision of liberation, the teachings on gradual reduction of defilements, the teachings on non-attachment, the teachings on few desires, the teachings on contentment, the teachings on no desires, the teachings on cutting off defilements, the teachings on the extinction of defilements, the teachings on solitary sitting, the teachings on dependent origination. Such teachings of the Shramanas are easy to understand and not difficult to obtain. Therefore, the faithful disciples follow the World Honored One in practice, serving until the end of their lives. Ananda! This is how one becomes a teacher of afflictions, a disciple of afflictions, and a practice of afflictions.' 'Ananda! What is a teacher of afflictions? If a teacher appears in the world, having plans and thoughts, going to places of planning, having mixed thoughts and observations, an ordinary person with eloquence, he dwells in a place of no activity, under trees in the mountains and forests, or on high rocks, silent and without sound, far away, without evil, without people, in accordance with solitary sitting, or dwells there, learning to be diligent in detachment, gaining an enhanced mind, experiencing the joy of the present Dharma. Having learned detachment, being diligent and peaceful, and having experienced joy, he then returns with his disciples to Brahmins, householders, villages, and countries. After returning with his disciples to Brahmins, householders, villages, and countries, he then returns home with great achievements.'

。如是為煩師，是亦為惡不善法、穢污，當來有本，煩熱苦報、生老病死因所煩，是謂煩師。

「阿難！云何為煩弟子？彼師弟子學彼遠離，彼住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，或住彼處，學遠離精勤，得增上心，現法樂居，彼學遠離，精勤安隱，快樂遊行已，隨弟子還梵志、居士、村邑、國人。彼隨弟子還梵志、居士、村邑、國人已，便功高還家。如是為煩弟子，是亦為惡不善法，穢污，當來有本，煩熱苦報、生老病死因所煩，是謂煩弟子。

「阿難！云何為煩梵行？若如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。阿難！如來以何義故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐耶？」

佛便告曰：「阿難！諦聽，善思念之，我當爲汝具分別說。」尊者阿難受教而聽

現代漢語譯本：如果這樣是煩擾老師，這也是不好的、不善的、污穢的，將來會有根本，煩熱痛苦的報應，被生老病死的因所困擾，這叫做煩擾老師。 現代漢語譯本：『阿難，什麼叫做煩擾弟子呢？』 他的老師的弟子學習遠離，他住在無事的地方，山林樹下，或者住在高高的巖石上，寂靜沒有聲音，遠離喧囂，沒有邪惡，沒有人民，順應禪坐。或者住在那裡，學習遠離，精進努力，得到更高的心境，體驗到當下的快樂。他學習遠離，精進安穩，快樂之後，就跟隨弟子回到婆羅門、居士、村莊、國人那裡。他跟隨弟子回到婆羅門、居士、村莊、國人那裡之後，就功成名就地回家了。這樣是煩擾弟子，這也是不好的、不善的、污穢的，將來會有根本，煩熱痛苦的報應，被生老病死的因所困擾，這叫做煩擾弟子。 現代漢語譯本：『阿難，什麼叫做煩擾梵行呢？』 如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，他住在無事的地方，山林樹下，或者住在高高的巖石上，寂靜沒有聲音，遠離喧囂，沒有邪惡，沒有人民，順應禪坐。阿難，如來因為什麼緣故，住在無事的地方，山林樹下，或者住在高高的巖石上，寂靜沒有聲音，遠離喧囂，沒有邪惡，沒有人民，順應禪坐呢？』 現代漢語譯本：尊者阿難對世尊說：『世尊是法的根本，世尊是法的主人，法由世尊而來，唯愿您解說，我聽了之後，就能廣泛瞭解其中的意義。』 現代漢語譯本：佛陀就告訴他說：『阿難，仔細聽，好好思考，我將為你詳細分別解說。』 尊者阿難接受教誨，專心聽講。

English version: 'If this is to trouble the teacher, it is also evil, unwholesome, and defiled. In the future, there will be a root, the retribution of vexing heat and suffering, troubled by the causes of birth, old age, sickness, and death. This is called troubling the teacher.' English version: 'Ananda, what is called troubling the disciple? The disciple of his teacher learns to be detached. He dwells in a place of no affairs, under the trees in the forest, or on a high cliff, quiet and without sound, detached, without evil, without people, in accordance with meditation. Or he dwells there, learning detachment, diligently striving, attaining a higher state of mind, experiencing the joy of the present moment. Having learned detachment, diligently and peacefully, and having been happy, he then follows his disciples back to the Brahmins, householders, villages, and people of the country. After following his disciples back to the Brahmins, householders, villages, and people of the country, he returns home with great achievements. This is called troubling the disciple. It is also evil, unwholesome, and defiled. In the future, there will be a root, the retribution of vexing heat and suffering, troubled by the causes of birth, old age, sickness, and death. This is called troubling the disciple.' English version: 'Ananda, what is called troubling the Brahmacarya? If the Tathagata appears in the world, without attachment, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, Blessed One, he dwells in a place of no affairs, under the trees in the forest, or on a high cliff, quiet and without sound, detached, without evil, without people, in accordance with meditation. Ananda, for what reason does the Tathagata dwell in a place of no affairs, under the trees in the forest, or on a high cliff, quiet and without sound, detached, without evil, without people, in accordance with meditation?' English version: Venerable Ananda said to the Blessed One, 'The Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, the Dharma comes from the Blessed One. May you please explain it, so that I, having heard it, may widely understand its meaning.' English version: The Buddha then said, 'Ananda, listen carefully, think well, and I will explain it to you in detail.' Venerable Ananda received the teaching and listened attentively.

佛言：「阿難！如來非為未得欲得、未獲欲獲、未證欲證故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。阿難！如來但以二義故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，一者為自現法樂居故，二者慈愍後生人故。或有後生人效如來住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。阿難！如來以此義故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，或住彼處，學遠離精勤，得增上心，現法樂居。彼學遠離，精勤安隱，快樂遊行已，隨梵行還比丘、比丘尼、優婆塞、優婆私。彼隨梵行還比丘、比丘尼、優婆塞、優婆私已，便不功高而不還家。阿難！若彼不移動心解脫作證，我不說彼有障礙也。若彼得四增上心現法樂居，本為精勤，無放逸遊行故，此或可有失以弟子多集會故。

「複次，阿難！彼師弟子效住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。或住彼處，學遠離精勤，得增上心，現法樂居，彼學遠離，精勤安隱，快樂遊行已，隨梵行還比丘、比丘尼、優婆塞、優婆私。彼隨梵行還比丘、比丘尼、優婆塞、優婆私已，便功高還家

現代漢語譯本：佛陀對阿難說：『阿難，如來並非因為尚未得到想要得到的、尚未獲得想要獲得的、尚未證悟想要證悟的，才住在清靜無事處的山林樹下，或居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應著禪坐。阿難，如來只是因為兩個原因，才住在清靜無事處的山林樹下，或居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應著禪坐：一是為自己體驗當下的法樂而安住，二是慈悲憐憫後世的人。或許有後世的人效仿如來住在清靜無事處的山林樹下，或居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應著禪坐。阿難，如來因為這個原因，才住在清靜無事處的山林樹下，或居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應著禪坐，或者住在那裡，學習遠離塵囂的精勤，獲得增上的心境，體驗當下的法樂而安住。他們學習遠離塵囂，精勤安穩，快樂之後，便隨著梵行回到比丘、比丘尼、優婆塞、優婆夷的群體中。他們隨著梵行回到比丘、比丘尼、優婆塞、優婆夷的群體中之後，便不會因為功高而還俗。阿難，如果他們不移動心解脫的證悟，我不說他們有障礙。如果他們獲得四種增上心，體驗當下的法樂而安住，本來是爲了精勤，不放逸的緣故，這或許會因為弟子眾多而有所缺失。』 『再者，阿難，那些師父的弟子效仿住在清靜無事處的山林樹下，或居住在高聳的巖石上，寂靜無聲，遠離喧囂，沒有邪惡，沒有人群，順應著禪坐。或者住在那裡，學習遠離塵囂的精勤，獲得增上的心境，體驗當下的法樂而安住，他們學習遠離塵囂，精勤安穩，快樂之後，便隨著梵行回到比丘、比丘尼、優婆塞、優婆夷的群體中。他們隨著梵行回到比丘、比丘尼、優婆塞、優婆夷的群體中之後，便因為功高而還俗。』

English version: The Buddha said to Ananda, 'Ananda, it is not because the Tathagata has not attained what he desires to attain, has not obtained what he desires to obtain, or has not realized what he desires to realize, that he dwells in secluded places, in forests at the foot of trees, or on high cliffs, in silence, far from noise, without evil, without people, and in accordance with meditation. Ananda, the Tathagata dwells in secluded places, in forests at the foot of trees, or on high cliffs, in silence, far from noise, without evil, without people, and in accordance with meditation, for two reasons only: one is to abide in the joy of the present Dharma for himself, and the other is out of compassion for future generations. Perhaps there will be people in future generations who will imitate the Tathagata by dwelling in secluded places, in forests at the foot of trees, or on high cliffs, in silence, far from noise, without evil, without people, and in accordance with meditation. Ananda, it is for this reason that the Tathagata dwells in secluded places, in forests at the foot of trees, or on high cliffs, in silence, far from noise, without evil, without people, and in accordance with meditation, or dwells there, learning the diligence of detachment, attaining an enhanced state of mind, and abiding in the joy of the present Dharma. Having learned detachment, diligently and peacefully, and having experienced joy, they then return to the community of monks, nuns, laymen, and laywomen, following the Brahmacarya. After returning to the community of monks, nuns, laymen, and laywomen, following the Brahmacarya, they will not return to lay life because of their high achievements. Ananda, if they do not move from the realization of liberation of mind, I do not say that they have obstacles. If they attain the four enhanced states of mind and abide in the joy of the present Dharma, originally for the sake of diligence and non-negligence, this may be lost because of the large number of disciples.' 'Furthermore, Ananda, those disciples of the teacher imitate dwelling in secluded places, in forests at the foot of trees, or on high cliffs, in silence, far from noise, without evil, without people, and in accordance with meditation. Or they dwell there, learning the diligence of detachment, attaining an enhanced state of mind, and abiding in the joy of the present Dharma. Having learned detachment, diligently and peacefully, and having experienced joy, they then return to the community of monks, nuns, laymen, and laywomen, following the Brahmacarya. After returning to the community of monks, nuns, laymen, and laywomen, following the Brahmacarya, they then return to lay life because of their high achievements.'

。如是為煩梵行，是亦為惡不善法、穢污，當來有本，煩熱苦報、生老病死因所煩，是謂煩梵行。阿難！于煩師、煩弟子，此煩梵行最為不可、不樂、不愛，最意不念。阿難！是故汝等於我行慈事，莫行怨事。

「阿難！云何弟子于師行怨事，不行慈事？若尊師為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。若彼弟子而不恭敬，亦不順行，不立於智，其心不趣向法次法，不受正法，違犯師教，不能得定者，如是弟子于師行怨事，不行慈事。

「阿難！云何弟子于師行慈事，不行怨事？若尊師為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。若彼弟子恭敬順行而立於智，其心歸趣向法次法，受持正法，不違師教，能得定者，如是弟子于師行慈事，不行怨事。阿難！是故汝等於我行慈事，莫行怨事。所以者何？我不如是說，如陶師作瓦。阿難！我說嚴急至苦，若有真實者，必能往也。」

現代漢語譯本：如果這是爲了使修行變得煩惱，這也是邪惡的、不好的行為，是污穢的，將來會有根源，帶來煩躁、痛苦的報應，是生老病死的根源，這被稱為煩惱的修行。阿難！對於使老師煩惱、使弟子煩惱的行為，這種煩惱的修行是最不可取的、不喜歡的、不愛的，最不應該想的。阿難！因此，你們應該對我做慈愛的事情，不要做怨恨的事情。 阿難！什麼樣的弟子對老師做怨恨的事情，不做慈愛的事情呢？如果老師爲了弟子說法，憐憫關懷，尋求真理和利益，尋求安穩快樂，發出慈悲心，這是爲了利益，是爲了快樂，是爲了利益和快樂。如果那個弟子不恭敬，也不順從，不建立智慧，他的心不趨向于正法，不接受正法，違背老師的教導，不能得到禪定，這樣的弟子就是對老師做怨恨的事情，不做慈愛的事情。 阿難！什麼樣的弟子對老師做慈愛的事情，不做怨恨的事情呢？如果老師爲了弟子說法，憐憫關懷，尋求真理和利益，尋求安穩快樂，發出慈悲心，這是爲了利益，是爲了快樂，是爲了利益和快樂。如果那個弟子恭敬順從，建立智慧，他的心趨向于正法，接受正法，不違背老師的教導，能夠得到禪定，這樣的弟子就是對老師做慈愛的事情，不做怨恨的事情。阿難！因此，你們應該對我做慈愛的事情，不要做怨恨的事情。為什麼呢？我不是像陶工做瓦一樣說話。阿難！我說的是嚴格到痛苦的，如果有人是真實的，必定能夠到達目標。 佛陀這樣說。尊者阿難和眾比丘，聽了佛陀所說，歡喜地奉行。

English version: If this is to make the practice vexatious, it is also evil, unwholesome, and defiled. It will have roots in the future, bringing vexation, painful retribution, and is the cause of birth, old age, sickness, and death. This is called vexatious practice. Ananda! For actions that vex the teacher and vex the disciples, this vexatious practice is the most undesirable, disliked, unloved, and should not be thought of. Ananda! Therefore, you should do loving things for me, not hateful things. Ananda! What kind of disciple does hateful things to the teacher and does not do loving things? If the teacher teaches the Dharma for the disciple, with compassion and care, seeking truth and benefit, seeking peace and happiness, and generating a compassionate heart, this is for benefit, for happiness, for benefit and happiness. If that disciple is not respectful, does not follow, does not establish wisdom, his heart does not incline towards the Dharma, does not accept the Dharma, violates the teacher's teachings, and cannot attain samadhi, such a disciple is doing hateful things to the teacher and not doing loving things. Ananda! What kind of disciple does loving things to the teacher and does not do hateful things? If the teacher teaches the Dharma for the disciple, with compassion and care, seeking truth and benefit, seeking peace and happiness, and generating a compassionate heart, this is for benefit, for happiness, for benefit and happiness. If that disciple is respectful and follows, establishes wisdom, his heart inclines towards the Dharma, accepts the Dharma, does not violate the teacher's teachings, and can attain samadhi, such a disciple is doing loving things to the teacher and not doing hateful things. Ananda! Therefore, you should do loving things for me, not hateful things. Why? I do not speak like a potter making tiles. Ananda! What I say is strict to the point of suffering, and if someone is genuine, they will surely reach the goal.

大空第五竟(三千六百七十八字)

中阿含經卷第四十九(萬一千五百八十字)

中阿含雙品第一竟(萬一千五百八十字)(第五后誦)

中阿含經卷第五十

大品第二(有十經)(第五后誦)

加樓烏陀夷　　牟梨破群那 跋陀、阿濕貝　　周那、優婆離 調御、癡慧地　　阿梨吒、𠻬帝

（一九二）中阿含大品加樓烏陀夷經第一

一時，佛游鴦伽國中，與大比丘眾俱，往至阿和那住揵若精舍。

爾時，世尊過夜平旦，著衣持缽，入阿和那而行乞食，食訖中后，收舉衣缽，澡洗手足，以尼師檀著于肩上，往至一林，欲晝經行。尊者烏陀夷亦過夜平旦，著衣持缽，入阿和那而行乞食，食訖中后，收舉衣缽，澡洗手足，以尼師檀著于肩上，隨侍佛后，而作是念：「若世尊今晝行者，我亦至彼晝行。」

於是，世尊入于林中，至一樹下，敷尼師檀，結跏趺坐。尊者烏陀夷亦入彼林，去佛不遠，至一樹下，敷尼師檀，結跏趺坐。爾時，尊者烏陀夷獨在靖處燕坐思惟，心作是念：「世尊為我等多所饒益，善逝為我等多所安隱

《大空第五竟》（三千六百七十八字） 《中阿含經》卷第四十九（萬一千五百八十字） 《中阿含雙品第一竟》（萬一千五百八十字）（第五后誦） 《中阿含經》卷第五十 《大品第二》（有十經）（第五后誦） （一九二）《中阿含大品加樓烏陀夷經第一》 一時，佛在鴦伽國游化，與眾多比丘一同，前往阿和那的揵若精舍居住。 當時，世尊過夜天亮后，穿好衣服，拿著缽，進入阿和那城乞食。吃完飯後，收好衣缽，洗手洗腳，把尼師檀搭在肩上，前往一片樹林，想要在那裡進行白天的經行。尊者烏陀夷也過夜天亮后，穿好衣服，拿著缽，進入阿和那城乞食。吃完飯後，收好衣缽，洗手洗腳，把尼師檀搭在肩上，跟隨在佛陀身後，心裡想著：『如果世尊今天白天經行，我也到那裡去經行。』 於是，世尊進入樹林，到一棵樹下，鋪好尼師檀，結跏趺坐。尊者烏陀夷也進入那片樹林，在離佛陀不遠的地方，到一棵樹下，鋪好尼師檀，結跏趺坐。當時，尊者烏陀夷獨自在安靜的地方靜坐思惟，心裡想著：『世尊對我們有諸多饒益，善逝對我們有諸多安穩。』

The Great Emptiness Fifth Chapter (3,678 characters) The Middle Length Discourses, Volume 49 (11,580 characters) The End of the First Chapter of the Middle Length Discourses, Double Section (11,580 characters) (Fifth Recitation) The Middle Length Discourses, Volume 50 Translated by the Tripiṭaka Master Gautama Saṅghadeva of Kipin, Eastern Jin Dynasty The Second Great Chapter (Ten Sutras) (Fifth Recitation) Kālu Udāyin, Mūliya Phagguna Bhadda, Assaji, Cunda, Upāli Tamed, Ignorant Wisdom Land, Ariṭṭha, Nandika (192) The First Sutra of the Great Chapter, Kālu Udāyin, of the Middle Length Discourses At one time, the Buddha was traveling in the country of Aṅga, together with a large assembly of monks, and went to stay at the Ghaṇḍa Grove in Āpana. Then, the Blessed One, having spent the night, got up in the morning, put on his robes, took his bowl, and entered Āpana for alms. Having finished his meal, he put away his robes and bowl, washed his hands and feet, placed his sitting cloth on his shoulder, and went to a forest, desiring to spend the day walking. Venerable Udāyin also, having spent the night, got up in the morning, put on his robes, took his bowl, and entered Āpana for alms. Having finished his meal, he put away his robes and bowl, washed his hands and feet, placed his sitting cloth on his shoulder, and followed behind the Buddha, thinking: 'If the Blessed One walks during the day, I will also go there to walk.' Then, the Blessed One entered the forest, went to the foot of a tree, spread out his sitting cloth, and sat down cross-legged. Venerable Udāyin also entered that forest, not far from the Buddha, went to the foot of a tree, spread out his sitting cloth, and sat down cross-legged. At that time, Venerable Udāyin, alone in a quiet place, sat in meditation, thinking: 'The Blessed One has greatly benefited us, the Sugata has greatly secured us.'

。世尊於我除眾苦法，增益樂法。世尊於我除無量惡不善之法，增益無量諸善妙法。」

尊者烏陀夷則于晡時從燕坐起，往詣佛所，稽首佛足，卻坐一面，世尊告曰：「烏陀夷！無有所乏，安隱快樂，氣力如常耶？」

尊者烏陀夷白曰：「唯然。世尊！我無所乏，安隱快樂，氣力如常。」

世尊復問曰：「烏陀夷！云何汝無所乏，安隱快樂，氣力如常耶？」

尊者烏陀夷答曰：「世尊！我獨在靖處燕坐思惟，心作是念：『世尊為我等多所饒益，善逝為我等多所安隱。世尊於我除眾苦法，增益樂法。世尊於我除無量惡不善之法，增益無量諸善妙法。』世尊昔時告諸比丘：『汝等斷過中食。』世尊！我等聞已，不堪不忍，不欲不樂。若有信梵志、居士往至眾園，廣施作福，我等自手受食，而世尊今教我斷是，善逝教我絕是。復作是說：『此大沙門不能消食。』然我等於世尊威神妙德敬重不堪，是故我等斷中后食。

「複次，昔時世尊告諸比丘：『汝等斷夜食。』世尊！我等聞已，不堪不忍，不欲不樂，於二食中最上、最妙、最勝、最美者，而世尊今教我斷是，善逝教我絕是，復作是說：『此大沙門不能消食

現代漢語譯本：世尊為我去除種種痛苦的方法，增添快樂的方法。世尊為我去除無量邪惡不善的方法，增添無量美好善良的方法。 尊者烏陀夷在傍晚時分從禪坐中起身，前往佛陀所在之處，向佛陀的腳行禮，然後退坐在一旁。世尊問他：『烏陀夷，你沒有什麼缺乏的吧？安穩快樂，精力如常嗎？』 尊者烏陀夷回答說：『是的，世尊！我沒有什麼缺乏的，安穩快樂，精力如常。』 世尊又問：『烏陀夷，你為什麼說自己沒有什麼缺乏，安穩快樂，精力如常呢？』 尊者烏陀夷回答說：『世尊！我獨自在安靜的地方禪坐思考，心中這樣想：『世尊為我們做了很多有益的事情，善逝為我們帶來了很多安穩。世尊為我去除種種痛苦的方法，增添快樂的方法。世尊為我去除無量邪惡不善的方法，增添無量美好善良的方法。』世尊以前告訴眾比丘：『你們要斷絕過午的食物。』世尊！我們聽了之後，不能接受，不能忍受，不情願，不快樂。如果有信仰的婆羅門、居士來到僧園，廣行佈施，我們親自接受食物，而世尊現在卻教導我們斷絕這些，善逝教導我們停止這些。還說：『這個大沙門不能消化食物。』然而我們因為對世尊的威嚴神妙的德行敬重不已，所以我們斷絕了午後的食物。 『再者，以前世尊告訴眾比丘：『你們要斷絕夜間的食物。』世尊！我們聽了之後，不能接受，不能忍受，不情願，不快樂，對於兩餐中最上等、最美好、最殊勝、最美味的食物，而世尊現在卻教導我們斷絕這些，善逝教導我們停止這些，還說：『這個大沙門不能消化食物。』

English version: The World-Honored One has removed from me the methods of all suffering, and increased the methods of happiness. The World-Honored One has removed from me immeasurable evil and unwholesome methods, and increased immeasurable good and wonderful methods. Venerable Udāyi then arose from his meditation in the late afternoon, went to where the Buddha was, bowed his head at the Buddha's feet, and sat down to one side. The World-Honored One said to him, 'Udāyi, do you lack anything? Are you peaceful and happy, and is your strength as usual?' Venerable Udāyi replied, 'Yes, World-Honored One! I lack nothing, I am peaceful and happy, and my strength is as usual.' The World-Honored One then asked, 'Udāyi, how is it that you lack nothing, are peaceful and happy, and your strength is as usual?' Venerable Udāyi replied, 'World-Honored One! I was alone in a quiet place meditating, and I thought to myself: 『The World-Honored One has done much good for us, the Well-Gone One has brought much peace to us. The World-Honored One has removed from me the methods of all suffering, and increased the methods of happiness. The World-Honored One has removed from me immeasurable evil and unwholesome methods, and increased immeasurable good and wonderful methods.』 The World-Honored One once told the monks: 『You should abstain from eating after midday.』 World-Honored One! When we heard this, we could not accept it, could not endure it, were unwilling, and were unhappy. If faithful Brahmins and householders came to the monastery, making offerings, we would receive food with our own hands, but now the World-Honored One teaches us to abstain from these, the Well-Gone One teaches us to stop these. And it was also said: 『This great ascetic cannot digest food.』 However, because of our deep respect for the World-Honored One's majestic and wonderful virtues, we abstained from eating after midday. 'Furthermore, the World-Honored One once told the monks: 『You should abstain from eating at night.』 World-Honored One! When we heard this, we could not accept it, could not endure it, were unwilling, and were unhappy. Regarding the best, most wonderful, most excellent, and most delicious of the two meals, the World-Honored One now teaches us to abstain from these, the Well-Gone One teaches us to stop these, and it was also said: 『This great ascetic cannot digest food.』

。』世尊！昔時有一居士，多持種種凈妙食飲，還歸其家，敕內人曰：『汝等受此舉著一處，我當盡共集會夜食，不為朝中。』世尊！若於諸家施設極妙最上食者，唯有夜食，我為朝中，而世尊今教我斷是，善逝教我絕是，復作是說：『此大沙門不能消食。』然我等於世尊威神妙德敬重不堪，是故我等斷于夜食。

「世尊！我復作是念：『若有比丘非時入村而行乞食，或能逢賊，作業不作業，或逢虎逢鹿，或逢虎鹿，或逢豹逢羆，或逢豹羆，或往如是處，或逢惡象、惡馬、惡牛、惡狗，或值蛇聚，或得塊擲，或得杖打，或墮溝瀆，或墮廁中，或乘臥牛，或墮深坑，或入刺中，觀見空家，入如是家，若彼入已，女人見之，或呼共行惡不凈行。』

「世尊！昔一比丘夜闇微雨，睒睒掣電，而非時行入他家乞食。彼家婦人爾時出外洗盪食器，彼時婦人于電光中遙見比丘，謂為是鬼，見已驚怖，身毛皆豎，失聲大呼，即便墮娠，而作是語：『尊是鬼！尊是鬼！』時，彼比丘語婦人曰：『妹！我非鬼，我是沙門，今來乞食

現代漢語譯本：『世尊！過去有一位居士，他帶著許多精美潔凈的食物和飲料回到家中，吩咐家裡人說：『你們把這些東西都放在一處，我打算晚上一起吃，不留到早上。』世尊！如果有人在各家準備了極其精美上等的食物，那也只是爲了晚上吃，我卻要留到早上吃，而世尊現在卻教導我斷絕夜食，善逝也教導我戒絕夜食，還說：『這個大沙門不能消化食物。』然而我們因為對世尊的威德和神妙的德行無比敬重，所以我們才斷絕夜食。 『世尊！我又這樣想：『如果有比丘在不適當的時間進入村莊乞食，可能會遇到強盜，無論他們是否作惡；或者遇到老虎、鹿，或者同時遇到老虎和鹿；或者遇到豹子、熊，或者同時遇到豹子和熊；或者去到類似的地方，或者遇到兇惡的大象、馬、牛、狗；或者遇到蛇群；或者被扔石頭；或者被棍棒打；或者掉進溝渠；或者掉進廁所；或者騎在臥著的牛身上；或者掉進深坑；或者進入荊棘叢中；看到空房子，進入這樣的房子，如果他進入后，被女人看到，可能會被叫去一起做不凈的行為。』 『世尊！過去有一位比丘在夜晚黑暗、下著小雨、閃電的時候，在不適當的時間進入別人家乞食。那家的婦人當時正在外面洗刷餐具，婦人在閃電的光亮中遠遠地看見了比丘，以為是鬼，看到后驚恐萬分，汗毛都豎了起來，失聲大叫，隨即流產，並說道：『您是鬼！您是鬼！』當時，那位比丘對婦人說：『妹子！我不是鬼，我是沙門，現在來乞食。』

English version: 『Venerable Sir! In the past, there was a householder who brought back various pure and exquisite foods and drinks to his home. He instructed his household, saying, 『You all should gather these things in one place. I intend to eat them all at night, not saving them for the morning.』 Venerable Sir! If people prepare the most exquisite and superior foods in various homes, it is only for the evening meal. I, however, would save it for the morning. Yet, the Venerable One now teaches me to abstain from eating at night. The Well-Gone One also teaches me to give up night meals, and even says, 『This great ascetic cannot digest food.』 However, out of utmost respect for the Venerable One』s majestic power and wondrous virtue, we abstain from eating at night. 『Venerable Sir! I also thought: 『If a bhikkhu enters a village at an inappropriate time to beg for alms, he might encounter thieves, whether they are committing evil deeds or not; or encounter tigers, deer, or both tigers and deer; or encounter leopards, bears, or both leopards and bears; or go to such places; or encounter vicious elephants, horses, cows, or dogs; or come across a gathering of snakes; or be pelted with stones; or be struck with sticks; or fall into a ditch; or fall into a toilet; or ride on a reclining cow; or fall into a deep pit; or enter a thorny thicket. Seeing an empty house, entering such a house, if he enters and is seen by a woman, he might be asked to engage in impure acts.』 『Venerable Sir! In the past, a bhikkhu, during a dark night with light rain and flashes of lightning, went to another』s house at an inappropriate time to beg for alms. The woman of that house was outside washing dishes at the time. In the flash of lightning, the woman saw the bhikkhu from afar and thought he was a ghost. Upon seeing him, she was terrified, her hair stood on end, and she cried out loudly, immediately having a miscarriage, and said, 『You are a ghost! You are a ghost!』 At that time, the bhikkhu said to the woman, 『Sister! I am not a ghost, I am a shramana, and I have come to beg for alms.』

。』爾時，婦人恚罵比丘至苦至惡，而作是語：『令此沙門命根早斷，令此沙門父母早死，令此沙門種族絕滅，令此沙門腹裂破壞，禿頭沙門以黑自纏，無子斷種，汝寧可持利刀自破其腹，不應非時夜行乞食，坐此沙門而墮我娠。』世尊！我憶彼已，便生歡悅。世尊！我因此歡悅遍充滿體，正念正智，生喜、止、樂、定。世尊！我因此定遍充滿體，正念正智。如是，世尊！我無所乏，安隱快樂，氣力如常。」

世尊嘆曰：「善哉！善哉！烏陀夷！汝今不爾如彼癡人。彼愚癡人，我為其說：『汝等斷此。』彼作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦如是說：『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及余比丘善護持戒者，亦復為彼生不可、不忍。』烏陀夷！彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。烏陀夷！猶如有蠅，為涕唾所縛，彼在其中或苦或死。烏陀夷！若人作是說彼蠅所縛，不堅不牢，不轉增急而可斷絕，則得解脫者，為正說耶？」

尊者烏陀夷白曰：「不也。世尊！所以者何？蠅為涕唾所縛，彼于其中或苦或死。是故，世尊！彼蠅所縛，極堅極牢，轉增轉急，不可斷絕，不得解脫

"現代漢語譯本：當時，那個婦人憤怒地謾罵比丘，言辭極其惡毒，她這樣說道：『讓這個沙門的命根早點斷絕，讓這個沙門的父母早點死去，讓這個沙門的種族滅絕，讓這個沙門的肚子裂開，這個禿頭沙門用黑布把自己纏起來，沒有子嗣斷絕後代，你寧可用利刀剖開自己的肚子，也不應該在不恰當的時間夜裡出來乞食，因為這個沙門，我才墮了胎。』世尊！我回憶起這些，心中反而感到歡喜。世尊！我因為這歡喜遍佈全身，正念正智，生起了喜悅、止息、快樂和禪定。世尊！我因為這禪定遍佈全身，正念正智。就這樣，世尊！我沒有任何缺失，安穩快樂，精力如常。」, "世尊讚歎道：『好啊！好啊！烏陀夷！你現在不像那些愚癡的人。那些愚癡的人，我告訴他們：『你們要斷除這個。』他們卻說：『這是小事，有什麼值得斷除的？而世尊現在教我斷除這個，善逝讓我斷絕這個。』他們也這樣說：『這個大沙門不能消化食物，他不應該斷除這個，他只是對我產生不滿和不能忍受，其他那些善於持戒的比丘，也因為他而對我產生不滿和不能忍受。』烏陀夷！那些愚癡的人所受的束縛極其堅固牢靠，越來越緊，無法斷絕，無法解脫。烏陀夷！就像一隻蒼蠅，被涕唾粘住，它在其中或者痛苦或者死去。烏陀夷！如果有人說那蒼蠅所受的束縛，不堅固不牢靠，不會越來越緊，可以斷絕，從而得到解脫，這說法正確嗎？』", "尊者烏陀夷回答說：『不正確。世尊！為什麼呢？蒼蠅被涕唾粘住，它在其中或者痛苦或者死去。所以，世尊！那蒼蠅所受的束縛，極其堅固牢靠，越來越緊，無法斷絕，無法解脫。』" "English version: At that time, the woman angrily cursed the bhikkhu with extremely harsh words, saying: 『May this shramana's life be cut short, may this shramana's parents die early, may this shramana's lineage be extinguished, may this shramana's belly be torn open, this bald shramana who wraps himself in black, without offspring, may you rather use a sharp knife to cut open your own belly, than go begging for food at night at an inappropriate time, because of this shramana, I have had a miscarriage.』 World-Honored One! When I recall these things, I feel joy instead. World-Honored One! Because of this joy, which pervades my whole body, with right mindfulness and right knowledge, joy, cessation, happiness, and concentration arose. World-Honored One! Because of this concentration, which pervades my whole body, with right mindfulness and right knowledge. Thus, World-Honored One! I lack nothing, I am peaceful and happy, and my strength is as usual.", "The World-Honored One praised, 『Well done! Well done! Udāyi! You are not like those foolish people now. Those foolish people, when I tell them, 『You should abandon this,』 they say, 『This is a small matter, what is there to abandon? And now the World-Honored One is teaching me to abandon this, the Sugata is making me cut this off.』 They also say, 『This great shramana cannot digest food, he should not abandon this, he is just generating discontent and intolerance towards me, and the other bhikkhus who are good at upholding the precepts, also generate discontent and intolerance towards me because of him.』 Udāyi! The bonds of those foolish people are extremely firm and secure, becoming tighter and tighter, impossible to break, impossible to be liberated. Udāyi! It is like a fly, stuck in saliva, it either suffers or dies in it. Udāyi! If someone says that the fly's bonds are not firm or secure, not becoming tighter, can be broken, and thus liberation can be attained, would that be correct?』", "Venerable Udāyi replied, 『No, World-Honored One! Why is that? The fly is stuck in saliva, it either suffers or dies in it. Therefore, World-Honored One! The fly's bonds are extremely firm and secure, becoming tighter and tighter, impossible to break, impossible to be liberated.』"

「烏陀夷！彼愚癡人，我為其說：『汝等斷此。』彼作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦如是說：『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及余比丘善護持戒者，亦復為彼生不可、不忍。』烏陀夷！彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。烏陀夷！若族姓子我為其說：『汝等斷此。』彼不作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦不如是說：『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及余比丘善護奉戒者，亦不為彼生不可、不忍。』烏陀夷！彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。烏陀夷！猶如象王，年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛，彼所堅縛，若怒力轉身，彼堅縛者，則便斷絕，還歸本所。烏陀夷！若人作是說彼大象王年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛，彼縛極堅極牢，轉增轉急，不可斷絕，不得解脫者，為正說耶？」

尊者烏陀夷白曰：「不也。世尊！所以者何？彼大象王年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛。彼所堅縛，若怒力轉身，彼堅縛者，則便斷絕，還歸本所

『烏陀夷！那些愚癡的人，我告訴他們：『你們應當斷除這個。』他們卻說：『這只是小事，何必斷除呢？』並且說：『現在世尊教我斷除這個，善逝要我戒絕這個。』他們還這樣說：『這個大沙門不能消化食物，他不肯斷除這個，他只是對我產生不滿和不容忍，其他那些善於守護戒律的比丘，也會因此對他產生不滿和不容忍。』烏陀夷！這些愚癡的人所受的束縛極其堅固牢靠，越來越緊，無法斷絕，無法解脫。烏陀夷！如果善男子我告訴他們：『你們應當斷除這個。』他們不會說：『這只是小事，何必斷除呢？』也不會說：『現在世尊教我斷除這個，善逝要我戒絕這個。』他們也不會這樣說：『這個大沙門能夠消化食物，他會斷除這個，他不會對我產生不滿和不容忍，其他那些善於守護戒律的比丘，也不會因此對他產生不滿和不容忍。』烏陀夷！這些善男子所受的束縛不堅固不牢靠，不會越來越緊，可以斷絕，從而得到解脫。烏陀夷！就像象王，到了六十歲，以其驕傲和強大的力量，牙齒、腳和身體都完好，筋骨強壯，它所受的堅固束縛，如果它憤怒地用力轉身，那些堅固的束縛就會斷裂，回到原來的狀態。烏陀夷！如果有人說，那頭象王到了六十歲，以其驕傲和強大的力量，牙齒、腳和身體都完好，筋骨強壯，它所受的束縛極其堅固牢靠，越來越緊，無法斷絕，無法解脫，這樣說是正確的嗎？』 尊者烏陀夷回答說：『不是的，世尊！為什麼呢？因為那頭象王到了六十歲，以其驕傲和強大的力量，牙齒、腳和身體都完好，筋骨強壯。它所受的堅固束縛，如果它憤怒地用力轉身，那些堅固的束縛就會斷裂，回到原來的狀態。』

『Udayi, those foolish people, when I tell them, 『You should give this up,』 they say, 『This is a small thing, why should we give it up?』 And they say, 『Now the Blessed One tells me to give this up, the Well-gone One wants me to abstain from this.』 They also say, 『This great ascetic cannot digest food, he refuses to give this up, he only feels displeasure and intolerance towards me, and other monks who are good at keeping the precepts will also feel displeasure and intolerance towards him.』 Udayi, the bonds of these foolish people are extremely strong and firm, becoming tighter and tighter, impossible to break, impossible to be liberated. Udayi, if a good son of a family, when I tell them, 『You should give this up,』 they do not say, 『This is a small thing, why should we give it up?』 Nor do they say, 『Now the Blessed One tells me to give this up, the Well-gone One wants me to abstain from this.』 They also do not say, 『This great ascetic can digest food, he will give this up, he will not feel displeasure and intolerance towards me, and other monks who are good at keeping the precepts will not feel displeasure and intolerance towards him.』 Udayi, the bonds of these good sons of families are not strong or firm, they do not become tighter and tighter, they can be broken, and thus they can be liberated. Udayi, it is like an elephant king, who reaches sixty years of age, with his pride and great strength, his teeth, feet, and body are complete, his muscles are strong, the strong bonds that bind him, if he angrily turns his body with force, those strong bonds will break, and he will return to his original state. Udayi, if someone were to say that the elephant king, who has reached sixty years of age, with his pride and great strength, his teeth, feet, and body are complete, his muscles are strong, the bonds that bind him are extremely strong and firm, becoming tighter and tighter, impossible to break, impossible to be liberated, would that be correct?』 Venerable Udayi replied, 『No, Blessed One! Why is that? Because that elephant king, who has reached sixty years of age, with his pride and great strength, his teeth, feet, and body are complete, his muscles are strong. The strong bonds that bind him, if he angrily turns his body with force, those strong bonds will break, and he will return to his original state.』

。世尊！是故彼大象王年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛。彼縛不堅不牢，不轉增急，而可斷絕，則得解脫。」

「如是，烏陀夷！彼族姓子我為其說：『汝等斷此。』彼不作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦不如是說：『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及余比丘善護持戒者，亦不為彼生不可、不忍。』烏陀夷！彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。烏陀夷！若有癡人，我為其說：『汝等斷此。』彼作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦如是說：『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及余比丘善護持戒者，亦復為彼生不可、忍。』烏陀夷！彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。

「烏陀夷！猶貧窮人無有錢財，亦無勢力。彼有一婦，其眼復瞎，丑不可愛，唯有一屋，崩壞穿漏，烏鳥所棲，弊不可居。而有一床，復破折壞，弊不可臥，正有一瓶，缺不可用。彼見比丘食訖中后，凈洗手足，敷尼師檀，坐一樹下，清涼和調，修增上心。彼見已，而作是念：『沙門為快樂，沙門如涅槃，我惡無德

現代漢語譯本：『世尊！因此，那頭大象王到了六十歲，仍然驕傲自大，擁有強大的力量，牙齒、腳和身體都完好無損，筋骨強壯有力。它所受的束縛並不堅固牢靠，不會越來越緊，而是可以被輕易掙脫，從而獲得解脫。』 『是的，烏陀夷！我這樣對那些出身高貴的子弟說：『你們應當斷除這些束縛。』他們不會說：『這只是小事，何必斷除呢？世尊現在教導我斷除這些，善逝要我徹底擺脫這些。』他們也不會這樣說：『這位大沙門不能消化食物，所以才斷除這些，他不會對我產生不滿或不容忍，其他持戒精嚴的比丘也不會因此對他產生不滿或不容忍。』烏陀夷！這些出身高貴的子弟所受的束縛並不堅固牢靠，不會越來越緊，而是可以被輕易掙脫，從而獲得解脫。烏陀夷！如果愚癡之人，我這樣對他們說：『你們應當斷除這些束縛。』他們會說：『這只是小事，何必斷除呢？世尊現在教導我斷除這些，善逝要我徹底擺脫這些。』他們也會這樣說：『這位大沙門不能消化食物，所以才不去做這些，他只會對我產生不滿或不容忍，其他持戒精嚴的比丘也會因此對他產生不滿或不容忍。』烏陀夷！這些愚癡之人所受的束縛極其堅固牢靠，越來越緊，無法斷除，無法獲得解脫。 『烏陀夷！就像一個貧窮的人，沒有錢財，也沒有勢力。他有一個妻子，眼睛瞎了，長得醜陋，令人厭惡。他只有一間房子，破敗不堪，到處漏雨，烏鴉棲息其中，根本無法居住。他還有一張床，也已經破損不堪，無法安睡。他只有一個瓶子，也已經破損不能使用。他看到比丘們吃完飯後，洗凈手腳，鋪上坐具，坐在樹下，清涼舒適，修習增上心。他看到后，就想：『沙門真是快樂啊，沙門就像涅槃一樣，我真是惡劣無德啊！』

English version: 'Venerable Sir, therefore, that great elephant king, even at the age of sixty, is still arrogant and powerful, with his tusks, feet, and body intact, and his muscles strong. The bonds that bind him are not firm or secure, they do not grow tighter, but can be easily broken, and thus he gains liberation.' 'Yes, Udayi! I say to those of noble birth: 'You should break these bonds.' They do not say: 'This is a small matter, why should we break it? The Blessed One now teaches me to break this, the Well-Gone One wants me to completely get rid of this.' Nor do they say: 'This great ascetic cannot digest food, so he breaks this, he does not generate displeasure or intolerance towards me, and other monks who uphold the precepts well do not generate displeasure or intolerance towards him either.' Udayi! The bonds that bind those of noble birth are not firm or secure, they do not grow tighter, but can be easily broken, and thus they gain liberation. Udayi! If there are foolish people, I say to them: 'You should break these bonds.' They say: 'This is a small matter, why should we break it? The Blessed One now teaches me to break this, the Well-Gone One wants me to completely get rid of this.' They also say: 'This great ascetic cannot digest food, so he does not do these things, he only generates displeasure or intolerance towards me, and other monks who uphold the precepts well also generate displeasure or intolerance towards him.' Udayi! The bonds that bind these foolish people are extremely firm and secure, they grow tighter and tighter, cannot be broken, and they cannot gain liberation.' 'Udayi! It is like a poor person who has no money or power. He has a wife who is blind, ugly, and repulsive. He only has a house that is dilapidated, leaking everywhere, with crows nesting in it, and it is impossible to live in. He also has a bed that is broken and unusable. He only has a pot that is broken and cannot be used. He sees the monks after they have eaten, washing their hands and feet, spreading out their sitting cloths, sitting under a tree, cool and comfortable, practicing the higher mind. When he sees this, he thinks: 'The ascetics are truly happy, the ascetics are like Nirvana, I am truly wicked and without virtue!'

。所以者何？我有一婦，其眼復瞎，丑不可愛，不能捨離。唯有一屋，崩壞穿漏，烏鳥所棲，弊不可居，不能捨離。而有一床，復破折壞，弊不可臥，不能捨離。正有一瓶，缺不可用，不能捨離。愛樂比丘剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』烏陀夷！若人作是說：『彼貧窮人無有錢財，亦無勢力，所縛不堅不牢，不轉增急，而可斷絕，則得解脫。』者，為正說耶？」

尊者烏陀夷白曰：「不也。世尊！所以者何？彼貧窮人無有錢財，亦無勢力，有一瞎婦，丑不可愛，不能捨離。唯有一屋，崩壞穿漏，烏鳥所棲，弊不可居，不能捨離。而有一床，復破折壞，弊不可臥，不能捨離。正有一瓶，缺不可用，不能捨離。愛樂比丘剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。世尊！是故彼貧窮人無有錢財，亦無勢力，所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。」

「如是，烏陀夷！若有癡人，我為其說：『汝等斷此。』彼作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦如是說：『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及余比丘善護持戒者，亦復為彼生不可、不忍。』烏陀夷！是故彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫

現代漢語譯本：這是為什麼呢？我有一個妻子，她的眼睛瞎了，長得又醜陋，令人厭惡，卻不能拋棄她。我只有一間房子，破敗不堪，到處漏雨，烏鴉棲息其中，破舊得不能住人，卻不能拋棄它。還有一張床，也破損折斷，破舊得不能躺臥，卻不能拋棄它。還有一個瓶子，缺口不能使用，卻不能拋棄它。而那些喜愛修行的比丘，剃除了鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，過著無家可歸的生活，學習佛道。』烏陀夷！如果有人這樣說：『那些貧窮的人沒有錢財，也沒有勢力，他們所受的束縛不堅固不牢靠，不會加劇，可以斷絕，從而得到解脫。』這種說法是正確的嗎？」 尊者烏陀夷回答說：『不是的，世尊！這是為什麼呢？那些貧窮的人沒有錢財，也沒有勢力，他們有一個瞎眼的妻子，長得醜陋，令人厭惡，卻不能拋棄她。他們只有一間房子，破敗不堪，到處漏雨，烏鴉棲息其中，破舊得不能住人，卻不能拋棄它。還有一張床，也破損折斷，破舊得不能躺臥，卻不能拋棄它。還有一個瓶子，缺口不能使用，卻不能拋棄它。而那些喜愛修行的比丘，剃除了鬚髮，穿上袈裟，以至誠的信心，捨棄家庭，過著無家可歸的生活，學習佛道。世尊！因此，那些貧窮的人沒有錢財，也沒有勢力，他們所受的束縛極其堅固牢靠，會不斷加劇，無法斷絕，不能得到解脫。』 『正是這樣，烏陀夷！如果有一個愚癡的人，我告訴他說：『你們要斷除這些。』他卻說：『這只是小事，有什麼值得斷除的呢？而世尊現在卻教我斷除這些，善逝讓我斷絕這些。』他們也會這樣說：『這位大沙門不能消化食物，他不肯斷除這些，他只是對我產生不滿和不耐煩，而其他那些善於持戒的比丘，也會因此對他產生不滿和不耐煩。』烏陀夷！因此，那些愚癡的人所受的束縛極其堅固牢靠，會不斷加劇，無法斷絕，不能得到解脫。

English version: Why is that? I have a wife, whose eyes are blind, and she is ugly and unlovable, yet I cannot abandon her. I have only a house, which is dilapidated and leaking, where crows dwell, and it is too ruined to live in, yet I cannot abandon it. And there is a bed, which is broken and damaged, too ruined to lie on, yet I cannot abandon it. There is also a bottle, which is broken and unusable, yet I cannot abandon it. While the monks who love the Dharma shave their heads and beards, wear robes, with sincere faith, leave their homes, live without a home, and study the Way.』 Udāyi! If someone were to say: 『Those poor people have no wealth, nor power, their bonds are not firm or strong, they do not increase in intensity, and can be severed, thus they can attain liberation.』 Is that a correct statement?」 Venerable Udāyi replied: 『No, Venerable Sir! Why is that? Those poor people have no wealth, nor power, they have a blind wife, who is ugly and unlovable, yet they cannot abandon her. They have only a house, which is dilapidated and leaking, where crows dwell, and it is too ruined to live in, yet they cannot abandon it. And there is a bed, which is broken and damaged, too ruined to lie on, yet they cannot abandon it. There is also a bottle, which is broken and unusable, yet they cannot abandon it. While the monks who love the Dharma shave their heads and beards, wear robes, with sincere faith, leave their homes, live without a home, and study the Way. Venerable Sir! Therefore, those poor people have no wealth, nor power, their bonds are extremely firm and strong, they increase in intensity, cannot be severed, and they cannot attain liberation.』 『That is so, Udāyi! If there is a foolish person, and I tell them: 『You should abandon these things.』 They would say: 『These are small matters, what is the need to abandon them? And now the Venerable Sir is teaching me to abandon these, the Well-Gone One is making me sever these.』 They would also say: 『This great ascetic cannot digest food, he does not abandon these things, he is only generating displeasure and impatience towards me, and the other monks who are good at upholding the precepts will also generate displeasure and impatience towards him.』 Udāyi! Therefore, the bonds of those foolish people are extremely firm and strong, they increase in intensity, cannot be severed, and they cannot attain liberation.

。烏陀夷！若族姓子我為其說：『汝等斷此。』彼不作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦不如是說：『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及余比丘善護持戒者，亦不為彼生不可、不忍。』烏陀夷！是故彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。

「烏陀夷！猶如居士、居士子，極大富樂，多有錢財，畜牧產業不可稱計，封戶、食邑、米穀豐饒，及若干種諸生活具、奴婢、象馬，其數無量。彼見比丘食訖中后，凈洗手足，敷尼師檀，坐一樹下，清涼和調，修增上心。彼見已，而作是念：『沙門為快樂，沙門如涅槃，我寧可舍極大富樂金寶、財谷、象馬，奴婢，愛樂比丘剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。』烏陀夷！若人作是說：『彼居士、居士子所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。』者，為正說耶？」

尊者烏陀夷白曰：「不也。世尊！所以者何？彼居士、居士子，彼能捨離極大富樂金寶、財谷、象馬，奴婢，愛樂比丘剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。世尊！是故彼居士、居士子所縛不堅不牢，不轉增急，而可斷絕，則得解脫

現代漢語譯本：烏陀夷！如果一個家族子弟，我告訴他們：『你們要斷除這些。』他們不會這樣說：『這是小事，何必斷除呢？』而是會說：『世尊現在教導我斷除這些，善逝命令我戒絕這些。』也不會這樣說：『這個大沙門不能消化食物，所以他才斷除這些，他不會對我產生不滿或不忍，其他善於持戒的比丘也不會因此對他產生不滿或不忍。』烏陀夷！因此，這個家族子弟所受的束縛並不堅固，不牢靠，不會越來越緊，是可以斷除的，從而獲得解脫。 烏陀夷！就像一個居士或居士子，極其富有，擁有大量錢財，畜牧產業數不勝數，封地、食邑、米糧豐饒，以及各種生活用品、奴婢、象馬，數量眾多。他看到比丘用餐完畢，洗凈手腳，鋪好坐具，坐在一棵樹下，清涼舒適，修習增上心。他看到后，會這樣想：『沙門真是快樂，沙門如同涅槃，我寧願捨棄這巨大的財富、金銀珠寶、財物穀物、象馬奴婢，喜歡像比丘那樣剃除鬚髮，穿上袈裟，以堅定的信心捨棄家庭，出家學道。』烏陀夷！如果有人說：『這個居士或居士子所受的束縛極其堅固，牢不可破，越來越緊，無法斷除，無法獲得解脫。』，這種說法正確嗎？」 尊者烏陀夷回答說：『不正確，世尊！為什麼呢？因為這個居士或居士子，他能夠捨棄巨大的財富、金銀珠寶、財物穀物、象馬奴婢，喜歡像比丘那樣剃除鬚髮，穿上袈裟，以堅定的信心捨棄家庭，出家學道。世尊！因此，這個居士或居士子所受的束縛並不堅固，不牢靠，不會越來越緊，是可以斷除的，從而獲得解脫。』

English version: 'Udayi, if a clansman, when I say to them, 『You should abandon these things,』 they do not say, 『This is a small matter, why should we abandon it?』 but rather, 『The Blessed One now teaches me to abandon these things, the Well-gone One commands me to give them up.』 Nor do they say, 『This great ascetic cannot digest food, so he abandons these things; he does not generate displeasure or intolerance towards me, nor do other monks who are well-guarded in their precepts generate displeasure or intolerance towards him.』 Udayi, therefore, the bonds of that clansman are not firm or strong, they do not become increasingly tight, but can be broken, and thus he attains liberation. 'Udayi, it is like a householder or a householder』s son, who is extremely wealthy and prosperous, with much money and property, countless livestock, abundant fiefdoms, estates, and grain, and various kinds of living supplies, servants, elephants, and horses, in immeasurable numbers. He sees a monk who has finished eating, washed his hands and feet, spread out his sitting cloth, and is sitting under a tree, cool and composed, cultivating higher mind. Having seen this, he thinks, 『The life of a monk is truly happy, the life of a monk is like Nirvana. I would rather give up my great wealth, gold, jewels, property, grain, elephants, horses, and servants, and desire to be like a monk, shaving my head and beard, wearing the robes, with firm faith, leaving home, going forth into homelessness, and practicing the path.』 Udayi, if someone were to say, 『The bonds of that householder or householder』s son are extremely firm and strong, becoming increasingly tight, impossible to break, and he cannot attain liberation,』 would that be a correct statement?' Venerable Udayi replied, 'No, Blessed One. Why is that? Because that householder or householder』s son is able to give up his great wealth, gold, jewels, property, grain, elephants, horses, and servants, and desire to be like a monk, shaving his head and beard, wearing the robes, with firm faith, leaving home, going forth into homelessness, and practicing the path. Blessed One, therefore, the bonds of that householder or householder』s son are not firm or strong, they do not become increasingly tight, but can be broken, and thus he attains liberation.'

「如是，烏陀夷！若族姓子我為其說：『汝等斷此。』彼不作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦不如是說：『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及余比丘善護持戒者，亦不為彼生不可、不忍。』烏陀夷！是故彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。烏陀夷！比丘行舍，彼行舍已，生欲相應念，愛樂結縛，彼樂是，不斷、不住、不吐。烏陀夷！我說是縛，不說解脫。所以者何？諸結不善。烏陀夷！結不善故，我說是縛，不說解脫。烏陀夷！比丘行舍，彼行舍已，生欲相應念，愛樂結縛，彼不樂是，斷、住、吐。烏陀夷！我說亦是縛，不說解脫。所以者何？諸結不善。烏陀夷！結不善故，我說是縛，不說解脫。烏陀夷！比丘行舍，彼行舍已，或時意忘俱有欲相應念，愛樂結縛，遲觀速滅。烏陀夷！猶如鐵丸、鐵犁，竟日火燒，或有人著二三渧水，渧遲不續，水便速盡。烏陀夷！如是比丘行舍，彼行舍已，或時意忘，俱有欲相應念，愛樂結縛，遲觀速滅。烏陀夷！我說亦是縛，不說解脫。所以者何？諸結不善。烏陀夷！結不善故，我說是縛，不說解脫。

「烏陀夷！俱在苦根，遊行無生死，于無上愛盡，善心解脫

『正是這樣，烏陀夷！如果一個家族子弟，我告訴他們：『你們要斷除這個。』他們不會說：『這是小事，何必斷除呢？』而世尊現在教我斷除這個，善逝讓我捨棄這個。』也不會這樣說：『這個大沙門不能消化食物，所以他才斷除這個，他不會對我產生不滿、不忍，其他善於守護戒律的比丘，也不會因此對他產生不滿、不忍。』烏陀夷！因此，這個家族子弟所受的束縛不堅固、不牢靠，不會越來越緊，而是可以斷絕的，從而獲得解脫。烏陀夷！比丘在修行捨棄時，他捨棄之後，生起與慾望相應的念頭，愛戀這種束縛，他樂於此，不加以斷除、不停止、不捨棄。烏陀夷！我說這是束縛，不是解脫。為什麼呢？因為這些束縛是不善的。烏陀夷！因為束縛是不善的，所以我說這是束縛，不是解脫。烏陀夷！比丘在修行捨棄時，他捨棄之後，生起與慾望相應的念頭，愛戀這種束縛，他不樂於此，斷除、停止、捨棄。烏陀夷！我說這也是束縛，不是解脫。為什麼呢？因為這些束縛是不善的。烏陀夷！因為束縛是不善的，所以我說這是束縛，不是解脫。烏陀夷！比丘在修行捨棄時，他捨棄之後，有時會因為疏忽而生起與慾望相應的念頭，愛戀這種束縛，但能緩慢地觀察，迅速地滅除。烏陀夷！就像鐵丸、鐵犁，整天被火燒，如果有人滴上兩三滴水，滴得慢而不連續，水很快就會乾涸。烏陀夷！就像這樣，比丘在修行捨棄時，他捨棄之後，有時會因為疏忽而生起與慾望相應的念頭，愛戀這種束縛，但能緩慢地觀察，迅速地滅除。烏陀夷！我說這也是束縛，不是解脫。為什麼呢？因為這些束縛是不善的。烏陀夷！因為束縛是不善的，所以我說這是束縛，不是解脫。 烏陀夷！都處於苦的根源，沒有生死，對於無上的愛慾滅盡，善心得到解脫。

'So it is, Udāyi! If a clansman, I tell them: 『You should abandon this.』 They do not say: 『This is a small matter, why should it be abandoned?』 And the Blessed One now teaches me to abandon this, the Well-gone One makes me give this up.』 Nor do they say: 『This great ascetic cannot digest food, so he abandons this, he does not generate displeasure or intolerance towards me, and other monks who are good at upholding the precepts, also do not generate displeasure or intolerance towards him.』 Udāyi! Therefore, the bonds of that clansman are not firm or strong, they do not become increasingly tight, but can be severed, and thus liberation is attained. Udāyi! When a monk practices relinquishment, after he has relinquished, a thought arises that is associated with desire, and he is fond of that bond, he delights in it, does not abandon it, does not stop it, does not give it up. Udāyi! I say this is a bond, not liberation. Why is that? Because these bonds are unwholesome. Udāyi! Because the bonds are unwholesome, I say this is a bond, not liberation. Udāyi! When a monk practices relinquishment, after he has relinquished, a thought arises that is associated with desire, and he is fond of that bond, he does not delight in it, he abandons it, stops it, gives it up. Udāyi! I say this is also a bond, not liberation. Why is that? Because these bonds are unwholesome. Udāyi! Because the bonds are unwholesome, I say this is a bond, not liberation. Udāyi! When a monk practices relinquishment, after he has relinquished, sometimes due to forgetfulness, a thought arises that is associated with desire, and he is fond of that bond, but he observes it slowly and quickly extinguishes it. Udāyi! Just like an iron ball or an iron plow, which is burned by fire all day, if someone puts two or three drops of water on it, the drops are slow and not continuous, the water quickly dries up. Udāyi! Just like that, when a monk practices relinquishment, after he has relinquished, sometimes due to forgetfulness, a thought arises that is associated with desire, and he is fond of that bond, but he observes it slowly and quickly extinguishes it. Udāyi! I say this is also a bond, not liberation. Why is that? Because these bonds are unwholesome. Udāyi! Because the bonds are unwholesome, I say this is a bond, not liberation. Udāyi! They are all rooted in suffering, without birth and death, with the complete destruction of supreme craving, the mind is well liberated.

。烏陀夷！我說解脫，不說是縛。所以者何？諸結已盡。烏陀夷！諸結盡故，我說解脫，不說是縛。烏陀夷！有樂，非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食、有生死，不可修、不可習、不可廣佈，我說于彼則不可修。烏陀夷！有樂，是聖樂、無慾樂、離樂、息樂、正覺之樂，無食、無生死，可修、可習、可廣佈，我說于彼則可修也。烏陀夷！云何有樂，非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食、有生死，不可修、不可習、不可廣佈，我說于彼不可修耶？若因五欲生樂生善者，是樂非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食、有生死，不可修、不可習、不可廣佈，我說于彼則不可修。

「烏陀夷！云何有樂，是聖樂、無慾樂、離樂、息樂、正覺之樂，無食、無生死，可修、可習、可廣佈，我說于彼則可修耶？烏陀夷！若比丘離欲、離惡不善之法，至得第四禪成就游者，是樂是聖樂、無慾樂、離樂、息樂、正覺之樂，無食、無生死，可修、可習、可廣佈，我說于彼則可修也。烏陀夷！比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游，聖說是移動。此中何等聖說移動？此中有覺、有觀，是聖說移動

現代漢語譯本：烏陀夷！我說的是解脫，而不是束縛。為什麼呢？因為所有的煩惱都已經斷盡了。烏陀夷！正因為煩惱斷盡，所以我說的是解脫，而不是束縛。烏陀夷！有一種快樂，不是聖潔的快樂，而是凡夫俗子的快樂，它是疾病的根源、毒瘡的根源、箭傷的根源，它有滋養、有生死輪迴，不可修習、不可練習、不可廣泛傳播，我說這種快樂是不可修習的。烏陀夷！還有一種快樂，是聖潔的快樂、無慾的快樂、遠離的快樂、寂靜的快樂、正覺的快樂，它沒有滋養、沒有生死輪迴，可以修習、可以練習、可以廣泛傳播，我說這種快樂是可以修習的。烏陀夷！什麼樣的快樂不是聖潔的快樂，而是凡夫俗子的快樂，是疾病的根源、毒瘡的根源、箭傷的根源，有滋養、有生死輪迴，不可修習、不可練習、不可廣泛傳播，我說這種快樂是不可修習的呢？如果因為五種慾望而產生的快樂和善，這種快樂就不是聖潔的快樂，而是凡夫俗子的快樂，是疾病的根源、毒瘡的根源、箭傷的根源，有滋養、有生死輪迴，不可修習、不可練習、不可廣泛傳播，我說這種快樂是不可修習的。 烏陀夷！什麼樣的快樂是聖潔的快樂、無慾的快樂、遠離的快樂、寂靜的快樂、正覺的快樂，沒有滋養、沒有生死輪迴，可以修習、可以練習、可以廣泛傳播，我說這種快樂是可以修習的呢？烏陀夷！如果比丘遠離慾望、遠離邪惡不善的法，達到併成就第四禪，這種快樂就是聖潔的快樂、無慾的快樂、遠離的快樂、寂靜的快樂、正覺的快樂，沒有滋養、沒有生死輪迴，可以修習、可以練習、可以廣泛傳播，我說這種快樂是可以修習的。烏陀夷！比丘遠離慾望、遠離邪惡不善的法，有覺知、有觀察，從遠離中生起喜悅和快樂，達到併成就初禪，聖者稱之為『移動』。這裡面什麼被聖者稱為『移動』呢？這裡面的覺知和觀察，被聖者稱為『移動』。

English version: Udayi! I speak of liberation, not bondage. Why is that? Because all fetters are exhausted. Udayi! Because the fetters are exhausted, I speak of liberation, not bondage. Udayi! There is a pleasure that is not a noble pleasure, but a pleasure of ordinary people, which is the root of disease, the root of boils, the root of arrow wounds, which has nourishment, has birth and death, cannot be cultivated, cannot be practiced, cannot be widely spread, and I say that it cannot be cultivated. Udayi! There is a pleasure that is a noble pleasure, a pleasure without desire, a pleasure of detachment, a pleasure of tranquility, a pleasure of enlightenment, which has no nourishment, no birth and death, can be cultivated, can be practiced, can be widely spread, and I say that it can be cultivated. Udayi! What kind of pleasure is not a noble pleasure, but a pleasure of ordinary people, the root of disease, the root of boils, the root of arrow wounds, which has nourishment, has birth and death, cannot be cultivated, cannot be practiced, cannot be widely spread, and I say that it cannot be cultivated? If pleasure and goodness arise from the five desires, this pleasure is not a noble pleasure, but a pleasure of ordinary people, the root of disease, the root of boils, the root of arrow wounds, which has nourishment, has birth and death, cannot be cultivated, cannot be practiced, cannot be widely spread, and I say that it cannot be cultivated. Udayi! What kind of pleasure is a noble pleasure, a pleasure without desire, a pleasure of detachment, a pleasure of tranquility, a pleasure of enlightenment, which has no nourishment, no birth and death, can be cultivated, can be practiced, can be widely spread, and I say that it can be cultivated? Udayi! If a bhikkhu, having abandoned desire, having abandoned evil and unwholesome states, attains and abides in the fourth jhana, this pleasure is a noble pleasure, a pleasure without desire, a pleasure of detachment, a pleasure of tranquility, a pleasure of enlightenment, which has no nourishment, no birth and death, can be cultivated, can be practiced, can be widely spread, and I say that it can be cultivated. Udayi! A bhikkhu, having abandoned desire, having abandoned evil and unwholesome states, with initial application and sustained application, born of detachment, joy and pleasure, attains and abides in the first jhana, which the noble ones call 『movement』. What is called 『movement』 by the noble ones here? The initial application and sustained application here are called 『movement』 by the noble ones.

。此中何等聖說移動？烏陀夷！比丘覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游，是聖說移動。此中何等聖說移動？若此得喜，是聖說移動。此中何等聖說移動？烏陀夷！比丘離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游，是聖說移動。此中何等聖說移動？若此說移動心樂，是聖說移動。此中何等聖說不移動？烏陀夷！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、舍念、清凈，得第四禪成就游，是聖說不移動。

「烏陀夷！比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。烏陀夷！我說此不得無、不得斷、不得過度。此中何等過度？烏陀夷！比丘覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游，是謂此中過度。烏陀夷！我說此亦不得無、不得斷、不得過度。此中何等過度？烏陀夷！比丘離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游，是謂此中過度。烏陀夷！我說此亦不得無、不得斷、不得過度。此中何等過度？烏陀夷！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游，是謂此中過度

『烏陀夷！』這裡面是什麼樣的聖說移動呢？『烏陀夷！』比丘覺和觀已經止息，內心平靜，一心專注，沒有覺和觀，由禪定而生喜樂，達到並安住于第二禪，這就是聖說移動。這裡面是什麼樣的聖說移動呢？如果他獲得喜，這就是聖說移動。這裡面是什麼樣的聖說移動呢？『烏陀夷！』比丘捨棄了對喜的慾望，捨棄了無求的遊蕩，以正念正知覺知身體的快樂，這就是聖人所說，聖人所捨棄的，以念和樂安住于空的狀態，達到並安住于第三禪，這就是聖說移動。這裡面是什麼樣的聖說移動呢？如果他說移動心樂，這就是聖說移動。這裡面是什麼樣的聖說不移動呢？『烏陀夷！』比丘樂滅、苦滅，喜和憂先前已經滅盡，達到不苦不樂、舍念清凈的狀態，達到並安住于第四禪，這就是聖說不移動。 『烏陀夷！』比丘舍離慾望，舍離不善的法，有覺有觀，由舍離而生喜樂，達到並安住于初禪。『烏陀夷！』我說這個不能沒有，不能斷絕，不能過度。這裡面什麼是過度呢？『烏陀夷！』比丘覺和觀已經止息，內心平靜，一心專注，沒有覺和觀，由禪定而生喜樂，達到並安住于第二禪，這就是這裡面的過度。『烏陀夷！』我說這個也不能沒有，不能斷絕，不能過度。這裡面什麼是過度呢？『烏陀夷！』比丘捨棄了對喜的慾望，捨棄了無求的遊蕩，以正念正知覺知身體的快樂，這就是聖人所說，聖人所捨棄的，以念和樂安住于空的狀態，達到並安住于第三禪，這就是這裡面的過度。『烏陀夷！』我說這個也不能沒有，不能斷絕，不能過度。這裡面什麼是過度呢？『烏陀夷！』比丘樂滅、苦滅，喜和憂先前已經滅盡，達到不苦不樂、舍念清凈的狀態，達到並安住于第四禪，這就是這裡面的過度。

'Udayi, what kind of noble saying is moving here? 'Udayi, when a bhikkhu has ceased thought and examination, with inner tranquility and singleness of mind, without thought and examination, born of concentration is joy and happiness, having attained and abided in the second jhana, this is a noble saying that is moving. What kind of noble saying is moving here? If he obtains joy, this is a noble saying that is moving. What kind of noble saying is moving here? 'Udayi, when a bhikkhu, having abandoned desire for joy, dwells in equanimity, mindful and clearly comprehending, experiencing bodily pleasure, which the noble ones describe, having abandoned joy, mindful and dwelling in pleasure and emptiness, having attained and abided in the third jhana, this is a noble saying that is moving. What kind of noble saying is moving here? If he says that the mind's pleasure is moving, this is a noble saying that is moving. What kind of noble saying is not moving here? 'Udayi, when a bhikkhu, with the cessation of pleasure and pain, and the previous cessation of joy and sorrow, having attained a state of neither-pain-nor-pleasure, purity of mindfulness and equanimity, having attained and abided in the fourth jhana, this is a noble saying that is not moving.' 'Udayi, a bhikkhu, having abandoned desires, having abandoned unwholesome states, with thought and examination, born of abandonment is joy and happiness, having attained and abided in the first jhana. 'Udayi, I say that this cannot be without, cannot be cut off, cannot be excessive. What is excessive here? 'Udayi, when a bhikkhu has ceased thought and examination, with inner tranquility and singleness of mind, without thought and examination, born of concentration is joy and happiness, having attained and abided in the second jhana, this is said to be excessive here. 'Udayi, I say that this also cannot be without, cannot be cut off, cannot be excessive. What is excessive here? 'Udayi, when a bhikkhu, having abandoned desire for joy, dwells in equanimity, mindful and clearly comprehending, experiencing bodily pleasure, which the noble ones describe, having abandoned joy, mindful and dwelling in pleasure and emptiness, having attained and abided in the third jhana, this is said to be excessive here. 'Udayi, I say that this also cannot be without, cannot be cut off, cannot be excessive. What is excessive here? 'Udayi, when a bhikkhu, with the cessation of pleasure and pain, and the previous cessation of joy and sorrow, having attained a state of neither-pain-nor-pleasure, purity of mindfulness and equanimity, having attained and abided in the fourth jhana, this is said to be excessive here.'

。烏陀夷！我說此亦不得無、不得斷、不得過度。

「此中何等過度？烏陀夷！比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就游，是謂此中過度。烏陀夷！我說此亦不得無、不得斷、不得過度。此中何等過度？烏陀夷！比丘度一切無量空處，無量識，是無量識處成就游，是謂此中過度。烏陀夷！我說此亦不得無，不得斷，不得過度。此中何等過度？烏陀夷！比丘度一切無量識處，無所有，是無所有處成就游，是謂此中過度。烏陀夷！我說此亦不得無，不得斷，不得過度，此中何等過度。烏陀夷！比丘度一切無所有處，非有想非無想，是非有想非無想處成就游，是謂此中過度。烏陀夷！我說至非有想非無想處亦不得無，不得斷，不得過度。烏陀夷！頗有一結，或多或少久住者，我說不得無，不得斷，不得過度，謂我說不斷耶？」

尊者烏陀夷白曰：「不也。世尊！」

世尊嘆曰：「善哉！善哉！烏陀夷！汝不爾如彼癡人，彼愚癡人，我為其說：『汝等斷此。』彼作是說：『此是小事，何足斷之？而世尊今教我斷此，善逝令我絕此。』亦如是說：『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及余比丘善護持戒者，亦復為彼生不可、不忍

現代漢語譯本：烏陀夷！我說這個既不能沒有，也不能斷絕，也不能過度。 『這裡什麼是過度呢？烏陀夷！比丘超越一切色想，滅除有對想，不憶念各種各樣的想法，達到無邊無際的虛空，成就並安住于無邊虛空處，這被稱為這裡的過度。烏陀夷！我說這個既不能沒有，也不能斷絕，也不能過度。這裡什麼是過度呢？烏陀夷！比丘超越一切無邊虛空處，達到無邊無際的識，成就並安住于無邊識處，這被稱為這裡的過度。烏陀夷！我說這個既不能沒有，也不能斷絕，也不能過度。這裡什麼是過度呢？烏陀夷！比丘超越一切無邊識處，達到一無所有，成就並安住于無所有處，這被稱為這裡的過度。烏陀夷！我說這個既不能沒有，也不能斷絕，也不能過度。這裡什麼是過度呢？烏陀夷！比丘超越一切無所有處，達到非想非非想，成就並安住于非想非非想處，這被稱為這裡的過度。烏陀夷！我說即使到達非想非非想處，也不能沒有，不能斷絕，也不能過度。烏陀夷！如果有一個或多或少長期存在的結縛，我說不能沒有，不能斷絕，不能過度，難道我說的是要斷絕嗎？』 尊者烏陀夷回答說：『不是的，世尊！』 世尊讚歎道：『好啊！好啊！烏陀夷！你不像那些愚癡的人，那些愚笨的人，我跟他們說：『你們要斷除這個。』他們卻說：『這是小事，有什麼值得斷除的呢？而世尊現在教我斷除這個，善逝讓我斷絕這個。』他們也這樣說：『這個大沙門不能消化食物，他不肯斷除這個，他只是對我產生不認可、不容忍，以及其他善於守護戒律的比丘，也對他們產生不認可、不容忍。』

English version: 'Udayi, I say that this should neither be absent, nor cut off, nor excessive.' 'What is excessive here? Udayi, a bhikkhu, by completely transcending all perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, reaches the sphere of infinite space, and dwells in the attainment of the sphere of infinite space. This is called excessive here. Udayi, I say that this should neither be absent, nor cut off, nor excessive. What is excessive here? Udayi, a bhikkhu, by completely transcending the sphere of infinite space, reaches the sphere of infinite consciousness, and dwells in the attainment of the sphere of infinite consciousness. This is called excessive here. Udayi, I say that this should neither be absent, nor cut off, nor excessive. What is excessive here? Udayi, a bhikkhu, by completely transcending the sphere of infinite consciousness, reaches the sphere of nothingness, and dwells in the attainment of the sphere of nothingness. This is called excessive here. Udayi, I say that this should neither be absent, nor cut off, nor excessive. What is excessive here? Udayi, a bhikkhu, by completely transcending the sphere of nothingness, reaches the sphere of neither-perception-nor-non-perception, and dwells in the attainment of the sphere of neither-perception-nor-non-perception. This is called excessive here. Udayi, I say that even the sphere of neither-perception-nor-non-perception should neither be absent, nor cut off, nor excessive. Udayi, if there is a fetter, whether small or large, that has long persisted, I say that it should neither be absent, nor cut off, nor excessive. Am I saying that it should be cut off?' Venerable Udayi replied, 'No, Lord.' The Blessed One exclaimed, 'Good, good, Udayi! You are not like those foolish people, those ignorant people. When I say to them, 'You should cut this off,' they say, 'This is a small thing, what is there to cut off? And now the Blessed One is teaching me to cut this off, the Well-Gone One is making me sever this.' They also say, 'This great ascetic cannot digest food, he does not cut this off, he only generates disapproval and intolerance towards me, and also towards other bhikkhus who are well-guarded in their precepts, he generates disapproval and intolerance towards them as well.'

。』烏陀夷！是故彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。烏陀夷！若有族姓子我為其說：『汝等斷此。』彼不作是說：『此是小事，何足斷之？而今世尊教我斷此，善逝令我絕此。』亦不如是說：『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及余比丘善護持戒者，亦不為彼生不可、不忍。』烏陀夷！是故彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。」

加樓烏陀夷經第一竟(四千四百六十七字)

（一九三）中阿含大品牟犁破群那經第二(第五后誦)

爾時，牟犁破群那與比丘尼數共集會。若有人向牟犁破群那比丘道說比丘尼者，彼聞已，便瞋恚憎嫉，乃至斗諍。若有人向諸比丘尼道說牟犁破群那比丘者，諸比丘尼聞已，便瞋恚憎嫉，乃至斗諍。

眾多比丘聞已，便往詣佛，稽首佛足，卻坐一面，白曰：「世尊！牟犁破群那比丘與比丘尼數共集會。若有人向牟犁破群那比丘道說比丘尼者，彼聞已，便瞋恚憎嫉，乃至斗諍。若有人向諸比丘尼道說牟犁破群那比丘者，諸比丘尼聞已，便瞋恚憎嫉，乃至斗諍

現代漢語譯本：『烏陀夷！因此，那些愚癡的人所受的束縛極其堅固牢靠，越發加劇，難以斷絕，無法解脫。烏陀夷！如果有善男子，我告訴他們：『你們應當斷除這些束縛。』他們不會說：『這只是小事，何必斷除呢？現在世尊教導我斷除這些，善逝讓我絕除這些。』也不會說：『這位大沙門不能消化食物，所以才斷除這些，他不會對我產生不滿、不忍，其他善於持戒的比丘也不會因此對他產生不滿、不忍。』烏陀夷！因此，這些善男子所受的束縛並不堅固牢靠，不會越發加劇，可以斷絕，從而獲得解脫。』 佛陀如是說。尊者烏陀夷聽聞佛陀所說，歡喜奉行。 《加樓烏陀夷經》第一完（四千四百六十七字） （一九三）《中阿含大品牟犁破群那經》第二（第五后誦） 當時，牟犁破群那與一些比丘尼頻繁地交往。如果有人向牟犁破群那比丘說起比丘尼的事情，他聽了之後，就會生氣、憎恨、嫉妒，甚至爭吵。如果有人向比丘尼們說起牟犁破群那比丘的事情，比丘尼們聽了之後，也會生氣、憎恨、嫉妒，甚至爭吵。 許多比丘聽聞此事後，便前往佛陀處，向佛陀頂禮，然後坐在一旁，稟告說：『世尊！牟犁破群那比丘與一些比丘尼頻繁地交往。如果有人向牟犁破群那比丘說起比丘尼的事情，他聽了之後，就會生氣、憎恨、嫉妒，甚至爭吵。如果有人向比丘尼們說起牟犁破群那比丘的事情，比丘尼們聽了之後，也會生氣、憎恨、嫉妒，甚至爭吵。』

English version: 'Udayi, therefore, the bonds of those foolish people are extremely strong and firm, becoming increasingly intense, impossible to sever, and impossible to be liberated from. Udayi, if there are sons of good families, and I tell them, 'You should sever these bonds,' they would not say, 'This is a small matter, why bother severing it? Now the World Honored One teaches me to sever these, the Well-Gone One makes me eliminate these.' Nor would they say, 'This great ascetic cannot digest food, so he severs these, he does not generate displeasure or intolerance towards me, and other monks who are good at upholding the precepts also do not generate displeasure or intolerance towards him.' Udayi, therefore, the bonds of these sons of good families are not strong or firm, do not become increasingly intense, can be severed, and thus liberation can be attained.' The Buddha spoke thus. Venerable Udayi, having heard what the Buddha said, rejoiced and practiced accordingly. The first discourse of the 'Karūdayi Sutta' is complete (4,467 words). (193) The second discourse of the 'Mūlīphagguna Sutta' from the Great Chapter of the Madhyama Agama (the fifth recitation) At that time, Mūlīphagguna frequently associated with some nuns. If someone spoke to the monk Mūlīphagguna about the nuns, upon hearing it, he would become angry, hateful, jealous, and even quarrelsome. If someone spoke to the nuns about the monk Mūlīphagguna, upon hearing it, the nuns would become angry, hateful, jealous, and even quarrelsome. Many monks, having heard this, went to the Buddha, bowed at his feet, sat down to one side, and reported, 'Venerable Sir, the monk Mūlīphagguna frequently associates with some nuns. If someone speaks to the monk Mūlīphagguna about the nuns, upon hearing it, he becomes angry, hateful, jealous, and even quarrelsome. If someone speaks to the nuns about the monk Mūlīphagguna, upon hearing it, the nuns become angry, hateful, jealous, and even quarrelsome.'

世尊聞已，告一比丘：「汝往牟犁破群那比丘所，而語之曰：『世尊呼汝。』」

一比丘聞已：「唯然世尊！」即從坐起，稽首佛足，繞三匝而去。至牟犁破群那比丘所，而語之曰：「世尊呼汝！」牟犁破群那聞已，來詣佛所，為佛作禮，卻坐一面。

世尊告曰：「破群那！汝實與比丘尼數共集會。若有人向汝道說比丘尼者，汝聞已，便嗔恚憎嫉，乃至斗諍。若有人向諸比丘尼道說汝者，諸比丘尼聞已，便嗔恚憎嫉，乃至斗諍。破群那！汝實如是耶？」

破群那答曰：「實爾。世尊！」

世尊復問曰：「破群那！汝非至信、舍家、無家、學道耶？」

破群那答曰：「唯然。世尊！」

世尊告曰：「破群那！是以汝至信、舍家、無家、學道者，應當學。若有欲有念依家，斷是。若有欲有念依于無慾，是習是修，是廣佈也。破群那！汝當如是學。」

爾時，世尊問諸比丘曰：「汝等非至信、舍家、無家、學道耶？」

諸比丘答曰：「唯然。世尊！」

世尊復告諸比丘曰：「是以汝等至信、舍家、無家、學道者，應當學。若有欲有念依家，斷是。若有欲有念依于無慾，是習是修，是廣佈也，汝等當如是學

世尊聽了這話，告訴一位比丘：『你到牟犁破群那比丘那裡，告訴他說：「世尊叫你。」』 一位比丘聽了這話，回答說：『是的，世尊！』隨即從座位起身，向佛陀的腳行禮，繞佛三圈后離開。他到了牟犁破群那比丘那裡，告訴他說：『世尊叫你！』牟犁破群那聽了這話，來到佛陀所在的地方，向佛陀行禮，然後坐在一旁。 世尊告訴他說：『破群那！你確實與比丘尼多次發生不正當關係。如果有人對你說比丘尼的事情，你聽了之後，就會生氣、憎恨、嫉妒，甚至爭吵。如果有人對那些比丘尼說你的事情，那些比丘尼聽了之後，也會生氣、憎恨、嫉妒，甚至爭吵。破群那！你確實是這樣嗎？』 破群那回答說：『確實如此，世尊！』 世尊又問：『破群那！你不是因為至誠的信仰，捨棄家庭，離開家，來修道的嗎？』 破群那回答說：『是的，世尊！』 世尊告訴他說：『破群那！因此，你既然是至誠的信仰，捨棄家庭，離開家，來修道的人，就應當學習。如果有慾望和念頭依戀家庭，就應當斷除。如果有慾望和念頭依戀無慾，就應當練習、修行、廣泛傳播。破群那！你應當這樣學習。』 這時，世尊問眾比丘說：『你們不是因為至誠的信仰，捨棄家庭，離開家，來修道的嗎？』 世尊又告訴眾比丘說：『因此，你們既然是至誠的信仰，捨棄家庭，離開家，來修道的人，就應當學習。如果有慾望和念頭依戀家庭，就應當斷除。如果有慾望和念頭依戀無慾，就應當練習、修行、廣泛傳播，你們應當這樣學習。』

Having heard this, the World-Honored One said to a certain bhikkhu, 'Go to the bhikkhu Mūlapuṇṇa and tell him, 「The World-Honored One calls for you.」' Having heard this, the bhikkhu replied, 'Yes, World-Honored One!' He then rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and departed. He went to the bhikkhu Mūlapuṇṇa and told him, 'The World-Honored One calls for you!' Having heard this, Mūlapuṇṇa went to where the Buddha was, paid homage to the Buddha, and sat down to one side. The World-Honored One said, 'Puṇṇa, is it true that you have frequently engaged in improper conduct with bhikkhunis? If someone speaks to you about bhikkhunis, you hear it and become angry, hateful, and jealous, even to the point of quarreling. If someone speaks to those bhikkhunis about you, those bhikkhunis hear it and become angry, hateful, and jealous, even to the point of quarreling. Puṇṇa, is this true?' Puṇṇa replied, 'It is true, World-Honored One!' The World-Honored One then asked, 'Puṇṇa, did you not leave home and go forth from the household life into homelessness out of faith?' Puṇṇa replied, 'Yes, World-Honored One!' The World-Honored One said, 'Puṇṇa, therefore, since you have left home and gone forth from the household life into homelessness out of faith, you should train yourself. If there is desire and thought that clings to the household life, abandon it. If there is desire and thought that clings to non-desire, practice it, cultivate it, and spread it widely. Puṇṇa, you should train yourself in this way.' At that time, the World-Honored One asked the bhikkhus, 'Did you not leave home and go forth from the household life into homelessness out of faith?' The bhikkhus replied, 'Yes, World-Honored One!' The World-Honored One then said to the bhikkhus, 'Therefore, since you have left home and gone forth from the household life into homelessness out of faith, you should train yourselves. If there is desire and thought that clings to the household life, abandon it. If there is desire and thought that clings to non-desire, practice it, cultivate it, and spread it widely. You should train yourselves in this way.'

。昔時我曾告諸比丘：『汝等！若有比丘多所知識，若有比丘少所知識，彼一切盡學一坐食，學一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。』彼諸比丘多所知識及少知識，盡學一坐食，學一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。彼諸比丘可於我心，我亦不多教訶。諸比丘因此生念向法次法，猶如馬車，御者乘之，左手執轡，右手執策，隨八道行，在意所至。如是諸比丘可於我心，我亦不多教訶。諸比丘因此生念向法次法，猶如良地有娑羅樹林，彼治林者，聰明黠慧而不懈怠，彼隨時治娑羅樹根，數數鋤糞，以水溉灌，高者掘下，下者填滿。若邊生惡草，薅除棄之，若並生曲戾惡不直者，拔根著外，若枝生橫曲，則落治之，若近邊新生調直好者，便隨時治，數數鋤糞，以水溉灌，如是彼良地娑羅樹林轉轉茂盛。如是諸比丘可於我心，我亦不多教訶。彼我不說彼善語恭順，謂因衣缽、飲食、床榻、湯藥、諸生活具故。所以者何？彼比丘若不得是還不善語恭順，成就不善語恭順法。

「若有比丘為遠離、依遠離、住遠離，善語恭順，成就善語恭順法者，我說彼善語恭順。所以者何？或有一善護善逝行者，謂因他無惡語言也

現代漢語譯本：我過去曾告訴眾比丘：『你們！無論比丘知識淵博還是知識淺薄，他們都應學習一日一餐，學習一日一餐后，便能無所作為、無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。』那些知識淵博和知識淺薄的比丘，都學習一日一餐，學習一日一餐后，便能無所作為、無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。這些比丘令我滿意，我也不需要過多教誨責備。這些比丘因此生起嚮往佛法的念頭，就像馬車，駕車的人乘坐其上，左手執韁繩，右手執鞭子，沿著八條道路行駛，到達想去的地方。這些比丘令我滿意，我也不需要過多教誨責備。這些比丘因此生起嚮往佛法的念頭，就像肥沃的土地上有娑羅樹林，管理樹林的人，聰明機敏而不懈怠，他會隨時修整娑羅樹的根部，經常施肥，用水灌溉，將高處的挖低，將低處的填滿。如果旁邊長出雜草，就拔除丟棄，如果並排長出彎曲不正的，就連根拔起扔到外面，如果樹枝橫生彎曲，就修剪掉，如果旁邊新長出筆直美好的，就隨時修整，經常施肥，用水灌溉，這樣肥沃土地上的娑羅樹林就會越來越茂盛。這些比丘令我滿意，我也不需要過多教誨責備。我不是說他們善於言辭、恭順，是因為衣缽、飲食、床榻、湯藥、各種生活用品的緣故。為什麼呢？因為那些比丘如果得不到這些，反而不善於言辭、恭順，成就了不善於言辭、恭順的法。 如果有的比丘爲了遠離、依靠遠離、安住于遠離，善於言辭、恭順，成就了善於言辭、恭順的法，我說他們是善於言辭、恭順的。為什麼呢？或許有善於守護善逝教誨的人，是因為他沒有惡語。

English version: In the past, I told the bhikkhus: 『You! Whether a bhikkhu is knowledgeable or has little knowledge, they should all learn to eat one meal a day. Having learned to eat one meal a day, they will be without action, without desire, without illness, with a light body, strong energy, and peaceful happiness.』 Those bhikkhus, both knowledgeable and with little knowledge, all learned to eat one meal a day. Having learned to eat one meal a day, they were without action, without desire, without illness, with a light body, strong energy, and peaceful happiness. These bhikkhus are pleasing to me, and I do not need to teach or rebuke them much. These bhikkhus therefore generate thoughts towards the Dharma, like a chariot, with the driver riding on it, holding the reins in his left hand and the whip in his right, traveling along the eight paths, reaching wherever he wishes to go. These bhikkhus are pleasing to me, and I do not need to teach or rebuke them much. These bhikkhus therefore generate thoughts towards the Dharma, like a good piece of land with a sal tree forest. The one who manages the forest is intelligent, clever, and not lazy. He will regularly tend to the roots of the sal trees, frequently fertilize them, water them, dig down the high ones, and fill in the low ones. If weeds grow beside them, he will pull them out and discard them. If crooked and uneven ones grow side by side, he will pull them out by the roots and throw them away. If branches grow sideways and crooked, he will prune them. If new, straight, and good ones grow nearby, he will tend to them regularly, frequently fertilize them, and water them. In this way, the sal tree forest on the fertile land will grow more and more luxuriant. These bhikkhus are pleasing to me, and I do not need to teach or rebuke them much. I do not say that they are good at speaking and obedient because of their robes, alms bowls, food, beds, medicine, or other necessities of life. Why is that? Because if those bhikkhus do not receive these things, they would not be good at speaking and obedient, and would not achieve the Dharma of being good at speaking and obedient. If there are bhikkhus who, for the sake of detachment, relying on detachment, and dwelling in detachment, are good at speaking and obedient, and achieve the Dharma of being good at speaking and obedient, I say that they are good at speaking and obedient. Why is that? Perhaps there are those who are good at protecting the teachings of the Well-Gone One, because they have no evil words.

。若他不惡語言者，便不瞋恚，亦不憎嫉，不憂纏住，不憎嗔恚，不發露惡。彼諸比丘見已，便作是念：『此賢者忍辱溫和堪耐，善制善定善息。』若他惡語言者，便嗔恚憎嫉，而憂纏住憎恚發惡。彼諸比丘見已，便作是念：『此賢者惡性急弊粗獷，不定不制不息。』所以者何？

「比丘！昔時有居士婦，名鞞陀提，極大富樂，多有錢財，畜牧產業不可稱計，封戶、食邑、米穀豐饒，及若干種諸生活具。爾時，居士婦鞞陀提如是大有名稱，流佈諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息。爾時，居士婦鞞陀提有婢名黑，本侍者，有妙善言，少多行善。彼黑婢作是念：『我大家居士婦鞞陀提如是有大名稱，流佈諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息，我今寧可試大家居士婦鞞陀提，為實嗔、為實不嗔耶？』

「於是，黑婢臥不早起。夫人呼曰：『黑婢！何不早起耶？』黑婢聞已，便作是念：『我大家居士婦鞞陀提實瞋，非不瞋也。但因我善能料理家業、善經營、善持故，令我大家居士婦鞞陀提如是有極大名稱，流佈諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息。我今寧可復更大試大家居士婦鞞陀提，為實嗔、為實不嗔耶？』

「於是，黑婢臥極晚不起

現代漢語譯本：如果他不惡語傷人，就不會嗔怒，也不會憎恨嫉妒，不會被憂愁纏繞，不會憎恨發怒，不會顯露惡行。那些比丘看到后，就會這樣想：『這位賢者能夠忍辱，溫和，能夠忍耐，善於控制，善於安定，善於平靜。』如果他惡語傷人，就會嗔怒憎恨嫉妒，被憂愁纏繞，憎恨發怒，顯露惡行。那些比丘看到后，就會這樣想：『這位賢者性情惡劣，急躁，粗暴，不定，不能控制，不能平靜。』這是為什麼呢？ 比丘們！過去有一位居士婦，名叫鞞陀提，她非常富有，擁有大量的錢財，畜牧產業多得無法計算，封地、食邑、米穀都很豐饒，還有各種各樣的生活用品。當時，居士婦鞞陀提的名聲非常大，傳遍四方，大家都說居士婦鞞陀提能夠忍辱，能夠忍耐，溫和，善於控制，善於安定，善於平靜。當時，居士婦鞞陀提有一個婢女名叫黑，她原本是侍者，說話很動聽，也做一些善事。這個黑婢女這樣想：『我的主人居士婦鞞陀提有這麼大的名聲，傳遍四方，大家都說居士婦鞞陀提能夠忍辱，能夠忍耐，溫和，善於控制，善於安定，善於平靜，我今天不妨試探一下我的主人居士婦鞞陀提，看看她到底是會生氣，還是不會生氣？』 於是，黑婢女故意睡得很晚才起床。夫人叫她：『黑婢！為什麼還不早起？』黑婢女聽了后，就想：『我的主人居士婦鞞陀提其實是會生氣的，不是不會生氣。只是因為我善於料理家務，善於經營，善於持家，才使得我的主人居士婦鞞陀提有這麼大的名聲，傳遍四方，大家都說居士婦鞞陀提能夠忍辱，能夠忍耐，溫和，善於控制，善於安定，善於平靜。我今天不妨再進一步試探一下我的主人居士婦鞞陀提，看看她到底是會生氣，還是不會生氣？』 於是，黑婢女故意睡得更晚才起床。

English version: If he does not speak harsh words, then he will not be angry, nor will he hate or be jealous, nor will he be troubled by worry, nor will he hate and be angry, nor will he reveal evil. When those monks see this, they will think: 'This virtuous one is patient, gentle, and tolerant, good at controlling, good at settling, and good at calming.' If he speaks harsh words, then he will be angry, hate, and be jealous, and be troubled by worry, hate and be angry, and reveal evil. When those monks see this, they will think: 'This virtuous one is of bad character, impatient, rude, unstable, unable to control, and unable to calm.' Why is that? Monks! In the past, there was a householder's wife named Bhedati, who was extremely wealthy, with a lot of money, livestock and property beyond measure, fiefs, estates, abundant rice and grain, and various kinds of living supplies. At that time, the householder's wife Bhedati had a great reputation, spreading in all directions, that the householder's wife Bhedati was patient, tolerant, gentle, good at controlling, good at settling, and good at calming. At that time, the householder's wife Bhedati had a maid named Black, who was originally a servant, spoke beautifully, and did some good deeds. This maid Black thought: 'My mistress, the householder's wife Bhedati, has such a great reputation, spreading in all directions, that the householder's wife Bhedati is patient, tolerant, gentle, good at controlling, good at settling, and good at calming. I might as well test my mistress, the householder's wife Bhedati, to see if she is truly angry or not?' So, the maid Black deliberately slept late and did not get up early. The lady called out: 'Black maid! Why don't you get up early?' Upon hearing this, the maid Black thought: 'My mistress, the householder's wife Bhedati, is actually angry, not not angry. It is only because I am good at managing household affairs, good at business, and good at keeping house, that my mistress, the householder's wife Bhedati, has such a great reputation, spreading in all directions, that the householder's wife Bhedati is patient, tolerant, gentle, good at controlling, good at settling, and good at calming. I might as well test my mistress, the householder's wife Bhedati further, to see if she is truly angry or not?' So, the maid Black deliberately slept even later and did not get up.

。夫人呼曰：『黑婢！何以極晚不起耶？』黑婢聞已，作是念：『我大家居士婦鞞陀提實瞋，非不瞋也。但因我善能料理家業、善經營、善持故，令我大家居士婦鞞陀提如是有極大名稱，流佈諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息耳。我今寧可復更極大試大家居士婦鞞陀提，為實瞋、為實不瞋耶？』

「於是，黑婢臥至晡時乃起。夫人呼曰：『黑婢！何以乃至晡時起，既不自作，亦不教作，此黑婢不隨我教，此黑婢輕慢於我。』便大瞋恚而生憎嫉，額三脈起，皺面自往，閉戶下關，手執大杖以打其頭，頭破血流。於是，黑婢頭破血流，便出語比鄰，訟聲紛紜，多所道說：『尊等！見是忍辱行人堪耐溫和，善制善定善息行耶？罵我曰：「黑婢！何以乃至晡時起，既不自作，亦不教作，此黑婢不隨我教，此黑婢輕慢於我。」便大瞋恚而生憎嫉，額三脈起，皺面自來，閉戶下關，手執大杖以打我頭，頭破血流。』爾時，居士婦鞞陀提如是便有極大惡名，流佈諸方，居士婦鞞陀提惡性急弊粗獷，不定不制不息。

「如是。或有一善護善逝行者，謂因他無惡語言也。若他不惡語言者，便不瞋恚，亦不憎嫉，不憂纏住，不增瞋恚，不發露惡

現代漢語譯本：夫人喊道：『黑婢！為什麼這麼晚還不起來？』黑婢聽了，心想：『我的女主人鞞陀提其實很生氣，不是不生氣。只是因為我善於料理家務、善於經營、善於持家，才使得我的女主人鞞陀提有如此大的名聲，傳遍四方，說她忍辱、能忍耐、溫和、善於控制、善於鎮定、善於平息怒火。我現在不如再大大地試探一下我的女主人鞞陀提，看她到底是真生氣，還是真的不生氣？』 於是，黑婢一直睡到下午才起來。夫人喊道：『黑婢！為什麼一直到下午才起來，既不自己做，也不教別人做，這個黑婢不聽我的話，這個黑婢輕慢我。』便大發脾氣，產生憎恨嫉妒，額頭青筋暴起，皺著眉頭走過來，關上門，拿著大棍子打她的頭，頭破血流。於是，黑婢頭破血流，便跑到鄰居那裡，大聲喧譁，到處訴說：『各位！看看這就是那個忍辱修行、能忍耐、溫和、善於控制、善於鎮定、善於平息怒火的人嗎？她罵我說：「黑婢！為什麼一直到下午才起來，既不自己做，也不教別人做，這個黑婢不聽我的話，這個黑婢輕慢我。」便大發脾氣，產生憎恨嫉妒，額頭青筋暴起，皺著眉頭走過來，關上門，拿著大棍子打我的頭，頭破血流。』當時，居士婦鞞陀提因此有了極大的惡名，傳遍四方，說她惡性、急躁、粗暴、不定、不控制、不平息怒火。 就像這樣。有些人自以為是善於守護佛法的人，認為是因為別人沒有惡語相向。如果別人沒有惡語相向，他們就不會生氣，也不會憎恨嫉妒，不會憂愁纏身，不會增加怒氣，不會暴露惡行。

English version: The lady called out, 『Black slave! Why haven』t you gotten up so late?』 Upon hearing this, the black slave thought, 『My mistress, Vedehika, is actually angry, not not angry. It』s just because I am good at managing household affairs, good at running things, and good at keeping house, that my mistress Vedehika has such a great reputation, spreading in all directions, saying that she is patient, tolerant, gentle, good at controlling herself, good at being calm, and good at pacifying anger. Now, I might as well test my mistress Vedehika greatly again, to see if she is truly angry or truly not angry?』 So, the black slave slept until the afternoon before getting up. The lady called out, 『Black slave! Why did you get up so late in the afternoon, neither doing it yourself nor telling others to do it? This black slave doesn』t listen to me, this black slave is disrespectful to me.』 Then she became very angry, generating hatred and jealousy, her forehead veins bulging, frowning as she came over, closed the door, and with a large stick, hit her head, causing it to break and bleed. Then, the black slave, with her head broken and bleeding, went to the neighbors, making a loud commotion, telling everyone, 『Look, everyone! Is this the person who practices patience, is tolerant, gentle, good at controlling herself, good at being calm, and good at pacifying anger? She scolded me, saying, 「Black slave! Why did you get up so late in the afternoon, neither doing it yourself nor telling others to do it? This black slave doesn』t listen to me, this black slave is disrespectful to me.」 Then she became very angry, generating hatred and jealousy, her forehead veins bulging, frowning as she came over, closed the door, and with a large stick, hit my head, causing it to break and bleed.』 At that time, the lady Vedehika thus had a very bad reputation, spreading in all directions, saying that she was evil-natured, impatient, rude, unstable, uncontrolled, and unable to pacify anger. It is like this. Some people consider themselves to be good at protecting the Dharma, thinking it is because others have not spoken ill of them. If others do not speak ill of them, they will not be angry, nor will they hate or be jealous, nor will they be troubled by worry, nor will they increase their anger, nor will they reveal evil deeds.

。彼諸比丘見已，便作是念：『此賢者忍辱溫和堪耐，善制善定善息。』若他惡語言者，便瞋恚憎嫉而憂纏住，憎恚發惡。彼諸比丘見已，便作是念：『此賢者惡性急弊粗獷，不定不制不息。』

「複次，有五言道，若他說者，或時或非時，或真或非真，或軟或堅，或慈或恚，或有義或無義。汝等！此五言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰。汝等當學此五言道，若他說時，心不變易，口無惡言，向怨家人緣彼起慈愍心，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，汝等當學如是。猶如有人持大鏵鍬來，而作是語：『我能令此大地，使作非地。』彼便處處掘復掘，唾溺污之，說惡語言，作如是說：『令大地非地。』于意云何？彼人以此方便，能令此大地作非地耶？」

諸比丘答曰：「不也。世尊！所以者何？此大地甚深極廣而不可量，是故彼人以此方便，不能令此大地使作非地。世尊！但使彼人唐自疲勞也

現代漢語譯本：那些比丘們看到后，便會這樣想：『這位賢者能夠忍辱，性情溫和，堪能忍耐，善於約束自己，心能安定，善於止息煩惱。』如果他說了惡語，就會嗔怒、憎恨、嫉妒，被憂愁纏繞，生起憎恨和惡念。那些比丘們看到后，便會這樣想：『這位賢者性情惡劣，急躁，粗暴，心不定，不能約束自己，不能止息煩惱。』 再者，有五種言語之道，如果別人對你說了，有時是適時的，有時是不適時的；有時是真實的，有時是不真實的；有時是柔和的，有時是強硬的；有時是慈愛的，有時是嗔怒的；有時是有意義的，有時是沒有意義的。你們要知道，這五種言語之道，如果別人說的時候，你們的心就發生變化，或者口出惡言，我說你們因此必定會衰敗。你們應當學習這五種言語之道，如果別人說的時候，你們的心不發生變化，口中沒有惡言，對怨恨的人和家人，都因為他們而生起慈悲憐憫之心，心與慈愛同在，遍滿一方，成就遊行。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有嗔怒，沒有爭鬥，極其廣大，無量善修，遍滿一切世間，成就遊行。像這樣，悲心、喜心、舍心也與慈愛同在，沒有結縛，沒有怨恨，沒有嗔怒，沒有爭鬥，極其廣大，無量善修，遍滿一切世間，成就遊行，你們應當這樣學習。就像有人拿著大鋤頭來，並且這樣說：『我能讓這大地變成不是大地。』他便到處挖掘，又挖掘，用唾液和污穢弄髒它，說惡語，這樣說：『讓大地變成不是大地。』你們認為怎麼樣？那個人用這種方法，能讓這大地變成不是大地嗎？」 眾比丘回答說：『不能。世尊！為什麼呢？因為這大地極其深廣，不可測量，所以那個人用這種方法，不能讓這大地變成不是大地。世尊！只會使那個人白白地疲勞罷了。』

English version: Those monks, having seen this, would think: 『This worthy one is patient, gentle, and capable of enduring; he is well-controlled, well-composed, and well-pacified.』 If he speaks harsh words, he becomes angry, hateful, and jealous, and is beset by sorrow, giving rise to hatred and evil thoughts. Those monks, having seen this, would think: 『This worthy one is of bad character, impatient, coarse, unstable, uncontrolled, and unpacified.』 Furthermore, there are five ways of speech. If others speak to you, sometimes it is timely, sometimes it is untimely; sometimes it is true, sometimes it is untrue; sometimes it is gentle, sometimes it is harsh; sometimes it is loving, sometimes it is angry; sometimes it is meaningful, sometimes it is meaningless. You should know that these five ways of speech, if when others speak them, your mind changes, or you utter harsh words, I say that you will surely decline because of this. You should learn these five ways of speech, that if when others speak them, your mind does not change, and no harsh words come from your mouth, towards those who are resentful and your family, you should give rise to compassion and pity because of them, your mind being with loving-kindness, pervading one direction, accomplishing your practice. Likewise, in the second, third, and fourth directions, above and below, universally pervading all, your mind being with loving-kindness, without bonds, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, accomplishing your practice. Likewise, with compassion, joy, and equanimity, without bonds, without resentment, without anger, without strife, extremely vast, immeasurably well-cultivated, pervading all the world, accomplishing your practice. You should learn in this way. It is like a person who comes with a large hoe and says: 『I can make this earth not be earth.』 He then digs everywhere, and digs again, defiling it with spit and filth, speaking harsh words, saying: 『Let the earth not be earth.』 What do you think? Can that person, by this method, make this earth not be earth?」 The monks replied: 『No, Venerable One! Why is that? Because this earth is extremely deep and vast and immeasurable, therefore that person, by this method, cannot make this earth not be earth. Venerable One! It would only make that person tire himself out in vain.』

「如是，此五言道，若他說者，或時或非時，或真或不真，或軟或堅，或慈或恚，或有義或無義。汝等！此五言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰，汝等當學此五言道。若他說時，心不變易，口無惡言，向言說者，緣彼起慈愍心，心行如地，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，汝等當學如是。猶如有人持大草炬，作如是語：『我以此草炬，用熱恒伽水，令作沸湯。』于意云何？彼人以此方便，能令恒伽水熱作沸湯耶？」

諸比丘答曰：「不也。世尊！所以者何？世尊！彼恒伽水甚深極廣，不可度量。是故彼人以此方便，不能令恒伽水熱使作沸湯。世尊！但使彼人唐自疲勞也。」

「如是。此五言道，若他說者——或時或非時、或嗔或不瞋、或軟或堅、或慈或恚、或有義或無義。汝等！此五言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰。汝等當學此五言道，若他說時，心不變易，口無惡言，向言說者，緣彼起慈愍心，心行如恒伽水，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，汝等當學如是。猶如畫師、畫師弟子，持種種彩來，彼作是說：『我於此虛空畫作形像，以彩莊染

『正是如此，這五種言語之道，如果別人對你說了，有時合時宜，有時不合時宜，有時真實，有時不真實，有時柔和，有時強硬，有時慈愛，有時憤怒，有時有道理，有時沒有道理。你們要記住！這五種言語之道，如果別人對你說了，你們的心因此而變動，或者口出惡言，我告訴你們，你們因此必定衰敗。你們應當學習這五種言語之道，如果別人對你說了，你們的心不因此而變動，口中沒有惡言，對於說話的人，生起慈悲憐憫之心，心像大地一樣，沒有怨恨，沒有憤怒，沒有爭執，極其寬廣，極其廣大，無量地修習善行，遍滿一切世間，成就遊行。你們應當這樣學習。就像有人拿著巨大的草炬，說：『我用這草炬，加熱恒河水，讓它沸騰。』你們覺得怎麼樣？那個人用這種方法，能讓恒河水加熱沸騰嗎？』 眾比丘回答說：『不能。世尊！為什麼呢？世尊！那恒河水非常深廣，無法度量。所以那個人用這種方法，不能讓恒河水加熱沸騰。世尊！那個人只是徒勞地讓自己疲憊罷了。』 『正是如此。這五種言語之道，如果別人對你說了——有時合時宜，有時不合時宜，有時嗔怒，有時不嗔怒，有時柔和，有時強硬，有時慈愛，有時憤怒，有時有道理，有時沒有道理。你們要記住！這五種言語之道，如果別人對你說了，你們的心因此而變動，或者口出惡言，我告訴你們，你們因此必定衰敗。你們應當學習這五種言語之道，如果別人對你說了，你們的心不因此而變動，口中沒有惡言，對於說話的人，生起慈悲憐憫之心，心像恒河水一樣，沒有怨恨，沒有憤怒，沒有爭執，極其寬廣，極其廣大，無量地修習善行，遍滿一切世間，成就遊行。你們應當這樣學習。就像畫師或者畫師的弟子，拿著各種顏料來，他們說：『我要在這虛空中畫出形象，用顏料來裝飾。』

'It is so, these five ways of speech, if others speak to you, sometimes timely, sometimes untimely, sometimes true, sometimes untrue, sometimes soft, sometimes harsh, sometimes loving, sometimes angry, sometimes meaningful, sometimes meaningless. You should remember! These five ways of speech, if others speak to you, and your heart changes because of it, or you speak evil words, I tell you, you will surely decline because of this. You should learn these five ways of speech, if others speak to you, and your heart does not change because of it, and there are no evil words from your mouth, towards the speaker, generate a compassionate heart, your heart acts like the earth, without resentment, without anger, without strife, extremely broad, extremely vast, immeasurably cultivating good deeds, pervading all the world, achieving wandering. You should learn like this. Just like someone holding a large grass torch, saying: 『I will use this grass torch to heat the Ganges water and make it boil.』 What do you think? Can that person use this method to heat the Ganges water and make it boil?』 The monks replied: 『No, World Honored One! Why is that? World Honored One! That Ganges water is very deep and vast, immeasurable. Therefore, that person cannot use this method to heat the Ganges water and make it boil. World Honored One! That person is just tiring himself in vain.』 'It is so. These five ways of speech, if others speak to you—sometimes timely, sometimes untimely, sometimes angry, sometimes not angry, sometimes soft, sometimes harsh, sometimes loving, sometimes angry, sometimes meaningful, sometimes meaningless. You should remember! These five ways of speech, if others speak to you, and your heart changes because of it, or you speak evil words, I tell you, you will surely decline because of this. You should learn these five ways of speech, if others speak to you, and your heart does not change because of it, and there are no evil words from your mouth, towards the speaker, generate a compassionate heart, your heart acts like the Ganges water, without resentment, without anger, without strife, extremely broad, extremely vast, immeasurably cultivating good deeds, pervading all the world, achieving wandering. You should learn like this. Just like a painter or a painter's disciple, bringing various colors, they say: 『I will paint an image in this void, and decorate it with colors.』'

。』于意云何？彼畫師、畫師弟子以此方便，寧能于虛空畫作形像，以彩莊染耶？」

諸比丘答曰：「不也。世尊！所以者何？世尊！此虛空非色，不可見無對。是故彼畫師、畫師弟子以此方便，不能于虛空畫作形像，以彩莊染。世尊！但使彼畫師、畫師弟子唐自疲勞也。」

「如是，此五言道，若他說者，或時或非時，或真或不真，或軟或堅，或慈或恚，或有義或無義。汝等！此五言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰。汝等當學此五言道，若他說時，心不變易，口無惡言，向言說者，緣彼起慈愍心，心行如虛空，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，汝等當學如是。猶如貓皮囊柔治極軟，除𨋐𨋐聲，無𨋐𨋐聲。彼或有人以手拳叉，石擲杖打，或以刀斫，或撲著地，于意云何？彼貓皮囊柔治極軟，除𨋐𨋐聲，無𨋐𨋐聲，彼寧復有𨋐𨋐聲耶？」

諸比丘答曰：「不也。世尊！所以者何？世尊！彼貓皮囊柔治極軟，除𨋐𨋐聲，無𨋐𨋐聲。是故無復有𨋐𨋐聲。」

「如是。諸比丘！若有他人拳叉石擲，杖打刀斫，汝等若為他人拳叉石擲，杖打刀斫時，或心變易者，或口惡言者，我說汝等因此必衰

『這是什麼意思呢？那些畫師或者畫師的弟子用這種方法，難道能在虛空中畫出形象，並用顏料涂染嗎？』 眾比丘回答說：『不能。世尊！為什麼呢？世尊！因為虛空沒有顏色，不可見，也沒有對立。所以那些畫師或者畫師的弟子用這種方法，不能在虛空中畫出形象，並用顏料涂染。世尊！他們這樣做只是徒勞無功，白費力氣。』 『是的，這五種言語之道，如果別人說的時候，有時是正確的，有時是不正確的，有時是真實的，有時是不真實的，有時是柔和的，有時是強硬的，有時是慈愛的，有時是憤怒的，有時是有意義的，有時是沒有意義的。你們！這五種言語之道，如果別人說的時候，你們的心就改變了，或者口出惡言，我說你們因此必定會衰敗。你們應當學習這五種言語之道，如果別人說的時候，你們的心不改變，口中沒有惡言，對說話的人，生起慈悲憐憫之心，心像虛空一樣，沒有束縛，沒有怨恨，沒有憤怒，沒有爭執，極其廣闊，極其廣大，無量地修習善行，遍滿一切世間，成就遊行，你們應當這樣學習。就像貓皮囊經過柔軟處理后，非常柔軟，沒有『撲撲』的聲音，沒有『撲撲』的聲音。如果有人用手拳擊打，用石頭投擲，用棍棒敲打，或者用刀砍，或者摔在地上，你們覺得怎麼樣？那個貓皮囊經過柔軟處理后，非常柔軟，沒有『撲撲』的聲音，沒有『撲撲』的聲音，它還會發出『撲撲』的聲音嗎？』 眾比丘回答說：『不會。世尊！為什麼呢？世尊！因為那個貓皮囊經過柔軟處理后，非常柔軟，沒有『撲撲』的聲音，沒有『撲撲』的聲音。所以不會再發出『撲撲』的聲音。』 『是的。諸位比丘！如果有人用手拳擊打，用石頭投擲，用棍棒敲打，用刀砍，你們如果被別人用手拳擊打，用石頭投擲，用棍棒敲打，用刀砍的時候，你們的心就改變了，或者口出惡言，我說你們因此必定會衰敗。』

'What does this mean? Can those painters or their disciples, using this method, paint images in the void and color them with pigments?' The monks replied, 'No, Venerable Sir. Why? Because, Venerable Sir, the void has no color, is invisible, and has no counterpart. Therefore, those painters or their disciples, using this method, cannot paint images in the void and color them with pigments. Venerable Sir, they would only be tiring themselves in vain.' 'Indeed, these five ways of speech, when others speak them, are sometimes right, sometimes wrong, sometimes true, sometimes untrue, sometimes gentle, sometimes harsh, sometimes loving, sometimes angry, sometimes meaningful, sometimes meaningless. You! If, when others speak these five ways of speech, your minds change, or you utter evil words, I say that you will surely decline because of this. You should learn these five ways of speech, that when others speak them, your minds do not change, your mouths do not utter evil words, and towards the speaker, you generate a heart of compassion and pity, your mind is like the void, without bonds, without resentment, without anger, without strife, extremely vast, extremely great, immeasurably cultivating good deeds, pervading all the world, accomplishing the journey. You should learn in this way. Just like a cat's skin, after being softened, is extremely soft, without the 'thump thump' sound, without the 'thump thump' sound. If someone were to strike it with their fist, throw stones at it, beat it with a stick, or cut it with a knife, or throw it to the ground, what do you think? That cat's skin, after being softened, is extremely soft, without the 'thump thump' sound, without the 'thump thump' sound, would it still make the 'thump thump' sound?' The monks replied, 'No, Venerable Sir. Why? Because, Venerable Sir, that cat's skin, after being softened, is extremely soft, without the 'thump thump' sound, without the 'thump thump' sound. Therefore, it will no longer make the 'thump thump' sound.' 'Indeed. Monks! If someone were to strike you with their fist, throw stones at you, beat you with a stick, or cut you with a knife, and when you are struck with a fist, have stones thrown at you, are beaten with a stick, or are cut with a knife, your minds change, or you utter evil words, I say that you will surely decline because of this.'

。汝等當學，若為他人拳叉石擲，杖打刀斫時，心不變易，口不惡言，向捶打人緣彼起慈愍心，心行如貓皮囊，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，汝等當學如是。若有賊來，以利鋸刀節節解截，汝等若有賊來，以利鋸刀節節解截時，或心變易者，或口惡言者，我說汝等因此必衰。汝等當學，若有賊來，以利鋸刀，節節解截，心不變易，口無惡言向割截人，緣彼起慈愍心，心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游，汝等當學如是。」

於是，世尊嘆諸比丘曰：「善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，汝等頗見他不愛惡語言向我，我聞已，不堪耐耶？」

諸比丘答曰：「不也。世尊！」

世尊復嘆諸比丘曰：「善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，若汝游東方，必得安樂，無眾苦患；若游南方、西方、北方者，必得安樂，無眾苦患

現代漢語譯本：你們應當學習，如果被他人用石塊投擲、棍棒擊打、刀劍砍傷時，內心不應改變，口中不應說惡語，要對捶打你們的人心生慈悲憐憫，心要像貓皮囊一樣，沒有結怨，沒有怨恨，沒有憤怒，沒有爭鬥，極其寬廣博大，無量善行，遍滿一切世間而行。你們應當這樣學習。如果盜賊來，用鋒利的鋸子一節節地切割你們的身體，你們在被盜賊用鋒利的鋸子一節節切割時，如果內心有所改變，或者口中說出惡語，我說你們因此必定衰敗。你們應當學習，如果盜賊來，用鋒利的鋸子一節節地切割你們的身體，內心不應改變，口中不應說惡語，要對切割你們的人心生慈悲憐憫，心懷慈愛，遍滿一方而行。像這樣，二方、三方、四方、四維上下，普遍周遍一切，心懷慈愛，沒有結怨，沒有怨恨，沒有憤怒，沒有爭鬥，極其寬廣博大，無量善行，遍滿一切世間而行。像這樣，悲心、喜心和舍心，沒有結怨，沒有怨恨，沒有憤怒，沒有爭鬥，極其寬廣博大，無量善行，遍滿一切世間而行，你們應當這樣學習。 於是，世尊讚歎眾比丘說：『好啊！好啊！你們應當常常憶念利鋸刀譬喻的沙門教誨。你們常常憶念利鋸刀譬喻的沙門教誨后，你們是否見到他人用不友善的惡語對我，我聽了之後，就無法忍受呢？』 眾比丘回答說：『沒有，世尊！』 世尊再次讚歎眾比丘說：『好啊！好啊！你們應當常常憶念利鋸刀譬喻的沙門教誨。你們常常憶念利鋸刀譬喻的沙門教誨后，如果你們遊歷東方，必定得到安樂，沒有眾多的痛苦和憂患；如果遊歷南方、西方、北方，必定得到安樂，沒有眾多的痛苦和憂患。』

English version: You should learn that when others throw stones, strike with sticks, or cut with swords, your hearts should not change, your mouths should not speak evil words, and you should have compassion and pity for those who strike you. Your hearts should be like a cat's skin bag, without resentment, without hatred, without anger, without strife, extremely broad and vast, with immeasurable good deeds, pervading and accomplishing all the world. You should learn in this way. If thieves come and cut your bodies piece by piece with sharp saws, if your hearts change or your mouths speak evil words when thieves cut you piece by piece with sharp saws, I say that you will surely decline because of this. You should learn that if thieves come and cut your bodies piece by piece with sharp saws, your hearts should not change, your mouths should not speak evil words, and you should have compassion and pity for those who cut you. With hearts full of loving-kindness, you should pervade and accomplish one direction. Likewise, in two, three, four directions, and in all directions above and below, universally pervading everything, with hearts full of loving-kindness, without resentment, without hatred, without anger, without strife, extremely broad and vast, with immeasurable good deeds, pervading and accomplishing all the world. Likewise, with hearts of compassion, joy, and equanimity, without resentment, without hatred, without anger, without strife, extremely broad and vast, with immeasurable good deeds, pervading and accomplishing all the world. You should learn in this way. Then, the World Honored One praised the monks, saying, 'Excellent! Excellent! You should often remember the monastic teachings of the parable of the sharp saw. After you often remember the monastic teachings of the parable of the sharp saw, have you seen others use unkind and evil words towards me, and after hearing them, I cannot endure it?' The monks replied, 'No, World Honored One!' The World Honored One again praised the monks, saying, 'Excellent! Excellent! You should often remember the monastic teachings of the parable of the sharp saw. After you often remember the monastic teachings of the parable of the sharp saw, if you travel to the east, you will surely attain peace and happiness, without many sufferings and worries; if you travel to the south, west, or north, you will surely attain peace and happiness, without many sufferings and worries.'

。善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，我尚不說汝諸善法住，況說衰退？但當晝夜增長善法而不衰退。善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，於二果中必得其一，或於現世得究竟智，或復有餘得阿那含。」

牟犁破群那經第二竟(三千三百五十八字)

中阿含經卷第五十(七千八百二十五字)

中阿含經卷第五十一

（一九四）大品跋陀和利經第三(第五后誦)

一時，佛游舍衛國，在勝林給孤獨園，與大比丘眾俱而受夏坐。

爾時，世尊告諸比丘：「我一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。汝等亦當學一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」

爾時，尊者跋陀和利亦在眾中。於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！我不堪任於一坐食。所以者何？若我一坐食者，同不了事，懊惱心悔。世尊！是故我不堪任一坐食也

『好啊！好啊！你們應當常常憶念利鋸刀譬喻的沙門教誨。你們常常憶念利鋸刀譬喻的沙門教誨后，我尚且不說你們的善法會停滯不前，更何況會衰退呢？你們應當日夜增長善法而不衰退。好啊！好啊！你們應當常常憶念利鋸刀譬喻的沙門教誨。你們常常憶念利鋸刀譬喻的沙門教誨后，在兩種果位中必定會得到其中之一，或者在現世獲得究竟的智慧，或者在來世證得阿那含果。』

《牟犁破群那經》第二完（三千三百五十八字）

《中阿含經》卷第五十（七千八百二十五字）

《中阿含經》卷第五十一

（一九四）《大品跋陀和利經》第三（第五后誦）

一時，佛陀在舍衛國，住在勝林給孤獨園，與眾多比丘一起安居過夏。

當時，世尊告訴眾比丘：『我一日一食，一日一食后，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂。你們也應當學習一日一食，一日一食后，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂。』

當時，尊者跋陀和利也在眾中。於是，尊者跋陀和利立即從座位上起身，偏袒著衣，叉手向佛，說道：『世尊！我不能夠做到一日一食。為什麼呢？如果我一日一食，就會事情做不完，懊惱後悔。世尊！因此我不能夠做到一日一食啊。』

'Excellent! Excellent! You should frequently contemplate the monastic teaching of the saw-blade simile. Having frequently contemplated the monastic teaching of the saw-blade simile, I would not even say that your good qualities would remain stagnant, let alone decline. You should increase your good qualities day and night without decline. Excellent! Excellent! You should frequently contemplate the monastic teaching of the saw-blade simile. Having frequently contemplated the monastic teaching of the saw-blade simile, you will surely attain one of two fruits: either you will attain ultimate wisdom in this life, or you will attain the Anagami fruit in a future life.'

The second chapter of the Mulipagguna Sutta is complete (3,358 words).

The 50th fascicle of the Madhyama Agama Sutra (7,825 words)

The 51st fascicle of the Madhyama Agama Sutra

(194) The third chapter of the Great Bhaddali Sutta (the fifth recitation)

At one time, the Buddha was dwelling in Savatthi, in the Jeta Grove, Anathapindika's Park, together with a large assembly of monks, observing the summer retreat.

At that time, the World-Honored One addressed the monks, saying: 'I eat one meal a day, and having eaten one meal a day, I am without activity, without seeking, without illness, my body is light, my strength is robust, and I am peaceful and happy. You should also learn to eat one meal a day, and having eaten one meal a day, you will be without activity, without seeking, without illness, your body will be light, your strength will be robust, and you will be peaceful and happy.'

At that time, the Venerable Bhaddali was also in the assembly. Then, the Venerable Bhaddali immediately rose from his seat, arranged his robe over one shoulder, and, with his hands clasped, said to the Buddha: 'World-Honored One! I am not capable of eating one meal a day. Why is that? If I eat one meal a day, I will not be able to complete my tasks, and I will feel regret and remorse. World-Honored One! Therefore, I am not capable of eating one meal a day.'

世尊告曰：「跋陀和利！若我受請，汝亦隨我，聽汝請食，持去一坐食。跋陀和利！若如是者，快得生活。」

尊者跋陀和利又復白曰：「世尊！如是，我亦不堪於一坐食。所以者何？若我一坐食者，同不了事，懊惱心悔。世尊！是故我不堪任一坐食也。」

世尊復至再三告諸比丘：「我一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。汝等亦當學一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」

尊者跋陀和利亦至再三從坐而起，偏袒著衣，叉手向佛，白曰：「世尊！我不堪任於一坐食。所以者何？若我一坐食者，同不了事，懊惱心悔。世尊！是故我不堪任一坐食也。」

世尊復至再三告曰：「跋陀和利！若我受請，汝亦隨我，聽汝請食，持去一坐食。跋陀和利！若如是者，快得生活。」

尊者跋陀和利復至再三白曰：「世尊！如是我亦不堪於一坐食。所以者何？若我一坐食者，同不了事，懊惱心悔。世尊！是故我不堪任一坐食也。」

爾時，世尊為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯尊者跋陀和利說不堪任，從坐起去。所以者何？不學具戒及世尊境界諸微妙法故

世尊告訴跋陀和利：『如果我接受邀請，你也跟隨我，聽從你的邀請去吃飯，只吃一頓飯。跋陀和利！如果這樣做，就能很快地過上安穩的生活。』 尊者跋陀和利又再次說道：『世尊！我確實不能只吃一頓飯。為什麼呢？如果我只吃一頓飯，就會感到事情做不完，內心懊惱後悔。世尊！因此我不能只吃一頓飯。』 世尊又再三告誡眾比丘：『我只吃一頓飯，吃完一頓飯後，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。你們也應當學習只吃一頓飯，吃完一頓飯後，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。』 尊者跋陀和利也再三從座位上站起來，袒露右肩，雙手合十向佛，說道：『世尊！我不能只吃一頓飯。為什麼呢？如果我只吃一頓飯，就會感到事情做不完，內心懊惱後悔。世尊！因此我不能只吃一頓飯。』 世尊又再三說道：『跋陀和利！如果我接受邀請，你也跟隨我，聽從你的邀請去吃飯，只吃一頓飯。跋陀和利！如果這樣做，就能很快地過上安穩的生活。』 尊者跋陀和利又再三說道：『世尊！我確實不能只吃一頓飯。為什麼呢？如果我只吃一頓飯，就會感到事情做不完，內心懊惱後悔。世尊！因此我不能只吃一頓飯。』 當時，世尊為比丘眾制定了只吃一頓飯的戒律，眾比丘都奉行戒律和世尊所教導的微妙法，只有尊者跋陀和利說自己不能做到，就從座位上離開了。為什麼呢？因為他不學習具足戒律和世尊所教導的微妙法。

The World-Honored One said to Bhadravarman, 『Bhadravarman! If I accept an invitation, you should also follow me, listen to your invitation to eat, and take only one meal. Bhadravarman! If it is like this, you will quickly attain a peaceful life.』 Venerable Bhadravarman again replied, 『World-Honored One! Indeed, I am not capable of taking only one meal. Why is that? If I take only one meal, I will feel that things are not finished, and my heart will be vexed and regretful. World-Honored One! Therefore, I am not capable of taking only one meal.』 The World-Honored One again and again admonished the monks, 『I take only one meal, and after taking one meal, I am without action, without seeking, without illness, my body is light, my strength is robust, and I am peaceful and happy. You should also learn to take only one meal, and after taking one meal, you will be without action, without seeking, without illness, your body will be light, your strength will be robust, and you will be peaceful and happy.』 Venerable Bhadravarman also rose from his seat again and again, baring his right shoulder, and with his palms together, said to the Buddha, 『World-Honored One! I am not capable of taking only one meal. Why is that? If I take only one meal, I will feel that things are not finished, and my heart will be vexed and regretful. World-Honored One! Therefore, I am not capable of taking only one meal.』 The World-Honored One again and again said, 『Bhadravarman! If I accept an invitation, you should also follow me, listen to your invitation to eat, and take only one meal. Bhadravarman! If it is like this, you will quickly attain a peaceful life.』 Venerable Bhadravarman again and again replied, 『World-Honored One! Indeed, I am not capable of taking only one meal. Why is that? If I take only one meal, I will feel that things are not finished, and my heart will be vexed and regretful. World-Honored One! Therefore, I am not capable of taking only one meal.』 At that time, the World-Honored One established the precept of taking only one meal for the assembly of monks. All the monks observed the precepts and the subtle teachings of the World-Honored One, but only Venerable Bhadravarman said he was not capable and left his seat. Why was that? Because he did not learn the complete precepts and the subtle teachings of the World-Honored One.

。於是，尊者跋陀和利遂藏一夏，不見世尊。所以者何？以不學具戒及世尊境界諸微妙法故。

時，諸比丘為佛作衣，世尊于舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持缽，當遊人間。尊者跋陀和利聞諸比丘為佛作衣，世尊于舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持缽，當遊人間。尊者跋陀和利聞已，往詣諸比丘所，諸比丘遙見尊者跋陀和利來，便作是語：「賢者跋陀和利！汝當知此為佛作衣，世尊于舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持缽，當遊人間。跋陀和利，汝當彼處善自守護，莫令后時致多煩勞。」

尊者跋陀和利聞此語已，即詣佛所，稽首佛足，白曰：「世尊！我實有過，我實有過，如愚如癡，如不了，如不善。所以者何？世尊為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯我說不堪任，從坐起去。所以者何？以不學具戒及世尊境界諸微妙法故。」

世尊告曰：「跋陀和利！汝于爾時不知眾多比丘、比丘尼于舍衛國而受夏坐，彼知我、見我，有比丘名跋陀和利，世尊弟子，不學具戒及世尊境界諸微妙法

現代漢語譯本：於是，尊者跋陀和利因此躲藏了一個夏季，沒有去見世尊。這是為什麼呢？因為他們沒有學習具足戒以及世尊所教導的那些精微奧妙的法。 當時，眾比丘正在為佛陀縫製衣服。世尊在舍衛國安居過夏之後，過了三個月，縫補衣服完畢，便收拾好衣缽，準備到各地游化。尊者跋陀和利聽到眾比丘在為佛陀縫製衣服，世尊在舍衛國安居過夏之後，過了三個月，縫補衣服完畢，便收拾好衣缽，準備到各地游化。尊者跋陀和利聽到這些后，就去拜訪眾比丘。眾比丘遠遠地看到尊者跋陀和利來了，便對他說：『賢者跋陀和利！你應該知道，這是在為佛陀縫製衣服，世尊在舍衛國安居過夏之後，過了三個月，縫補衣服完畢，便收拾好衣缽，準備到各地游化。跋陀和利，你應當在那裡好好守護自己，不要讓以後徒增許多煩惱。』 尊者跋陀和利聽了這話，就去拜見佛陀，頂禮佛足，說道：『世尊！我確實有錯，我確實有錯，我像個愚人，像個癡人，像個不明事理的人，像個不善的人。這是為什麼呢？因為世尊為比丘僧團制定了一坐食的戒律，眾比丘都奉行學習戒律以及世尊所教導的那些精微奧妙的法，只有我說自己不能勝任，就從座位上起身離開了。這是為什麼呢？因為我沒有學習具足戒以及世尊所教導的那些精微奧妙的法。』 世尊告訴他說：『跋陀和利！你當時不知道，有很多比丘、比丘尼在舍衛國安居過夏，他們認識我、見到我，知道有一個比丘名叫跋陀和利，是世尊的弟子，卻不學習具足戒以及世尊所教導的那些精微奧妙的法。』

English version: Therefore, Venerable Bhadra and his companion hid themselves for a summer, not seeing the World-Honored One. Why was this? Because they did not learn the complete precepts and the subtle and profound teachings of the World-Honored One. At that time, the monks were making robes for the Buddha. After the World-Honored One had completed his summer retreat in Shravasti, and three months had passed, he finished mending his robes, gathered his robes and bowl, and was about to travel among the people. Venerable Bhadra and his companion heard that the monks were making robes for the Buddha, and that the World-Honored One had completed his summer retreat in Shravasti, and three months had passed, he finished mending his robes, gathered his robes and bowl, and was about to travel among the people. Upon hearing this, Venerable Bhadra and his companion went to visit the monks. The monks saw Venerable Bhadra and his companion coming from afar and said to him, 'Venerable Bhadra! You should know that these robes are being made for the Buddha, and that the World-Honored One has completed his summer retreat in Shravasti, and three months have passed, he has finished mending his robes, gathered his robes and bowl, and is about to travel among the people. Bhadra, you should take good care of yourself there, lest you cause much trouble later.' Upon hearing these words, Venerable Bhadra and his companion went to see the Buddha, bowed at his feet, and said, 'World-Honored One! I have truly made a mistake, I have truly made a mistake, like a fool, like an idiot, like one who does not understand, like one who is not good. Why is this? Because the World-Honored One established the precept of eating one meal a day for the monastic community, and all the monks observe and learn the precepts and the subtle and profound teachings of the World-Honored One, but I alone said that I was not capable and got up from my seat and left. Why is this? Because I did not learn the complete precepts and the subtle and profound teachings of the World-Honored One.' The World-Honored One said, 'Bhadra! At that time, you did not know that many monks and nuns were observing the summer retreat in Shravasti, and they knew me and saw me, and there was a monk named Bhadra, a disciple of the World-Honored One, who did not learn the complete precepts and the subtle and profound teachings of the World-Honored One.'

。跋陀和利！汝于爾時不知如此耶？跋陀和利！汝于爾時不知眾多優婆塞、優婆夷居舍衛國，彼知我、見我，有比丘名跋陀和利，世尊弟子，不學具戒及世尊境界諸微妙法。跋陀和利！汝于爾時不知如此耶？跋陀和利！汝于爾時不知眾多異學沙門、梵志於舍衛國而受夏坐，彼知我、見我，有比丘名跋陀和利，沙門瞿曇弟子，名德，不學具戒及世尊境界諸微妙法。跋陀和利！汝于爾時不知如此耶？跋陀和利！若有比丘俱解脫者，我語彼曰：『汝來入泥。』跋陀和利！于意云何？我教彼比丘，彼比丘寧當可住而移避耶？」

尊者跋陀和利答曰：「不也。」

世尊告曰：「跋陀和利！若有比丘，設非俱解脫有慧解脫，設非慧解脫有身證者，設非身證有見到者，設非見到有信解脫，設非信解脫有法行者，設非法行有信行者，我語彼曰：『汝來入泥。』跋陀和利！于意云何？我教彼比丘，彼比丘寧當可住而移避耶？」

世尊告曰：「跋陀和利！于意云何？汝于爾時得信行、法行、信解脫、見到、身證、慧解脫、俱解脫耶？」

尊者跋陀和利答曰：「不也

現代漢語譯本：跋陀和利啊！你當時難道不知道這些嗎？跋陀和利啊！你當時難道不知道舍衛國有很多優婆塞、優婆夷，他們認識我、見過我，知道有個比丘名叫跋陀和利，是世尊的弟子，卻不學習具足戒律以及世尊境界的各種微妙法。跋陀和利啊！你當時難道不知道這些嗎？跋陀和利啊！你當時難道不知道舍衛國有很多外道沙門、婆羅門在那裡安居，他們認識我、見過我，知道有個比丘名叫跋陀和利，是沙門瞿曇的弟子，有名望，卻不學習具足戒律以及世尊境界的各種微妙法。跋陀和利啊！你當時難道不知道這些嗎？跋陀和利啊！如果有比丘是俱解脫者，我會對他說：『你來進入泥濘。』跋陀和利啊！你認為如何？我教導那位比丘，那位比丘難道會停留在原地而躲避嗎？」 尊者跋陀和利回答說：『不會的。』 世尊說：『跋陀和利啊！如果有比丘，即使不是俱解脫，而是慧解脫，即使不是慧解脫，而是身證者，即使不是身證，而是見到者，即使不是見到，而是信解脫，即使不是信解脫，而是法行者，即使不是法行，而是信行者，我會對他說：『你來進入泥濘。』跋陀和利啊！你認為如何？我教導那位比丘，那位比丘難道會停留在原地而躲避嗎？』 世尊說：『跋陀和利啊！你認為如何？你當時得到了信行、法行、信解脫、見到、身證、慧解脫、俱解脫了嗎？』 尊者跋陀和利回答說：『沒有。』

English version: 'Bhadraka, did you not know this at that time? Bhadraka, did you not know at that time that many laymen and laywomen in Savatthi, who know me and have seen me, know that there is a bhikkhu named Bhadraka, a disciple of the Blessed One, who does not train in the full precepts and the subtle teachings within the Blessed One's domain? Bhadraka, did you not know this at that time? Bhadraka, did you not know at that time that many ascetics and brahmins of other sects in Savatthi, who are residing for the rains, know me and have seen me, know that there is a bhikkhu named Bhadraka, a disciple of the ascetic Gotama, who is well-known, but does not train in the full precepts and the subtle teachings within the Blessed One's domain? Bhadraka, did you not know this at that time? Bhadraka, if there is a bhikkhu who is liberated in both ways, I would say to him, 『Come, enter the mud.』 Bhadraka, what do you think? If I were to instruct that bhikkhu, would that bhikkhu remain and avoid it?' Venerable Bhadraka replied, 'No, venerable sir.' The Blessed One said, 'Bhadraka, if there is a bhikkhu, even if not liberated in both ways, but liberated by wisdom, or if not liberated by wisdom, but a body-witness, or if not a body-witness, but a vision-attainer, or if not a vision-attainer, but liberated by faith, or if not liberated by faith, but a follower of the Dhamma, or if not a follower of the Dhamma, but a follower of faith, I would say to him, 『Come, enter the mud.』 Bhadraka, what do you think? If I were to instruct that bhikkhu, would that bhikkhu remain and avoid it?' The Blessed One said, 'Bhadraka, what do you think? Did you at that time attain faith-following, Dhamma-following, liberation by faith, vision-attainment, body-witness, liberation by wisdom, or liberation in both ways?'

世尊告曰：「跋陀和利！汝于爾時非如空屋耶？」

於是，尊者跋陀和利為世尊面呵責已，內懷憂戚，低頭默然，失辯無言，如有所伺。

於是，世尊面呵責尊者跋陀和利已，復欲令歡喜，而告之曰：「跋陀和利！汝當爾時，於我無信法靖，無愛法靖，無靖法靖。所以者何？我為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯汝說不堪任，從坐起去。所以者何？以不學具戒及世尊境界諸微妙法故。」

尊者跋陀和利白曰：「實爾。所以者何？世尊為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯我說不堪任，從坐起去。所以者何？以不學具戒及世尊境界諸微妙法故。唯愿世尊受我過失，我見過已，當自悔過，從今護之，不復更作。」

世尊告曰：「跋陀和利！如是，汝實如愚如癡，如不了、如不善。所以者何？我為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯汝說不堪任，從坐起去。所以者何？以汝不學具戒及世尊境界諸微妙法故。跋陀和利！若汝有過，見已自悔，從今護之，不更作者。跋陀和利！如是則于聖法、律中益而不損

世尊說：『跋陀和利！你當時不是像空屋一樣嗎？』 於是，尊者跋陀和利被世尊當面呵責后，內心憂愁，低頭沉默，無話可說，好像在等待什麼。 於是，世尊當面呵責尊者跋陀和利后，又想讓他高興，就對他說：『跋陀和利！你當時對我沒有信心，不敬重法，不敬重僧。為什麼呢？我為比丘眾制定了一坐食的戒律，所有比丘都遵守戒律和世尊境界的微妙法，只有你說自己不能做到，從座位上起身離開。為什麼呢？因為你不學習具足戒和世尊境界的微妙法。』 尊者跋陀和利回答說：『確實如此。為什麼呢？世尊為比丘眾制定了一坐食的戒律，所有比丘都遵守戒律和世尊境界的微妙法，只有我說自己不能做到，從座位上起身離開。為什麼呢？因為我不學習具足戒和世尊境界的微妙法。希望世尊接受我的過失，我認識到自己的錯誤后，會自我懺悔，從今以後會守護戒律，不再犯同樣的錯誤。』 世尊說：『跋陀和利！是的，你確實像愚笨、癡呆一樣，不明事理，不善於思考。為什麼呢？我為比丘眾制定了一坐食的戒律，所有比丘都遵守戒律和世尊境界的微妙法，只有你說自己不能做到，從座位上起身離開。為什麼呢？因為你不學習具足戒和世尊境界的微妙法。跋陀和利！如果你犯了錯誤，認識到后能自我懺悔，從今以後守護戒律，不再犯同樣的錯誤。跋陀和利！這樣在聖法和戒律中就會有進步而不會退步。』

The World-Honored One said: 'Bhadra-vargika, at that time, were you not like an empty house?' Then, after Venerable Bhadra-vargika was rebuked by the World-Honored One to his face, he was filled with sorrow, lowered his head in silence, lost his eloquence, and was speechless, as if waiting for something. Then, after the World-Honored One rebuked Venerable Bhadra-vargika to his face, he wanted to make him happy again, and said to him: 'Bhadra-vargika, at that time, you had no faith in me, no respect for the Dharma, and no respect for the Sangha. Why is that? I established the rule of eating one meal a day for the monks, and all the monks observed the precepts and the subtle Dharma of the World-Honored One's realm, but only you said you were incapable and got up from your seat and left. Why is that? Because you do not study the full precepts and the subtle Dharma of the World-Honored One's realm.' Venerable Bhadra-vargika replied: 'Indeed, it is so. Why is that? The World-Honored One established the rule of eating one meal a day for the monks, and all the monks observed the precepts and the subtle Dharma of the World-Honored One's realm, but only I said I was incapable and got up from my seat and left. Why is that? Because I do not study the full precepts and the subtle Dharma of the World-Honored One's realm. I beseech the World-Honored One to accept my fault. After I have seen my fault, I will repent and from now on, I will guard against it and not do it again.' The World-Honored One said: 'Bhadra-vargika, yes, you are indeed like a fool, like an idiot, like one who does not understand, like one who is not wise. Why is that? I established the rule of eating one meal a day for the monks, and all the monks observed the precepts and the subtle Dharma of the World-Honored One's realm, but only you said you were incapable and got up from your seat and left. Why is that? Because you do not study the full precepts and the subtle Dharma of the World-Honored One's realm. Bhadra-vargika, if you have a fault, and having seen it, you repent, and from now on, guard against it and do not do it again. Bhadra-vargika, in this way, you will progress in the Holy Dharma and the Vinaya, and not regress.'

。若汝有過，見已自悔，從今護之，不更作者，跋陀和利！于意云何？若有比丘不學具戒者，彼住無事處山林樹下，或居高巖寂無音聲，遠離，無惡，無有人民，隨順燕坐，彼住遠離處，修行精勤，得增上心，現法樂居，彼住遠離處，修行精勤，安隱快樂，以誣謗世尊戒，及誣謗天諸智梵行者，亦誣謗自戒。彼誣謗世尊戒，及誣謗天諸智梵行者，亦誣謗自戒已，便不生歡悅，不生歡悅已，便不生喜，不生喜已，便不止身，不止身已，便不覺樂，不覺樂已，便心不定。跋陀和利！賢聖弟子心不定已，便不見如實、知如真。

「跋陀和利！于意云何？若有比丘學具戒者，彼住無事處山林樹下，或居高巖寂無音聲，遠離，無惡，無有人民，隨順燕坐。彼住遠離處，修行精勤，得增上心，現法樂居。彼住遠離處，修行精勤，安隱快樂已，不誣謗世尊戒，不誣謗天、諸智梵行者，亦不誣謗自戒。彼不誣謗世尊戒，不誣謗天、諸智梵行者，亦不誣謗自戒已，便生歡悅，生歡悅已，便生喜，生喜已，便止身，止身已，便覺樂，覺樂已，便心定。

「跋陀和利！賢聖弟子心定已，便見如實、知如真，見如實、知如真已，便離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游

現代漢語譯本：跋陀和利！如果你犯了錯誤，發現后能自我悔改，並且從今以後加以守護，不再重犯，你覺得怎麼樣？如果有個比丘不學習具足戒，他住在僻靜的山林樹下，或者住在高聳的巖石上，那裡寂靜無聲，遠離喧囂，沒有邪惡，沒有人煙，適合靜坐。他住在遠離之處，精勤修行，獲得了更高的心境，體驗到當下的快樂。他住在遠離之處，精勤修行，安穩快樂，卻誹謗世尊的戒律，誹謗天上的智者和修行者，也誹謗自己的戒律。他誹謗世尊的戒律，誹謗天上的智者和修行者，也誹謗自己的戒律之後，就不會感到歡喜，不感到歡喜就不會產生喜悅，不產生喜悅就不會使身體平靜，身體不平靜就不會感到快樂，不感到快樂內心就會不定。跋陀和利！賢聖弟子內心不定之後，就不能如實地看見真相，不能如實地瞭解真理。 跋陀和利！你覺得怎麼樣？如果有個比丘學習具足戒，他住在僻靜的山林樹下，或者住在高聳的巖石上，那裡寂靜無聲，遠離喧囂，沒有邪惡，沒有人煙，適合靜坐。他住在遠離之處，精勤修行，獲得了更高的心境，體驗到當下的快樂。他住在遠離之處，精勤修行，安穩快樂，不誹謗世尊的戒律，不誹謗天上的智者和修行者，也不誹謗自己的戒律。他不誹謗世尊的戒律，不誹謗天上的智者和修行者，也不誹謗自己的戒律之後，就會感到歡喜，感到歡喜就會產生喜悅，產生喜悅就會使身體平靜，身體平靜就會感到快樂，感到快樂內心就會安定。 跋陀和利！賢聖弟子內心安定之後，就能如實地看見真相，如實地瞭解真理。如實地看見真相，如實地瞭解真理之後，就能遠離慾望，遠離邪惡不善的法，有覺知，有觀察，因遠離而生喜悅和快樂，成就初禪的境界。

English version: Bhadravali, what do you think? If you have made a mistake, and upon realizing it, you repent and from now on guard against it, not repeating it, what do you think? If there is a monk who does not learn the full precepts, he dwells in a secluded place, under a tree in the forest, or on a high rock, where it is quiet and without sound, far from the noise, without evil, without people, suitable for meditation. He dwells in a secluded place, practices diligently, attains a higher state of mind, and experiences the joy of the present moment. He dwells in a secluded place, practices diligently, is peaceful and happy, yet he slanders the precepts of the World Honored One, slanders the wise and virtuous practitioners in the heavens, and also slanders his own precepts. After he slanders the precepts of the World Honored One, slanders the wise and virtuous practitioners in the heavens, and also slanders his own precepts, he will not feel joy, and without joy, he will not generate delight, without delight, he will not calm his body, without calming his body, he will not feel pleasure, and without pleasure, his mind will be unsettled. Bhadravali, when a noble disciple's mind is unsettled, he cannot see the truth as it is, and cannot understand the reality as it is. Bhadravali, what do you think? If there is a monk who learns the full precepts, he dwells in a secluded place, under a tree in the forest, or on a high rock, where it is quiet and without sound, far from the noise, without evil, without people, suitable for meditation. He dwells in a secluded place, practices diligently, attains a higher state of mind, and experiences the joy of the present moment. He dwells in a secluded place, practices diligently, is peaceful and happy, and does not slander the precepts of the World Honored One, does not slander the wise and virtuous practitioners in the heavens, nor does he slander his own precepts. After he does not slander the precepts of the World Honored One, does not slander the wise and virtuous practitioners in the heavens, nor does he slander his own precepts, he will feel joy, and with joy, he will generate delight, with delight, he will calm his body, with a calm body, he will feel pleasure, and with pleasure, his mind will be settled. Bhadravali, when a noble disciple's mind is settled, he can see the truth as it is, and understand the reality as it is. After seeing the truth as it is, and understanding the reality as it is, he can be free from desire, free from evil and unwholesome dharmas, with awareness and observation, joy and pleasure arising from detachment, and attain the first jhana.

。跋陀和利！是謂彼于爾時得第一增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。跋陀和利！是謂彼于爾時得第二增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。彼離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游。跋陀和利！是謂彼于爾時得第三增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。彼樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。跋陀和利！是謂彼于爾時得第四增上心，即于現法得安樂居，易不難得，樂住無怖，安隱快樂，令升涅槃。

「彼如是得定心清凈，無穢無煩，柔軟善住，得不動心，覺憶宿命智通作證，彼有行有相貌，憶本無量昔所經歷，謂一生、二生、百生、千生，成劫、敗劫、無量成敗劫。彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖，此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖

現代漢語譯本：跋陀和利啊！這就是說，他在那個時候獲得了第一種增上的心，也就是在當下就能獲得安樂的居所，容易得到而不困難，樂於安住而沒有恐懼，安穩快樂，使他能夠升入涅槃。他覺和觀都已止息，內心平靜，一心專注，沒有覺也沒有觀，由禪定而生出喜樂，獲得了第二禪的成就而遊樂。跋陀和利啊！這就是說，他在那個時候獲得了第二種增上的心，也就是在當下就能獲得安樂的居所，容易得到而不困難，樂於安住而沒有恐懼，安穩快樂，使他能夠升入涅槃。他離開了喜悅的慾望，捨棄了追求，以正念和正智感受身體的快樂，這就是聖人所說的，聖人所捨棄的，以正念安住的快樂，空寂，獲得了第三禪的成就而遊樂。跋陀和利啊！這就是說，他在那個時候獲得了第三種增上的心，也就是在當下就能獲得安樂的居所，容易得到而不困難，樂於安住而沒有恐懼，安穩快樂，使他能夠升入涅槃。他快樂滅盡，痛苦滅盡，喜悅和憂愁本來就已經滅盡，不苦不樂，捨棄，正念，清凈，獲得了第四禪的成就而遊樂。跋陀和利啊！這就是說，他在那個時候獲得了第四種增上的心，也就是在當下就能獲得安樂的居所，容易得到而不困難，樂於安住而沒有恐懼，安穩快樂，使他能夠升入涅槃。 他像這樣獲得了禪定，內心清凈，沒有污穢，沒有煩惱，柔軟而安住，獲得了不動的心，覺悟並憶起宿命的智慧神通，他有行為和相貌，回憶起過去無量次的經歷，比如一生、二生、百生、千生，成劫、敗劫、無量次的成敗劫。他回憶起眾生的名字，他過去經歷的事情，我曾經生在那裡，像這樣的姓氏，像這樣的名字，像這樣的出生，像這樣的飲食，像這樣承受苦樂，像這樣長壽，像這樣久住，像這樣壽命終結，這個人死後生到那裡，那個人死後生到這裡，我生在這裡，像這樣的姓氏，像這樣的名字，像這樣的出生，像這樣的飲食，像這樣承受苦樂，像這樣長壽，像這樣久住，像這樣壽命終結。

English version: Bhadra and Li! This means that at that time, he obtained the first superior mind, that is, he can obtain a peaceful dwelling in the present moment, which is easy to obtain and not difficult, happy to dwell without fear, peaceful and happy, enabling him to ascend to Nirvana. His perception and observation have ceased, his inner mind is calm, his mind is focused, without perception or observation, joy and happiness arise from meditation, and he achieves the second dhyana and wanders in it. Bhadra and Li! This means that at that time, he obtained the second superior mind, that is, he can obtain a peaceful dwelling in the present moment, which is easy to obtain and not difficult, happy to dwell without fear, peaceful and happy, enabling him to ascend to Nirvana. He has abandoned the desire for joy, relinquished seeking, and with mindfulness and wisdom, he feels the pleasure of the body, which is what the sages speak of, what the sages have abandoned, the pleasure of dwelling in mindfulness, emptiness, and he achieves the third dhyana and wanders in it. Bhadra and Li! This means that at that time, he obtained the third superior mind, that is, he can obtain a peaceful dwelling in the present moment, which is easy to obtain and not difficult, happy to dwell without fear, peaceful and happy, enabling him to ascend to Nirvana. His pleasure is extinguished, his suffering is extinguished, joy and sorrow have already been extinguished, neither suffering nor pleasure, relinquishment, mindfulness, purity, and he achieves the fourth dhyana and wanders in it. Bhadra and Li! This means that at that time, he obtained the fourth superior mind, that is, he can obtain a peaceful dwelling in the present moment, which is easy to obtain and not difficult, happy to dwell without fear, peaceful and happy, enabling him to ascend to Nirvana. Having thus attained a pure, undefiled, and untroubled mind, which is soft and well-established, he attains an unmoving mind, awakens and remembers the wisdom of past lives, and he has actions and appearances, recalling countless past experiences, such as one life, two lives, hundreds of lives, thousands of lives, kalpas of formation, kalpas of destruction, and countless kalpas of formation and destruction. He recalls the names of beings, what he experienced in the past, that I was once born there, with such a surname, such a name, such a birth, such food, such suffering and joy, such longevity, such a long stay, such an end of life, this person dies and is born there, that person dies and is born here, I am born here, with such a surname, such a name, such a birth, such food, such suffering and joy, such longevity, such a long stay, such an end of life.

。跋陀和利！是謂彼于爾時得此第一明達，以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂憶宿命智作證明達。

「彼如是得定心清凈，無穢無煩，柔軟善住，得不動心，學于生死智通作證。彼以清凈天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必升善處，上生天中。跋陀和利！是謂彼于爾時得第二明達，以本無放逸，樂住遠離，修行精勤，無智滅而智生，闇壞而明成，無明滅而明生，謂生死智作證明達。

「彼如是得定心清凈，無穢無煩，柔軟善住，得不動心，學漏盡智通作證。彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真

現代漢語譯本：跋陀和利啊！這就是說，他在那時獲得了第一種明智，因為他原本就沒有放縱，喜歡住在遠離喧囂的地方，修行精進，即無知滅除而智慧生起，黑暗破除而光明成就，無明滅除而光明生起，這就是說，他以憶念宿命的智慧作為證明而通達。 他如此獲得禪定，心清凈，沒有污穢和煩惱，柔軟安住，獲得不動搖的心，學習生死智通並作證。他以清凈的天眼，超越常人，看見眾生死時和生時，好色和惡色，美妙和不美妙，往來於善處和不善處，隨著這些眾生所造的業，如實地看見。如果這些眾產生就了身惡行、口惡行、意惡行，誹謗聖人，邪見成就邪見業，他們因此，身壞命終后，必定會到惡處，生於地獄中。如果這些眾產生就了身妙行、口妙行、意妙行，不誹謗聖人，正見成就正見業，他們因此，身壞命終后，必定會升到善處，上生到天界中。跋陀和利啊！這就是說，他在那時獲得了第二種明智，因為他原本就沒有放縱，喜歡住在遠離喧囂的地方，修行精進，無知滅除而智慧生起，黑暗破除而光明成就，無明滅除而光明生起，這就是說，他以生死智作為證明而通達。 他如此獲得禪定，心清凈，沒有污穢和煩惱，柔軟安住，獲得不動搖的心，學習漏盡智通並作證。他如實地知道苦，知道苦的生起，知道苦的滅除，知道導致苦滅除的道路，如實地知道漏，知道漏的生起，知道漏的滅除，知道導致漏滅除的道路。他如此知道、如此看見，欲漏的心解脫，有漏、無明漏的心解脫，解脫后便知道自己解脫了，生已經盡，梵行已經建立，該做的已經做完，不再受後有，如實地知道。

English version: Bhadra and Li! This is to say that at that time he obtained the first clear understanding, because he was originally without negligence, enjoyed living in seclusion, and practiced diligently, that is, ignorance ceased and wisdom arose, darkness was destroyed and light was achieved, ignorance ceased and light arose, which is to say that he attained understanding by using the wisdom of remembering past lives as proof. He thus obtained samadhi, his mind was pure, without defilement or vexation, soft and well-established, obtained an unshakeable mind, and learned to witness the knowledge of birth and death. With his pure heavenly eye, surpassing ordinary people, he saw beings die and be born, beautiful and ugly forms, wonderful and not wonderful, going to good and bad places, and according to the karma of these beings, he saw it as it truly is. If these beings achieve evil deeds of body, speech, and mind, slander the saints, and achieve evil karma with wrong views, they will, because of this, after their bodies break and their lives end, certainly go to bad places and be born in hell. If these beings achieve good deeds of body, speech, and mind, do not slander the saints, and achieve good karma with right views, they will, because of this, after their bodies break and their lives end, certainly ascend to good places and be born in heaven. Bhadra and Li! This is to say that at that time he obtained the second clear understanding, because he was originally without negligence, enjoyed living in seclusion, and practiced diligently, ignorance ceased and wisdom arose, darkness was destroyed and light was achieved, ignorance ceased and light arose, which is to say that he attained understanding by using the knowledge of birth and death as proof. He thus obtained samadhi, his mind was pure, without defilement or vexation, soft and well-established, obtained an unshakeable mind, and learned to witness the knowledge of the extinction of outflows. He truly knows suffering, knows the arising of suffering, knows the cessation of suffering, knows the path leading to the cessation of suffering, truly knows the outflows, knows the arising of outflows, knows the cessation of outflows, and knows the path leading to the cessation of outflows. He knows and sees in this way, the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance, and after liberation, he knows that he is liberated, birth is exhausted, the holy life is established, what needs to be done is done, and he will no longer receive future existence, knowing it as it truly is.

。跋陀和利！是謂彼于爾時得第三明達，以本無放逸，樂住遠離，修行精勤，無智滅而智生，暗壞而明成，無明滅而明生，謂漏盡智作證明達。」

於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！何因何緣，諸比丘等同犯于戒，或有苦治，或不苦治。」

世尊答曰：「跋陀和利！或有比丘數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，便說異異論外餘事，瞋恚憎嫉，發怒廣惡，觸嬈于眾，輕慢于眾，作如是說：『我今當作令眾歡喜而可意，作如是意。』跋陀和利！諸比丘便作是念：『然此賢者數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，便說異異論外餘事，瞋恚憎嫉，發怒廣惡，觸嬈于眾，輕慢于眾，作如是說：「我今當作令眾歡喜而可意。」見已作是語：「諸尊！當觀令久住。」』跋陀和利！諸比丘如是觀令久住。

「或有比丘數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，不說異異論外餘事，不瞋恚憎嫉，發怒廣惡，不觸嬈眾，不輕慢眾，不如是說：『我今當作令眾歡喜而可意，不作如是意

現代漢語譯本：『跋陀和利啊！這就是說，他在那時獲得了第三種明智，因為他原本就沒有放縱，喜歡獨處，勤奮修行，無知滅除而智慧生起，黑暗破除而光明成就，無明滅除而明智生起，這就是所謂的漏盡智的證明。』 於是，尊者跋陀和利立即從座位上起身，整理好衣服，雙手合十向佛陀行禮，說道：『世尊！是什麼原因，什麼緣故，使得一些比丘犯了戒律，有的受到懲罰，有的卻沒有受到懲罰？』 世尊回答說：『跋陀和利啊！有的比丘屢次犯戒，因為屢次犯戒的緣故，被其他修行者責備，被那些聽到或看到他犯戒並對此懷疑的人責備。他被其他修行者責備，被那些聽到或看到他犯戒並對此懷疑的人責備后，就說些與戒律無關的異議，心懷嗔恨嫉妒，發怒作惡，擾亂大眾，輕慢大眾，還這樣說：「我現在要讓大家高興和滿意」，他心裡是這樣想的。跋陀和利啊！其他比丘就會這樣想：「這位賢者屢次犯戒，因為屢次犯戒的緣故，被其他修行者責備，被那些聽到或看到他犯戒並對此懷疑的人責備。他被其他修行者責備，被那些聽到或看到他犯戒並對此懷疑的人責備后，就說些與戒律無關的異議，心懷嗔恨嫉妒，發怒作惡，擾亂大眾，輕慢大眾，還這樣說：『我現在要讓大家高興和滿意。』」看到這種情況后，他們會說：「諸位，請觀察他，讓他長久地住下去。」跋陀和利啊！其他比丘就是這樣觀察他，讓他長久地住下去。 『有的比丘屢次犯戒，因為屢次犯戒的緣故，被其他修行者責備，被那些聽到或看到他犯戒並對此懷疑的人責備。他被其他修行者責備，被那些聽到或看到他犯戒並對此懷疑的人責備后，不說些與戒律無關的異議，不心懷嗔恨嫉妒，不發怒作惡，不擾亂大眾，不輕慢大眾，也不這樣說：「我現在要讓大家高興和滿意」，他心裡不是這樣想的。

English version: 'Bhaddāli, this is said to be that at that time he attains the third clear knowledge, because he was originally without negligence, delighted in dwelling in seclusion, practicing diligently, ignorance ceases and wisdom arises, darkness is destroyed and light is achieved, ignorance ceases and clear knowledge arises, which is called the proof of the knowledge of the extinction of outflows.' Then, the venerable Bhaddāli immediately rose from his seat, arranged his robe, and with his hands folded, bowed to the Buddha and said: 'Venerable Sir, what is the cause, what is the reason, that some monks who violate the precepts are punished, while others are not?' The Blessed One replied: 'Bhaddāli, some monks repeatedly violate the precepts, and because of repeatedly violating the precepts, they are rebuked by other practitioners, and by those who have heard or seen them violate the precepts and have doubts about it. After being rebuked by other practitioners, and by those who have heard or seen them violate the precepts and have doubts about it, they speak of irrelevant matters outside the precepts, harbor anger and jealousy, become enraged and do evil, disturb the assembly, and look down on the assembly, and also say: 「I will now make everyone happy and satisfied,」 this is what they think in their hearts. Bhaddāli, other monks will think: 「This worthy one repeatedly violates the precepts, and because of repeatedly violating the precepts, he is rebuked by other practitioners, and by those who have heard or seen him violate the precepts and have doubts about it. After being rebuked by other practitioners, and by those who have heard or seen him violate the precepts and have doubts about it, he speaks of irrelevant matters outside the precepts, harbors anger and jealousy, becomes enraged and does evil, disturbs the assembly, and looks down on the assembly, and also says: 『I will now make everyone happy and satisfied.』」 Having seen this situation, they will say: 「Venerable ones, observe him, let him stay for a long time.」 Bhaddāli, other monks observe him in this way, letting him stay for a long time.' 'Some monks repeatedly violate the precepts, and because of repeatedly violating the precepts, they are rebuked by other practitioners, and by those who have heard or seen them violate the precepts and have doubts about it. After being rebuked by other practitioners, and by those who have heard or seen them violate the precepts and have doubts about it, they do not speak of irrelevant matters outside the precepts, do not harbor anger and jealousy, do not become enraged and do evil, do not disturb the assembly, do not look down on the assembly, and do not say: 「I will now make everyone happy and satisfied,」 this is not what they think in their hearts.'

。』跋陀和利！諸比丘便作是念：『然此賢者數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，不說異異論外餘事，不瞋恚憎嫉，發怒廣惡，不觸嬈眾，不輕慢眾，不如是說：「我今當作令眾歡喜而可意。」見已而作是語：「諸尊！當觀令早滅。」』跋陀和利！諸比丘如是觀令早滅；輕犯禁戒亦復如是。

「跋陀和利！或有比丘有信、有愛、有靖，今此比丘有信、有愛、有靖。『若我等苦治於此賢者，今此賢者有信、有愛、有靖，因此必斷，我等寧可善共將護於此賢者。』諸比丘便善共將護。跋陀和利！譬若如人唯有一眼，彼諸親屬為憐念愍傷，求利及饒益，求安隱快樂，善共將護，莫令此人寒熱、飢渴、有病、有憂有病憂，莫塵、莫煙、莫塵煙。所以者何？復恐此人失去一眼，是故親屬善將護之。跋陀和利！如是比丘少信、少愛、少有靖，諸比丘等便作是念：『今此比丘少信、少愛、少有靖，若我等苦治於此賢者，今此賢者少信、少愛、少有靖，因此必斷，我等寧可善共將護於此賢者。』是故諸比丘善共將護，猶如親屬護一眼人

現代漢語譯本：『跋陀和利！』眾比丘便這樣想：『這位賢者屢次犯戒，因為屢次犯戒的緣故，被其他修行者責備。他被其他修行者責備，聽到或從他人那裡得知被懷疑后，不說其他異議，不生氣、憎恨、嫉妒，不發怒、擴大惡行，不擾亂大眾，不輕視大眾，也不這樣說：「我現在要讓大眾歡喜和滿意。」他看到這種情況後會說：「諸位尊者！應當觀察，讓他早日改正。」』跋陀和利！眾比丘這樣觀察，讓他早日改正；對於輕微的犯戒也是這樣處理。 『跋陀和利！』或者有比丘有信心、有愛心、有平靜的心，現在這位比丘有信心、有愛心、有平靜的心。『如果我們嚴厲懲罰這位賢者，現在這位賢者有信心、有愛心、有平靜的心，因此必定會斷絕（修行），我們寧可好好地保護這位賢者。』眾比丘便好好地保護他。『跋陀和利！』譬如一個人只有一隻眼睛，他的親屬因為憐憫、同情，爲了他的利益和安樂，爲了他的平安和快樂，會好好地保護他，不讓他受寒冷、炎熱、飢餓、口渴、生病、憂愁、生病憂愁，不讓他沾染灰塵、煙霧、灰塵煙霧。為什麼呢？因為擔心這個人失去唯一的眼睛，所以親屬會好好地保護他。『跋陀和利！』如果比丘缺少信心、缺少愛心、缺少平靜的心，眾比丘便這樣想：『現在這位比丘缺少信心、缺少愛心、缺少平靜的心，如果我們嚴厲懲罰這位賢者，現在這位賢者缺少信心、缺少愛心、缺少平靜的心，因此必定會斷絕（修行），我們寧可好好地保護這位賢者。』因此，眾比丘會好好地保護他，就像親屬保護獨眼人一樣。

English version: 'Bhadra and Hari!' The monks then thought: 'This worthy one repeatedly violates the precepts, and because of repeatedly violating the precepts, he is reproached by other practitioners. After being reproached by other practitioners, hearing or learning from others that he is suspected, he does not speak of other dissenting opinions, does not get angry, hate, or envy, does not become enraged, amplify evil deeds, disturb the assembly, or look down on the assembly, nor does he say: 「I will now make the assembly happy and satisfied.」 After seeing this situation, he would say: 「Venerable ones! You should observe and let him correct himself soon.」' Bhadra and Hari! The monks observe in this way, letting him correct himself soon; this is also how they deal with minor violations of the precepts. 'Bhadra and Hari!' Or there may be a monk who has faith, love, and a peaceful mind. Now this monk has faith, love, and a peaceful mind. 'If we severely punish this worthy one, now this worthy one has faith, love, and a peaceful mind, and therefore will surely abandon (practice). We would rather protect this worthy one well.' The monks then protect him well. 'Bhadra and Hari!' It is like a person who has only one eye, his relatives, out of pity and compassion, for his benefit and happiness, for his peace and joy, will protect him well, not letting him suffer from cold, heat, hunger, thirst, illness, sorrow, or the sorrow of illness, not letting him be contaminated by dust, smoke, or dust and smoke. Why? Because they are afraid that this person will lose his only eye, so the relatives will protect him well. 'Bhadra and Hari!' If a monk lacks faith, lacks love, and lacks a peaceful mind, the monks then think: 'Now this monk lacks faith, lacks love, and lacks a peaceful mind. If we severely punish this worthy one, now this worthy one lacks faith, lacks love, and lacks a peaceful mind, and therefore will surely abandon (practice). We would rather protect this worthy one well.' Therefore, the monks will protect him well, just like relatives protect a one-eyed person.

於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！何因何緣，昔日少施設戒，多有比丘遵奉持者？何因何緣，世尊今日多施設戒，少有比丘遵奉持者？」

世尊答曰：「跋陀和利！若比丘眾不得利者，眾便無喜好法，若眾得利者，眾便生喜好法。生喜好法已，世尊欲斷此喜好法故，便為弟子施設於戒。如是稱譽廣大，上尊王所識知，大有福、多學問。跋陀和利！若眾不多聞者，眾便不生喜好法，若眾多聞者，眾便生喜好法。眾生喜好法已，世尊欲斷此喜好法故，便為弟子施設戒。跋陀和利！不以斷現世漏故，為弟子施設戒，我以斷後世漏故，為弟子施設戒。跋陀和利！是故我為弟子斷漏故施設戒，至受我教。跋陀和利！我于昔時為諸比丘說清凈馬喻法，此中何所因，汝憶不耶？」

尊者跋陀和利白曰：「世尊！此中有所因。所以者何？世尊為諸比丘施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯我說不堪任，從坐起去，以不學具戒及世尊境界諸微妙法故。世尊！是謂此中有所因。」

世尊復告曰：「跋陀和利！此中不但因是，跋陀和利！若我為諸比丘當說清凈馬喻法者，汝必不一心，不善恭敬，不思念聽。跋陀和利！是謂此中更有因也

於是，尊者跋陀和利立即從座位上站起來，整理好衣服，向佛合掌行禮，說道：『世尊！是什麼原因，過去您很少制定戒律，卻有很多比丘遵守奉行？又是什麼原因，現在您制定了很多戒律，卻很少有比丘遵守奉行呢？』 世尊回答說：『跋陀和利！如果比丘僧團沒有獲得利益，僧團就不會喜歡佛法；如果僧團獲得利益，僧團就會喜歡佛法。當他們喜歡佛法后，世尊爲了斷除這種喜歡佛法的心，就為弟子們制定戒律。這樣，他們的名聲就會廣為流傳，受到上層統治者的認可，他們會變得有福報、有學問。跋陀和利！如果僧團不勤于學習佛法，僧團就不會喜歡佛法；如果僧團勤于學習佛法，僧團就會喜歡佛法。當他們喜歡佛法后，世尊爲了斷除這種喜歡佛法的心，就為弟子們制定戒律。跋陀和利！我制定戒律，不是爲了斷除今生的煩惱，而是爲了斷除來世的煩惱。跋陀和利！因此，我爲了讓弟子們斷除煩惱而制定戒律，讓他們接受我的教導。跋陀和利！我過去曾為比丘們講過清凈馬的比喻，你還記得其中的原因嗎？』 尊者跋陀和利回答說：『世尊！這裡面是有原因的。為什麼呢？世尊為比丘們制定了一坐食的戒律，比丘們都奉行戒律，學習世尊的境界和微妙的佛法，只有我說自己不能勝任，就從座位上離開了，因為我沒有學習具足的戒律和世尊境界的微妙佛法。世尊！這就是這裡面的原因。』 世尊又說：『跋陀和利！這裡面的原因不僅僅是這個。跋陀和利！如果我當時為比丘們講清凈馬的比喻，你一定不會專心，不會恭敬，也不會認真聽講。跋陀和利！這才是這裡面更深層的原因。』

Then, the Venerable Bhadra and Li immediately rose from their seats, adjusted their robes, and, with their palms together, bowed to the Buddha and said, 'World Honored One! What is the reason that in the past, you rarely established precepts, yet many monks followed and upheld them? And what is the reason that today you establish many precepts, yet few monks follow and uphold them?' The World Honored One replied, 'Bhadra and Li! If the monastic community does not gain benefits, the community will not like the Dharma; if the community gains benefits, the community will like the Dharma. Once they like the Dharma, the World Honored One, in order to cut off this liking for the Dharma, establishes precepts for the disciples. In this way, their reputation will spread far and wide, they will be recognized by the upper rulers, and they will become blessed and knowledgeable. Bhadra and Li! If the monastic community does not diligently study the Dharma, the community will not like the Dharma; if the monastic community diligently studies the Dharma, the community will like the Dharma. Once they like the Dharma, the World Honored One, in order to cut off this liking for the Dharma, establishes precepts for the disciples. Bhadra and Li! I establish precepts not to cut off the defilements of this life, but to cut off the defilements of future lives. Bhadra and Li! Therefore, I establish precepts for my disciples to cut off defilements, so that they may receive my teachings. Bhadra and Li! In the past, I spoke to the monks about the analogy of the pure horse. Do you remember the reason for that?' The Venerable Bhadra and Li replied, 'World Honored One! There is a reason for that. Why? The World Honored One established the precept of eating one meal a day for the monks, and the monks all upheld the precepts and studied the World Honored One's realm and the subtle Dharma. Only I said that I was not capable, and I left my seat because I did not study the complete precepts and the subtle Dharma of the World Honored One's realm. World Honored One! That is the reason for this.' The World Honored One said again, 'Bhadra and Li! The reason is not just this. Bhadra and Li! If I had spoken to the monks about the analogy of the pure horse at that time, you would not have been focused, respectful, or attentive. Bhadra and Li! That is the deeper reason for this.'

於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說清凈馬喻法者，諸比丘從世尊聞已，當善受持。」

世尊告曰：「跋陀和利！猶如知御馬者得清凈良馬，彼知御者先治其口，治其口已，則有不樂於動轉，或欲或不欲。所以者何？以未曾治故。跋陀和利！若清凈良馬從御者治，第一治得成就，彼御馬者，然復更治勒口絆腳、絆腳勒口而令驅行，用令上閾，堪任王乘無上行，無上息治諸支節，悉御令成，則有不樂於動轉，或欲或不欲。所以者何？以數數治故。跋陀和利！若清凈良馬，彼御馬者數數治時得成就者，彼于爾時調、善調，得無上調、得第一無上調，無上行、得第一行，便中王乘，食于王粟，稱說王馬。

「跋陀和利！如是。若時賢良智人成就十無學法，無學正見，乃至無學正智者，彼于爾時調、善調，得無上調、得第一無上調，無上止、得第一止，除一切曲，除一切穢，除一切怖，除一切癡，除一切諂，止一切塵，凈一切垢而無所著，可敬可重，可奉可祠，一切天人良福田也。」

佛說如是。尊者跋陀和利及諸比丘，聞佛所說，歡喜奉行

於是，尊者跋陀和利立即從座位上站起來，整理好衣服，右肩袒露，雙手合十向佛陀行禮，說道：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘宣說清凈馬的譬喻之法，眾比丘聽聞世尊所說后，應當好好地接受並奉行。』 世尊告訴他們說：『跋陀和利！就像一個懂得駕馭馬的人得到一匹純凈的良馬，這個駕馭者首先要調理它的口，調理好口之後，這馬有時會不樂意動彈，有時想動，有時又不想動。這是為什麼呢？因為它還沒有被調理過。跋陀和利！如果一匹純凈的良馬接受駕馭者的調理，第一次調理就成功了，那麼這個駕馭者會進一步用韁繩和腳絆來控制它，讓它行走，讓它能夠登上馬車，能夠勝任國王的駕乘，能夠達到無上的境界，能夠完全控制它的各個肢體，使之完全馴服。這時，它有時會不樂意動彈，有時想動，有時又不想動。這是為什麼呢？因為它被反覆調理過。跋陀和利！如果一匹純凈的良馬，經過駕馭者反覆調理而達到馴服，那麼它在那時就是被調服的、被善調服的，達到了無上的調服、達到了第一無上的調服，達到了無上的行為、達到了第一的行為，便可以乘坐國王的馬車，吃國王的糧食，被稱為國王的馬。』 『跋陀和利！就是這樣。如果賢良的智者成就了十種無學之法，即無學正見，乃至無學正智，那麼他那時就是被調服的、被善調服的，達到了無上的調服、達到了第一無上的調服，達到了無上的止息、達到了第一的止息，除了一切的彎曲，除了一切的污穢，除了一切的恐懼，除了一切的愚癡，除了一切的諂媚，止息了一切的塵垢，凈化了一切的污垢而無所執著，值得尊敬，值得重視，值得供奉，值得祭祀，是一切天人和人類的良田福地。』 佛陀說完這些話。尊者跋陀和利以及眾比丘，聽聞佛陀所說，歡喜地接受並奉行。

Then, the Venerable Bhadra and Li immediately rose from their seats, adjusted their robes, bared their right shoulders, and, with their hands clasped, bowed to the Buddha, saying: 'World Honored One! Now is the right time. Well-gone One! Now is the right time. If the World Honored One were to explain the Dharma of the pure horse metaphor to the monks, the monks, having heard the World Honored One, should receive and practice it well.' The World Honored One told them: 'Bhadra and Li! It is like a person who knows how to manage horses obtaining a pure, fine horse. This manager first adjusts its mouth. Having adjusted its mouth, it may not be willing to move, or it may want to move, or it may not want to move. Why is that? Because it has not been trained. Bhadra and Li! If a pure, fine horse accepts the manager's training, and the first training is successful, then the manager will further control it with reins and hobbles, making it walk, allowing it to mount the chariot, enabling it to be fit for the king's ride, enabling it to reach the supreme state, enabling it to fully control its limbs, making it completely tamed. At this time, it may not be willing to move, or it may want to move, or it may not want to move. Why is that? Because it has been repeatedly trained. Bhadra and Li! If a pure, fine horse, after being repeatedly trained by the manager, achieves taming, then at that time it is tamed, well-tamed, has achieved supreme taming, has achieved the first supreme taming, has achieved supreme conduct, has achieved the first conduct, and can then ride in the king's chariot, eat the king's grain, and be called the king's horse.' 'Bhadra and Li! It is like this. If a virtuous and wise person achieves the ten non-learning Dharmas, that is, non-learning right view, up to non-learning right wisdom, then at that time he is tamed, well-tamed, has achieved supreme taming, has achieved the first supreme taming, has achieved supreme cessation, has achieved the first cessation, has removed all crookedness, has removed all defilement, has removed all fear, has removed all ignorance, has removed all flattery, has stopped all dust, has purified all impurities without attachment, is worthy of respect, worthy of importance, worthy of offering, worthy of worship, and is a field of merit for all gods and humans.' The Buddha spoke these words. The Venerable Bhadra and Li, and the monks, having heard what the Buddha said, joyfully accepted and practiced it.

跋陀和利經第三竟(四千三百七字)

（一九五）中阿含大品阿濕貝經第四(第五后誦)

一時，佛游迦尸國，與大比丘眾俱，游在一處，告諸比丘：「我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」

爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法。於是，世尊展轉到迦羅賴，住迦羅賴北村尸攝和林。

爾時，迦羅賴中有二比丘，一名阿濕貝，二名弗那婆修，舊土地主、寺主、宗主，彼朝食、暮食、晝食、過中食。彼朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。眾多比丘聞已，往詣阿濕貝及弗那婆修比丘所，而語彼曰：「阿濕貝！弗那婆修！世尊游迦尸國，與大比丘眾俱，游在一處，告諸比丘：『我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。』爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法

《跋陀和利經》第三部分結束（共四千三百七字）。

（第一百九十五）《中阿含經》大品《阿濕貝經》第四（第五次誦讀後）。

一時，佛陀在迦尸國游化，與眾多比丘一同，住在一個地方。佛陀告訴眾比丘：『我每天只吃一餐，吃完一餐后，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。你們也應該每天只吃一餐，吃完一餐后，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。』

當時，世尊為比丘眾制定了每日一餐的戒律，眾比丘都奉行戒律以及世尊所教導的微妙法。之後，世尊輾轉來到迦羅賴，住在迦羅賴北村的尸攝和林。

當時，迦羅賴有兩位比丘，一位名叫阿濕貝，另一位名叫弗那婆修，他們是當地的舊地主、寺主和宗主。他們早上吃、晚上吃、白天吃、過午也吃。他們早上吃、晚上吃、白天吃、過午也吃之後，也無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。許多比丘聽聞此事後，前往阿濕貝和弗那婆修比丘的住所，對他們說：『阿濕貝！弗那婆修！世尊在迦尸國游化，與眾多比丘一同，住在一個地方。世尊告訴眾比丘：『我每天只吃一餐，吃完一餐后，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。你們也應該每天只吃一餐，吃完一餐后，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。』當時，世尊為比丘眾制定了每日一餐的戒律，眾比丘都奉行戒律以及世尊所教導的微妙法。

The third section of the 'Bhadra and Li Sutra' concludes (4307 words).

(195) The fourth 'Ashvabe Sutra' of the Great Chapter of the 'Madhyama Agama' (after the fifth recitation).

At one time, the Buddha was traveling in the country of Kashi, together with a large assembly of monks, staying in one place. The Buddha told the monks: 'I eat one meal a day, and after eating one meal, I am without action, without desire, without illness, my body is light, my strength is robust, and I am peaceful and happy. You should also eat one meal a day, and after eating one meal, be without action, without desire, without illness, your bodies light, your strength robust, and be peaceful and happy.'

At that time, the World Honored One established the precept of one meal a day for the monks, and all the monks observed the precepts and the subtle teachings of the World Honored One. Then, the World Honored One traveled to Karalai, and stayed in the Shishe and Forest in the northern village of Karalai.

At that time, there were two monks in Karalai, one named Ashvabe and the other named Phunavashu, who were former landowners, temple masters, and clan leaders. They ate in the morning, in the evening, during the day, and after noon. After eating in the morning, in the evening, during the day, and after noon, they were also without action, without desire, without illness, their bodies light, their strength robust, and peaceful and happy. Many monks, having heard of this, went to the residence of the monks Ashvabe and Phunavashu, and said to them: 'Ashvabe! Phunavashu! The World Honored One was traveling in the country of Kashi, together with a large assembly of monks, staying in one place. The World Honored One told the monks: 'I eat one meal a day, and after eating one meal, I am without action, without desire, without illness, my body is light, my strength is robust, and I am peaceful and happy. You should also eat one meal a day, and after eating one meal, be without action, without desire, without illness, your bodies light, your strength robust, and be peaceful and happy.' At that time, the World Honored One established the precept of one meal a day for the monks, and all the monks observed the precepts and the subtle teachings of the World Honored One.'

。阿濕貝！弗那婆修！汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂；汝等莫違世尊及比丘眾。」

阿濕貝、弗那婆修聞已，報曰：「諸賢！我等朝食、暮食、晝食、過中食。朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂，我等何緣舍現而須待后？」如是再三。

彼眾多比丘不能令阿濕貝及弗那婆修除惡邪見，即從坐起，舍之而去，往詣佛所，稽首佛足，卻住一面，白曰：「世尊！此迦羅賴中有二比丘，一名阿濕貝，二名弗那婆修，舊土地主、寺主、宗主，彼朝食、暮食、晝食、過中食。彼朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。世尊！我等聞已，便往至阿濕貝及弗那婆修比丘所，而語彼曰：『阿濕貝！弗那婆修！世尊游迦尸國，與大比丘眾俱，游在一處，告諸比丘：「我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法

現代漢語譯本：『阿濕貝！弗那婆修！你們也應該一日一食，一日一食之後，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂；你們不要違背世尊和比丘僧團。』 阿濕貝、弗那婆修聽后，回答說：『諸位賢者！我們早上吃，晚上吃，白天吃，過午也吃。我們早上吃，晚上吃，白天吃，過午也吃之後，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂，我們為什麼要捨棄現在而等待以後呢？』他們這樣說了三次。 那些比丘們無法讓阿濕貝和弗那婆修消除邪見，就從座位上起身，離開他們，前往佛陀那裡，向佛陀的腳稽首，退到一旁站立，稟告說：『世尊！在這個迦羅賴地方有兩位比丘，一個叫阿濕貝，一個叫弗那婆修，他們是原來的地主、寺主、宗主，他們早上吃，晚上吃，白天吃，過午也吃。他們早上吃，晚上吃，白天吃，過午也吃之後，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂。世尊！我們聽說了，就去到阿濕貝和弗那婆修比丘那裡，對他們說：「阿濕貝！弗那婆修！世尊在迦尸國游化，與眾多比丘一起，住在一個地方，告訴比丘們：『我一日一食，一日一食之後，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂。你們也應該一日一食，一日一食之後，無所作為，無所求取，沒有病痛，身體輕便，氣力強健，安穩快樂。』當時，世尊為比丘僧團制定了一日一食的戒律，比丘僧團都奉行戒律和世尊境界的各種微妙法。」』

English version: 『Ashvabe! Phunavasu! You should also eat one meal a day. After eating one meal a day, be without action, without seeking, without illness, with a light body, strong energy, peaceful and happy. You should not disobey the World Honored One and the monastic community.』 Ashvabe and Phunavasu, having heard this, replied: 『Venerable ones! We eat in the morning, we eat in the evening, we eat during the day, and we eat after noon. After eating in the morning, eating in the evening, eating during the day, and eating after noon, we are without action, without seeking, without illness, with a light body, strong energy, peaceful and happy. Why should we abandon the present and wait for the future?』 They said this three times. Those many monks were unable to make Ashvabe and Phunavasu abandon their wrong views. They then rose from their seats, left them, and went to the Buddha. They bowed their heads at the Buddha's feet, stepped aside, and reported: 『World Honored One! In this Karalai area, there are two monks, one named Ashvabe and the other named Phunavasu. They are former landowners, temple owners, and clan leaders. They eat in the morning, they eat in the evening, they eat during the day, and they eat after noon. After eating in the morning, eating in the evening, eating during the day, and eating after noon, they are without action, without seeking, without illness, with a light body, strong energy, peaceful and happy. World Honored One! Having heard this, we went to the monks Ashvabe and Phunavasu and said to them: 「Ashvabe! Phunavasu! The World Honored One is traveling in the Kashi country, together with a large monastic community, staying in one place, and told the monks: 『I eat one meal a day. After eating one meal a day, I am without action, without seeking, without illness, with a light body, strong energy, peaceful and happy. You should also eat one meal a day. After eating one meal a day, be without action, without seeking, without illness, with a light body, strong energy, peaceful and happy.』 At that time, the World Honored One established the precept of eating one meal a day for the monastic community, and the monastic community all observed the precepts and the various subtle teachings of the World Honored One.」』

。阿濕貝！弗那婆修！汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂；汝等莫違世尊及比丘眾。』

「阿濕貝、弗那婆修聞已，報我等曰：『諸賢！我等朝食、暮食、晝食、過中食，朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂，我等何緣舍現而須待后？』如是再三。世尊！如我等不能令阿濕貝、弗那婆修除惡邪見，即從坐起，舍之而去。」

世尊聞已，告一比丘：「汝往至阿濕貝、弗那婆修比丘所，語如是曰：『阿濕貝！弗那婆修！世尊呼汝等。』」

一比丘聞已：「唯然世尊！」即從坐起，稽首佛足，繞三匝而去，至阿濕貝及弗那婆修比丘所，語如是曰：「阿濕貝！弗那婆修！世尊呼賢者等。」

阿濕貝、弗那婆修聞已，即詣佛所，稽首佛足，卻坐一面。

世尊問曰：「阿濕貝！弗那婆修！眾多比丘實語汝等：『阿濕貝、弗那婆修比丘，世尊游迦尸國，與大比丘眾俱，游在一處，告諸比丘：「我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂

現代漢語譯本：『阿濕貝！弗那婆修！你們也應該一天只吃一頓飯，一天只吃一頓飯後，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂；你們不要違背世尊和比丘僧團。』 阿濕貝、弗那婆修聽后，回答我們說：『諸位賢者！我們早上吃、晚上吃、白天吃、過了中午也吃，早上吃、晚上吃、白天吃、過了中午也吃之後，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂，我們為什麼要捨棄現在而等待以後呢？』這樣說了三次。世尊！因為我們不能讓阿濕貝、弗那婆修消除邪惡的見解，就從座位上站起來，離開了他們。」 世尊聽后，告訴一位比丘：『你到阿濕貝、弗那婆修比丘那裡，這樣告訴他們：『阿濕貝！弗那婆修！世尊叫你們去。』 一位比丘聽后，回答說：『是的，世尊！』就從座位上站起來，向佛陀的腳行禮，繞佛三圈后離開，到了阿濕貝和弗那婆修比丘那裡，這樣告訴他們：『阿濕貝！弗那婆修！世尊叫賢者們去。』 阿濕貝、弗那婆修聽后，就到佛陀那裡，向佛陀的腳行禮，然後坐在一旁。 世尊問道：『阿濕貝！弗那婆修！眾多比丘確實告訴你們：『阿濕貝、弗那婆修比丘，世尊在迦尸國遊歷，與眾多比丘一起，在某個地方，告訴比丘們：「我一天只吃一頓飯，一天只吃一頓飯後，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。你們也應該一天只吃一頓飯，一天只吃一頓飯後，無所作為，無所求，沒有病痛，身體輕便，精力充沛，安穩快樂。」』

English version: 『Ashvabe! Phunavasu! You should also eat only one meal a day. After eating one meal a day, be without action, without seeking, without illness, with a light body, strong energy, peaceful and happy; you should not disobey the World Honored One and the Sangha of monks.』 Ashvabe and Phunavasu, having heard this, replied to us: 『Venerable ones! We eat in the morning, in the evening, during the day, and after noon. After eating in the morning, in the evening, during the day, and after noon, we are without action, without seeking, without illness, with a light body, strong energy, peaceful and happy. Why should we abandon the present and wait for the future?』 They said this three times. World Honored One! Because we could not make Ashvabe and Phunavasu eliminate their evil views, we rose from our seats and left them.』 Having heard this, the World Honored One told a monk: 『Go to the place of the monks Ashvabe and Phunavasu, and tell them this: 『Ashvabe! Phunavasu! The World Honored One calls for you.』 Having heard this, a monk replied: 『Yes, World Honored One!』 He then rose from his seat, bowed at the feet of the Buddha, circled him three times, and left. He went to the place of the monks Ashvabe and Phunavasu, and told them this: 『Ashvabe! Phunavasu! The World Honored One calls for the venerable ones.』 Having heard this, Ashvabe and Phunavasu went to the Buddha, bowed at his feet, and sat to one side. The World Honored One asked: 『Ashvabe! Phunavasu! Did many monks truly tell you: 『The monks Ashvabe and Phunavasu, the World Honored One is traveling in the country of Kashi, together with a large Sangha of monks, in a certain place, told the monks: 「I eat only one meal a day. After eating one meal a day, I am without action, without seeking, without illness, with a light body, strong energy, peaceful and happy. You should also eat only one meal a day. After eating one meal a day, be without action, without seeking, without illness, with a light body, strong energy, peaceful and happy.」』

。」爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法。阿濕貝！弗那婆修！汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂；汝等莫違世尊及比丘眾。』

「阿濕貝！弗那婆修！汝等聞已，語諸比丘曰：『諸賢！我等朝食、暮食、晝食、過中食，朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂，我等何緣舍現而須待后？』如是再三。阿濕貝！弗那婆修！諸比丘不能令汝舍惡邪見，即從坐起，舍之而去耶？」

阿濕貝、弗那婆修答曰：「實爾。」

世尊告曰：「阿濕貝！弗那婆修！汝等知說如是法。若有覺樂覺者，彼覺樂覺已，惡不善法轉增，善法轉減。若有覺苦覺者，彼覺苦覺已，惡不善法轉減，善法轉增耶？」

阿濕貝、弗那婆修答曰：「唯然。我等如是知世尊說法。若有覺樂覺者，彼覺樂覺已，不善法轉增，善法轉減。若有覺苦覺者，彼覺苦覺已，不善法轉減，善法轉增。」

世尊呵阿濕貝、弗那婆修比丘：「汝等癡人！何由知我如是說法？汝等癡人！從何口聞知如是說法？汝等癡人！我不一向說，汝等一向受持

現代漢語譯本：當時，世尊為比丘們制定了日食一餐的戒律，比丘們都奉行戒律，並學習世尊所教導的各種微妙的法。阿濕貝！弗那婆修！你們也應該日食一餐，日食一餐后，無所作為，無所求，沒有病痛，身體輕便，氣力強健，安穩快樂；你們不要違背世尊和比丘們的教導。 阿濕貝！弗那婆修！你們聽了之後，對其他比丘說：『各位賢者！我們早晨吃、晚上吃、白天吃、過午吃，早晨吃、晚上吃、白天吃、過午吃之後，無所作為，無所求，沒有病痛，身體輕便，氣力強健，安穩快樂，我們為什麼要捨棄現在而等待以後呢？』這樣說了三次。阿濕貝！弗那婆修！比丘們不能讓你們捨棄邪惡的見解，就從座位上起身，離開了嗎？」 阿濕貝、弗那婆修回答說：『確實如此。』 世尊說：『阿濕貝！弗那婆修！你們知道是這樣說的法嗎？如果有人感受到快樂的感覺，他感受到快樂的感覺后，惡的不善的法會增加，善的法會減少。如果有人感受到痛苦的感覺，他感受到痛苦的感覺后，惡的不善的法會減少，善的法會增加嗎？』 阿濕貝、弗那婆修回答說：『是的。我們知道世尊是這樣說的。如果有人感受到快樂的感覺，他感受到快樂的感覺后，不善的法會增加，善的法會減少。如果有人感受到痛苦的感覺，他感受到痛苦的感覺后，不善的法會減少，善的法會增加。』 世尊呵斥阿濕貝、弗那婆修比丘說：『你們這些愚癡的人！怎麼知道我是這樣說的？你們這些愚癡的人！從哪裡聽到我是這樣說的？你們這些愚癡的人！我不是一概而論，你們卻一概接受奉行。』

English version: At that time, the World-Honored One established the precept of eating one meal a day for the monks. All the monks observed the precepts and studied the various subtle teachings of the World-Honored One. Ashvajit! Punarvasu! You should also eat one meal a day. After eating one meal a day, be without action, without seeking, without illness, with a light body, strong energy, and peaceful happiness. You should not disobey the World-Honored One and the monks. Ashvajit! Punarvasu! After hearing this, you said to the other monks: 'Venerable ones! We eat in the morning, we eat in the evening, we eat during the day, we eat after noon. After eating in the morning, eating in the evening, eating during the day, and eating after noon, we are without action, without seeking, without illness, with a light body, strong energy, and peaceful happiness. Why should we abandon the present and wait for the future?' You said this three times. Ashvajit! Punarvasu! The monks could not make you abandon your evil views, so they rose from their seats and left, didn't they? Ashvajit and Punarvasu replied: 'Indeed, it is so.' The World-Honored One said: 'Ashvajit! Punarvasu! Do you know that the Dharma is spoken in this way? If someone experiences a feeling of pleasure, after experiencing that feeling of pleasure, will evil and unwholesome things increase, and wholesome things decrease? If someone experiences a feeling of pain, after experiencing that feeling of pain, will evil and unwholesome things decrease, and wholesome things increase?' Ashvajit and Punarvasu replied: 'Yes. We know that the World-Honored One speaks in this way. If someone experiences a feeling of pleasure, after experiencing that feeling of pleasure, unwholesome things will increase, and wholesome things will decrease. If someone experiences a feeling of pain, after experiencing that feeling of pain, unwholesome things will decrease, and wholesome things will increase.' The World-Honored One rebuked the monks Ashvajit and Punarvasu: 'You foolish people! How do you know that I speak in this way? You foolish people! From where did you hear that I speak in this way? You foolish people! I do not speak in an absolute way, yet you accept and practice it in an absolute way.'

。汝等癡人！為眾多比丘語時，應如是如法答：『我等未知，當問諸比丘！』」

爾時，世尊告諸比丘：「汝等亦如是知我說法。若有覺樂覺者，彼覺樂覺已，不善法轉增，善法轉減。若有覺苦覺者，彼覺苦覺已，不善法轉減，善法轉增耶？」

眾多比丘答曰：「不也。世尊！」

世尊復問曰：「汝等云何知我說法？」

眾多比丘答曰：「世尊！我等如是知世尊說法，或有覺樂覺者，惡不善法轉增，善法轉減。或有覺樂覺者，惡不善法轉減，善法轉增。或有覺苦覺者，惡不善法轉增，善法轉減。或有覺苦覺者，惡不善法轉減，善法轉增。世尊！我等如是知世尊所說法。」

世尊聞已，嘆諸比丘曰：「善哉！善哉！若汝如是說，或有覺樂覺者，惡不善法轉增，善法轉減。或有覺樂覺者，惡不善法轉減，善法轉增。或有覺苦覺者，惡不善法轉增，善法轉減。或有覺苦覺者，惡不善法轉減，善法轉增。所以者何？我亦如是說，或有覺樂覺者，惡不善法轉增，善法轉減。或有覺樂覺者，惡不善法轉減，善法轉增。或有覺苦覺者，惡不善法轉增，善法轉減。或有覺苦覺者，惡不善法轉減，善法轉增

現代漢語譯本：你們這些愚人！當被眾多比丘詢問時，應該這樣如法回答：『我們不知道，應當去問其他比丘！』 那時，世尊告訴眾比丘：『你們也應該這樣理解我所說的法。如果有人感受快樂的感受，當他感受快樂的感受后，不善的法會增長，而善的法會減少。如果有人感受痛苦的感受，當他感受痛苦的感受后，不善的法會減少，而善的法會增長嗎？』 眾多比丘回答說：『不是的，世尊！』 世尊又問：『你們是如何理解我所說的法的？』 眾多比丘回答說：『世尊！我們是這樣理解世尊所說的法，有時感受快樂的感受，惡的不善法會增長，善的法會減少。有時感受快樂的感受，惡的不善法會減少，善的法會增長。有時感受痛苦的感受，惡的不善法會增長，善的法會減少。有時感受痛苦的感受，惡的不善法會減少，善的法會增長。世尊！我們是這樣理解世尊所說的法。』 世尊聽后，讚歎眾比丘說：『好啊！好啊！如果你們這樣說，有時感受快樂的感受，惡的不善法會增長，善的法會減少。有時感受快樂的感受，惡的不善法會減少，善的法會增長。有時感受痛苦的感受，惡的不善法會增長，善的法會減少。有時感受痛苦的感受，惡的不善法會減少，善的法會增長。為什麼呢？我也是這樣說的，有時感受快樂的感受，惡的不善法會增長，善的法會減少。有時感受快樂的感受，惡的不善法會減少，善的法會增長。有時感受痛苦的感受，惡的不善法會增長，善的法會減少。有時感受痛苦的感受，惡的不善法會減少，善的法會增長。』

English version: You fools! When asked by many monks, you should answer lawfully like this: 『We do not know, we should ask the other monks!』 At that time, the World-Honored One told the monks: 『You should also understand my teachings in this way. If someone experiences a pleasant feeling, after experiencing that pleasant feeling, will unwholesome qualities increase and wholesome qualities decrease? If someone experiences a painful feeling, after experiencing that painful feeling, will unwholesome qualities decrease and wholesome qualities increase?』 Many monks replied: 『No, World-Honored One!』 The World-Honored One asked again: 『How do you understand my teachings?』 Many monks replied: 『World-Honored One! We understand the World-Honored One』s teachings in this way: sometimes when experiencing a pleasant feeling, evil and unwholesome qualities increase, and wholesome qualities decrease. Sometimes when experiencing a pleasant feeling, evil and unwholesome qualities decrease, and wholesome qualities increase. Sometimes when experiencing a painful feeling, evil and unwholesome qualities increase, and wholesome qualities decrease. Sometimes when experiencing a painful feeling, evil and unwholesome qualities decrease, and wholesome qualities increase. World-Honored One! This is how we understand the teachings of the World-Honored One.』 Having heard this, the World-Honored One praised the monks, saying: 『Well done! Well done! If you say it like this, sometimes when experiencing a pleasant feeling, evil and unwholesome qualities increase, and wholesome qualities decrease. Sometimes when experiencing a pleasant feeling, evil and unwholesome qualities decrease, and wholesome qualities increase. Sometimes when experiencing a painful feeling, evil and unwholesome qualities increase, and wholesome qualities decrease. Sometimes when experiencing a painful feeling, evil and unwholesome qualities decrease, and wholesome qualities increase. Why is that? I also say it like this: sometimes when experiencing a pleasant feeling, evil and unwholesome qualities increase, and wholesome qualities decrease. Sometimes when experiencing a pleasant feeling, evil and unwholesome qualities decrease, and wholesome qualities increase. Sometimes when experiencing a painful feeling, evil and unwholesome qualities increase, and wholesome qualities decrease. Sometimes when experiencing a painful feeling, evil and unwholesome qualities decrease, and wholesome qualities increase.』

「若我不知如真，不見、不解、不得、不正盡覺者，或有樂覺者，不善法轉增，善法轉減，我不應說斷樂覺。若我不知如真，不見、不解、不得、不正盡覺者，或有樂覺者，惡不善法轉減，善法轉增，我不應說修樂覺。若我不知如真，不見、不解、不得、不正盡覺者，或有苦覺者，惡不善法轉增，善法轉減，我不應說斷苦覺。若我不知如真，不見、不解、不得、不正盡覺者，或有苦覺者，惡不善法轉減，善法轉增，我不應說修苦覺。

「若我知如真，見、解、得、正盡覺者，或有樂覺者，惡不善法轉增，善法轉減，是故我說斷樂覺。若我知如真，見、解、得、正盡覺者，或有樂覺，惡不善法轉減，善法轉增，是故我說修樂覺。若我知如真，見、解、得、正盡覺者，或有苦覺者，惡不善法轉增，善法轉減，是故我說斷苦覺。若我知如真，見、解、得、正盡覺者，或有苦覺者，惡不善法轉減，善法轉增，是故我說修苦覺。所以者何？我不說修一切身樂，亦不說莫修一切身樂。我不說修一切身苦，亦不說莫修一切身苦。我不說修一切心樂，亦不說莫修一切心樂。我不說修一切心苦，亦不說莫修一切心苦。

「云何身樂我說不修？若修身樂，惡不善法轉增，善法轉減者，如是身樂我說不修

『如果我不能如實地知曉，不能看見、理解、獲得、正確地完全覺悟，或者對於快樂的感受，不善的法會增長，善的法會減少，我不應該說斷除快樂的感受。如果我不能如實地知曉，不能看見、理解、獲得、正確地完全覺悟，或者對於快樂的感受，惡的不善法會減少，善的法會增長，我不應該說修習快樂的感受。如果我不能如實地知曉，不能看見、理解、獲得、正確地完全覺悟，或者對於痛苦的感受，惡的不善法會增長，善的法會減少，我不應該說斷除痛苦的感受。如果我不能如實地知曉，不能看見、理解、獲得、正確地完全覺悟，或者對於痛苦的感受，惡的不善法會減少，善的法會增長，我不應該說修習痛苦的感受。 『如果我如實地知曉，看見、理解、獲得、正確地完全覺悟，或者對於快樂的感受，惡的不善法會增長，善的法會減少，因此我說斷除快樂的感受。如果我如實地知曉，看見、理解、獲得、正確地完全覺悟，或者對於快樂的感受，惡的不善法會減少，善的法會增長，因此我說修習快樂的感受。如果我如實地知曉，看見、理解、獲得、正確地完全覺悟，或者對於痛苦的感受，惡的不善法會增長，善的法會減少，因此我說斷除痛苦的感受。如果我如實地知曉，看見、理解、獲得、正確地完全覺悟，或者對於痛苦的感受，惡的不善法會減少，善的法會增長，因此我說修習痛苦的感受。為什麼呢？我不說修習一切身體的快樂，也不說不要修習一切身體的快樂。我不說修習一切身體的痛苦，也不說不要修習一切身體的痛苦。我不說修習一切內心的快樂，也不說不要修習一切內心的快樂。我不說修習一切內心的痛苦，也不說不要修習一切內心的痛苦。 『什麼樣的身體的快樂我說不修習呢？如果修習身體的快樂，惡的不善法會增長，善的法會減少，這樣的身體的快樂我說不修習。

'If I do not know as it truly is, do not see, understand, attain, or correctly and fully realize, or if there is a pleasant feeling, and unwholesome states increase while wholesome states decrease, I should not say to abandon pleasant feeling. If I do not know as it truly is, do not see, understand, attain, or correctly and fully realize, or if there is a pleasant feeling, and unwholesome states decrease while wholesome states increase, I should not say to cultivate pleasant feeling. If I do not know as it truly is, do not see, understand, attain, or correctly and fully realize, or if there is a painful feeling, and unwholesome states increase while wholesome states decrease, I should not say to abandon painful feeling. If I do not know as it truly is, do not see, understand, attain, or correctly and fully realize, or if there is a painful feeling, and unwholesome states decrease while wholesome states increase, I should not say to cultivate painful feeling.' 'If I know as it truly is, see, understand, attain, and correctly and fully realize, or if there is a pleasant feeling, and unwholesome states increase while wholesome states decrease, therefore I say to abandon pleasant feeling. If I know as it truly is, see, understand, attain, and correctly and fully realize, or if there is a pleasant feeling, and unwholesome states decrease while wholesome states increase, therefore I say to cultivate pleasant feeling. If I know as it truly is, see, understand, attain, and correctly and fully realize, or if there is a painful feeling, and unwholesome states increase while wholesome states decrease, therefore I say to abandon painful feeling. If I know as it truly is, see, understand, attain, and correctly and fully realize, or if there is a painful feeling, and unwholesome states decrease while wholesome states increase, therefore I say to cultivate painful feeling. Why is that? I do not say to cultivate all bodily pleasure, nor do I say not to cultivate all bodily pleasure. I do not say to cultivate all bodily pain, nor do I say not to cultivate all bodily pain. I do not say to cultivate all mental pleasure, nor do I say not to cultivate all mental pleasure. I do not say to cultivate all mental pain, nor do I say not to cultivate all mental pain.' 'What kind of bodily pleasure do I say not to cultivate? If cultivating bodily pleasure leads to an increase in unwholesome states and a decrease in wholesome states, such bodily pleasure I say not to cultivate.'

。云何身樂我說修耶？若修身樂，惡不善法轉減，善法轉增者，如是身樂我說修也。云何身苦我說不修？若修身苦，惡不善法轉增，善法轉減者，如是身苦我說不修。云何身苦我說修耶？若修身苦，惡不善法轉減，善法轉增者，如是身苦我說修也。云何心樂我說不修？若修心樂，惡不善法轉增，善法轉減者，如是心樂我說不修。云何心樂我說修耶？若修心樂，惡不善法轉減，善法轉增者，如是心樂我說修也。云何心苦我說不修？若修心苦，惡不善法轉增，善法轉減者，如是心苦我說不修。云何心苦我說修耶？若修心苦，惡不善法轉減，善法轉增者，如是心苦我說修也。彼可修法知如真，不可修法亦知如真，彼可修法知如真，不可修法亦知如真已，不可修法便不修，可修法便修，不可修法便不修，可修法便修已，便惡不善法轉減，善法轉增。

「我不說一切比丘行無放逸，亦復不說一切比丘不行無放逸。云何比丘我說不行無放逸？若有比丘俱解脫者。云何比丘有俱解脫？若有比丘八解脫身觸成就游，已慧見諸漏已盡已知，如是比丘有俱解脫，此比丘我說不行無放逸。所以者何？此賢者本已行無放逸，若此賢者本有放逸者，終無是處，是故我說此比丘不行無放逸

現代漢語譯本：什麼是我說應該修習的身體快樂呢？如果修習身體快樂，能使惡的不善法逐漸減少，善法逐漸增多，這樣的身體快樂我說應該修習。什麼是我說不應該修習的身體痛苦呢？如果修習身體痛苦，能使惡的不善法逐漸增多，善法逐漸減少，這樣的身體痛苦我說不應該修習。什麼是我說應該修習的身體痛苦呢？如果修習身體痛苦，能使惡的不善法逐漸減少，善法逐漸增多，這樣的身體痛苦我說應該修習。什麼是我說不應該修習的心靈快樂呢？如果修習心靈快樂，能使惡的不善法逐漸增多，善法逐漸減少，這樣的心靈快樂我說不應該修習。什麼是我說應該修習的心靈快樂呢？如果修習心靈快樂，能使惡的不善法逐漸減少，善法逐漸增多，這樣的心靈快樂我說應該修習。什麼是我說不應該修習的心靈痛苦呢？如果修習心靈痛苦，能使惡的不善法逐漸增多，善法逐漸減少，這樣的心靈痛苦我說不應該修習。什麼是我說應該修習的心靈痛苦呢？如果修習心靈痛苦，能使惡的不善法逐漸減少，善法逐漸增多，這樣的心靈痛苦我說應該修習。他如實地知道什麼是應該修習的法，也如實地知道什麼是不應該修習的法。當他如實地知道什麼是應該修習的法，也如實地知道什麼是不應該修習的法之後，便不再修習不應該修習的法，而修習應該修習的法。當他不再修習不應該修習的法，而修習應該修習的法之後，便能使惡的不善法逐漸減少，善法逐漸增多。 我不說所有的比丘都實行不放逸，也不說所有的比丘都不實行不放逸。我說什麼樣的比丘是不實行不放逸的呢？如果有的比丘是俱解脫者。什麼樣的比丘是俱解脫者呢？如果有的比丘通過身體觸證成就八解脫，並且通過智慧觀察到諸漏已盡，已知，這樣的比丘是俱解脫者，這樣的比丘我說是不實行不放逸的。為什麼呢？因為這位賢者本來就已經實行了不放逸，如果這位賢者本來是放逸的，那是不可能的，所以我說這位比丘是不實行不放逸的。

English version: What bodily pleasure do I say should be cultivated? If cultivating bodily pleasure leads to a decrease in evil and unwholesome states and an increase in wholesome states, then such bodily pleasure I say should be cultivated. What bodily pain do I say should not be cultivated? If cultivating bodily pain leads to an increase in evil and unwholesome states and a decrease in wholesome states, then such bodily pain I say should not be cultivated. What bodily pain do I say should be cultivated? If cultivating bodily pain leads to a decrease in evil and unwholesome states and an increase in wholesome states, then such bodily pain I say should be cultivated. What mental pleasure do I say should not be cultivated? If cultivating mental pleasure leads to an increase in evil and unwholesome states and a decrease in wholesome states, then such mental pleasure I say should not be cultivated. What mental pleasure do I say should be cultivated? If cultivating mental pleasure leads to a decrease in evil and unwholesome states and an increase in wholesome states, then such mental pleasure I say should be cultivated. What mental pain do I say should not be cultivated? If cultivating mental pain leads to an increase in evil and unwholesome states and a decrease in wholesome states, then such mental pain I say should not be cultivated. What mental pain do I say should be cultivated? If cultivating mental pain leads to a decrease in evil and unwholesome states and an increase in wholesome states, then such mental pain I say should be cultivated. He knows as it really is what should be cultivated and also knows as it really is what should not be cultivated. Having known as it really is what should be cultivated and also known as it really is what should not be cultivated, he does not cultivate what should not be cultivated, and cultivates what should be cultivated. Having not cultivated what should not be cultivated, and cultivated what should be cultivated, then evil and unwholesome states decrease, and wholesome states increase. I do not say that all monks practice non-negligence, nor do I say that all monks do not practice non-negligence. What kind of monk do I say does not practice non-negligence? If there is a monk who is liberated in both ways. What kind of monk is liberated in both ways? If there is a monk who, having attained the eight liberations through bodily contact, and having seen with wisdom that the taints are exhausted, is known to be so, such a monk is liberated in both ways, and I say that this monk does not practice non-negligence. Why is that? Because this worthy one has already practiced non-negligence. If this worthy one had been negligent originally, that would be impossible. Therefore, I say that this monk does not practice non-negligence.

。若有比丘非俱解脫，有慧解脫者，云何比丘有慧解脫？若有比丘八解脫身不觸成就游，以慧見諸漏已盡已知，如是比丘有慧解脫，此比丘我說不行無放逸。所以者何？此賢者本已行無放逸，若此賢者本有放逸者，終無是處，是故我說此比丘不行無放逸。此二比丘我說不行無放逸。

「云何比丘我為說行無放逸？若有比丘非俱解脫亦非慧解脫，而有身證。云何比丘而有身證？若有比丘八解脫身觸成就游，不以慧見諸漏已盡已知，如是比丘而有身證。此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？或此比丘求于諸根，習善知識，行隨順住止，諸漏已盡得無漏，心解脫、慧解脫，于現法中自知自覺自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。謂我見此比丘行無放逸，有如是果。是故我為此比丘說行無放逸。

「若有比丘非俱解脫非慧解脫，亦非身證而有見到。云何比丘而有見到？若有比丘一向決定信佛、法、眾，隨所聞法，便以慧增上觀、增上忍，如是比丘而有見到

現代漢語譯本：如果有一位比丘不是俱解脫，而是慧解脫，那麼這位比丘如何算是慧解脫呢？如果有一位比丘，他沒有以身體證得八解脫，但他以智慧見到諸漏已盡，並且已經了知，這樣的比丘就是慧解脫。對於這樣的比丘，我說他不需要再精進行無放逸。為什麼呢？因為這位賢者本來就已經精進行無放逸了。如果這位賢者本來是放逸的，那是不可能的。所以我說這位比丘不需要再精進行無放逸。這兩種比丘，我都說他們不需要再精進行無放逸。 現代漢語譯本：那麼，我所說的需要精進行無放逸的比丘是怎樣的呢？如果有一位比丘，他既不是俱解脫，也不是慧解脫，而是身證。那麼，這位比丘如何算是身證呢？如果有一位比丘，他以身體證得八解脫，但他沒有以智慧見到諸漏已盡，並且沒有了知，這樣的比丘就是身證。對於這樣的比丘，我說他需要精進行無放逸。我看到這位比丘精進行無放逸，會有什麼結果，以至於我要對這位比丘說要精進行無放逸呢？或許這位比丘會尋求諸根，親近善知識，修行隨順的住止，諸漏已盡，獲得無漏，心解脫、慧解脫，在現世中自己知道、自己覺悟、自己作證而成就游，生死已盡，梵行已立，所作已辦，不再受後有，如實知曉。我看到這位比丘精進行無放逸，會有這樣的結果。所以，我才對這位比丘說要精進行無放逸。 現代漢語譯本：如果有一位比丘，他既不是俱解脫，也不是慧解脫，也不是身證，而是有見到。那麼，這位比丘如何算是有見到呢？如果有一位比丘，他一心決定地相信佛、法、僧，隨他所聽聞的法，就以智慧增上地觀察、增上地忍受，這樣的比丘就是有見到。

English version: If there is a bhikkhu who is not liberated in both ways, but is liberated by wisdom, how is a bhikkhu liberated by wisdom? If there is a bhikkhu who does not attain and abide in the eight liberations with his body, but sees with wisdom that the outflows are exhausted and knows it, such a bhikkhu is liberated by wisdom. For such a bhikkhu, I say he does not need to practice without negligence. Why is that? Because this worthy one has already practiced without negligence. If this worthy one had been negligent, that would be impossible. Therefore, I say this bhikkhu does not need to practice without negligence. These two bhikkhus, I say, do not need to practice without negligence. English version: Then, what kind of bhikkhu do I say needs to practice without negligence? If there is a bhikkhu who is neither liberated in both ways nor liberated by wisdom, but has attained bodily realization. How does a bhikkhu have bodily realization? If there is a bhikkhu who attains and abides in the eight liberations with his body, but does not see with wisdom that the outflows are exhausted and does not know it, such a bhikkhu has bodily realization. For such a bhikkhu, I say he needs to practice without negligence. What result do I see in this bhikkhu practicing without negligence, that I should tell this bhikkhu to practice without negligence? Perhaps this bhikkhu will seek the faculties, associate with good friends, practice in accordance with the proper dwelling, the outflows will be exhausted, he will attain the unconditioned, liberation of mind and liberation by wisdom, in this very life he will know for himself, realize for himself, and attain and abide, birth is exhausted, the holy life is established, what had to be done is done, there is no more future existence, he knows as it truly is. I see that this bhikkhu practicing without negligence will have such a result. Therefore, I tell this bhikkhu to practice without negligence. English version: If there is a bhikkhu who is neither liberated in both ways, nor liberated by wisdom, nor has bodily realization, but has seeing. How does a bhikkhu have seeing? If there is a bhikkhu who has unwavering faith in the Buddha, the Dharma, and the Sangha, and according to what he has heard of the Dharma, he observes with increased wisdom and increased patience, such a bhikkhu has seeing.

。此比丘我說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？或此比丘求于諸根，習善知識，行隨順住止，諸漏已盡得無漏，心解脫、慧解脫，于現法中自知自覺自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。謂我見此比丘行無放逸，有如是果。是故我為此比丘說行無放逸。

「若有比丘非俱解脫非慧解脫，又非身證亦非見到，而有信解脫。云何比丘有信解脫？若有比丘一向決定信佛、法、眾，隨所聞法，以慧觀忍，不如見到，如是比丘有信解脫。此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？或此比丘求于諸根，習善知識，行隨順住止，諸漏已盡得無漏，心解脫、慧解脫，于現法中自知自覺自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。謂我見此比丘行無放逸，有如是果。是故我為此比丘說行無放逸。

「若有比丘非俱解脫非慧解脫，又非身證復非見到，亦非信解脫，而有法行。云何比丘而有法行？若有比丘一向決定信佛、法、眾，隨所聞法，便以慧增上觀、增上忍，如是比丘而有法行

『這位比丘，我說他修行不放逸，我看到這位比丘修行不放逸，會有什麼結果，以至於我要對這位比丘說修行不放逸呢？或許這位比丘會尋求諸根的調伏，親近善知識，修行隨順的住止，諸漏已盡而證得無漏，心解脫、慧解脫，在現世中自己知道、自己覺悟、自己作證而成就，生死已盡，清凈的修行已經建立，該做的已經做完，不再受後有，如實知曉真理。我看到這位比丘修行不放逸，會有這樣的結果。因此，我才對這位比丘說修行不放逸。』 『如果有一位比丘，他不是俱解脫，也不是慧解脫，也不是身證，也不是見到，而是有信解脫。什麼樣的比丘是有信解脫呢？如果有一位比丘，他一心決定地相信佛、法、僧，隨所聽聞的佛法，用智慧觀察並忍可，但不如親眼見到那樣確鑿，這樣的比丘就是有信解脫。這位比丘，我為他說修行不放逸，我看到這位比丘修行不放逸，會有什麼結果，以至於我要對這位比丘說修行不放逸呢？或許這位比丘會尋求諸根的調伏，親近善知識，修行隨順的住止，諸漏已盡而證得無漏，心解脫、慧解脫，在現世中自己知道、自己覺悟、自己作證而成就，生死已盡，清凈的修行已經建立，該做的已經做完，不再受後有，如實知曉真理。我看到這位比丘修行不放逸，會有這樣的結果。因此，我才對這位比丘說修行不放逸。』 『如果有一位比丘，他不是俱解脫，也不是慧解脫，也不是身證，也不是見到，也不是信解脫，而是有法行。什麼樣的比丘是有法行呢？如果有一位比丘，他一心決定地相信佛、法、僧，隨所聽聞的佛法，便用智慧增上地觀察、增上地忍可，這樣的比丘就是有法行。』

'This monk, I say he practices without negligence. I see this monk practicing without negligence, what result will there be, that I should tell this monk to practice without negligence? Perhaps this monk will seek the control of the senses, associate with good teachers, practice in accordance with the proper dwelling, the outflows are exhausted and he attains the outflowless, liberation of mind, liberation of wisdom, in the present life he knows for himself, awakens for himself, realizes for himself and dwells in accomplishment, birth is exhausted, the pure conduct is established, what needs to be done is done, he will not receive further existence, he knows the truth as it is. I see this monk practicing without negligence, there will be such a result. Therefore, I tell this monk to practice without negligence.' 'If there is a monk who is not liberated in both ways, nor liberated by wisdom, nor has realized it by body, nor has seen it, but has liberation by faith. What kind of monk has liberation by faith? If there is a monk who wholeheartedly believes in the Buddha, the Dharma, and the Sangha, and with the Dharma he has heard, he observes with wisdom and accepts it, but not as clearly as seeing it with his own eyes, such a monk has liberation by faith. This monk, I tell him to practice without negligence. I see this monk practicing without negligence, what result will there be, that I should tell this monk to practice without negligence? Perhaps this monk will seek the control of the senses, associate with good teachers, practice in accordance with the proper dwelling, the outflows are exhausted and he attains the outflowless, liberation of mind, liberation of wisdom, in the present life he knows for himself, awakens for himself, realizes for himself and dwells in accomplishment, birth is exhausted, the pure conduct is established, what needs to be done is done, he will not receive further existence, he knows the truth as it is. I see this monk practicing without negligence, there will be such a result. Therefore, I tell this monk to practice without negligence.' 'If there is a monk who is not liberated in both ways, nor liberated by wisdom, nor has realized it by body, nor has seen it, nor has liberation by faith, but has practice by Dharma. What kind of monk has practice by Dharma? If there is a monk who wholeheartedly believes in the Buddha, the Dharma, and the Sangha, and with the Dharma he has heard, he observes with increased wisdom and accepts it with increased acceptance, such a monk has practice by Dharma.'

。此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？或此比丘求于諸根，習善知識，行隨順住止，於二果中必得一也，或於現法得究竟智，若有餘者得阿那含。謂我見此比丘行無放逸，有如是果。是故我為此比丘說行無放逸。

「若有比丘非俱解脫非慧解脫，又非身證復非見到，非信解脫亦非法行，而有信行。云何比丘而有信行？若有比丘一向決定信佛、法、眾，隨所聞法，以慧觀忍，不如法行，如是比丘而有信行。此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？或此比丘求于諸根，習善知識，行隨順住止，於二果中必得一也，或於現法得究竟智，若有餘者得阿那含。謂我見此比丘行無放逸，有如是果。是故我為此比丘說行無放逸。此諸比丘我說行無放逸。

「我不說一切諸比丘得究竟智，亦復不說一切諸比丘初得究竟智，然漸漸習學趣跡，受教受訶，然後諸比丘得究竟智。此諸比丘所得究竟智，云何漸漸習學趣跡，受教受訶，然後諸比丘得究竟智

現代漢語譯本：『這位比丘，我為他說修行不放逸。我看到這位比丘修行不放逸，會有什麼結果，讓我為這位比丘說修行不放逸呢？或者這位比丘尋求諸根，親近善知識，修行隨順的住止，在兩種果位中必定得到一種，或者在現世獲得究竟的智慧，如果有剩餘的，就證得阿那含果。我說我看到這位比丘修行不放逸，有這樣的結果。所以，我為這位比丘說修行不放逸。』 『如果有一位比丘，不是俱解脫，不是慧解脫，也不是身證，也不是見到，不是信解脫，也不是法行，而是有信行。什麼樣的比丘是有信行呢？如果有一位比丘，一向堅定地相信佛、法、僧，隨所聽聞的法，用智慧觀察忍受，不如法修行，這樣的比丘是有信行。這位比丘，我為他說修行不放逸。我看到這位比丘修行不放逸，會有什麼結果，讓我為這位比丘說修行不放逸呢？或者這位比丘尋求諸根，親近善知識，修行隨順的住止，在兩種果位中必定得到一種，或者在現世獲得究竟的智慧，如果有剩餘的，就證得阿那含果。我說我看到這位比丘修行不放逸，有這樣的結果。所以，我為這位比丘說修行不放逸。』這些比丘，我說修行不放逸。 『我不說所有的比丘都能獲得究竟的智慧，也不說所有的比丘一開始就能獲得究竟的智慧，而是漸漸地學習，遵循足跡，接受教導和呵責，然後這些比丘才能獲得究竟的智慧。這些比丘所獲得的究竟智慧，是如何漸漸地學習，遵循足跡，接受教導和呵責，然後這些比丘才能獲得究竟的智慧呢？』

English version: 'This monk, I tell him to practice without negligence. I see this monk practicing without negligence, what result will there be, that I tell this monk to practice without negligence? Or this monk seeks the faculties, associates with good teachers, practices in accordance with the dwelling, will surely attain one of two fruits, either attain ultimate wisdom in this life, or if there is any remainder, attain Anagami. I say I see this monk practicing without negligence, there is such a result. Therefore, I tell this monk to practice without negligence.' 'If there is a monk who is not liberated in both ways, not liberated by wisdom, not a body witness, not a seer, not liberated by faith, nor a follower of the Dharma, but has faith-following. What kind of monk has faith-following? If there is a monk who is always determined to believe in the Buddha, the Dharma, and the Sangha, and according to what he hears, observes with wisdom and endures, but does not practice according to the Dharma, such a monk has faith-following. This monk, I tell him to practice without negligence. I see this monk practicing without negligence, what result will there be, that I tell this monk to practice without negligence? Or this monk seeks the faculties, associates with good teachers, practices in accordance with the dwelling, will surely attain one of two fruits, either attain ultimate wisdom in this life, or if there is any remainder, attain Anagami. I say I see this monk practicing without negligence, there is such a result. Therefore, I tell this monk to practice without negligence.' These monks, I say practice without negligence. 'I do not say that all monks attain ultimate wisdom, nor do I say that all monks initially attain ultimate wisdom, but gradually learn, follow the path, receive instruction and reproof, and then these monks attain ultimate wisdom. How do these monks attain ultimate wisdom, gradually learning, following the path, receiving instruction and reproof, and then these monks attain ultimate wisdom?'

。此諸比丘所得究竟智耶？或有信者便往詣，往詣已便奉習，奉習已便一心聽法，一心聽法已便持法，持法已便思惟，思惟已便平量，平量已便觀察，賢聖弟子觀察已，身諦作證，慧增上觀，彼作是念：『此諦我未曾身作證，亦非慧增上觀，此諦今身作證，以慧增上觀。』如是漸漸習學趣跡，受教受訶，然後諸比丘得究竟智，此諸比丘所得究竟智。」

於是，世尊告曰：「阿濕貝！弗那婆修！有法名四句，我欲為汝說，汝等欲知耶？」

阿濕貝及弗那婆修白曰：「世尊！我等是誰？何由知法？」

於是，世尊便作是念：「此愚癡人！越過於我此正法、律極大久遠。若有法、律師貪著食、不離食者，彼弟子不應速行放逸，況復我不貪著食、遠離於食？信弟子者應如是說：『世尊是我師，我是世尊弟子。世尊為我說法，善逝為我說法，令我長夜得義、得饒益安隱快樂。』

「彼信弟子於世尊境界多有所作，於世尊境界多所饒益，於世尊境界多有所行，入世尊境界，止世尊境界者，若游東方，必得安樂，無眾苦患；若游南方、西方、北方者，必得安樂，無眾苦患

"現代漢語譯本：這些比丘所獲得的究竟智慧嗎？或許有信徒前往，前往後便奉行學習，奉行學習后便一心聽法，一心聽法后便持守佛法，持守佛法后便思考，思考後便衡量，衡量后便觀察，賢聖弟子觀察后，以身體真實地作證，以智慧增上地觀察，他們這樣想：『這個真理我以前沒有以身體作證，也沒有以智慧增上地觀察，這個真理現在以身體作證，以智慧增上地觀察。』 像這樣漸漸地學習，遵循足跡，接受教導和呵斥，然後這些比丘獲得究竟智慧，這些比丘所獲得的究竟智慧。」， "於是，世尊說道：『阿濕貝！弗那婆修！有一種法叫做四句，我想為你們說，你們想知道嗎？』", "阿濕貝和弗那婆修回答說：『世尊！我們是誰？怎麼能知道佛法呢？』", "於是，世尊便這樣想：『這些愚癡的人！錯過了我這正法和戒律已經很久了。如果有法師、律師貪戀食物、不遠離食物，那麼他的弟子不應該很快就放逸，更何況我不貪戀食物、遠離食物呢？有信仰的弟子應該這樣說：『世尊是我的老師，我是世尊的弟子。世尊為我說法，善逝為我說法，使我長久以來獲得意義、獲得利益、安穩和快樂。』", "『那些有信仰的弟子在世尊的境界中多有作為，在世尊的境界中多有利益，在世尊的境界中多有修行，進入世尊的境界，安住於世尊的境界，如果他們向東方遊歷，必定獲得安樂，沒有各種痛苦和憂患；如果他們向南方、西方、北方遊歷，必定獲得安樂，沒有各種痛苦和憂患。』" "English version: Is this the ultimate wisdom attained by these monks? Perhaps there are believers who go to them, and having gone, they practice, and having practiced, they listen to the Dharma with one mind, and having listened to the Dharma with one mind, they uphold the Dharma, and having upheld the Dharma, they contemplate, and having contemplated, they measure, and having measured, they observe. The noble disciples, having observed, bear witness with their bodies, and observe with increased wisdom. They think: 『This truth I have not previously witnessed with my body, nor have I observed with increased wisdom. This truth I now witness with my body, and observe with increased wisdom.』 Thus, gradually learning, following the path, receiving instruction and reproof, then these monks attain ultimate wisdom, this ultimate wisdom attained by these monks.", "Then, the World Honored One said: 『Ashvabe! Phunavashu! There is a Dharma called the four phrases, I wish to speak it to you, do you wish to know it?』", "Ashvabe and Phunavashu replied: 『World Honored One! Who are we? How can we know the Dharma?』", "Then, the World Honored One thought: 『These foolish people! They have missed my true Dharma and discipline for a very long time. If a Dharma teacher or a lawyer is greedy for food and does not abstain from food, then his disciples should not quickly become lax, let alone me, who is not greedy for food and abstains from food? Believing disciples should say: 『The World Honored One is my teacher, I am a disciple of the World Honored One. The World Honored One speaks the Dharma for me, the Well-Gone One speaks the Dharma for me, so that I may obtain meaning, benefit, peace, and happiness for a long time.』", "『Those believing disciples do much in the realm of the World Honored One, they benefit much in the realm of the World Honored One, they practice much in the realm of the World Honored One, they enter the realm of the World Honored One, and abide in the realm of the World Honored One. If they travel to the east, they will surely obtain peace and happiness, without various sufferings and worries; if they travel to the south, west, or north, they will surely obtain peace and happiness, without various sufferings and worries.』"

。若信弟子於世尊境界多有所作，於世尊境界多所饒益，於世尊境界多有所行，入世尊境界，止世尊境界者，我尚不說諸善法住，況說衰退？但當晝夜增長善法而不衰退。若信弟子於世尊境界多有所作，於世尊境界多所饒益，於世尊境界多有所行，入世尊境界，止世尊境界者，於二果中必得一也，或於現世得究竟智，或復有餘得阿那含。」

阿濕貝經第四竟(四千一百九十九字)

中阿含經卷第五十一(八千五百六字)(第五后誦)

中阿含經卷第五十二

（一九六）大品周那經第五(第五后誦)

一時，佛游䟦耆，在舍彌村。

爾時，沙彌周那于彼波和中而受夏坐，彼波和中有一尼揵，名曰親子，在彼命終。終后不久，尼揵親子諸弟子等各各破壞，不共和合，各說破壞，不和合事，斗訟相縛，相憎共諍：「我知此法，汝不知也。汝知何法，如我所知？我齊整，汝不齊整。我相應，汝不相應。應說前而說后，應說后而說前。我勝，汝不如。我問汝事，汝不能答。我已伏汝，當復更問。若汝動者，我重縛汝

現代漢語譯本：如果信奉佛陀的弟子在佛陀的境界中多有作為，對佛陀的境界多有助益，在佛陀的境界中多有修行，進入佛陀的境界，安住于佛陀的境界，我尚且不說他們會退失善法，更何況是衰退呢？他們只會日夜增長善法而不會衰退。如果信奉佛陀的弟子在佛陀的境界中多有作為，對佛陀的境界多有助益，在佛陀的境界中多有修行，進入佛陀的境界，安住于佛陀的境界，那麼他們必定會在兩種果位中獲得一種，或者在今生獲得究竟的智慧，或者在來世獲得阿那含果。 《阿濕貝經》第四完（四千一百九十九字） 《中阿含經》卷第五十一（八千五百六字）（第五后誦） 《中阿含經》卷第五十二 （一九六）《大品周那經》第五（第五后誦） 一時，佛陀在跋耆游化，住在舍彌村。 當時，沙彌周那在波和中安居，在波和中有一位尼犍子，名叫親子，在那裡去世。去世后不久，尼犍子親子的弟子們各自離散，不和合，各自說破壞，不和合的事情，互相爭鬥，互相憎恨，互相爭論：『我知道這個法，你不知道。你知道什麼法，能像我一樣知道？我整齊，你不整齊。我相應，你不相應。應該先說的卻後說，應該后說的卻先說。我勝過你，你不如我。我問你事情，你不能回答。我已經降伏你，應當再問。如果你動搖，我將再次束縛你。』

English version: If a disciple who believes in the Buddha engages in much activity within the Buddha's realm, is of much benefit to the Buddha's realm, practices much within the Buddha's realm, enters the Buddha's realm, and abides in the Buddha's realm, I would not even say that they would lose their good qualities, let alone decline. They will only increase in good qualities day and night and will not decline. If a disciple who believes in the Buddha engages in much activity within the Buddha's realm, is of much benefit to the Buddha's realm, practices much within the Buddha's realm, enters the Buddha's realm, and abides in the Buddha's realm, then they will surely attain one of two fruits, either attaining ultimate wisdom in this life or attaining Anagami in a future life. The fourth Ashvapeya Sutra is complete (4,199 words). The fifty-first volume of the Madhyama Agama Sutra (8,506 words) (Fifth recitation after). The fifty-second volume of the Madhyama Agama Sutra. Translated by the Tripitaka master Gautama Sanghadeva of Kipin in the Eastern Jin Dynasty. (196) The fifth Mahapada Chunda Sutra (Fifth recitation after). At one time, the Buddha was traveling in Vajji, staying in the village of Shemi. At that time, the novice Chunda was observing the summer retreat in Pavaha. In Pavaha, there was a Nigantha named Kinzi who passed away there. Not long after his death, the disciples of the Nigantha Kinzi each broke apart, not being in harmony, each speaking of breaking apart, not being in harmony, fighting with each other, hating each other, and arguing: 'I know this Dharma, you do not know it. What Dharma do you know that is like what I know? I am orderly, you are not orderly. I am in accordance, you are not in accordance. What should be said first is said last, and what should be said last is said first. I am superior to you, you are not as good as me. I ask you questions, and you cannot answer. I have already subdued you, and I should ask again. If you waver, I will bind you again.'

。」更互憍慠，但求勝說，而無訶者。尼揵親子若有在家白衣弟子，彼皆厭患此尼揵親子諸弟子等。所以者何？以其所說惡法、律故，非是出要，不趣正覺，亦非善逝之所說也。崩壞無柱，無所依怙，彼所尊師，亦非如來、無所著、等正覺也。

於是，沙彌周那受夏坐訖，過三月已，補治衣竟，攝衣持缽，往舍彌村，住舍彌村北尸攝和林。沙彌周那往詣尊者阿難所，到已禮足，卻坐一面，尊者阿難問曰：「賢者周那！從何所來，何處夏坐？」

沙彌周那答曰：「尊者阿難！我從波和來，于波和中而受夏坐。尊者阿難！彼波和中有一尼揵，名曰親子，在彼命終。終后不久，尼揵親子諸弟子等各各破壞，不共和合，各說破壞，不和合事，斗訟相縛，相憎共諍：『我知此法，汝不知也。汝知何法，如我所知？我齊整，汝不齊整。我相應，汝不相應。應說前而說后，應說后而說前。我勝，汝不如。我問汝事，汝不能答。我已伏汝，當復更問。若汝動者，我重縛汝。』更互憍慠，但求勝說，而無訶者。尼揵親子若有在家白衣弟子，彼皆厭患此尼揵親子諸弟子等。所以者何？以其所說惡法、律故，非是出要，不趣正覺，亦非善逝之所說也。崩壞無柱，無所依怙，彼所尊師，亦非如來、無所著、等正覺也

現代漢語譯本：他們互相之間更加驕傲自大，只求在言語上勝過對方，而沒有人去制止他們。尼犍子如果有在家的俗家弟子，他們都厭惡這些尼犍子的弟子們。這是為什麼呢？因為他們所說的法和戒律都是不好的，不是解脫之道，不能導向正覺，也不是善逝（佛陀）所說的。他們就像崩塌的房屋沒有柱子，沒有可以依靠的，他們所尊敬的老師也不是如來、無所執著、等正覺的佛陀。 於是，沙彌周那結束了夏安居，過了三個月后，縫補好衣服，拿著衣缽，前往舍彌村，住在舍彌村北邊的尸攝和林。沙彌周那去拜訪尊者阿難，到達後向他行禮，然後坐在一旁。尊者阿難問道：『賢者周那！你從哪裡來？在哪裡安居？』 沙彌周那回答說：『尊者阿難！我從波和來，在波和中安居。尊者阿難！波和那裡有一個尼犍，名叫親子，他在那裡去世了。他去世后不久，尼犍親子的弟子們就各自分裂，不能和合，各自說分裂的事情，不能和合，互相爭鬥，互相憎恨，互相爭論：『我知道這個法，你不知道。你知道什麼法，能像我一樣？我整齊，你不整齊。我相應，你不相應。應該先說的卻後說，應該后說的卻先說。我勝過你，你不如我。我問你問題，你不能回答。我已經讓你屈服，還要再問你。如果你動一下，我就要再次束縛你。』他們互相之間更加驕傲自大，只求在言語上勝過對方，而沒有人去制止他們。尼犍子如果有在家的俗家弟子，他們都厭惡這些尼犍子的弟子們。這是為什麼呢？因為他們所說的法和戒律都是不好的，不是解脫之道，不能導向正覺，也不是善逝（佛陀）所說的。他們就像崩塌的房屋沒有柱子，沒有可以依靠的，他們所尊敬的老師也不是如來、無所執著、等正覺的佛陀。

English version: They became even more arrogant and conceited, seeking only to prevail in arguments, and there was no one to rebuke them. If Nigantha had lay disciples at home, they all detested these disciples of Nigantha. Why is that? Because the Dharma and precepts they taught were evil, not leading to liberation, not leading to enlightenment, and not spoken by the Sugata (Buddha). They were like a collapsed house without pillars, without any support, and their revered teacher was not a Tathagata, an Arhat, a Fully Enlightened One. Then, after the novice Juna had completed his summer retreat, and three months had passed, he mended his robes, took his robes and bowl, and went to Shemi village, staying in the Shishepo forest north of Shemi village. The novice Juna went to visit the Venerable Ananda, and after arriving, he paid his respects and sat to one side. The Venerable Ananda asked: 'Venerable Juna! Where have you come from, and where did you spend the summer retreat?' The novice Juna replied: 'Venerable Ananda! I have come from Pava, and I spent the summer retreat in Pava. Venerable Ananda! There was a Nigantha in Pava named Kinzi, who passed away there. Not long after his death, the disciples of Nigantha Kinzi broke apart, unable to unite, each speaking of division, unable to reconcile, fighting and binding each other, hating and arguing: 『I know this Dharma, you do not. What Dharma do you know that is like what I know? I am orderly, you are not. I am in accordance, you are not. What should be said first is said last, and what should be said last is said first. I am superior to you, you are not as good as me. I ask you a question, and you cannot answer. I have already subdued you, and I will ask you again. If you move, I will bind you again.』 They became even more arrogant and conceited, seeking only to prevail in arguments, and there was no one to rebuke them. If Nigantha had lay disciples at home, they all detested these disciples of Nigantha. Why is that? Because the Dharma and precepts they taught were evil, not leading to liberation, not leading to enlightenment, and not spoken by the Sugata (Buddha). They were like a collapsed house without pillars, without any support, and their revered teacher was not a Tathagata, an Arhat, a Fully Enlightened One.'

尊者阿難聞已，語曰：「賢者周那！得因此說，可往見佛，奉獻世尊。賢者周那！今共詣佛，具向世尊而說此事，儻能因此得從世尊聞異法也。」

於是，尊者阿難與沙彌周那俱往詣佛，稽首佛足，尊者阿難卻住一面，沙彌周那卻坐一面。

尊者阿難白曰：「世尊！今日沙彌周那來詣我所，稽首我足，卻坐一面，我問曰：『賢者周那！從何所來？何處夏坐？』沙彌周那即答我曰：『尊者阿難！我從波和來，于波和中而受夏坐。尊者阿難！彼波和中有一尼揵，名曰親子，在彼命終，終后不久，尼揵親子諸弟子等各各破壞，不共和合，各說破壞，不和合事，斗訟相縛，相憎共諍：「我知此法，汝不知也。汝知何法，如我所知？我齊整，汝不齊整。我相應，汝不相應。應說前而說后，應說后而說前。我勝，汝不如。我問汝事，汝不能答。我已伏汝，當復更問。若汝動者，我重縛汝。」更互憍慠，但求勝說，而無訶者。尼揵親子若有在家白衣弟子，彼皆厭患此尼揵親子諸弟子等。所以者何？以其所說惡法、律故，非是出要，不趣正覺，亦非善逝之所說也。崩壞無柱，無所依怙，彼所尊師，亦非如來、無所著、等正覺也

阿難尊者聽了這話，對周那說：『賢者周那！你說的這些很有道理，可以去見佛陀，把這些話稟告世尊。賢者周那！我們現在一起去見佛陀，把這件事詳細地告訴世尊，或許能因此從世尊那裡聽到不同的教法。』 於是，阿難尊者和沙彌周那一起去見佛陀，向佛陀頂禮，阿難尊者退到一旁站立，沙彌周那則坐在一旁。 阿難尊者稟告說：『世尊！今天沙彌周那來我這裡，向我頂禮，然後坐在一旁。我問他：『賢者周那！你從哪裡來？在哪裡安居？』沙彌周那回答我說：『尊者阿難！我從波和來，在波和安居。尊者阿難！波和那裡有一個尼犍子，名叫親子，他在那裡去世了。他去世后不久，尼犍子親子的弟子們就各自離散，不能和合，各自說對方的不是，不和睦，互相爭鬥，互相憎恨，互相爭論：『我知道這個法，你不知道。你知道什麼法，能像我一樣？我整齊，你不整齊。我相應，你不相應。應該先說的卻後說，應該后說的卻先說。我勝過你，你不如我。我問你的事，你不能回答。我已經駁倒你了，還要再問你。如果你動搖，我就要再次束縛你。』他們互相傲慢，只求在言語上勝過對方，沒有人去責備他們。尼犍子親子的在家俗人弟子，都厭惡這些尼犍子親子的弟子們。這是為什麼呢？因為他們所說的法和戒律都是惡的，不是解脫之道，不能導向正覺，也不是善逝所說的。他們像崩塌的房屋沒有柱子，沒有依靠，他們所尊敬的老師，也不是如來、無所著、等正覺。』

Venerable Ananda, having heard this, said: 'Wise Chuna! Because of this discourse, it is appropriate to go see the Buddha and present it to the World Honored One. Wise Chuna! Now let us go together to the Buddha and fully explain this matter to the World Honored One, perhaps we can thereby hear a different Dharma from the World Honored One.' Then, Venerable Ananda and the novice Chuna went together to see the Buddha, bowed at the Buddha's feet, Venerable Ananda stood to one side, and the novice Chuna sat to one side. Venerable Ananda reported: 'World Honored One! Today the novice Chuna came to my place, bowed at my feet, and then sat to one side. I asked him: 『Wise Chuna! Where did you come from? Where did you spend the summer retreat?』 The novice Chuna answered me: 『Venerable Ananda! I came from Pava, and I spent the summer retreat in Pava. Venerable Ananda! In that Pava, there was a Nigantha named Kinzi, who passed away there. Not long after his death, the disciples of Nigantha Kinzi each broke apart, unable to unite, each speaking of the other's faults, not being harmonious, fighting and binding each other, hating and arguing: 「I know this Dharma, you do not know it. What Dharma do you know that is like what I know? I am orderly, you are not orderly. I am in accordance, you are not in accordance. What should be said first is said last, and what should be said last is said first. I am superior, you are inferior. I ask you something, you cannot answer. I have already subdued you, and I will ask you again. If you waver, I will bind you again.」 They are mutually arrogant, only seeking to prevail in speech, and there is no one to rebuke them. The lay disciples of Nigantha Kinzi all detest these disciples of Nigantha Kinzi. Why is that? Because the Dharma and precepts they speak of are evil, not the path to liberation, not leading to enlightenment, and not what the Well-Gone One has spoken. They are like a collapsed house without pillars, without support, and their respected teacher is not a Tathagata, unattached, and fully enlightened.'

「世尊！我聞此已，恐怖驚懼，舉身毛豎，莫令有比丘於世尊去後而在眾中起如是斗諍，謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。世尊！我見一比丘坐世尊前，至心敬重世尊，善護善逝。世尊！我見此已，便作是念：『若令此比丘於世尊去後，而在眾中起如是斗諍，謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。』」

於是，世尊問曰：「阿難！汝見何等眾中有斗諍者，謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患耶？」

尊者阿難答曰：「世尊！謂有斗諍，因增上戒、增上心、增上觀，于其眾中生而生者。世尊！謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。」

世尊告曰：「阿難！此斗諍甚少，謂因增上戒、增上心、增上觀。阿難！若有斗諍，因道、因道跡，于其眾中生而生者，阿難！謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂。阿難！汝見其中有二比丘，各各異意而起斗諍，是法、是非法，是律、是非律，是犯、是非犯，或輕、或重，可悔、不可悔，可護、不可護，有餘、無餘，起、不起

『世尊！我聽聞這些話后，感到恐懼和驚慌，全身汗毛都豎了起來。千萬不要讓任何比丘在世尊離開后，在僧團中發起這樣的爭鬥，因為這種爭鬥對大多數人沒有好處，會給許多人帶來痛苦，既不符合正義，也沒有利益，不能帶來安穩和快樂，甚至會給天人和人類帶來極大的痛苦。世尊！我看到一位比丘坐在世尊面前，他真心敬重世尊，善於守護善逝的教誨。世尊！我看到這種情況后，就想：『如果讓這位比丘在世尊離開后，在僧團中發起這樣的爭鬥，這種爭鬥對大多數人沒有好處，會給許多人帶來痛苦，既不符合正義，也沒有利益，不能帶來安穩和快樂，甚至會給天人和人類帶來極大的痛苦。』 於是，世尊問道：『阿難！你看到什麼樣的僧團中會有爭鬥，這種爭鬥對大多數人沒有好處，會給許多人帶來痛苦，既不符合正義，也沒有利益，不能帶來安穩和快樂，甚至會給天人和人類帶來極大的痛苦呢？』 尊者阿難回答說：『世尊！我說的是那些因為增上戒、增上心、增上觀而產生的爭鬥，在僧團中不斷發生。世尊！我認為這種爭鬥對大多數人沒有好處，會給許多人帶來痛苦，既不符合正義，也沒有利益，不能帶來安穩和快樂，甚至會給天人和人類帶來極大的痛苦。』 世尊告訴阿難：『阿難！這種因為增上戒、增上心、增上觀而產生的爭鬥很少。阿難！如果有爭鬥是因為道、因為道跡，在僧團中不斷發生，阿難！我認為這種爭鬥對大多數人沒有好處，會給許多人帶來痛苦，既不符合正義，也沒有利益，不能帶來安穩和快樂。阿難！你看到其中有兩位比丘，因為各自不同的意見而發生爭鬥，爭論什麼是法、什麼不是法，什麼是律、什麼不是律，什麼是犯戒、什麼不是犯戒，是輕罪還是重罪，是可懺悔還是不可懺悔，是應該守護還是不應該守護，是有餘還是無餘，是應該發生還是不應該發生。』

'Venerable Sir, having heard this, I am terrified and frightened, my whole body is bristling with hair. May no bhikkhu, after the Blessed One's departure, initiate such disputes in the Sangha, for such disputes do not benefit many, cause suffering to many, are not righteous, not beneficial, not peaceful or happy, and even bring extreme suffering to gods and humans. Venerable Sir, I saw a bhikkhu sitting before the Blessed One, with sincere respect for the Blessed One, well-guarding the Well-Gone One. Venerable Sir, having seen this, I thought: 'If this bhikkhu, after the Blessed One's departure, initiates such disputes in the Sangha, such disputes do not benefit many, cause suffering to many, are not righteous, not beneficial, not peaceful or happy, and even bring extreme suffering to gods and humans.' Then, the Blessed One asked: 'Ananda, what kind of Sangha do you see having disputes, which do not benefit many, cause suffering to many, are not righteous, not beneficial, not peaceful or happy, and even bring extreme suffering to gods and humans?' Venerable Ananda replied: 'Venerable Sir, I am referring to disputes that arise and continue to arise in the Sangha due to heightened morality, heightened mind, and heightened view. Venerable Sir, I believe such disputes do not benefit many, cause suffering to many, are not righteous, not beneficial, not peaceful or happy, and even bring extreme suffering to gods and humans.' The Blessed One said: 'Ananda, such disputes arising from heightened morality, heightened mind, and heightened view are very few. Ananda, if there are disputes arising from the path, from the path's traces, and continue to arise in the Sangha, Ananda, I say such disputes do not benefit many, cause suffering to many, are not righteous, not beneficial, not peaceful or happy. Ananda, do you see two bhikkhus among them, each with different opinions, initiating disputes, arguing about what is Dharma and what is not Dharma, what is Vinaya and what is not Vinaya, what is an offense and what is not an offense, whether it is a minor or major offense, whether it is confessable or not confessable, whether it should be guarded or not guarded, whether there is remainder or no remainder, whether it should arise or not arise.'

。阿難！于意云何？若我法聚，自知自覺自作證，四念處、四正斷、四如意足、五根、五力、七覺支、八支聖道。阿難！尼揵親子實非薩云若，而自稱薩云若。阿難！若尼揵親子一切知、一切見者，彼為弟子施設六諍本，謂可聞而止。」

於是，尊者阿難叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說六諍本者，諸比丘從世尊聞，當善受持。」

尊者阿難白曰：「唯然。當受教聽。」

佛言：「阿難！或有一人瞋惱者結纏。阿難！謂人瞋惱者結纏，彼不敬師，不見法，不護戒，彼不敬師，不見法，不護戒已，便於眾中起如是諍。謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。阿難！如是斗諍，汝于內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。如是斗諍，汝于內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。阿難！如是斗諍，汝于內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本

現代漢語譯本：阿難，你認為如何？如果我的教法，能使人自己知道、自己覺悟、自己作證，包括四念處、四正斷、四如意足、五根、五力、七覺支、八支聖道。阿難，尼犍子實際上不是一切智者，卻自稱是一切智者。阿難，如果尼犍子真的一切知、一切見，他為何要為弟子們設立六種爭論的根本，說『可以聽聞而停止』呢？ 於是，尊者阿難合掌向佛，說道：『世尊，現在正是時候。善逝，現在正是時候。如果世尊為比丘們宣說六種爭論的根本，比丘們從世尊那裡聽聞后，應當好好地接受並奉行。』 世尊告訴阿難：『阿難，仔細聽，好好思考，我將為你們詳細地分別解說。』 尊者阿難回答說：『是的，我將接受教誨並聽從。』 佛說：『阿難，或許有人被嗔怒的結縛纏繞。阿難，如果一個人被嗔怒的結縛纏繞，他就不尊敬師長，不理解佛法，不守護戒律。他因為不尊敬師長，不理解佛法，不守護戒律，就會在僧團中發起這樣的爭論。這種爭論對大多數人沒有好處，會使很多人痛苦，不符合正義，沒有利益，不能帶來安穩快樂，甚至會使天人產生極大的苦惱。阿難，如果這種爭論你看到它在內外都還沒有止息，爲了斷除這種爭論，你應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不要退縮。阿難，就像有人頭被火燒、衣服被火燒一樣，會急切地尋求方法，救頭、救衣服。同樣的，如果這種爭論你看到它在內外都還沒有止息，爲了斷除這種爭論，你應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不要退縮。阿難，如果這種爭論你看到它在內外都已止息，你應當更加守護自己的心，常常不放逸，想要止息這種爭論，這樣這種爭論，你才能斷除根本。』

English version: 'Ananda, what do you think? If my teachings, which include the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Power, the Five Faculties, the Five Strengths, the Seven Factors of Enlightenment, and the Noble Eightfold Path, enable one to know for oneself, awaken for oneself, and realize for oneself. Ananda, the Nigantha son is not truly all-knowing, yet he claims to be all-knowing. Ananda, if the Nigantha son truly knew all and saw all, why would he establish six grounds for dispute for his disciples, saying, 『It can be heard and stopped』?' Then, the Venerable Ananda, with his hands folded in reverence towards the Buddha, said: 'Venerable Sir, now is the right time. O Sugata, now is the right time. If the Venerable Sir would explain the six grounds for dispute to the monks, the monks, having heard it from the Venerable Sir, would receive and uphold it well.' The Venerable One said: 'Ananda, listen carefully and contemplate well, and I will explain it to you in detail.' The Venerable Ananda replied: 'Yes, Venerable Sir. I will receive the teaching and listen.' The Buddha said: 'Ananda, perhaps there is a person who is entangled by the fetter of anger. Ananda, if a person is entangled by the fetter of anger, he does not respect the teacher, does not understand the Dharma, and does not guard the precepts. Because he does not respect the teacher, does not understand the Dharma, and does not guard the precepts, he will initiate such disputes in the Sangha. Such disputes do not benefit many people, cause suffering to many, are not in accordance with righteousness, are not beneficial, and do not bring peace and happiness, even causing great distress to gods and humans. Ananda, if you see that such disputes have not ceased both internally and externally, in order to end these disputes, you should quickly seek methods, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. Ananda, just as a person whose head is on fire or whose clothes are on fire would urgently seek methods to save his head and clothes, similarly, if you see that such disputes have not ceased both internally and externally, in order to end these disputes, you should quickly seek methods, learn with utmost diligence, maintain right mindfulness and right wisdom, and endure without retreating. Ananda, if you see that such disputes have ceased both internally and externally, you should further guard your mind, always be diligent, and desire to stop these disputes, so that you can cut off the root of these disputes.'

。阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。如是斗諍，汝于內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。

「如是不語結、慳、嫉、諂誑、無慚、無愧、惡欲、邪見、惡性不可制。阿難！若有一人惡欲、邪見、惡性不可制，彼不敬師，不見法，不護戒，彼不敬師，不見法，不護戒已，便於眾中起如是諍，謂此斗諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。阿難！如是斗諍，汝于內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。如是斗諍，汝于內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。阿難！如是斗諍，汝于內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。如是斗諍，汝于內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。

「複次，阿難！有七止諍，一者應與面前止諍律。二者應與憶止諍律。三者應與不癡止諍律。四者應與自發露止諍律。五者應與君止諍律。六者應與展轉止諍律

現代漢語譯本：阿難！就像有人頭被火燒、衣服被火燒一樣，會急切地尋求方法，救頭、救衣服。同樣的，對於爭鬥，如果你看到內外都存在，你應當更加守護自己的心，常常不放縱，爲了止息這種爭鬥，你應當從根本上斷除它。 像這樣，不語結、吝嗇、嫉妒、諂媚欺詐、無慚愧、無羞恥、惡欲、邪見、惡劣的性情難以控制。阿難！如果有一個人惡欲、邪見、惡劣的性情難以控制，他就不尊敬師長，不理解佛法，不守護戒律。他既然不尊敬師長，不理解佛法，不守護戒律，就會在眾人中發起這樣的爭鬥，說這種爭鬥對大多數人沒有好處，會使很多人痛苦，不符合道義，沒有利益，不能使人安穩快樂，甚至會使天人產生極大的痛苦。阿難！對於這種爭鬥，如果你看到內外都存在但沒有完全消除，爲了斷除這種爭鬥，你應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不要退縮。阿難！就像有人頭被火燒、衣服被火燒一樣，會急切地尋求方法，救頭、救衣服。同樣的，對於爭鬥，如果你看到內外都存在但沒有完全消除，爲了斷除這種爭鬥，你應當迅速尋求方法，學習極其精勤，保持正念正智，忍耐不要退縮。阿難！對於這種爭鬥，如果你看到內外都完全消除，你應當更加守護自己的心，常常不放縱，爲了止息這種爭鬥，你應當從根本上斷除它。阿難！就像有人頭被火燒、衣服被火燒一樣，會急切地尋求方法，救頭、救衣服。同樣的，對於爭鬥，如果你看到內外都完全消除，你應當更加守護自己的心，常常不放縱，爲了止息這種爭鬥，你應當從根本上斷除它。 再者，阿難！有七種止息爭鬥的方法：第一，應當使用面前止諍律。第二，應當使用憶止諍律。第三，應當使用不癡止諍律。第四，應當使用自發露止諍律。第五，應當使用君止諍律。第六，應當使用展轉止諍律。

English version: Ananda! Just as a person whose head is on fire or whose clothes are on fire would urgently seek a way to save their head and clothes, so it is with disputes. If you see disputes both internally and externally, you should further protect your mind, always be diligent, and in order to stop these disputes, you should cut them off at the root. Like this, the knots of not speaking, stinginess, jealousy, flattery and deceit, shamelessness, lack of conscience, evil desires, wrong views, and evil nature are difficult to control. Ananda! If there is a person whose evil desires, wrong views, and evil nature are difficult to control, he will not respect his teachers, will not understand the Dharma, and will not uphold the precepts. Since he does not respect his teachers, does not understand the Dharma, and does not uphold the precepts, he will initiate such disputes among the people, saying that these disputes are not beneficial to most people, will cause many people to suffer, are not in accordance with righteousness, are not beneficial, and cannot bring peace and happiness, and may even cause great suffering to gods and humans. Ananda! For such disputes, if you see them both internally and externally but have not completely eliminated them, in order to eliminate these disputes, you should quickly seek methods, study with extreme diligence, maintain right mindfulness and right wisdom, and endure without retreating. Ananda! Just as a person whose head is on fire or whose clothes are on fire would urgently seek a way to save their head and clothes, so it is with disputes. If you see them both internally and externally but have not completely eliminated them, in order to eliminate these disputes, you should quickly seek methods, study with extreme diligence, maintain right mindfulness and right wisdom, and endure without retreating. Ananda! For such disputes, if you see that they have been completely eliminated both internally and externally, you should further protect your mind, always be diligent, and in order to stop these disputes, you should cut them off at the root. Ananda! Just as a person whose head is on fire or whose clothes are on fire would urgently seek a way to save their head and clothes, so it is with disputes. If you see that they have been completely eliminated both internally and externally, you should further protect your mind, always be diligent, and in order to stop these disputes, you should cut them off at the root. Furthermore, Ananda! There are seven ways to stop disputes: first, one should use the 'face-to-face' dispute-settling rule; second, one should use the 'memory' dispute-settling rule; third, one should use the 'non-delusion' dispute-settling rule; fourth, one should use the 'self-disclosure' dispute-settling rule; fifth, one should use the 'consensus' dispute-settling rule; sixth, one should use the 'mutual' dispute-settling rule.

。七者應與如棄糞掃止諍律。阿難！云何應與面前止諍律？云何斷此諍？謂因面前止諍律也。阿難！一人者一人教訶，護以法、律如尊師教，面前令歡喜。一人者二人、一人者多人、一人者眾教訶，護以法、律，如尊師教，面前令歡喜。二人者二人教訶，護以法、律，如尊師教，面前令歡喜。二人者多人、二人者眾、二人者一人教訶，護以法、律，如尊師教，面前令歡喜。多人者多人教訶，護以法、律，如尊師教，面前令歡喜。多人者眾、多人者一人、多人者二人教訶，護以法、律，如尊師教，面前令歡喜。眾者眾教訶，護以法、律，如尊師教，面前令歡喜。眾者一人、眾者二人、眾者多人教訶，護以法、律，如尊師教，面前令歡喜。阿難！是謂應與面前止諍律，如是斷此諍，謂因面前止諍律也。

「阿難！云何應與憶止諍律？云何斷此諍？謂因憶止諍律也。阿難！若有一人犯戒而不憶，諸比丘見已，便語彼曰：『汝曹犯戒而不自憶，汝應從眾求于憶律，眾當共與賢者憶律。』阿難！若處有眾和集會者，彼比丘應詣，偏袒著衣，脫屣入眾，稽首禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰：『諸尊！聽我曾犯戒而不憶，我今從眾求于憶律，愿眾和合與我憶律

現代漢語譯本：第七種是應當像丟棄糞土一樣停止爭論的止諍律。阿難，什麼是應當給予的面前止諍律？如何斷除這種爭論？這是因為面前止諍律的緣故。阿難，一個人被一個人教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他當面感到歡喜。一個人被兩個人、一個人被多人、一個人被僧團教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他當面感到歡喜。兩個人被兩個人教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他們當面感到歡喜。兩個人被多人、兩個人被僧團、兩個人被一個人教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他們當面感到歡喜。多人被多人教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他們當面感到歡喜。多人被僧團、多人被一個人、多人被兩個人教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他們當面感到歡喜。僧團被僧團教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他們當面感到歡喜。僧團被一個人、僧團被兩個人、僧團被多人教誡呵責，要用佛法和戒律來維護，就像尊敬的老師教導一樣，使他們當面感到歡喜。阿難，這就是應當給予的面前止諍律，這樣斷除這種爭論，這是因為面前止諍律的緣故。 阿難，什麼是應當給予的憶止諍律？如何斷除這種爭論？這是因為憶止諍律的緣故。阿難，如果有一個人犯了戒而不記得，眾比丘看到后，就告訴他說：『你犯了戒而不自知，你應該向僧團請求憶律，僧團應當共同給予賢者憶律。』阿難，如果某個地方有僧團和合，那位比丘應當前往，偏袒右肩，脫下鞋子進入僧團，向長老上座比丘的腳稽首禮拜，長跪合掌，稟告長老上座比丘說：『諸位尊者，請聽我說，我曾經犯戒而不記得，我現在向僧團請求憶律，愿僧團和合給予我憶律。』

English version: The seventh is the rule for settling disputes that should be treated like discarding rubbish. Ananda, what is the rule for settling disputes that should be given in the presence of the parties? How is this dispute resolved? It is because of the rule for settling disputes in the presence of the parties. Ananda, when one person is admonished and rebuked by one person, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When one person is admonished and rebuked by two people, one person by many people, or one person by the Sangha, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When two people are admonished and rebuked by two people, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When two people are admonished and rebuked by many people, two people by the Sangha, or two people by one person, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When many people are admonished and rebuked by many people, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When many people are admonished and rebuked by the Sangha, many people by one person, or many people by two people, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When the Sangha is admonished and rebuked by the Sangha, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. When the Sangha is admonished and rebuked by one person, the Sangha by two people, or the Sangha by many people, it should be maintained with the Dharma and the Vinaya, just like a respected teacher's instruction, making them happy in their presence. Ananda, this is what is called the rule for settling disputes in the presence of the parties, and this is how this dispute is resolved, because of the rule for settling disputes in the presence of the parties. Ananda, what is the rule for settling disputes that should be given based on recollection? How is this dispute resolved? It is because of the rule for settling disputes based on recollection. Ananda, if there is a person who has violated a precept and does not remember it, the bhikkhus, having seen it, should tell him: 'You have violated a precept and do not know it yourself. You should request the rule of recollection from the Sangha, and the Sangha should together give the rule of recollection to the worthy one.' Ananda, if there is a Sangha in harmony in a certain place, that bhikkhu should go there, arrange his robe over one shoulder, take off his shoes, enter the Sangha, bow his head to the feet of the elder and senior bhikkhu, kneel with his palms together, and say to the elder and senior bhikkhu: 'Venerable ones, please listen to me, I have violated a precept and do not remember it. I now request the rule of recollection from the Sangha. May the Sangha in harmony give me the rule of recollection.'

。』阿難！為彼比丘故，眾共和集，應與憶律，以法以律，如尊師教，面前令歡喜。阿難！是謂應與憶止諍律，如是斷此諍，謂因憶止諍律也。

「阿難！云何應與不癡止諍律？云何斷此諍？謂因不癡止諍律也。阿難！若有一人狂發而心顛倒，彼狂發心顛倒已，多不凈行，非沙門法，不順法行而說違犯。彼於後時還得本心，諸比丘見已，便語彼曰：『汝曹狂發而心顛倒，狂發心顛倒已，多不凈行，非沙門法，不順法行而說違犯。賢者於後還得本心，賢者可從眾求不癡律，眾當共與賢者不癡律。』阿難！若處有眾和集會者，彼比丘應詣，偏袒著衣，脫屣入眾，稽首禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰：『諸尊！聽我曾狂發而心顛倒，狂發心顛倒已，多不凈行，非沙門法，不順法行而說違犯。我於後時還得本心，我今從眾求不癡律，愿眾和合與我不癡律。』阿難！為彼比丘故，眾共和集，應與不癡律，以法以律，如尊師教，面前令歡喜。阿難！是謂應與不癡止諍律，如是斷此諍，謂因不癡止諍律也。

「阿難！云何應與自發露止諍律？云何斷此諍？謂因自發露止諍律也。阿難！若有一人犯戒，或有語者，或不語者，或有憶者，或不憶者

現代漢語譯本：阿難！爲了那位比丘的緣故，大眾共同集會，應該給予憶律，以佛法和戒律，按照導師的教導，當面讓他歡喜。阿難！這就是應該給予憶止諍律，像這樣斷除這個諍論，這是因為憶止諍律的緣故。 阿難！應該如何給予不癡止諍律？如何斷除這個諍論？這是因為不癡止諍律的緣故。阿難！如果有一個人發狂而心神顛倒，他發狂心神顛倒之後，做了很多不清凈的行為，不符合沙門的行爲規範，不順應佛法而說了違犯的話。他後來恢復了本心，眾比丘看到后，就對他說：『你之前發狂而心神顛倒，發狂心神顛倒之後，做了很多不清凈的行為，不符合沙門的行爲規範，不順應佛法而說了違犯的話。賢者你後來恢復了本心，賢者可以向僧團請求不癡律，僧團應當共同給予賢者不癡律。』阿難！如果某個地方有僧團和合，那位比丘應該前往，偏袒著衣，脫下鞋子進入僧團，向長老上座比丘的腳稽首禮拜，長跪合掌，對長老上座比丘說：『諸位尊者！請聽我說，我曾經發狂而心神顛倒，發狂心神顛倒之後，做了很多不清凈的行為，不符合沙門的行爲規範，不順應佛法而說了違犯的話。我後來恢復了本心，我現在向僧團請求不癡律，希望僧團和合給予我不癡律。』阿難！爲了那位比丘的緣故，大眾共同集會，應該給予不癡律，以佛法和戒律，按照導師的教導，當面讓他歡喜。阿難！這就是應該給予不癡止諍律，像這樣斷除這個諍論，這是因為不癡止諍律的緣故。 阿難！應該如何給予自發露止諍律？如何斷除這個諍論？這是因為自發露止諍律的緣故。阿難！如果有一個人犯了戒，或者有人說了，或者沒有人說，或者有人記得，或者沒有人記得

English version: 'Ananda! For the sake of that bhikkhu, the Sangha should assemble together and grant the 'Memory Rule', according to the Dharma and the Vinaya, as the Teacher taught, making him happy in their presence. Ananda! This is what is called granting the 'Memory Rule' to settle disputes, and thus this dispute is resolved, because of the 'Memory Rule' for settling disputes. 'Ananda! How should the 'Non-Insanity Rule' for settling disputes be granted? How is this dispute resolved? It is because of the 'Non-Insanity Rule' for settling disputes. Ananda! If a person becomes mad and his mind is deranged, and after his mind is deranged, he engages in many impure acts, which are not in accordance with the practices of a samana, and speaks of transgressions not in accordance with the Dharma. Later, he regains his original mind. When the bhikkhus see this, they say to him: 'You were mad and your mind was deranged, and after your mind was deranged, you engaged in many impure acts, which are not in accordance with the practices of a samana, and spoke of transgressions not in accordance with the Dharma. Venerable one, you have now regained your original mind. Venerable one, you may request the 'Non-Insanity Rule' from the Sangha, and the Sangha should grant the 'Non-Insanity Rule' to the venerable one.' Ananda! If there is a harmonious Sangha in a place, that bhikkhu should go there, arrange his robe over one shoulder, take off his shoes, enter the Sangha, bow his head to the feet of the elder and senior bhikkhus, kneel with his hands together, and say to the elder and senior bhikkhus: 'Venerable ones! Please listen to me. I was once mad and my mind was deranged, and after my mind was deranged, I engaged in many impure acts, which are not in accordance with the practices of a samana, and spoke of transgressions not in accordance with the Dharma. I have now regained my original mind. I now request the 'Non-Insanity Rule' from the Sangha. May the Sangha harmoniously grant me the 'Non-Insanity Rule'.' Ananda! For the sake of that bhikkhu, the Sangha should assemble together and grant the 'Non-Insanity Rule', according to the Dharma and the Vinaya, as the Teacher taught, making him happy in their presence. Ananda! This is what is called granting the 'Non-Insanity Rule' to settle disputes, and thus this dispute is resolved, because of the 'Non-Insanity Rule' for settling disputes. 'Ananda! How should the 'Confession Rule' for settling disputes be granted? How is this dispute resolved? It is because of the 'Confession Rule' for settling disputes. Ananda! If a person has broken a precept, and either someone has spoken of it, or no one has spoken of it, or someone remembers it, or no one remembers it,

。阿難！若處有眾和集會者，彼比丘應詣，偏袒著衣，脫屣入眾，稽首禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰：『諸尊！聽！我犯某戒，我今向長老上尊比丘至心發露，自說顯示，不敢覆藏，更善護持，后不復作。』阿難！諸比丘眾當問彼比丘曰：『賢者自見所犯耶？』彼應答曰：『實自見所犯。』眾當語彼：『更善護持，莫復作也。』阿難！是謂應與自發露止諍律，如是斷此諍，謂因自發露止諍律也。

「阿難！云何應與君止諍律？云何斷此諍？謂因與君止諍律也。阿難！若有一人不知羞恥，不悔見聞，從他疑者惡欲，彼犯戒已，稱一處知，稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知，在眾中稱一處知，在眾中稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知。阿難！為彼比丘故，眾共和集，應與君律，君無道無理，君惡不善。所以者何？謂君犯戒已，稱一處知，稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知，在眾中稱一處知，在眾中稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知。阿難！是謂應與君止諍律，如是斷此諍，謂因與君止諍律也。

「阿難！云何應與展轉止諍律？云何斷此諍？謂因展轉止諍律也

現代漢語譯本：阿難！如果某個地方有僧團，那位比丘應該前往，袒露右肩，脫下鞋子進入僧團，向年長且德高望重的比丘行禮，長跪合掌，稟告年長且德高望重的比丘說：『諸位尊者，請聽！我犯了某條戒律，我現在向年長且德高望重的比丘至誠懺悔，坦白說明，不敢隱瞞，並會更加謹慎守護，以後不再犯。』阿難！僧團中的比丘應當問那位比丘：『賢者，你確實看到自己所犯的戒律了嗎？』他應該回答說：『確實看到自己所犯的戒律。』僧團應當告訴他：『要更加謹慎守護，不要再犯了。』阿難！這就是應該給予自發露止諍律，這樣來斷除這種爭端，這就是因自發露止諍律而斷除爭端。 阿難！應該如何給予與君止諍律？如何斷除這種爭端？這就是因與君止諍律而斷除爭端。阿難！如果有一個人不知羞恥，不悔改自己所見所聞，從他人那裡懷疑他有惡欲，他犯戒之後，一會兒說在一個地方知道，一會兒說在一個地方看到，一會兒說在一個地方知道之後，又說在一個地方看到，一會兒說在一個地方看到之後，又說在一個地方知道，在僧團中一會兒說在一個地方知道，在僧團中一會兒說在一個地方看到，一會兒說在一個地方知道之後，又說在一個地方看到，一會兒說在一個地方看到之後，又說在一個地方知道。阿難！爲了那位比丘的緣故，僧團共同集會，應該給予與君律，因為他無道無理，邪惡不善。為什麼呢？因為他犯戒之後，一會兒說在一個地方知道，一會兒說在一個地方看到，一會兒說在一個地方知道之後，又說在一個地方看到，一會兒說在一個地方看到之後，又說在一個地方知道，在僧團中一會兒說在一個地方知道，在僧團中一會兒說在一個地方看到，一會兒說在一個地方知道之後，又說在一個地方看到，一會兒說在一個地方看到之後，又說在一個地方知道。阿難！這就是應該給予與君止諍律，這樣來斷除這種爭端，這就是因與君止諍律而斷除爭端。 阿難！應該如何給予展轉止諍律？如何斷除這種爭端？這就是因展轉止諍律而斷除爭端。

English version: 'Ananda, if there is a Sangha in a certain place, that bhikkhu should go there, arrange his robe over one shoulder, take off his shoes, enter the Sangha, bow down to the feet of the elder and venerable bhikkhus, kneel with hands together, and say to the elder and venerable bhikkhus: 『Venerable ones, listen! I have violated a certain precept. I now sincerely confess to the elder and venerable bhikkhus, openly declare it, not daring to conceal it, and will be more careful in guarding it, and will not do it again.』 Ananda, the bhikkhus in the Sangha should ask that bhikkhu: 『Venerable one, do you truly see the precept you have violated?』 He should answer: 『I truly see the precept I have violated.』 The Sangha should tell him: 『Be more careful in guarding it, and do not do it again.』 Ananda, this is what is called the self-disclosure settlement of disputes, and this is how to resolve this dispute, which is resolved by the self-disclosure settlement of disputes. Ananda, how should the settlement of disputes by agreement be given? How should this dispute be resolved? This is how the dispute is resolved by the settlement of disputes by agreement. Ananda, if there is a person who is shameless, does not repent of what he has seen and heard, and suspects evil desires from others, after violating a precept, he says he knew it in one place, then says he saw it in one place, then after saying he knew it in one place, he says he saw it in one place, then after saying he saw it in one place, he says he knew it in one place, in the Sangha he says he knew it in one place, in the Sangha he says he saw it in one place, then after saying he knew it in one place, he says he saw it in one place, then after saying he saw it in one place, he says he knew it in one place. Ananda, for the sake of that bhikkhu, the Sangha should gather together and give the agreement rule, because he is without principle and reason, evil and unwholesome. Why is that? Because after violating a precept, he says he knew it in one place, then says he saw it in one place, then after saying he knew it in one place, he says he saw it in one place, then after saying he saw it in one place, he says he knew it in one place, in the Sangha he says he knew it in one place, in the Sangha he says he saw it in one place, then after saying he knew it in one place, he says he saw it in one place, then after saying he saw it in one place, he says he knew it in one place. Ananda, this is what is called the settlement of disputes by agreement, and this is how to resolve this dispute, which is resolved by the settlement of disputes by agreement. Ananda, how should the settlement of disputes by mutual agreement be given? How should this dispute be resolved? This is how the dispute is resolved by the settlement of disputes by mutual agreement.'

。阿難！有二比丘于其中間若干意起諍，謂是法、非法，是律、非律，是犯、非犯，或輕、或重，可說、不可說，可護、不可護，有餘、無餘，可悔、不可悔。阿難！彼比丘猥處止此諍，若猥處止者，此諍當言止，若猥處不止者，此諍可白眾，若於眾中止者，此諍當言止，若於眾中不止者，阿難！相近住者，于中若有比丘持經、持律、持母者，此比丘共往至彼，說此諍事，若在道路止者，此諍當言止，若道路不止者，此諍當復向眾說，若在眾止者，此諍當言止，若在眾不止者，阿難！若多伴助者，持經、持律、持母者，阿難！彼比丘應者止此諍，以法以律，如尊師教，面前令歡喜。阿難！是謂應與展轉止諍律，如是斷此諍，謂因展轉止諍律也。

「阿難！云何應與如棄糞掃止諍律？云何斷此諍？謂因如棄糞掃止諍律也。阿難！若有住處諸比丘眾斗訟憎嫉，相憎共諍。阿難！彼諸比丘分立二部，分立二部已，若於一部中有長老上尊者，或有次者，有宗主者，或有次者。阿難！此比丘語彼比丘曰：『諸賢！聽！我等無道無理，我等惡不善。所以者何？我等於此善說法、律，至信、舍家、無家、學道，斗訟憎嫉，相憎共諍

現代漢語譯本：阿難！如果有兩位比丘因為一些想法而發生爭執，爭論什麼是法、什麼不是法，什麼是律、什麼不是律，什麼是犯戒、什麼不是犯戒，是輕罪還是重罪，是應該說還是不應該說，是應該守護還是不應該守護，是有餘還是無餘，是應該懺悔還是不應該懺悔。阿難！這些比丘如果私下裡停止爭執，那麼這個爭執就應該算作停止了；如果私下裡不能停止，那麼這個爭執可以向僧團報告。如果在僧團中停止了爭執，那麼這個爭執就應該算作停止了；如果在僧團中不能停止，阿難！那麼住在附近的，如果有比丘精通佛經、戒律和論藏，這些比丘應該一起去到他那裡，說明爭執的事情。如果在路上停止了爭執，那麼這個爭執就應該算作停止了；如果在路上不能停止，那麼這個爭執應該再次向僧團報告。如果在僧團中停止了爭執，那麼這個爭執就應該算作停止了；如果在僧團中不能停止，阿難！如果有多人支援，並且精通佛經、戒律和論藏，阿難！這些比丘應該用佛法和戒律來停止爭執，按照老師的教導，讓大家心生歡喜。阿難！這就是應該用輾轉止諍律來停止爭執的方法，這樣就能解決爭執，這就是輾轉止諍律的意義。 阿難！什麼是應該像丟棄糞便一樣停止爭執的戒律？如何解決這種爭執？這就是像丟棄糞便一樣停止爭執的戒律的意義。阿難！如果某個住處的所有比丘僧團互相爭鬥、憎恨、嫉妒，互相憎恨、共同爭吵。阿難！這些比丘分成兩派，分成兩派之後，如果其中一派有年長的、地位尊貴的，或者有次一級的，有宗主，或者有次一級的。阿難！這些比丘對那些比丘說：『諸位賢者！請聽！我們沒有道理，我們做了惡事，不善。為什麼呢？我們在這裡學習善法和戒律，真心實意地捨棄家庭，出家學道，卻互相爭鬥、憎恨、嫉妒，互相憎恨、共同爭吵。』

English version: Ananda! If two bhikkhus have a dispute arising from certain ideas, arguing about what is Dharma and what is not Dharma, what is Vinaya and what is not Vinaya, what is an offense and what is not an offense, whether it is a minor or major offense, whether it should be spoken or not spoken, whether it should be protected or not protected, whether there is remainder or no remainder, whether it should be repented or not repented. Ananda! If these bhikkhus stop the dispute privately, then this dispute should be considered stopped; if they cannot stop it privately, then this dispute can be reported to the Sangha. If the dispute is stopped in the Sangha, then this dispute should be considered stopped; if it cannot be stopped in the Sangha, Ananda! then those living nearby, if there are bhikkhus who are proficient in the Sutras, Vinaya, and Abhidhamma, these bhikkhus should go together to him and explain the matter of the dispute. If the dispute is stopped on the way, then this dispute should be considered stopped; if it cannot be stopped on the way, then this dispute should be reported to the Sangha again. If the dispute is stopped in the Sangha, then this dispute should be considered stopped; if it cannot be stopped in the Sangha, Ananda! if there are many supporters, and they are proficient in the Sutras, Vinaya, and Abhidhamma, Ananda! these bhikkhus should use the Dharma and Vinaya to stop the dispute, according to the teacher's instructions, so that everyone is happy. Ananda! This is the method of stopping disputes using the 'gradual cessation of disputes' rule, and this is how disputes can be resolved, which is the meaning of the 'gradual cessation of disputes' rule. Ananda! What is the rule for stopping disputes like discarding dung? How is this dispute resolved? This is the meaning of the rule for stopping disputes like discarding dung. Ananda! If in a certain dwelling place, all the bhikkhus of the Sangha are fighting, hating, and jealous, hating each other and arguing together. Ananda! These bhikkhus divide into two factions, and after dividing into two factions, if in one faction there are elders who are senior and respected, or those who are next in seniority, or a leader, or those who are next in line. Ananda! These bhikkhus say to those bhikkhus: 'Venerable ones! Listen! We are without reason, we have done evil, and it is not good. Why is that? We are here learning the good Dharma and Vinaya, sincerely abandoning our families, leaving home to study the Way, yet we are fighting, hating, and jealous of each other, hating each other and arguing together.'

。諸賢！因此諍，我等犯戒者除偷羅柘，除家相應，我自為己，亦為彼諸賢故，今向賢至心發露，自說顯示，不敢覆藏，更善護持，后不復作。』

「阿難！若此部中無一比丘應者，阿難！此比丘應往至彼第二部，到已稽首，禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰：『諸尊！聽！我等無道無理，我等惡不善。所以者何？我等於此善說法、律，至信、舍家、無家、學道，斗訟憎嫉，相憎共諍。諸賢！因此諍，我等犯戒者除偷羅柘，除家相應，我自為己，亦為彼諸賢故，今向長老上尊至心發露，自說顯示，不敢覆藏，更善護持，后不復作。』阿難！彼比丘當語此比丘曰：『賢者！汝自見犯戒耶？』彼應答曰：『實自見所犯。』彼當語此：『更善護持，莫復作也。』第二部亦復如是。阿難！是謂應與如棄糞掃止諍律，如是斷此諍，謂因如棄糞掃止諍律也。

「阿難！我今令汝說六慰勞法，諦聽，諦聽，善思念之。」

佛言：「云何為六？慈身業，向諸梵行，法是慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃，慈口業，慈意業

現代漢語譯本：『諸位賢者！因為這場爭執，我們這些犯戒的人，除了偷羅柘罪，除了與在家相關的罪行，我爲了自己，也爲了各位賢者，現在向各位賢者至誠發露，自己坦白說明，不敢隱瞞，更會好好守護，以後不再犯。』 『阿難！如果這個僧團中沒有一位比丘接受，阿難！這位比丘應該前往第二個僧團，到達后頂禮長老上座比丘的腳，長跪合掌，向長老上座比丘稟告說：『諸位尊者！請聽！我們無道無理，我們是惡不善的。為什麼呢？我們在這個善說法、律的僧團中，至誠、舍家、無家、學道，卻斗訟憎嫉，互相憎恨爭吵。諸位賢者！因為這場爭執，我們這些犯戒的人，除了偷羅柘罪，除了與在家相關的罪行，我爲了自己，也爲了各位賢者，現在向長老上座至誠發露，自己坦白說明，不敢隱瞞，更會好好守護，以後不再犯。』阿難！那位比丘應當對這位比丘說：『賢者！你親自見到自己犯戒了嗎？』他應該回答說：『確實親自見到自己所犯。』他應當對他說：『更要好好守護，不要再犯了。』第二個僧團也是這樣。阿難！這就是所謂的應該用如棄糞掃止諍律來平息爭端，這就是用如棄糞掃止諍律來斷除這場爭端。 『阿難！我現在要告訴你們六種慰勞法，仔細聽，仔細聽，好好思考。』 尊者阿難回答說：『是的，我當受教聽。』 佛說：『哪六種呢？慈身業，對所有梵行者，這是慰勞法、愛法、樂法，使人愛戴、使人尊重、使人奉行、使人敬畏、使人修行、使人攝受，得到沙門果，得到一心，得到精進，得到涅槃；慈口業，慈意業。

English version: 'Venerable ones! Because of this dispute, we who have violated the precepts, except for the thullaccaya offense, except for offenses related to lay life, I for myself, and also for you venerable ones, now sincerely confess to you, openly declare and reveal, not daring to conceal, and will further protect ourselves well, and will not do it again.' 'Ananda! If there is not a single bhikkhu in this community who accepts, Ananda! This bhikkhu should go to the second community, and upon arriving, bow down to the feet of the elder, senior bhikkhu, kneel with palms together, and report to the elder, senior bhikkhu, saying: 'Venerable ones! Listen! We are without principle and reason, we are evil and unwholesome. Why is that? We, in this community of good Dharma and discipline, with faith, having left home, without a home, learning the path, are fighting, litigating, and hating, hating and quarreling with each other. Venerable ones! Because of this dispute, we who have violated the precepts, except for the thullaccaya offense, except for offenses related to lay life, I for myself, and also for you venerable ones, now sincerely confess to the elder, senior one, openly declare and reveal, not daring to conceal, and will further protect ourselves well, and will not do it again.' Ananda! That bhikkhu should say to this bhikkhu: 'Venerable one! Do you personally see that you have violated the precepts?' He should answer: 'Indeed, I personally see what I have violated.' He should say to him: 'Protect yourself even better, and do not do it again.' The second community is also like this. Ananda! This is what is called the rule of settling disputes like discarding refuse, and this is how to resolve this dispute by the rule of settling disputes like discarding refuse. 'Ananda! Now I will tell you six ways of consolation, listen carefully, listen carefully, and think well about them.' Venerable Ananda replied: 'Yes, I will receive the teaching and listen.' The Buddha said: 'What are the six? Loving-kindness in bodily action, towards all those practicing the holy life, this is a way of consolation, a way of love, a way of joy, causing love, causing respect, causing practice, causing reverence, causing cultivation, causing acceptance, attaining the fruit of a samana, attaining one-pointedness of mind, attaining diligence, attaining nirvana; loving-kindness in speech, loving-kindness in thought.'

。若法利如法得，自所得飯食，至在缽中，如是利分佈，施諸梵行，是法慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。若有戒不缺不穿，無穢無異，如地不隨他，聖所稱譽，具足善受持如是戒分，佈施諸梵行，是法慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。若有聖見出要，明見深達，能正盡苦，如是見分佈，施諸梵行，是法慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。阿難！我向所說六慰勞法者，因此故說。

「阿難！若汝等此六諍本止絕斷者，及此七止諍，眾中起斗諍，以如棄糞掃止諍律止者，復行此六慰勞法。阿難！如是汝於我去後共同和合，歡喜不諍，同一一心，同一一教，合一水乳，快樂遊行，如我在時。」

周那經第五竟(四千二百三十字)

（一九七）中阿含大品優婆離經第六(第五后誦)

一時，佛游瞻波，在恒伽池岸

現代漢語譯本：如果通過如法的方式獲得利益，例如自己得到的食物，直到放入缽中，然後將這些利益分配給其他修行者，這種做法是令人慰藉、令人喜愛、令人快樂的，它能使人產生愛意、尊重、奉獻、敬意，並促使修行、攝受，最終獲得沙門果位、一心境界、精進修行，直至涅槃。如果有人持守戒律，沒有缺失、沒有污穢、沒有差異，像大地一樣不隨他人動搖，受到聖者的稱讚，並且能夠善於受持這樣的戒律，然後將這種戒律的功德佈施給其他修行者，這種做法也是令人慰藉、令人喜愛、令人快樂的，它能使人產生愛意、尊重、奉獻、敬意，並促使修行、攝受，最終獲得沙門果位、一心境界、精進修行，直至涅槃。如果有人擁有聖者的見解，能夠洞察出離之道，明晰地看到並深刻地理解，能夠正確地斷除痛苦，然後將這種見解的功德分配給其他修行者，這種做法也是令人慰藉、令人喜愛、令人快樂的，它能使人產生愛意、尊重、奉獻、敬意，並促使修行、攝受，最終獲得沙門果位、一心境界、精進修行，直至涅槃。阿難，我之前所說的這六種令人慰藉的方法，就是因為這個原因而說的。 阿難，如果你們能夠徹底斷絕這六種爭論的根源，以及這七種止息爭論的方法，當僧團中發生爭鬥時，就像丟棄糞便一樣用止息爭論的戒律來解決，然後繼續實行這六種令人慰藉的方法。阿難，這樣你們在我離開之後，就能共同和合，歡喜而不爭論，同心同德，遵循同一教導，像水乳交融一樣，快樂地生活，就像我還在你們身邊一樣。' 佛陀說完這些話。尊者阿難和眾比丘聽聞佛陀所說，都歡喜地奉行。 《周那經》第五完（四千二百三十字） （一九七）《中阿含大品優婆離經》第六（第五后誦） 一時，佛陀在瞻波游化，住在恒伽池岸邊。

English version: If one obtains benefits lawfully, such as food one has received, even to the point of placing it in the bowl, and then distributes these benefits to other practitioners, this practice is comforting, loving, and joyful. It inspires love, respect, dedication, and reverence, and it encourages practice and self-control, ultimately leading to the attainment of the state of a 'shramana', a unified mind, diligent practice, and 'nirvana'. If someone upholds the precepts without deficiency, impurity, or deviation, like the earth that does not waver with others, praised by the noble ones, and is able to well maintain such precepts, and then shares the merit of these precepts with other practitioners, this practice is also comforting, loving, and joyful. It inspires love, respect, dedication, and reverence, and it encourages practice and self-control, ultimately leading to the attainment of the state of a 'shramana', a unified mind, diligent practice, and 'nirvana'. If someone possesses the noble view, is able to discern the path of liberation, clearly sees and deeply understands, and is able to correctly end suffering, and then shares the merit of this view with other practitioners, this practice is also comforting, loving, and joyful. It inspires love, respect, dedication, and reverence, and it encourages practice and self-control, ultimately leading to the attainment of the state of a 'shramana', a unified mind, diligent practice, and 'nirvana'. Ananda, the six comforting methods I spoke of earlier are for this reason. Ananda, if you can completely cut off the roots of these six causes of dispute, and these seven methods for stopping disputes, when conflicts arise in the Sangha, resolve them with the precepts for stopping disputes as if discarding refuse, and then continue to practice these six comforting methods. Ananda, in this way, after I leave, you will be able to live together in harmony, joyfully without dispute, with one heart and one mind, following the same teachings, like water and milk blended together, happily, just as when I am still with you.' The Buddha spoke these words. Venerable Ananda and the monks, having heard what the Buddha said, joyfully practiced accordingly. The fifth 'Chunna Sutra' is complete (4,230 words) (197) The sixth 'Upali Sutra' of the 'Majjhima Agama' (recited after the fifth) At one time, the Buddha was traveling in Champa, residing on the bank of the Ganggā pond.

爾時，尊者優婆離則于晡時，從燕坐起，往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！若比丘眾共和合，作異業、說異業者，是如法業、如律業耶？」

世尊答曰：「不也。優婆離！」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應與面前律者而與憶律，應與憶律者而與面前律，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應與憶律者而與不癡律，應與不癡律者而與憶律，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應與不癡律者而與自發露律，應與自發露律者而與不癡律，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應與自發露律者而與君律，應與君律者而與自發露律，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應與君者而責數，應責數者而與君，是如法業、如律業耶？」

世尊答曰：「不也

當時，尊者優婆離在下午時分，從禪坐中起身，前往佛陀所在之處，向佛陀頂禮，然後退坐在一旁，說道：『世尊！如果比丘僧團共同集會，進行不同的事務、討論不同的事務，這算是如法的行為、如律的行為嗎？』 世尊回答說：『不是的，優婆離！』 尊者優婆離又問：『世尊！如果比丘僧團共同集會，應該給予面前律的卻給予憶律，應該給予憶律的卻給予面前律，這算是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團共同集會，應該給予憶律的卻給予不癡律，應該給予不癡律的卻給予憶律，這算是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團共同集會，應該給予不癡律的卻給予自發露律，應該給予自發露律的卻給予不癡律，這算是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團共同集會，應該給予自發露律的卻給予君律，應該給予君律的卻給予自發露律，這算是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團共同集會，應該給予君的卻責數，應該責數的卻給予君，這算是如法的行為、如律的行為嗎？』

At that time, the venerable Upali, in the afternoon, arose from his meditation and went to where the Buddha was. He bowed his head at the Buddha's feet, sat down to one side, and said: 'Venerable Sir, if the assembly of monks gathers together and performs different tasks and discusses different matters, is this a lawful act, an act according to the rules?' The Buddha replied: 'No, Upali!' The venerable Upali asked again: 'Venerable Sir, if the assembly of monks gathers together, and they should give the 'present law' but give the 'memory law' instead, and they should give the 'memory law' but give the 'present law' instead, is this a lawful act, an act according to the rules?' The venerable Upali asked again: 'Venerable Sir, if the assembly of monks gathers together, and they should give the 'memory law' but give the 'non-delusion law' instead, and they should give the 'non-delusion law' but give the 'memory law' instead, is this a lawful act, an act according to the rules?' The venerable Upali asked again: 'Venerable Sir, if the assembly of monks gathers together, and they should give the 'non-delusion law' but give the 'self-disclosure law' instead, and they should give the 'self-disclosure law' but give the 'non-delusion law' instead, is this a lawful act, an act according to the rules?' The venerable Upali asked again: 'Venerable Sir, if the assembly of monks gathers together, and they should give the 'self-disclosure law' but give the 'royal law' instead, and they should give the 'royal law' but give the 'self-disclosure law' instead, is this a lawful act, an act according to the rules?' The venerable Upali asked again: 'Venerable Sir, if the assembly of monks gathers together, and they should give the 'royal' but give the 'censure' instead, and they should give the 'censure' but give the 'royal' instead, is this a lawful act, an act according to the rules?'

。優婆離！」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應責數者而下置，應下置者而責數，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應下置者而舉，應舉者而下置，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應舉者而擯，應擯者而舉，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應擯者而與憶，應與憶者而擯，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應與憶者而從根本治，應從根本治者而與憶，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應從根本治者而驅出，應驅出者而從根本治，是如法業、如律業耶？」

尊者優婆離復問曰：「世尊！若比丘眾共和合，應驅出者而行不慢，應行不慢者而驅出，是如法業、如律業耶？」

現代漢語譯本：『優婆離！』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該責備的反而不責備，應該不責備的反而責備，這是如法的行為、如律的行為嗎？』 世尊回答：『不是的，優婆離！』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該不責備的反而舉發，應該舉發的反而不責備，這是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該舉發的反而擯除，應該擯除的反而舉發，這是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該擯除的反而給予憶念，應該給予憶念的反而擯除，這是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該給予憶念的反而進行根本治療，應該進行根本治療的反而給予憶念，這是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該進行根本治療的反而驅逐出去，應該驅逐出去的反而進行根本治療，這是如法的行為、如律的行為嗎？』 尊者優婆離又問：『世尊！如果比丘僧團和合，應該驅逐出去的反而不慢待，應該不慢待的反而驅逐出去，這是如法的行為、如律的行為嗎？』

English version: 『Upali!』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should be censured are not censured, and those who should not be censured are censured, is this a lawful act, an act according to the Vinaya?』 The Blessed One replied: 『No, Upali!』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should not be censured are instead raised up, and those who should be raised up are not censured, is this a lawful act, an act according to the Vinaya?』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should be raised up are instead expelled, and those who should be expelled are raised up, is this a lawful act, an act according to the Vinaya?』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should be expelled are instead given a reminder, and those who should be given a reminder are expelled, is this a lawful act, an act according to the Vinaya?』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should be given a reminder are instead subjected to root treatment, and those who should be subjected to root treatment are given a reminder, is this a lawful act, an act according to the Vinaya?』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should be subjected to root treatment are instead driven out, and those who should be driven out are subjected to root treatment, is this a lawful act, an act according to the Vinaya?』 Venerable Upali then asked: 『Venerable Sir, if the Sangha is in harmony, and those who should be driven out are instead treated with respect, and those who should be treated with respect are driven out, is this a lawful act, an act according to the Vinaya?』

尊者優婆離復問曰：「世尊！若比丘眾共和合，應行不慢者而治，應治者而行不慢，是如法業、如律業耶？」

世尊答曰：「不也。優婆離！優婆離！若比丘眾共和合，作異業，說異業者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應與面前律而與憶律，應與憶律而與面前律者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應與憶律而與不癡律，應與不癡律而與憶律者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應與不癡律而與自發露律，應與自發露律而與不癡律者，是不如法業、不如律業，眾亦有罪。

「優婆離！若比丘眾共和合，應與自發露律而與君律，應與君律而與自發露律者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應與君律而責數，應責數而與君律者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應責數而下置，應下置而責數者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應下置而舉，應舉而下置者，是不如法業、不如律業，眾亦有罪。

「優婆離！若比丘眾共和合，應舉而擯，應擯而舉者，是不如法業、不如律業，眾亦有罪

尊者優婆離又問：『世尊！如果比丘僧團和合一致，應該對不應輕慢的人進行處理，對應該處理的人不輕慢地進行處理，這是如法的行為、如律的行為嗎？』 世尊回答說：『不是的，優婆離！優婆離！如果比丘僧團和合一致，做出不同的行為，說出不同的行為，這是不如法的行為、不如律的行為，僧團也有罪。優婆離！如果比丘僧團和合一致，應該給予面前律卻給予憶律，應該給予憶律卻給予面前律，這是不如法的行為、不如律的行為，僧團也有罪。優婆離！如果比丘僧團和合一致，應該給予憶律卻給予不癡律，應該給予不癡律卻給予憶律，這是不如法的行為、不如律的行為，僧團也有罪。優婆離！如果比丘僧團和合一致，應該給予不癡律卻給予自發露律，應該給予自發露律卻給予不癡律，這是不如法的行為、不如律的行為，僧團也有罪。 『優婆離！如果比丘僧團和合一致，應該給予自發露律卻給予君律，應該給予君律卻給予自發露律，這是不如法的行為、不如律的行為，僧團也有罪。優婆離！如果比丘僧團和合一致，應該給予君律卻進行責數，應該進行責數卻給予君律，這是不如法的行為、不如律的行為，僧團也有罪。優婆離！如果比丘僧團和合一致，應該進行責數卻進行下置，應該進行下置卻進行責數，這是不如法的行為、不如律的行為，僧團也有罪。優婆離！如果比丘僧團和合一致，應該進行下置卻進行舉罪，應該進行舉罪卻進行下置，這是不如法的行為、不如律的行為，僧團也有罪。 『優婆離！如果比丘僧團和合一致，應該進行舉罪卻進行擯除，應該進行擯除卻進行舉罪，這是不如法的行為、不如律的行為，僧團也有罪。』

Venerable Upali then asked: 『Venerable Sir, if the Sangha of monks is in harmony and acts without disrespect towards those who should not be treated lightly, and treats those who should be treated without disrespect, is this a lawful act, an act according to the Vinaya?』 The Blessed One replied: 『No, Upali! Upali! If the Sangha of monks is in harmony and performs different actions, and speaks of different actions, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. Upali! If the Sangha of monks is in harmony and should give the 『face-to-face』 rule but gives the 『memory』 rule, or should give the 『memory』 rule but gives the 『face-to-face』 rule, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. Upali! If the Sangha of monks is in harmony and should give the 『memory』 rule but gives the 『non-delusion』 rule, or should give the 『non-delusion』 rule but gives the 『memory』 rule, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. Upali! If the Sangha of monks is in harmony and should give the 『non-delusion』 rule but gives the 『self-disclosure』 rule, or should give the 『self-disclosure』 rule but gives the 『non-delusion』 rule, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. 『Upali! If the Sangha of monks is in harmony and should give the 『self-disclosure』 rule but gives the 『royal』 rule, or should give the 『royal』 rule but gives the 『self-disclosure』 rule, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. Upali! If the Sangha of monks is in harmony and should give the 『royal』 rule but imposes censure, or should impose censure but gives the 『royal』 rule, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. Upali! If the Sangha of monks is in harmony and should impose censure but places down, or should place down but imposes censure, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. Upali! If the Sangha of monks is in harmony and should place down but raises up, or should raise up but places down, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault. 『Upali! If the Sangha of monks is in harmony and should raise up but banishes, or should banish but raises up, this is an unlawful act, an act not according to the Vinaya, and the Sangha is also at fault.』

。優婆離！若比丘眾共和合，應擯而與憶，應與憶而擯者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應與憶而從根本治，應從根本治而與憶者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應從根本治而驅出，應驅出而從根本治者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應驅出而行不慢，應行不慢而驅出者，是不如法業、不如律業，眾亦有罪。優婆離！若比丘眾共和合，應行不慢而治，應治而行不慢者，是不如法業、不如律業，眾亦有罪。

「優婆離！若比丘眾共和合，隨所作業即說此業者，是如法業、如律業，眾亦無罪。優婆離！若比丘眾共和合，應與面前律即與面前律，應與憶律即與憶律，應與不癡律即與不癡律，應與自發露律即與自發露律，應與君律即與君律，應責數即責數，應下置即下置，應舉即舉，應擯即擯，應憶即憶，應從根本治即從根本治，應驅出即驅出，應行不慢即行不慢，應治即治者，是如法業、如律業，眾亦無罪

『優婆離！如果比丘僧團在共同集會時，應該被擯斥卻給予憶念，或者應該給予憶念卻被擯斥，這是不如法的行為，不符合戒律，僧團也有罪。優婆離！如果比丘僧團在共同集會時，應該給予憶念卻從根本上進行懲治，或者應該從根本上進行懲治卻給予憶念，這是不如法的行為，不符合戒律，僧團也有罪。優婆離！如果比丘僧團在共同集會時，應該從根本上進行懲治卻驅逐出去，或者應該驅逐出去卻從根本上進行懲治，這是不如法的行為，不符合戒律，僧團也有罪。優婆離！如果比丘僧團在共同集會時，應該驅逐出去卻進行不慢的懲罰，或者應該進行不慢的懲罰卻驅逐出去，這是不如法的行為，不符合戒律，僧團也有罪。優婆離！如果比丘僧團在共同集會時，應該進行不慢的懲罰卻進行懲治，或者應該進行懲治卻進行不慢的懲罰，這是不如法的行為，不符合戒律，僧團也有罪。』 『優婆離！如果比丘僧團在共同集會時，按照所作的業就說出這個業，這是如法的行為，符合戒律，僧團也沒有罪。優婆離！如果比丘僧團在共同集會時，應該給予面前律就給予面前律，應該給予憶律就給予憶律，應該給予不癡律就給予不癡律，應該給予自發露律就給予自發露律，應該給予君律就給予君律，應該責數就責數，應該下置就下置，應該舉就舉，應該擯就擯，應該憶就憶，應該從根本上進行懲治就從根本上進行懲治，應該驅逐就驅逐，應該進行不慢的懲罰就進行不慢的懲罰，應該懲治就懲治，這是如法的行為，符合戒律，僧團也沒有罪。』

'Upali! If the assembly of monks, being in concord, should give a 'remembrance' to one who should be expelled, or expel one who should be given a 'remembrance', that is an unlawful act, not in accordance with the Discipline, and the assembly is also at fault. Upali! If the assembly of monks, being in concord, should give a 'remembrance' and then inflict a fundamental penalty, or inflict a fundamental penalty and then give a 'remembrance', that is an unlawful act, not in accordance with the Discipline, and the assembly is also at fault. Upali! If the assembly of monks, being in concord, should inflict a fundamental penalty and then expel, or expel and then inflict a fundamental penalty, that is an unlawful act, not in accordance with the Discipline, and the assembly is also at fault. Upali! If the assembly of monks, being in concord, should expel and then impose a 'not-slow' penalty, or impose a 'not-slow' penalty and then expel, that is an unlawful act, not in accordance with the Discipline, and the assembly is also at fault. Upali! If the assembly of monks, being in concord, should impose a 'not-slow' penalty and then punish, or punish and then impose a 'not-slow' penalty, that is an unlawful act, not in accordance with the Discipline, and the assembly is also at fault.' 'Upali! If the assembly of monks, being in concord, should declare the act according to the act performed, that is a lawful act, in accordance with the Discipline, and the assembly is without fault. Upali! If the assembly of monks, being in concord, should apply the 'face-to-face' rule when the 'face-to-face' rule is due, apply the 'remembrance' rule when the 'remembrance' rule is due, apply the 'non-delusion' rule when the 'non-delusion' rule is due, apply the 'self-disclosure' rule when the 'self-disclosure' rule is due, apply the 'king's' rule when the 'king's' rule is due, rebuke when rebuke is due, suspend when suspension is due, raise up when raising up is due, expel when expulsion is due, give a 'remembrance' when a 'remembrance' is due, inflict a fundamental penalty when a fundamental penalty is due, expel when expulsion is due, impose a 'not-slow' penalty when a 'not-slow' penalty is due, and punish when punishment is due, that is a lawful act, in accordance with the Discipline, and the assembly is without fault.'

「優婆離！汝當學隨所作業即說此業，應與面前律即與面前律，應與憶律即與憶律，應與不癡律即與不癡律，應與自發露律即與自發露律，應與君律即與君律，應責數即責數，應下置即下置，應舉即舉，應擯即擯，應憶即憶，應從根本治即從根本治，應驅出即驅出，應行不慢即行不慢，應治即治者。優婆離！汝當如是學。」

佛說如是。尊者優婆離及諸比丘，聞佛所說，歡喜奉行。

優婆離經第六竟(一千五百六十一字)

（一九八）中阿含大品調御地經第七(第五后誦)

一時，佛游王舍城，在竹林迦蘭陀園。

爾時，沙彌阿夷那和提亦游王舍城，在無事處，住禪屋中。彼時王童子耆婆先那中后仿佯，至沙彌阿夷那和提所，共相問訊，卻坐一面，語曰：「賢者阿奇舍那！欲有所問，聽我問耶？」

沙彌阿夷那和提告曰：「賢王童子！欲問便問，我聞當思。」

王童子問曰：「阿奇舍那！實比丘此法、律中不放逸，行精勤，得一心耶？」

沙彌答曰：「賢王童子！實比丘此法、律中不放逸，行精勤，得一心

『優婆離！你應該學習根據所作的業來宣說此業，應該給予面前律就給予面前律，應該給予憶律就給予憶律，應該給予不癡律就給予不癡律，應該給予自發露律就給予自發露律，應該給予君律就給予君律，應該責備就責備，應該降下就降下，應該舉發就舉發，應該擯除就擯除，應該憶念就憶念，應該從根本上治理就從根本上治理，應該驅逐就驅逐，應該行不慢就行不慢，應該治理就治理。優婆離！你應當這樣學習。』 佛陀這樣說。尊者優婆離和眾比丘聽聞佛陀所說，歡喜奉行。 《優婆離經》第六完（一千五百六十一字） （一九八）《中阿含大品調御地經》第七（第五后誦） 一時，佛陀在王舍城游化，住在竹林迦蘭陀園。 當時，沙彌阿夷那和提也在王舍城游化，在無事處，住在禪房中。那時，王童子耆婆先那在中午過後徘徊，來到沙彌阿夷那和提處，互相問候，然後坐在一旁，說道：『賢者阿奇舍那！我想問你一些問題，可以聽我問嗎？』 沙彌阿夷那和提回答說：『賢王童子！想問就問吧，我聽了會思考。』 王童子問道：『阿奇舍那！真的有比丘在這法和律中不放逸，勤奮修行，能夠得到一心嗎？』 沙彌回答說：『賢王童子！真的有比丘在這法和律中不放逸，勤奮修行，能夠得到一心。』

'Upali! You should learn to declare the action according to the action performed; if it should be given the 'in-front-of' rule, then give the 'in-front-of' rule; if it should be given the 'recollection' rule, then give the 'recollection' rule; if it should be given the 'non-delusion' rule, then give the 'non-delusion' rule; if it should be given the 'self-disclosure' rule, then give the 'self-disclosure' rule; if it should be given the 'king's' rule, then give the 'king's' rule; if there should be rebuke, then rebuke; if there should be lowering, then lower; if there should be raising, then raise; if there should be expulsion, then expel; if there should be recollection, then recollect; if there should be fundamental treatment, then treat fundamentally; if there should be expulsion, then expel; if there should be non-slowness, then practice non-slowness; if there should be treatment, then treat. Upali! You should learn in this way.' The Buddha spoke thus. Venerable Upali and the monks, having heard what the Buddha said, rejoiced and practiced accordingly. The sixth 'Upali Sutra' ends (1561 words). (198) The seventh 'Great Chapter on the Disciplined Land Sutra' of the Madhyama Agama (Fifth Recitation) At one time, the Buddha was traveling in Rajagriha, staying in the Bamboo Grove, Kalandaka Garden. At that time, the novice Ajita-nandana was also traveling in Rajagriha, in a secluded place, staying in a meditation hut. Then, Prince Jivaka-sena, after midday, wandered around and came to where the novice Ajita-nandana was, greeted each other, and sat down to one side, saying: 'Venerable Ajita-nandana! I would like to ask you something, would you listen to my questions?' The novice Ajita-nandana replied: 'Noble Prince! Ask whatever you wish, I will listen and contemplate.' The Prince asked: 'Ajita-nandana! Is it true that a monk in this Dharma and Discipline, being not negligent, practicing diligently, can attain one-pointedness of mind?' The novice replied: 'Noble Prince! It is true that a monk in this Dharma and Discipline, being not negligent, practicing diligently, can attain one-pointedness of mind.'

王童子復問曰：「賢者阿奇舍那！汝當隨所聞，汝隨所誦習者，盡向我說，如比丘此法、律中不放逸，行精勤，得一心。」

沙彌答曰：「賢王童子！我不堪任隨所聞法，隨所誦習，廣向汝說，如比丘此法、律中不放逸，行精勤，得一心也。賢王童子！若我隨所聞法，隨所誦習，向賢王童子說，如比丘此法、律中不放逸，行精勤，得一心者，或賢王童子不知也，如是我唐煩勞。」

王童子語沙彌曰：「賢者阿奇舍那！汝未為他所伏，以何意故而自退耶？賢者阿奇舍那！如隨所聞法，隨所誦習，可向我說，如比丘此法、律中不放逸，行精勤，得一心。若我知者為善，若我不知者，我便不復更問諸法。」

於是，沙彌阿夷那和提隨所聞法，隨所誦習，向王童子耆婆先那說，如比丘此法、律中不放逸，行精勤，得一心。

於是，王童子耆婆先那語曰：「賢者阿奇舍那！若比丘此法、律中不放逸，行精勤，得一心者，終無是處。」說無是處已，即從坐起，不辭而去。

王童子耆婆先那去後不久。於是，沙彌阿夷那和提往詣佛所，稽首作禮，卻坐一面，與王童子耆婆先那所共論者，盡向佛說

王童子又問：『賢者阿奇舍那！你應該把你所聽聞的，你所誦習的，都告訴我，關於比丘如何在此法、律中不放逸，勤奮修行，獲得一心。』 沙彌回答說：『賢王童子！我不能夠把我所聽聞的法，我所誦習的，詳細地告訴你，關於比丘如何在此法、律中不放逸，勤奮修行，獲得一心。賢王童子！如果我把我所聽聞的法，我所誦習的，告訴賢王童子，關於比丘如何在此法、律中不放逸，勤奮修行，獲得一心，或許賢王童子並不理解，這樣我就白費力氣了。』 王童子對沙彌說：『賢者阿奇舍那！你沒有被他人降伏，為什麼自己退縮呢？賢者阿奇舍那！把你所聽聞的法，你所誦習的，告訴我，關於比丘如何在此法、律中不放逸，勤奮修行，獲得一心。如果我理解了，那就很好；如果我不理解，我就不再問其他法了。』 於是，沙彌阿夷那和提就把他所聽聞的法，他所誦習的，告訴了王童子耆婆先那，關於比丘如何在此法、律中不放逸，勤奮修行，獲得一心。 於是，王童子耆婆先那說：『賢者阿奇舍那！如果比丘在此法、律中不放逸，勤奮修行，就能獲得一心，那是不可能的。』說完不可能之後，就從座位上站起來，不告而別。 王童子耆婆先那離開后不久。於是，沙彌阿夷那和提前往佛陀那裡，頂禮佛足，退坐一旁，把和王童子耆婆先那所討論的內容，都告訴了佛陀。

Then Prince Wang asked again: 『Venerable Achishena! You should tell me everything you have heard and learned, about how a bhikkhu, in this Dharma and Vinaya, is not negligent, practices diligently, and attains one-pointedness of mind.』 The novice replied: 『Venerable Prince Wang! I am not capable of explaining to you in detail what I have heard and learned, about how a bhikkhu, in this Dharma and Vinaya, is not negligent, practices diligently, and attains one-pointedness of mind. Venerable Prince Wang! If I were to tell you what I have heard and learned, about how a bhikkhu, in this Dharma and Vinaya, is not negligent, practices diligently, and attains one-pointedness of mind, perhaps you would not understand, and then my efforts would be in vain.』 Prince Wang said to the novice: 『Venerable Achishena! You have not been subdued by others, why do you retreat yourself? Venerable Achishena! Tell me what you have heard and learned, about how a bhikkhu, in this Dharma and Vinaya, is not negligent, practices diligently, and attains one-pointedness of mind. If I understand, that is good; if I do not understand, I will not ask about other teachings.』 Then, the novice Ajina and Ti told Prince Jiva Sena what he had heard and learned, about how a bhikkhu, in this Dharma and Vinaya, is not negligent, practices diligently, and attains one-pointedness of mind. Then, Prince Jiva Sena said: 『Venerable Achishena! If a bhikkhu, in this Dharma and Vinaya, is not negligent, practices diligently, and can attain one-pointedness of mind, that is impossible.』 After saying it was impossible, he stood up from his seat and left without saying goodbye. Not long after Prince Jiva Sena left. Then, the novice Ajina and Ti went to the Buddha, bowed at his feet, sat down to one side, and told the Buddha everything that he had discussed with Prince Jiva Sena.

世尊聞已，告沙彌曰：「阿奇舍那！止！王童子耆婆先那云何得？行欲著欲，為欲愛所食，為欲所燒。若地斷欲、斷欲愛、斷欲燒熱，無慾知、無慾見、無慾覺，此地王童子知者、見者，終無是處。所以者何？阿奇舍那！王童子耆婆先那常行欲也。

「阿奇舍那！猶四調御，像調御、馬調御、牛調御、人調御，于中二調御不可調御，二調御可調御。阿奇舍那！于意云何？若此二調御不可調御，此未調、未調地、未調御受御事者，終無是處。若此二調御可調御，善調御，此調、未調地，御受御事者，必有是處。如是，此阿奇舍那！止！王童子耆婆先那云何得？行欲著欲，為欲愛所食，為欲所燒，若地斷欲、斷欲愛、斷欲煩熱，無慾知、無慾見、無慾覺，此地王童子知者、見者，終無是處。所以者何？阿奇舍那！王童子耆婆先那常行欲也。

「阿奇舍那！猶去村不遠，有大石山，無缺無穿，實而不虛，堅固不動，都合為一。或有二人正欲見者，彼中一人速疾上山，第二人者依住山下

世尊聽了這話，告訴沙彌說：『阿奇舍那！停止！王童子耆婆先那怎麼可能獲得解脫呢？他沉溺於慾望，執著于慾望，被慾望的愛所吞噬，被慾望的火焰所焚燒。如果他能斷除慾望、斷除對慾望的愛、斷除慾望的煩熱，達到無慾的知、無慾的見、無慾的覺，那麼王童子才能知曉、才能見到，否則絕無可能。為什麼呢？阿奇舍那！因為王童子耆婆先那一直都在追求慾望。』 『阿奇舍那！就像有四種調御者，調御象的、調御馬的、調御牛的、調御人的，其中兩種調御者是無法調御的，另外兩種是可以調御的。阿奇舍那！你認為怎麼樣？如果這兩種調御者無法被調御，那麼他們這些未被調御、未被調伏、未被馴服的人，想要去調御別人，是絕無可能的。如果這兩種調御者可以被調御，並且被調御得很好，那麼他們這些被調御、被調伏、被馴服的人，去調御別人，就一定有可能。同樣，阿奇舍那！停止！王童子耆婆先那怎麼可能獲得解脫呢？他沉溺於慾望，執著于慾望，被慾望的愛所吞噬，被慾望的火焰所焚燒。如果他能斷除慾望、斷除對慾望的愛、斷除慾望的煩熱，達到無慾的知、無慾的見、無慾的覺，那麼王童子才能知曉、才能見到，否則絕無可能。為什麼呢？阿奇舍那！因為王童子耆婆先那一直都在追求慾望。』 『阿奇舍那！就像離村子不遠的地方，有一座巨大的石山，沒有缺口，沒有孔洞，堅實而不虛假，堅固不動，渾然一體。如果有兩個人想要看這座山，其中一個人迅速地爬上山頂，另一個人則停留在山腳下。

The World Honored One, having heard this, said to the novice: 'Akishana! Stop! How could Prince Jivaka Sena attain liberation? He indulges in desires, clings to desires, is consumed by the love of desire, and is burned by the fire of desire. If he could cut off desire, cut off the love of desire, cut off the burning heat of desire, and attain the knowledge of no desire, the sight of no desire, and the awareness of no desire, then the prince could know and see; otherwise, it is absolutely impossible. Why is that? Akishana! Because Prince Jivaka Sena is always pursuing desires.' 'Akishana! It is like there are four types of tamers: tamers of elephants, tamers of horses, tamers of oxen, and tamers of people. Among them, two types of tamers cannot be tamed, and the other two types can be tamed. Akishana! What do you think? If these two types of tamers cannot be tamed, then these untamed, unsubdued, and unmastered people, wanting to tame others, is absolutely impossible. If these two types of tamers can be tamed, and are well-tamed, then these tamed, subdued, and mastered people, going to tame others, is certainly possible. Likewise, Akishana! Stop! How could Prince Jivaka Sena attain liberation? He indulges in desires, clings to desires, is consumed by the love of desire, and is burned by the fire of desire. If he could cut off desire, cut off the love of desire, cut off the burning heat of desire, and attain the knowledge of no desire, the sight of no desire, and the awareness of no desire, then the prince could know and see; otherwise, it is absolutely impossible. Why is that? Akishana! Because Prince Jivaka Sena is always pursuing desires.' 'Akishana! It is like not far from the village, there is a huge stone mountain, without gaps, without holes, solid and not false, firm and unmoving, all in one piece. If there are two people who want to see this mountain, one of them quickly climbs to the top of the mountain, while the other stays at the foot of the mountain.'

。石山上人見石山邊有好平地、園觀、林木、清泉、華池、長流、河水，山上人見已，語山下人：『汝見山邊有好平地、園觀、林木、清泉、華池、長流、河水耶？』山下人答曰：『若我見山，彼邊有好平地、園觀、林木、清泉、華池、長流、河水者，終無是處。』於是，石山上人疾疾來下，捉山下人速疾將上，于石山上，到已問曰：『汝見山邊有好平地、園觀、林木、清泉、華池、長流、河水耶？』彼人答曰：『今始見也。』復問彼人曰：『汝本言見者，終無是處。今復言見，為何謂耶？』彼人答曰：『我本為山之所障礙，故不見耳。』如是，阿奇舍那！止！王童子耆婆先那云何得？行欲著欲，為欲愛所食，為欲所燒，若地斷欲、斷欲愛、斷欲煩熱，無慾知、無慾見、無慾覺，此地王童子知者、見者，終無是處。

「阿奇舍那！昔者剎利頂生王有捕象師，王告之曰：『汝捕象師，為我捕取野象將來，得已白我。』時，捕象師受王教已，即乘王像往野林中。彼捕象師在野林中見大野象，見已捉系，著王象項。彼時王象將野象出在于露地，彼捕象師還詣剎利頂生王所，白曰：『天王！已得野象，繫在露地，隨天王意。』剎利頂生王聞已告曰：『善調象師！汝今可速調此野象，伏令善調象，善調已，還來白我

山頂上的人看到山邊有平坦的土地、園林、樹木、清泉、華麗的水池、長流的河水，山上的人看到后，對山下的人說：『你看到山邊有平坦的土地、園林、樹木、清泉、華麗的水池、長流的河水嗎？』山下的人回答說：『如果我看到山，那邊有平坦的土地、園林、樹木、清泉、華麗的水池、長流的河水，那絕對不可能。』於是，山頂上的人迅速下來，抓住山下的人快速帶到山頂上，到了之後問：『你看到山邊有平坦的土地、園林、樹木、清泉、華麗的水池、長流的河水嗎？』那人回答說：『現在才看到。』又問那人說：『你本來說看到，絕對不可能。現在又說看到，這是什麼意思呢？』那人回答說：『我本來是被山所阻擋，所以看不到。』就像這樣，阿奇舍那！停止！王童子耆婆先那怎麼可能得到？他執著于慾望，被慾望的愛所吞噬，被慾望所焚燒，如果能斷除慾望、斷除慾望的愛、斷除慾望的煩惱，沒有慾望的知覺、沒有慾望的看見、沒有慾望的感受，那麼這個王童子知道、看見，絕對不可能。

『阿奇舍那！從前，剎利頂生王有一個捕象師，國王告訴他說：『你這個捕象師，為我捕捉野象來，抓到后告訴我。』當時，捕象師接受國王的命令后，就騎著國王的象到野林中。那個捕象師在野林中看到大野象，看到后就捉住並捆綁起來，繫在國王的象的脖子上。當時，國王的象把野像帶到空曠的地方，那個捕象師回到剎利頂生王那裡，稟告說：『大王！已經抓到野象，繫在空曠的地方，聽憑大王處置。』剎利頂生王聽后告訴他說：『善於調教大象的師傅！你現在可以快速調教這頭野象，讓它馴服成為善於調教的象，調教好后，再來告訴我。』

A person on a mountain saw good flat land, gardens, trees, clear springs, magnificent pools, long streams, and rivers by the side of the mountain. Having seen this, the person on the mountain said to the person below: 『Do you see good flat land, gardens, trees, clear springs, magnificent pools, long streams, and rivers by the side of the mountain?』 The person below replied: 『If I see the mountain, and there are good flat land, gardens, trees, clear springs, magnificent pools, long streams, and rivers on that side, it is absolutely impossible.』 Thereupon, the person on the mountain quickly came down, grabbed the person below, and quickly took them up to the mountain. Having arrived, they asked: 『Do you see good flat land, gardens, trees, clear springs, magnificent pools, long streams, and rivers by the side of the mountain?』 That person replied: 『Now I see it.』 They asked that person again: 『You originally said that if you saw it, it was absolutely impossible. Now you say you see it, what does this mean?』 That person replied: 『I was originally obstructed by the mountain, so I couldn't see it.』 Just like this, Achishena! Stop! How can Prince Jiva Sena obtain it? He is attached to desires, consumed by the love of desires, and burned by desires. If one can cut off desires, cut off the love of desires, cut off the vexations of desires, have no perception of desires, no seeing of desires, no feeling of desires, then it is absolutely impossible for this prince to know or see.

『Achishena! In the past, King Kshatriya Top-Born had an elephant catcher. The king told him: 『You, the elephant catcher, go and capture a wild elephant for me, and tell me when you have caught it.』 At that time, the elephant catcher, having received the king's order, rode the king's elephant into the wild forest. The elephant catcher saw a large wild elephant in the wild forest. Having seen it, he captured and tied it, placing it on the neck of the king's elephant. At that time, the king's elephant brought the wild elephant out into the open. The elephant catcher then went to King Kshatriya Top-Born and reported: 『Your Majesty! I have caught the wild elephant and tied it in the open, at your disposal.』 King Kshatriya Top-Born, having heard this, said: 『Skilled elephant trainer! You can now quickly train this wild elephant, make it docile and well-trained, and after you have trained it, come back and tell me.』

。』於是善調象師受王教已，持極大杖，著右肩上，往野象所，以杖著地，系野象項，制樂野意，除野慾念，止野疲勞，令樂村邑，習愛人間，善調象師先與飲食。

「阿奇舍那！若彼野象從調象師初受飲食，善調象師便作是念：『今此野象必得生活。所以者何？此野大象初受飲食。』若彼野象從調象師初受飲食者，善調象師則以柔軟可愛言向，臥起、去來、取捨、屈申。若彼野象從調象師，則以柔軟可愛言向，臥起、去來、取捨、屈申者，如是野象隨調象師教。阿奇舍那！若彼野象從調象師隨受教者，善調象師則縛前兩腳、後腳、兩䏶、兩脅、尾脊、頭額、耳、牙，及縛其鼻，使人捉鉤，騎其頭上，令眾多人持刀、楯、槊、鉾、戟、斧、鉞而在前立，善調象師手執鋒鉾，在野象前而作是語：『我今治汝，令不移動，治汝勿動搖。』若彼野象從調象師治不移動時，不舉前腳，亦不動後腳，兩䏶、兩脅、尾脊、頭額、耳、牙及鼻皆不動搖，如是野象隨調象師住不移動。

「阿奇舍那！若彼野象隨調象師不移動者，彼于爾時忍刀、楯、槊、鉾、戟、斧、鉞、喚呼高聲，若嘯吹螺、擊鼓、椎鐘，皆能堪忍

現代漢語譯本：於是，善於馴象的馴象師接受國王的教導后，拿著一根巨大的木杖，扛在右肩上，前往野象所在的地方。他用木杖敲擊地面，然後用繩索套住野象的脖子，以此來控制野象的野性，消除它的野蠻慾望，停止它的野蠻疲勞，使它喜歡村莊，習慣與人相處。馴象師首先給野象餵食。 如果那頭野象第一次從馴象師那裡接受食物，馴象師就會想：『現在這頭野像一定能活下來。』為什麼呢？因為這頭野象第一次接受了食物。如果那頭野象第一次從馴象師那裡接受食物，馴象師就會用溫柔可愛的語言引導它，讓它臥下、站起、來去、取捨、屈伸。如果那頭野象聽從馴象師的引導，臥下、站起、來去、取捨、屈伸，那麼這頭野象就會聽從馴象師的教導。阿奇舍那！如果那頭野象聽從馴象師的教導，馴象師就會捆綁它的前腿、後腿、兩肩、兩肋、尾巴、脊背、頭額、耳朵、牙齒，並捆綁它的鼻子，讓人用鉤子牽引，騎在它的頭上，讓許多人拿著刀、盾、矛、戟、斧、鉞站在前面。馴象師手持鋒利的矛，站在野象面前說：『我現在要馴服你，讓你不能移動，馴服你不要動搖。』如果那頭野象被馴服后不再移動，不抬起前腳，也不動後腳，兩肩、兩肋、尾巴、脊背、頭額、耳朵、牙齒和鼻子都不動搖，那麼這頭野象就會聽從馴象師的命令，保持不動。 阿奇舍那！如果那頭野象聽從馴象師的命令，保持不動，那麼它那時就能忍受刀、盾、矛、戟、斧、鉞，以及人們的呼喊聲、嘯叫聲、吹螺聲、擊鼓聲、敲鐘聲，都能忍受。

English version: Then, the skilled elephant trainer, having received the king's instructions, took a large staff, placed it on his right shoulder, and went to where the wild elephants were. He struck the ground with the staff, then used a rope to tie the wild elephant's neck, thereby controlling its wild nature, eliminating its savage desires, stopping its wild fatigue, making it like the village, and getting used to being with people. The elephant trainer first fed the wild elephant. If that wild elephant accepted food from the trainer for the first time, the trainer would think: 'Now this wild elephant will surely survive.' Why? Because this wild elephant has accepted food for the first time. If that wild elephant accepted food from the trainer for the first time, the trainer would guide it with gentle and lovely words, making it lie down, stand up, come and go, take and leave, bend and stretch. If that wild elephant followed the trainer's guidance, lying down, standing up, coming and going, taking and leaving, bending and stretching, then this wild elephant would obey the trainer's instructions. Achishena! If that wild elephant obeyed the trainer's instructions, the trainer would bind its front legs, hind legs, both shoulders, both ribs, tail, spine, head, ears, teeth, and bind its nose, have people pull it with hooks, ride on its head, and have many people stand in front with knives, shields, spears, halberds, axes, and battle-axes. The trainer, holding a sharp spear, would stand in front of the wild elephant and say: 'I will now tame you, so that you cannot move, tame you so that you do not waver.' If that wild elephant, after being tamed, no longer moved, did not lift its front feet, nor move its hind feet, its shoulders, ribs, tail, spine, head, ears, teeth, and nose did not waver, then this wild elephant would obey the trainer's command and remain still. Achishena! If that wild elephant obeyed the trainer's command and remained still, then at that time it could endure knives, shields, spears, halberds, axes, battle-axes, as well as people's shouts, whistles, conch shell blowing, drum beating, and bell ringing, it could endure all of them.

。若彼野象能堪忍者，彼于爾時調御、善調御，得上調御、得最上調御，上速疾、無上速疾，可中王乘，受食王廩，稱說王象。

「如是。阿奇舍那！若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就游。彼說法初妙、中妙、竟亦妙，有義有文，具足清凈，顯現梵行。彼所說法，居士子聞，居士子聞已，得信如來所說法。彼得信已，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道。阿奇舍那！爾時聖弟子出在露地，猶王野象，如是野象貪慾樂著者，謂在林中。阿奇舍那！如是天及人貪慾樂著，謂在五欲，色、聲、香、味、觸。如來初始御彼比丘：『汝當護身及命清凈，當護口、意及命清凈。』

「若聖弟子護身及命清凈，護口、意及命清凈者，如來複調御比丘：『汝當觀內身如身，乃至觀覺、心、法如法。』若聖弟子觀內身如身，乃至觀覺、心、法如法者，此四念處，謂在賢聖弟子心中，繫縛其心，制樂家意，除家慾念，止家疲勞，令樂正法，修習聖戒

現代漢語譯本：如果那頭野象能夠忍受馴服，那麼它在那時就被調教、被善調教，得到上等調教、得到最上等調教，速度快、速度無與倫比，可以供國王乘坐，享用王室糧倉的食物，被稱為王象。 『是這樣的，阿奇舍那！如果如來出世，是無所執著的、等正覺的、明行圓滿的、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他於此世，在天界、魔界、梵界、沙門、婆羅門，從人到天，自知自覺，親自作證而成就遊行。他所說的法，開頭是美好的、中間是美好的、結尾也是美好的，有意義有文辭，完全清凈，彰顯梵行。他所說的法，居士子聽聞，居士子聽聞后，就對如來所說的法產生信仰。他產生信仰后，就剃除鬚髮，穿上袈裟，以堅定的信仰，捨棄家庭，出家學道。阿奇舍那！那時，聖弟子在露地修行，就像國王的野像一樣，這頭野象貪戀享樂，就待在森林裡。阿奇舍那！天人和人貪戀享樂，就沉溺於五欲，即色、聲、香、味、觸。如來最初調御那些比丘：『你們應當守護身和命的清凈，應當守護口、意和命的清凈。』 如果聖弟子守護身和命的清凈，守護口、意和命的清凈，如來就進一步調御比丘：『你們應當觀察內身如身，乃至觀察感受、心、法如法。』如果聖弟子觀察內身如身，乃至觀察感受、心、法如法，這四念處，就在賢聖弟子的心中，束縛他的心，制止對家庭的貪戀，消除對家庭的慾望，停止對家庭的疲勞，使他樂於正法，修習聖戒。

English version: If that wild elephant is able to endure training, then at that time it is tamed, well-tamed, attains superior taming, attains the most superior taming, is fast, is unsurpassed in speed, can be ridden by the king, receives food from the royal granary, and is called a royal elephant. 『It is like this, Achisena! If a Tathagata appears in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, known as the Buddha, the Blessed One. He, in this world, among gods, demons, Brahmas, ascetics, and Brahmins, from humans to gods, having known and realized by himself, having personally witnessed, achieves and travels. The Dharma he teaches is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with meaning and phrasing, completely pure, revealing the holy life. The Dharma he teaches, a householder's son hears, and having heard, gains faith in the Dharma taught by the Tathagata. Having gained faith, he shaves off his hair and beard, puts on the yellow robe, with firm faith, leaves home, goes forth into homelessness, and studies the path. Achisena! At that time, the holy disciple practices in the open, like a king's wild elephant, which, being attached to pleasure, stays in the forest. Achisena! Gods and humans, being attached to pleasure, are immersed in the five sensual pleasures: form, sound, smell, taste, and touch. The Tathagata initially trains those monks: 『You should guard the purity of your body and life, you should guard the purity of your mouth, mind, and life.』 If the holy disciple guards the purity of his body and life, guards the purity of his mouth, mind, and life, the Tathagata further trains the monk: 『You should contemplate the inner body as the body, and so on, contemplate feelings, mind, and dharmas as dharmas.』 If the holy disciple contemplates the inner body as the body, and so on, contemplates feelings, mind, and dharmas as dharmas, these four foundations of mindfulness, are in the heart of the noble disciple, binding his mind, restraining his attachment to home, eliminating his desire for home, stopping his weariness of home, making him delight in the true Dharma, and practicing the holy precepts.

。阿奇舍那！猶調象師受剎利頂生王教已，持極大杖，著右肩上，往野象所，以杖著地，系野象頸，制樂野意，除野慾念，止野疲勞，令樂村邑，習愛人間。如是，阿奇舍那！此四念處，謂在賢聖弟子心中，繫縛其心，制樂家意，除家慾念，止家疲勞，令樂正法，修習聖戒。

「若聖弟子觀內身如身，乃至觀覺、心、法如法。彼如來複更調御比丘：『汝當觀內身如身，莫念欲相應念，乃至觀覺、心、法如法，莫念非法相應念。』若聖弟子觀內身如身，不念欲相應念，乃至觀覺、心、法如法，不念非法相應念者，如是聖弟子隨如來教。阿奇舍那！猶如野象從調象師，則以柔軟可愛言向，臥起、去來、取捨、屈伸者，如是野象隨調象師教。如是，阿奇舍那！若聖弟子觀內身如身，不念欲相應念，乃至觀覺、心、法如法，不念非法相應念，如是聖弟子隨如來教。

「若聖弟子隨如來教者，如來複更調御比丘：『汝當離欲、離惡不善之法，至得第四禪成就游。』若聖弟子離欲、離惡不善之法，至得第四禪成就游者，如是聖弟子則隨如來住不移動。阿奇舍那！猶如野象從調象師治不移動時，不舉前腳，亦不動後腳，兩䏶、兩脅、尾脊、頭額、耳、牙及鼻皆不動搖，如是野象隨調象師住不移動

現代漢語譯本：阿奇舍那！就像馴象師接受了剎利頂生王的教導后，拿著巨大的木杖，扛在右肩上，前往野象所在之處，將木杖插在地上，套住野象的脖子，控制野象的野性，消除野象的慾望，停止野象的疲憊，使野象喜歡村莊，習慣與人相處。同樣，阿奇舍那！這四念處，在賢聖弟子的心中，束縛著他的心，控制著他對家的依戀，消除他對家的慾望，停止他對家的疲憊，使他喜歡正法，修習聖戒。 如果聖弟子觀察自身如身，乃至觀察感受、心念、法如法。如來會進一步調御比丘：『你應該觀察自身如身，不要生起與慾望相應的念頭，乃至觀察感受、心念、法如法，不要生起與非法相應的念頭。』如果聖弟子觀察自身如身，不生起與慾望相應的念頭，乃至觀察感受、心念、法如法，不生起與非法相應的念頭，這樣的聖弟子就是遵循如來的教導。阿奇舍那！就像野象聽從馴象師的教導，馴象師用溫柔可愛的語言引導它，讓它臥下、站起、行走、來去、取捨、屈伸，野象就按照馴象師的教導去做。同樣，阿奇舍那！如果聖弟子觀察自身如身，不生起與慾望相應的念頭，乃至觀察感受、心念、法如法，不生起與非法相應的念頭，這樣的聖弟子就是遵循如來的教導。 如果聖弟子遵循如來的教導，如來會進一步調御比丘：『你應該遠離慾望、遠離邪惡不善之法，直至證得第四禪並安住其中。』如果聖弟子遠離慾望、遠離邪惡不善之法，直至證得第四禪並安住其中，這樣的聖弟子就是遵循如來教導而安住不動。阿奇舍那！就像野象被馴象師馴服后，安住不動時，不會抬起前腳，也不會移動後腳，兩腿、兩脅、尾巴、脊背、頭額、耳朵、牙齒和鼻子都不會搖動，這樣的野象就是遵循馴象師的教導而安住不動。

English version: 'Akkhechana! Just as a trainer of elephants, having received instruction from a king, a noble, a crowned head, takes a very large staff, places it on his right shoulder, goes to where the wild elephant is, places the staff on the ground, ties the wild elephant's neck, controls its wildness, removes its wild desires, stops its wild fatigue, makes it enjoy the village, and become accustomed to human beings. In the same way, Akkhechana! These four foundations of mindfulness, in the heart of a noble disciple, bind his heart, control his attachment to home, remove his desire for home, stop his fatigue from home, make him enjoy the Dharma, and practice the holy precepts.' 'If a noble disciple contemplates the body in the body, and so on, contemplates feelings, mind, and mental objects in their respective ways. The Tathagata further trains the bhikkhu: 『You should contemplate the body in the body, do not think thoughts associated with desire, and so on, contemplate feelings, mind, and mental objects in their respective ways, do not think thoughts associated with what is not Dharma.』 If a noble disciple contemplates the body in the body, not thinking thoughts associated with desire, and so on, contemplates feelings, mind, and mental objects in their respective ways, not thinking thoughts associated with what is not Dharma, such a noble disciple follows the Tathagata's teaching. Akkhechana! Just as a wild elephant, from the elephant trainer, is spoken to with soft and lovely words, and lies down, gets up, goes, comes, takes, and stretches, so the wild elephant follows the elephant trainer's teaching. In the same way, Akkhechana! If a noble disciple contemplates the body in the body, not thinking thoughts associated with desire, and so on, contemplates feelings, mind, and mental objects in their respective ways, not thinking thoughts associated with what is not Dharma, such a noble disciple follows the Tathagata's teaching.' 'If a noble disciple follows the Tathagata's teaching, the Tathagata further trains the bhikkhu: 『You should abandon desire, abandon evil and unwholesome states, and attain and abide in the fourth jhana.』 If a noble disciple abandons desire, abandons evil and unwholesome states, and attains and abides in the fourth jhana, such a noble disciple abides without moving, following the Tathagata's teaching. Akkhechana! Just as a wild elephant, when it is trained by the elephant trainer and abides without moving, does not lift its front feet, nor move its hind feet, its two thighs, two flanks, tail, spine, head, forehead, ears, teeth, and trunk do not shake, so the wild elephant abides without moving, following the elephant trainer's teaching.'

。如是，阿奇舍那！若聖弟子離欲、離惡不善之法，至得第四禪成就游者，如是聖弟子則隨如來住不移動。

「若聖弟子隨如來住不移動者，彼于爾時則能堪忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂皆能堪耐。阿奇舍那！猶如野象隨調象師住不移動，彼于爾時忍刀、楯、槊、鉾、戟、斧、鉞、喚呼高聲，若嘯吹螺、擊鼓、椎鐘，皆能堪忍。如是，阿奇舍那！若聖弟子隨如來住不移動者，彼于爾時則能堪忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂皆能堪耐。

「阿奇舍那！若聖弟子隨如來能堪忍者，彼于爾時調御、善調御，得上調御、最上調御，得上息、最上息，除諸曲惡、恐怖、愚癡及諛諂，清凈止塵，無垢無穢，可呼可請，可敬可重，實可供養，為一切天人良福田也。阿奇舍那！猶如野象能堪忍者，彼于爾時調御、善調御，得上調御、得最上調御，上速疾、無上速疾，可中王乘，受食王廩，稱說王象

現代漢語譯本：阿奇舍那，如果聖弟子能夠遠離慾望，遠離邪惡和不善的法，達到並安住于第四禪的境界，那麼這位聖弟子就如同跟隨如來一般，安住不動。 現代漢語譯本：如果聖弟子能夠像跟隨如來一樣安住不動，那麼他就能忍受飢渴、寒冷、炎熱、蚊蟲、蒼蠅、跳蚤、風吹日曬的侵擾，也能忍受惡語、鞭打，身體遭受各種疾病的劇烈痛苦，甚至面臨死亡的威脅，各種不適都能忍受。阿奇舍那，就像野象跟隨馴象師一樣安住不動，它能忍受刀、盾、矛、戟、斧、鉞的攻擊，以及高聲呼喊、吹螺、擊鼓、敲鐘的聲音。同樣，阿奇舍那，如果聖弟子能夠像跟隨如來一樣安住不動，那麼他就能忍受飢渴、寒冷、炎熱、蚊蟲、蒼蠅、跳蚤、風吹日曬的侵擾，也能忍受惡語、鞭打，身體遭受各種疾病的劇烈痛苦，甚至面臨死亡的威脅，各種不適都能忍受。 現代漢語譯本：阿奇舍那，如果聖弟子能夠像跟隨如來一樣忍受，那麼他就能得到調御、善調御、上調御、最上調御，得到止息、最上止息，去除各種彎曲、邪惡、恐懼、愚癡和諂媚，清凈塵垢，沒有污穢，值得被呼喚、被請求，值得被尊敬、被重視，真正值得供養，成為一切天人和人類的良田福地。阿奇舍那，就像野象能夠忍受一樣，它就能得到調御、善調御、上調御、最上調御，得到快速、無上快速，可以乘坐王車，接受王室的食物，被稱為王象。

English version: 'Achishena, if a noble disciple, having abandoned desire, abandoned evil and unwholesome states, attains and abides in the fourth jhana, then that noble disciple abides unmoving, like following the Tathagata.' English version: 'If a noble disciple abides unmoving, like following the Tathagata, then at that time, he is able to endure hunger, thirst, cold, heat, mosquitoes, flies, fleas, the oppression of wind and sun, and he is also able to endure harsh words, beatings, and the severe pain of various diseases, even to the point of death, he can endure all unpleasant things. Achishena, just as a wild elephant abides unmoving when following its trainer, it can endure swords, shields, spears, javelins, axes, and the sounds of loud calls, conch shells, drums, and bells. Similarly, Achishena, if a noble disciple abides unmoving, like following the Tathagata, then at that time, he is able to endure hunger, thirst, cold, heat, mosquitoes, flies, fleas, the oppression of wind and sun, and he is also able to endure harsh words, beatings, and the severe pain of various diseases, even to the point of death, he can endure all unpleasant things.' English version: 'Achishena, if a noble disciple is able to endure like following the Tathagata, then at that time, he obtains taming, good taming, superior taming, and the most superior taming, he obtains cessation, the most superior cessation, he removes all crookedness, evil, fear, ignorance, and flattery, he is purified of defilements, without blemish, worthy of being called upon, worthy of being requested, worthy of respect, worthy of importance, truly worthy of offerings, and becomes a field of merit for all gods and humans. Achishena, just as a wild elephant is able to endure, then at that time, it obtains taming, good taming, superior taming, and the most superior taming, it obtains speed, the most superior speed, it can be ridden by the king, receives royal food, and is called the king's elephant.'

。如是，阿奇舍那！若聖弟子隨如來能堪忍者，彼于爾時調御、善調御，得上調御、最上調御，得上息，最上息，除諸曲惡、恐怖、愚癡及諛諂，清凈止塵，無垢無穢，可呼可請，可敬可重，實可供養，為一切天人良福田也。

「阿奇舍那！少野象不調御死者，說不調御死，中、老野象不調御死者，說不調御死。阿奇舍那！少聖弟子不調御命終者，說不調御命終，中、老聖弟子不調御命終者，說不調御命終。阿奇舍那！少野象善調御死者，說善調御死，中、老野象善調死者，說善調御死。阿奇舍那！少聖弟子善調御命終者，說善調御命終，中、老聖弟子善調御命終者，說善調御命終。」

佛說如是。沙彌阿夷那和提及諸比丘，聞佛所說，歡喜奉行。

調御地經第七竟(二千八百九十一字)

中阿含經卷第五十二(八千六百八十二字)(第五后誦)

中阿含經卷第五十三

（一九九）大品癡慧地經第八(第五后誦)

爾時，世尊告諸比丘：「我今為汝說愚癡法、智慧法，諦聽，諦聽，善思念之

『阿奇舍那，如果聖弟子能夠像如來一樣忍耐，那麼他那時就是被調御的、善於調御的，達到上等的調御、最上等的調御，達到上等的寂靜、最上等的寂靜，去除各種邪惡、恐懼、愚癡和諂媚，清凈無染，沒有污垢，值得呼喚、值得請求，值得尊敬、值得重視，確實值得供養，是所有天人和人類的良田福地。』 『阿奇舍那，年幼的野象如果未經調御而死去，就說是未經調御而死；中年或年老的野象如果未經調御而死去，也說是未經調御而死。阿奇舍那，年幼的聖弟子如果未經調御而死去，就說是未經調御而死；中年或年老的聖弟子如果未經調御而死去，也說是未經調御而死。阿奇舍那，年幼的野象如果被善於調御的人調御而死去，就說是被善於調御的人調御而死；中年或年老的野象如果被善於調御的人調御而死去，也說是被善於調御的人調御而死。阿奇舍那，年幼的聖弟子如果被善於調御的人調御而死去，就說是被善於調御的人調御而死；中年或年老的聖弟子如果被善於調御的人調御而死去，也說是被善於調御的人調御而死。』 佛陀說了這些話。沙彌阿夷那和以及眾比丘聽了佛陀所說，都歡喜地奉行。 《調御地經》第七完（二千八百九十一字） 《中阿含經》卷第五十二（八千六百八十二字）（第五次誦讀後） 《中阿含經》卷第五十三 （一九九）《大品癡慧地經》第八（第五次誦讀後） 那時，世尊告訴眾比丘：『我現在為你們說愚癡法和智慧法，仔細聽，仔細聽，好好思考。』

'Achishena, if a noble disciple can be patient like the Tathagata, then at that time he is tamed, well-tamed, attains the highest taming, the most supreme taming, attains the highest peace, the most supreme peace, removes all evil, fear, ignorance, and flattery, is pure and without defilement, without blemish, worthy of being called, worthy of being requested, worthy of respect, worthy of esteem, truly worthy of offering, and is a field of merit for all gods and humans.' 'Achishena, if a young wild elephant dies untamed, it is said to die untamed; if a middle-aged or old wild elephant dies untamed, it is also said to die untamed. Achishena, if a young noble disciple dies untamed, it is said to die untamed; if a middle-aged or old noble disciple dies untamed, it is also said to die untamed. Achishena, if a young wild elephant dies tamed by a good tamer, it is said to die tamed by a good tamer; if a middle-aged or old wild elephant dies tamed by a good tamer, it is also said to die tamed by a good tamer. Achishena, if a young noble disciple dies tamed by a good tamer, it is said to die tamed by a good tamer; if a middle-aged or old noble disciple dies tamed by a good tamer, it is also said to die tamed by a good tamer.' The Buddha spoke these words. The novice Ajina and the monks, having heard what the Buddha said, joyfully practiced it. The seventh chapter of the 'Taming Ground Sutra' is complete (2,891 words). The fifty-second scroll of the 'Madhyama Agama Sutra' (8,682 words) (after the fifth recitation). The 'Tripitaka' Volume 01, No. 0026, 'Madhyama Agama Sutra'. The fifty-third scroll of the 'Madhyama Agama Sutra'. (199) The eighth chapter of the 'Great Chapter on Ignorance and Wisdom' (after the fifth recitation). At that time, the World Honored One told the monks: 'I will now explain to you the laws of ignorance and the laws of wisdom. Listen carefully, listen carefully, and contemplate well.'

。」時，諸比丘受教而聽。

佛言：「云何愚癡法？愚癡人有三相愚癡標、愚癡像，謂成就愚癡人說愚癡也。云何為三？愚癡人思惡思、說惡說、作惡作，是以愚癡人說愚癡也。若愚癡人不思惡思，不說惡說，不作惡作者，不應愚癡人說愚癡也。以愚癡人思惡思、說惡說、作惡作故，是以愚癡人說愚癡也。彼愚癡人于現法中，身心則受三種憂苦。云何愚癡人身心則受三種憂苦耶？愚癡人者，或有所行，或聚會坐，或在道巷，或在市中，或四衢頭，說愚癡人相應事也。愚癡人者，殺生、不與取、行邪淫、妄言，乃至邪見，及成就余無量惡不善之法。若成就無量惡不善法者，他人見已，便說其惡。彼愚癡人聞已，便作是念：『若成就無量惡不善之法，他人見已，說其惡者，我亦有是無量惡不善之法，若他知者，亦當說我惡。』是謂愚癡人于現法中，身心則受第一憂苦

現代漢語譯本：當時，眾比丘接受教誨並認真聽講。 佛陀說：『什麼是愚癡的法呢？愚癡的人有三種愚癡的標誌、愚癡的形象，這就是說愚癡的人所表現出的愚癡。哪三種呢？愚癡的人會思考惡念、說出惡語、做出惡行，因此說愚癡的人是愚癡的。如果愚癡的人不思考惡念，不說出惡語，不做惡行，就不應該說他是愚癡的人。正因為愚癡的人會思考惡念、說出惡語、做出惡行，所以才說他是愚癡的。』 『那些愚癡的人在今生今世，身心會遭受三種憂愁痛苦。愚癡的人身心會遭受哪三種憂愁痛苦呢？愚癡的人，無論是在行走、聚會、坐著、在道路巷弄、在市場中、在十字路口，都會說出與愚癡之人相應的事情。愚癡的人會殺生、偷盜、邪淫、妄語，乃至持有邪見，以及做出其他無數的惡劣不善的行為。如果做了無數的惡劣不善的行為，別人看到后，就會說他的壞話。』 『那個愚癡的人聽到后，就會這樣想：『如果做了無數的惡劣不善的行為，別人看到后，就會說他的壞話，我也有這些無數的惡劣不善的行為，如果別人知道的話，也會說我的壞話。』這就是說愚癡的人在今生今世，身心會遭受第一種憂愁痛苦。

English version: At that time, the monks received the teachings and listened attentively. The Buddha said, 'What is the law of foolishness? A foolish person has three signs of foolishness, three images of foolishness, which is to say, the foolishness that a foolish person exhibits. What are the three? A foolish person thinks evil thoughts, speaks evil words, and does evil deeds, therefore it is said that a foolish person is foolish. If a foolish person does not think evil thoughts, does not speak evil words, and does not do evil deeds, then it should not be said that he is a foolish person. It is precisely because a foolish person thinks evil thoughts, speaks evil words, and does evil deeds that it is said that he is foolish.' 'Those foolish people, in this present life, will suffer three kinds of sorrow and pain in body and mind. What are the three kinds of sorrow and pain that a foolish person suffers in body and mind? A foolish person, whether walking, gathering, sitting, in the alleys, in the market, or at the crossroads, will speak of things that are in accordance with a foolish person. A foolish person will kill, steal, commit sexual misconduct, lie, and even hold wrong views, as well as do countless other evil and unwholesome deeds. If they do countless evil and unwholesome deeds, others will see them and speak ill of them.' 'When that foolish person hears this, he will think: 'If one does countless evil and unwholesome deeds, others will see them and speak ill of them, and I also have these countless evil and unwholesome deeds, if others know about them, they will also speak ill of me.' This is to say that a foolish person in this present life will suffer the first kind of sorrow and pain in body and mind.'

「複次，彼愚癡人又見王人收捉罪人，種種苦治，謂截手、截足，並截手足，截耳、截鼻，並截耳鼻，或臠臠割，拔鬚、拔髮，或拔鬚發，或著檻中衣裹火燒，或以沙壅草纏火𤋲，或內鐵驢腹中，或著鐵豬口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或以鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵搗，或毒龍蜇，或以鞭鞭，或以杖撾，或以棒打，或活貫標頭，或梟其首。彼愚癡人見已，便作是念：『若成就無量惡不善法者，王知捉已，如是考治，我亦有是無量惡不善之法，若王知者，亦當苦治考我。』如是，是謂愚癡人于現法中，身心則受第二憂苦。

「複次，彼愚癡人行身惡行，行口、意惡行，彼若時疾病受苦，或坐臥床，或坐臥榻，或坐臥地，身生極苦甚苦，乃至命欲斷。彼所有身惡行，口、意惡行，彼于爾時懸向在上，猶如晡時，日下高山，影懸向在地，如是彼所有身惡行，口、意惡行，彼于爾時懸向在上。彼作是念：『此是我身惡行，口、意惡行，懸向在上。我于本時不作福、多作惡，若有處作惡者，兇暴作無理事，不作福、不作善、不作恐怖，所歸命、所依怙，我至彼惡處。』從是生悔，生悔已，不賢死，不善命終

『再者，那愚癡之人又看到官府抓捕罪犯，施以各種酷刑，如砍手、砍腳，甚至手腳並砍，割耳、割鼻，甚至耳鼻並割，或一塊塊割肉，拔鬍鬚、拔頭髮，甚至鬍鬚頭髮並拔，或關在籠子里用衣服裹著火燒，或用沙土掩埋草纏著火烤，或放入鐵驢腹中，或放入鐵豬口中，或置於鐵虎口中燒，或放在銅鍋里，或放在鐵鍋里煮，或一段段截斷，或用利叉刺，或用鉤子鉤，或躺在鐵床上用沸油澆，或坐在鐵臼里用鐵杵搗，或被毒龍蜇，或用鞭子抽打，或用棍子敲打，或用棒子打，或活生生穿在標槍頭上，或砍下頭顱。那愚癡之人看到這些，便會這樣想：『如果做了無數惡不善之事的人，被官府知道抓捕后，會受到這樣的懲罰，我也有這些無數的惡不善之法，如果官府知道，也會這樣懲罰我。』像這樣，這就是所謂的愚癡之人在當下，身心所受的第二種憂苦。 『再者，那愚癡之人做了身惡行，做了口、意惡行，當他生病受苦時，或坐臥在床上，或坐臥在榻上，或坐臥在地上，身體產生極大的痛苦，甚至生命即將終結。他所有身惡行，口、意惡行，那時都懸掛在上方，就像傍晚時分，太陽下山，高山的影子懸掛在地上一樣，他所有身惡行，口、意惡行，那時都懸掛在上方。他會這樣想：『這些是我身惡行，口、意惡行，懸掛在上方。我過去沒有做福，做了很多惡事，如果有什麼地方是作惡的，兇暴地做了不合理的事，不做福、不做善、不做恐怖，所歸命、所依靠的，我將去到那個惡處。』由此產生後悔，產生後悔后，不賢善地死去，不善終。

'Furthermore, that foolish person also sees the king's men arresting criminals and inflicting various tortures, such as cutting off hands, cutting off feet, and even cutting off both hands and feet, cutting off ears, cutting off noses, and even cutting off both ears and noses, or cutting flesh into pieces, pulling out beards, pulling out hair, or even pulling out both beards and hair, or being confined in a cage and burned with clothes wrapped around them, or being buried in sand and wrapped in grass and roasted with fire, or being placed inside the belly of an iron donkey, or placed in the mouth of an iron pig, or placed in the mouth of an iron tiger to be burned, or placed in a copper pot, or boiled in an iron pot, or cut into sections, or pierced with sharp forks, or hooked with hooks, or lying on an iron bed and doused with boiling oil, or sitting in an iron mortar and pounded with an iron pestle, or stung by poisonous dragons, or whipped with whips, or beaten with sticks, or struck with clubs, or impaled alive on spearheads, or having their heads cut off. When that foolish person sees this, he thinks: 『If those who have committed countless evil and unwholesome deeds are known and arrested by the king, they will be punished in this way. I also have these countless evil and unwholesome deeds. If the king knows, he will also punish me in this way.』 Thus, this is what is called the second sorrow and suffering that a foolish person experiences in the present life, both in body and mind. 'Furthermore, that foolish person performs evil deeds with his body, performs evil deeds with his mouth and mind. When he is sick and suffering, whether sitting or lying on a bed, or sitting or lying on a couch, or sitting or lying on the ground, his body experiences extreme pain, even to the point of death. All his evil deeds of body, mouth, and mind, at that time, hang above him, just as in the evening, when the sun sets, the shadow of a high mountain hangs on the ground. All his evil deeds of body, mouth, and mind, at that time, hang above him. He thinks: 『These are my evil deeds of body, mouth, and mind, hanging above me. In the past, I did not do good, but did many evil things. If there is any place where evil is done, where violent and unreasonable things are done, where good is not done, where fear is not done, where one takes refuge, where one relies, I will go to that evil place.』 From this arises remorse, and having arisen remorse, he dies unvirtuously, and his life ends badly.'

。是謂愚癡人于現法中，身心則受第三憂苦。

「複次，彼愚癡人行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，必至惡處，生地獄中。既生彼已，受于苦報，一向不可愛、不可樂、意不可念，若作是說：『一向不可愛、不可樂、意不可念者，是說地獄。所以者何？彼地獄者，一向不可愛、不可樂、意不可念。』」

爾時，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！地獄苦云何？」

世尊答曰：「比丘！地獄不可盡說，所謂地獄苦。比丘！但地獄苦唯有苦。」

比丘復問曰：「世尊！可得以喻現其義也。」

世尊答曰：「亦可以喻現其義也。比丘！猶如王人收賊，送詣剎利頂生王所，白曰：『天王！此賊人有罪，愿天王治。』剎利頂生王告曰：『汝等將去治此人罪，朝以百矛刺。』王人受教，便將去治，朝以百矛刺，彼人故活。剎利頂生王問曰：『彼人云何？』王人答曰：『天王！彼人故活。』剎利頂生王復告曰：『汝等去！日中復以百矛刺。』王人受教，日中復以百矛刺，彼人故活。剎利頂生王復問曰：『彼人云何？』王人答曰：『天王！彼人故活。』剎利頂生王復告曰：『汝等去！日西復以百矛刺

現代漢語譯本：這就是說，愚癡的人在現世中，身心會遭受第三種憂苦。 『再者，那愚癡的人實行身體的惡行，實行口和意念的惡行。他實行了身體的惡行，實行了口和意念的惡行之後，因此緣故，身體毀壞，生命終結，必定會墮入惡道，生於地獄之中。既然生在那裡，就會遭受痛苦的報應，完全是不可愛、不可樂、意念不可思的。如果有人這樣說：『完全是不可愛、不可樂、意念不可思的』，那就是在說地獄。為什麼呢？因為那地獄，完全是不可愛、不可樂、意念不可思的。』 當時，有一位比丘從座位上站起來，偏袒著衣，合掌向佛，說道：『世尊！地獄的痛苦是怎樣的呢？』 世尊回答說：『比丘！地獄的痛苦是說不盡的，所謂地獄的痛苦。比丘！地獄的痛苦只有痛苦。』 比丘又問道：『世尊！可以用比喻來顯現它的意義嗎？』 世尊回答說：『也可以用比喻來顯現它的意義。比丘！譬如國王的侍衛抓到一個賊，把他送到剎利頂生王那裡，稟告說：『天王！這個賊人有罪，希望天王懲治他。』剎利頂生王命令說：『你們把他帶下去懲治他的罪，早上用一百支矛刺他。』侍衛接受命令，就把他帶下去懲治，早上用一百支矛刺他，那個人仍然活著。剎利頂生王問道：『那個人怎麼樣了？』侍衛回答說：『天王！那個人仍然活著。』剎利頂生王又命令說：『你們去！中午再用一百支矛刺他。』侍衛接受命令，中午再用一百支矛刺他，那個人仍然活著。剎利頂生王又問道：『那個人怎麼樣了？』侍衛回答說：『天王！那個人仍然活著。』剎利頂生王又命令說：『你們去！日落時再用一百支矛刺他。

English version: This means that a foolish person, in their present life, will experience the third kind of suffering in body and mind. 'Furthermore, that foolish person engages in evil bodily actions, evil verbal actions, and evil mental actions. Having engaged in evil bodily actions, evil verbal actions, and evil mental actions, because of this, when their body breaks down and their life ends, they will certainly fall into a bad place, being born in hell. Having been born there, they will experience the retribution of suffering, which is entirely unlovable, unpleasant, and inconceivable. If one were to say: 『entirely unlovable, unpleasant, and inconceivable,』 that is referring to hell. Why is that? Because that hell is entirely unlovable, unpleasant, and inconceivable.' At that time, a certain bhikkhu rose from his seat, arranged his robe over one shoulder, and, with his hands folded, addressed the Buddha, saying: 'Venerable Sir, what is the suffering of hell like?' The Blessed One replied: 'Bhikkhu, the suffering of hell is indescribable, the so-called suffering of hell. Bhikkhu, the suffering of hell is only suffering.' The bhikkhu then asked: 'Venerable Sir, can its meaning be shown through a simile?' The Blessed One replied: 'Its meaning can indeed be shown through a simile. Bhikkhu, it is like the king's men capturing a thief and sending him to King Kshatriya, the crowned one, reporting: 『Your Majesty, this thief is guilty, may Your Majesty punish him.』 King Kshatriya, the crowned one, commanded: 『Take him away and punish his crime, pierce him with a hundred spears in the morning.』 The king's men obeyed the command and took him away to punish him, piercing him with a hundred spears in the morning, and the man still lived. King Kshatriya, the crowned one, asked: 『How is that man?』 The king's men replied: 『Your Majesty, that man still lives.』 King Kshatriya, the crowned one, again commanded: 『Go! Pierce him again with a hundred spears at noon.』 The king's men obeyed the command and pierced him again with a hundred spears at noon, and the man still lived. King Kshatriya, the crowned one, again asked: 『How is that man?』 The king's men replied: 『Your Majesty, that man still lives.』 King Kshatriya, the crowned one, again commanded: 『Go! Pierce him again with a hundred spears at sunset.』

。』王人受教，日西復以百矛刺，彼人故活，然彼人身一切穿決破碎壞盡，無一處完，至如錢孔。剎利頂生王復問曰：『彼人云何？』王人答曰：『天王！彼人故活，然彼身一切穿決破碎壞盡，無一處完，至如錢孔。』比丘！于意云何？若彼人一日被三百矛刺，彼人因是身心受惱極憂苦耶？」

比丘答曰：「世尊！被一矛刺，尚受極苦，況復一日受三百矛刺，彼人身心豈不受惱極憂苦也？」

於是，世尊手取石子，猶如小豆，告曰：「比丘！汝見我手取此石子，如小豆耶？」

比丘答曰：「見也。世尊！」

世尊復問曰：「比丘！于意云何？我取石子，猶如小豆，比雪山王，何者為大？」

比丘答曰：「世尊手取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。」

世尊告曰：「比丘！若我取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。如是，比丘！若此人一日被三百矛刺，彼因緣此，身心受惱極重憂苦，比地獄苦，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但地獄中極苦甚苦

現代漢語譯本：國王派人去執行，每天用一百支矛刺那個人，那個人仍然活著，但是他全身都被刺穿、破碎、損壞殆盡，沒有一處是完好的，就像錢幣上的孔洞一樣。剎利頂生王又問：『那個人怎麼樣了？』執行的人回答說：『天王！那個人仍然活著，但是他全身都被刺穿、破碎、損壞殆盡，沒有一處是完好的，就像錢幣上的孔洞一樣。』比丘們！你們認為怎麼樣？如果那個人一天被三百支矛刺，他會因此身心感到極度痛苦和憂愁嗎？ 比丘們回答說：『世尊！被一支矛刺，尚且感到極度痛苦，更何況一天被三百支矛刺，那個人身心怎麼可能不感到極度痛苦和憂愁呢？』 於是，世尊拿起一顆像小豆子一樣的石子，告訴他們說：『比丘們！你們看到我手裡拿的這顆像小豆子一樣的石子了嗎？』 比丘們回答說：『看到了，世尊！』 世尊又問：『比丘們！你們認為怎麼樣？我拿的這顆像小豆子一樣的石子，和雪山王相比，哪個更大？』 比丘們回答說：『世尊手裡拿的這顆像小豆子一樣的石子，和雪山王相比，百倍、千倍、百千萬倍都無法相比，無法計數、無法計算、無法比喻、無法比較，雪山王非常巨大。』 世尊說：『比丘們！我拿的這顆像小豆子一樣的石子，和雪山王相比，百倍、千倍、百千萬倍都無法相比，無法計數、無法計算、無法比喻、無法比較，雪山王非常巨大。同樣，比丘們！如果這個人一天被三百支矛刺，他因此身心感到極度痛苦和憂愁，和地獄的痛苦相比，百倍、千倍、百千萬倍都無法相比，無法計數、無法計算、無法比喻、無法比較，地獄中的痛苦極其巨大。』

English version: The king sent men to carry out the task, and they pierced that person with a hundred spears each day. That person still lived, but their entire body was pierced, broken, and completely destroyed, with no part intact, like the holes in a coin. King Kshatriya Murdhabhishikta asked again: 『How is that person?』 The men replied: 『Your Majesty! That person is still alive, but their entire body is pierced, broken, and completely destroyed, with no part intact, like the holes in a coin.』 Monks! What do you think? If that person were pierced by three hundred spears in one day, would they experience extreme suffering and distress in body and mind because of it? The monks replied: 『Venerable Sir! Being pierced by one spear is already extremely painful, let alone being pierced by three hundred spears in one day. How could that person not experience extreme suffering and distress in body and mind?』 Then, the World-Honored One picked up a pebble, like a small bean, and said to them: 『Monks! Do you see this pebble I am holding in my hand, like a small bean?』 The monks replied: 『We see it, Venerable Sir!』 The World-Honored One asked again: 『Monks! What do you think? Which is larger, this pebble I am holding, like a small bean, or the King of Snow Mountains?』 The monks replied: 『The pebble the Venerable Sir is holding, like a small bean, compared to the King of Snow Mountains, is not comparable by a hundred, a thousand, or a hundred thousand times. It is uncountable, incalculable, incomparable, and beyond comparison. The King of Snow Mountains is extremely vast.』 The World-Honored One said: 『Monks! This pebble I am holding, like a small bean, compared to the King of Snow Mountains, is not comparable by a hundred, a thousand, or a hundred thousand times. It is uncountable, incalculable, incomparable, and beyond comparison. The King of Snow Mountains is extremely vast. Likewise, monks! If this person were pierced by three hundred spears in one day, the extreme suffering and distress they would experience in body and mind because of it, compared to the suffering of hell, is not comparable by a hundred, a thousand, or a hundred thousand times. It is uncountable, incalculable, incomparable, and beyond comparison. The suffering in hell is extremely great.』

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，則以鐵斧洞然俱熾，斫治其身，或作八楞，或為六楞，或為四方，或令團圓，或高或下，或好或惡。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，則以鐵釿洞然俱熾，斫治其身，或作八楞，或為六楞，或為四方，或令團圓，或高或下，或好或惡。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，則以鐵槍洞然俱熾，強令坐上，便以鐵鉗鉗開其口，則以鐵丸洞然俱熾，著其口中，燒唇燒舌，燒龂燒咽，燒心燒胃，從身下出。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，則以鐵鏘洞然俱熾，令強坐上，便以鐵鉗鉗開其口，則以融銅灌其口中，燒唇燒舌，燒龂燒咽，燒心燒胃，從身下出

『比丘們！什麼是地獄的痛苦？眾生生在地獄中，一旦生在那裡，獄卒抓住他們，就用燒得通紅的鐵斧砍劈他們的身體，有時砍成八棱形，有時砍成六棱形，有時砍成方形，有時砍成圓形，有時砍得高低不平，有時砍得好壞不一。他們這樣遭受拷打，痛苦逼迫，時間非常長久，甚至達到成百上千年，承受無量的痛苦，極其深重，極其痛苦，始終不能死去，一定要等到惡業和不善業消盡，這就是所謂的地獄之苦。 『比丘們！什麼是地獄的痛苦？眾生生在地獄中，一旦生在那裡，獄卒抓住他們，就用燒得通紅的鐵鑿砍劈他們的身體，有時砍成八棱形，有時砍成六棱形，有時砍成方形，有時砍成圓形，有時砍得高低不平，有時砍得好壞不一。他們這樣遭受拷打，痛苦逼迫，時間非常長久，甚至達到成百上千年，承受無量的痛苦，極其深重，極其痛苦，始終不能死去，一定要等到惡業和不善業消盡，這就是所謂的地獄之苦。 『比丘們！什麼是地獄的痛苦？眾生生在地獄中，一旦生在那裡，獄卒抓住他們，就用燒得通紅的鐵槍，強迫他們坐在上面，然後用鐵鉗夾開他們的嘴，再把燒得通紅的鐵丸塞進他們的口中，燒灼嘴唇、燒灼舌頭、燒灼牙齦、燒灼咽喉、燒灼心臟、燒灼胃部，然後從身體下方穿出。他們這樣遭受拷打，痛苦逼迫，時間非常長久，甚至達到成百上千年，承受無量的痛苦，極其深重，極其痛苦，始終不能死去，一定要等到惡業和不善業消盡，這就是所謂的地獄之苦。 『比丘們！什麼是地獄的痛苦？眾生生在地獄中，一旦生在那裡，獄卒抓住他們，就用燒得通紅的鐵鏘，強迫他們坐在上面，然後用鐵鉗夾開他們的嘴，再把熔化的銅汁灌進他們的口中，燒灼嘴唇、燒灼舌頭、燒灼牙齦、燒灼咽喉、燒灼心臟、燒灼胃部，然後從身體下方穿出。

'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers seize them and use red-hot iron axes to chop their bodies, sometimes into octagonal shapes, sometimes into hexagonal shapes, sometimes into squares, sometimes into circles, sometimes making them uneven, sometimes making them good or bad. They are thus tortured and tormented, suffering for a very long time, even for hundreds or thousands of years, enduring immeasurable suffering, extremely heavy and painful, and they cannot die, but must wait until their evil and unwholesome karma is exhausted. This is what is called the suffering of hell.' 'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers seize them and use red-hot iron chisels to chop their bodies, sometimes into octagonal shapes, sometimes into hexagonal shapes, sometimes into squares, sometimes into circles, sometimes making them uneven, sometimes making them good or bad. They are thus tortured and tormented, suffering for a very long time, even for hundreds or thousands of years, enduring immeasurable suffering, extremely heavy and painful, and they cannot die, but must wait until their evil and unwholesome karma is exhausted. This is what is called the suffering of hell.' 'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers seize them and force them to sit on red-hot iron spears, then use iron tongs to pry open their mouths, and then put red-hot iron balls into their mouths, burning their lips, burning their tongues, burning their gums, burning their throats, burning their hearts, burning their stomachs, and then passing out from below their bodies. They are thus tortured and tormented, suffering for a very long time, even for hundreds or thousands of years, enduring immeasurable suffering, extremely heavy and painful, and they cannot die, but must wait until their evil and unwholesome karma is exhausted. This is what is called the suffering of hell.' 'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers seize them and force them to sit on red-hot iron tripods, then use iron tongs to pry open their mouths, and then pour molten copper into their mouths, burning their lips, burning their tongues, burning their gums, burning their throats, burning their hearts, burning their stomachs, and then passing out from below their bodies.'

。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，則以鐵地洞然俱熾，令仰向臥，挓五縛治，兩手兩足以鐵釘釘，以一鐵釘別釘其腹。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，則以鐵地洞然俱熾，令其伏地，從口出舌，以百釘張無皺無縮，猶如牛皮以百釘張無皺無縮。如是眾生生地獄中，既生彼已，獄卒手捉，則以鐵地洞然俱熾，令其伏地，從口出舌，以百釘張無皺無縮。彼如是考治者苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒以手捉其頭皮剝下至足，從足剝皮上至其頭，則以鐵車洞然俱熾，以縛著車，便於鐵地洞然俱熾，牽挽往來。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦

現代漢語譯本：『比丘們！什麼是地獄的苦難？眾生生在地獄中，一旦生在那裡，獄卒就會抓住他們，讓他們仰臥在熾熱的鐵地上，將他們五花大綁，用鐵釘釘住他們的雙手雙腳，再用一根鐵釘釘住他們的腹部。他們就這樣遭受拷打和痛苦的逼迫，時間長達數百年甚至數千年，承受著無量的痛苦，極其深重的痛苦，卻始終無法死去，必須等到所有惡業都消盡，這便是所謂的地獄之苦。』 現代漢語譯本：『比丘們！什麼是地獄的苦難？眾生生在地獄中，一旦生在那裡，獄卒就會抓住他們，讓他們俯臥在熾熱的鐵地上，拉出他們的舌頭，用一百根釘子將舌頭張開，使其既不皺縮也不收縮，就像用一百根釘子張開牛皮一樣。他們就這樣遭受拷打和痛苦的逼迫，時間長達數百年甚至數千年，承受著無量的痛苦，極其深重的痛苦，卻始終無法死去，必須等到所有惡業都消盡，這便是所謂的地獄之苦。』 現代漢語譯本：『比丘們！什麼是地獄的苦難？眾生生在地獄中，一旦生在那裡，獄卒就會抓住他們的頭皮，從頭剝到腳，再從腳剝到頭，然後用熾熱的鐵車將他們綁在車上，在熾熱的鐵地上來回拖拽。他們就這樣遭受拷打和痛苦的逼迫，時間長達數百年甚至數千年，承受著無量的痛苦，極其深重的痛苦，卻始終無法死去，必須等到所有惡業都消盡，這便是所謂的地獄之苦。』

English version: 'Monks! What is the suffering of hell? When beings are born in hell, once they are there, the hell-keepers seize them, make them lie supine on the blazing iron ground, bind them in five places, nail their hands and feet with iron nails, and then nail their abdomen with another iron nail. They are thus subjected to torture and the torment of suffering for many hundreds or even thousands of years, enduring immeasurable suffering, extremely severe suffering, yet they cannot die, and must wait until all their evil deeds are exhausted. This is what is called the suffering of hell.' English version: 'Monks! What is the suffering of hell? When beings are born in hell, once they are there, the hell-keepers seize them, make them lie prone on the blazing iron ground, pull out their tongues, and stretch them out with a hundred nails, making them neither wrinkle nor contract, just like stretching out cowhide with a hundred nails. They are thus subjected to torture and the torment of suffering for many hundreds or even thousands of years, enduring immeasurable suffering, extremely severe suffering, yet they cannot die, and must wait until all their evil deeds are exhausted. This is what is called the suffering of hell.' English version: 'Monks! What is the suffering of hell? When beings are born in hell, once they are there, the hell-keepers seize their scalp, peel it from head to foot, and then from foot to head, then bind them to a blazing iron cart, and drag them back and forth on the blazing iron ground. They are thus subjected to torture and the torment of suffering for many hundreds or even thousands of years, enduring immeasurable suffering, extremely severe suffering, yet they cannot die, and must wait until all their evil deeds are exhausted. This is what is called the suffering of hell.'

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒以火洞然俱熾，使揚撲地，復使手取，自灌其身。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒以火山洞然俱熾，令其上下，彼若下足，其皮肉血即便燒盡，若舉足時，其皮肉血還生如故。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。

「比丘！云何地獄苦？眾生生地獄中，既生彼已，獄卒手捉，以大鐵釜洞然俱熾，倒舉其身，足上頭下，以著釜中，彼于其中，或上或下，或至方維，自體沫出，還煮其身，猶如大豆、小豆、蘊豆、苦豆、芥子著多水釜中，下極然火，彼豆于中，或上或下，或至方維，自沫纏煮。如是眾生生地獄中，既生彼已，獄卒手捉，以大鐵釜洞然俱熾，倒舉其身，足上頭下，以著釜中，彼于其中，或上或下，或至方維，自體沫出，還煮其身。彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦

『比丘們！什麼是地獄的苦難？眾生生於地獄之中，既已生在那裡，獄卒就用燃燒熾烈的火焰，將他們拋擲于地，又讓他們用手去抓取火焰，自己澆灌全身。他們就這樣遭受拷打，苦痛逼迫，歷經漫長歲月，乃至成百上千，承受無量的痛苦，極其深重，極其痛苦，卻終究不能死去，一定要等到惡業和不善業消盡，這便是所謂的地獄之苦。 『比丘們！什麼是地獄的苦難？眾生生於地獄之中，既已生在那裡，獄卒就用燃燒熾烈的火山，讓他們在其中上下移動，他們如果腳踩下去，面板、肌肉和血液就會立刻燒盡，如果抬起腳，面板、肌肉和血液又會恢復如初。他們就這樣遭受拷打，苦痛逼迫，歷經漫長歲月，乃至成百上千，承受無量的痛苦，極其深重，極其痛苦，卻終究不能死去，一定要等到惡業和不善業消盡，這便是所謂的地獄之苦。 『比丘們！什麼是地獄的苦難？眾生生於地獄之中，既已生在那裡，獄卒就抓住他們，用燃燒熾烈的大鐵鍋，倒提他們的身體，腳朝上頭朝下，放入鍋中，他們在其中，或上或下，或到四方，身體冒出泡沫，又被煮在其中，就像大豆、小豆、蕓豆、苦豆、芥子放入盛滿水的大鍋中，下面用極旺的火燒煮，豆子在其中，或上或下，或到四方，被泡沫纏繞煮沸。同樣，眾生生於地獄之中，既已生在那裡，獄卒就抓住他們，用燃燒熾烈的大鐵鍋，倒提他們的身體，腳朝上頭朝下，放入鍋中，他們在其中，或上或下，或到四方，身體冒出泡沫，又被煮在其中。他們就這樣遭受拷打，苦痛逼迫，歷經漫長歲月，乃至成百上千，承受無量的痛苦，極其深重，極其痛苦，卻終究不能死去，一定要等到惡業和不善業消盡，這便是所謂的地獄之苦。

'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers use blazing, fiery flames to throw them to the ground, and then make them grab the flames with their hands, pouring them over their bodies. They are thus subjected to torture, suffering and torment, for many years, even hundreds and thousands, enduring immeasurable suffering, extremely severe and painful, yet they cannot die, and must wait until their evil and unwholesome karma is exhausted. This is what is called the suffering of hell.' 'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers use blazing, fiery volcanoes to make them move up and down within them. If they step down, their skin, flesh, and blood are immediately burned away, and if they lift their feet, their skin, flesh, and blood are restored as before. They are thus subjected to torture, suffering and torment, for many years, even hundreds and thousands, enduring immeasurable suffering, extremely severe and painful, yet they cannot die, and must wait until their evil and unwholesome karma is exhausted. This is what is called the suffering of hell.' 'Monks! What is the suffering of hell? Beings are born in hell, and once born there, the hell-keepers seize them, and with a large, blazing, fiery iron cauldron, they lift them upside down, feet up and head down, and place them in the cauldron. There, they go up and down, or to the sides, their bodies froth, and they are cooked within, just like large beans, small beans, kidney beans, bitter beans, and mustard seeds placed in a large pot full of water, with extremely hot fire burning below. The beans within go up and down, or to the sides, and are boiled in froth. Similarly, beings are born in hell, and once born there, the hell-keepers seize them, and with a large, blazing, fiery iron cauldron, they lift them upside down, feet up and head down, and place them in the cauldron. There, they go up and down, or to the sides, their bodies froth, and they are cooked within. They are thus subjected to torture, suffering and torment, for many years, even hundreds and thousands, enduring immeasurable suffering, extremely severe and painful, yet they cannot die, and must wait until their evil and unwholesome karma is exhausted. This is what is called the suffering of hell.'

「比丘！云何地獄苦？彼地獄中有獄，名六更樂，若眾生生彼中，既生彼已，若眼見色，不喜不可，非是喜可，意不潤愛，非是潤愛，意不善樂，非是善樂，耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所知法，不喜不可，非是喜可，意不潤愛，非是潤愛，意不善樂，非是善樂，是謂地獄苦。

「比丘！我為汝等無量方便說彼地獄，說地獄事，然此地獄苦不可具說，但地獄唯有苦。比丘！若愚癡人或時從地獄出，生畜生者，畜生亦甚苦。」

「比丘！云何畜生苦？若眾生生畜生中，謂彼闇冥中生，闇冥中長，闇冥中死，彼為云何？謂地生蟲。愚癡人者，以本時貪著食味，行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂闇冥中生，闇冥中長，闇冥中死，是謂畜生苦。

「比丘！云何畜生苦？若眾生生畜生中，謂身中生，身中長，身中死。彼為云何？謂名瘡蟲。愚癡人者，以本時貪著食味，行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂身中生，身中長，身中死，是謂畜生苦。

「比丘！云何畜生苦？若眾生生畜生中，謂水中生，水中長，水中死

『比丘們！什麼是地獄的痛苦？那地獄中有個監獄，名叫六更樂。如果眾生生在那裡，既已生在那裡，如果眼睛看到顏色，不會感到喜悅或不喜悅，不是喜悅的，也不是不喜悅的，內心不會被愛慾滋潤，也不是不被愛慾滋潤，內心不會感到快樂，也不是不感到快樂。耳朵聽到聲音、鼻子聞到氣味、舌頭嚐到味道、身體感覺到觸感、意識知道事物，不會感到喜悅或不喜悅，不是喜悅的，也不是不喜悅的，內心不會被愛慾滋潤，也不是不被愛慾滋潤，內心不會感到快樂，也不是不感到快樂，這就是所謂的地獄之苦。 『比丘們！我為你們用無數方便來描述那地獄，講述地獄的事情，然而這地獄的痛苦是無法完全說盡的，但地獄只有痛苦。比丘們！如果愚癡的人有時從地獄出來，轉生為畜生，畜生也是非常痛苦的。』 『比丘們！什麼是畜生的痛苦？如果眾生生在畜生中，就是說在黑暗中出生，在黑暗中成長，在黑暗中死去。那是什麼呢？就是地生的蟲子。愚癡的人，因為過去貪著食物的味道，做了身體的惡行，做了口和意的惡行，他做了身體的惡行，做了口和意的惡行之後，因此緣故，身體壞滅，生命終結，轉生到畜生中，就是在黑暗中出生，在黑暗中成長，在黑暗中死去，這就是所謂的畜生之苦。 『比丘們！什麼是畜生的痛苦？如果眾生生在畜生中，就是說在身體中出生，在身體中成長，在身體中死去。那是什麼呢？就是所謂的瘡蟲。愚癡的人，因為過去貪著食物的味道，做了身體的惡行，做了口和意的惡行，他做了身體的惡行，做了口和意的惡行之後，因此緣故，身體壞滅，生命終結，轉生到畜生中，就是在身體中出生，在身體中成長，在身體中死去，這就是所謂的畜生之苦。 『比丘們！什麼是畜生的痛苦？如果眾生生在畜生中，就是在水中出生，在水中成長，在水中死去。

'Monks! What is the suffering of hell? In that hell, there is a prison called Sixfold Joy. If beings are born there, having been born there, if the eye sees a form, it is neither pleasing nor displeasing, neither is it pleasing, nor is it displeasing, the mind is not moistened by desire, nor is it not moistened by desire, the mind is not joyful, nor is it not joyful. If the ear hears a sound, the nose smells a fragrance, the tongue tastes a flavor, the body feels a touch, the mind knows a phenomenon, it is neither pleasing nor displeasing, neither is it pleasing, nor is it displeasing, the mind is not moistened by desire, nor is it not moistened by desire, the mind is not joyful, nor is it not joyful, this is called the suffering of hell.' 'Monks! I have described that hell to you with countless means, and told you about the affairs of hell, yet the suffering of this hell cannot be fully described, but hell is only suffering. Monks! If a foolish person sometimes comes out of hell and is reborn as an animal, the animal is also very painful.' 'Monks! What is the suffering of animals? If beings are born among animals, it means they are born in darkness, grow in darkness, and die in darkness. What is that? It is the earth-born worm. A foolish person, because in the past he was attached to the taste of food, performed evil deeds with his body, performed evil deeds with his mouth and mind, having performed evil deeds with his body, having performed evil deeds with his mouth and mind, for this reason, his body is destroyed, his life ends, and he is reborn among animals, meaning he is born in darkness, grows in darkness, and dies in darkness, this is called the suffering of animals.' 'Monks! What is the suffering of animals? If beings are born among animals, it means they are born in the body, grow in the body, and die in the body. What is that? It is the so-called wound worm. A foolish person, because in the past he was attached to the taste of food, performed evil deeds with his body, performed evil deeds with his mouth and mind, having performed evil deeds with his body, having performed evil deeds with his mouth and mind, for this reason, his body is destroyed, his life ends, and he is reborn among animals, meaning he is born in the body, grows in the body, and dies in the body, this is called the suffering of animals.' 'Monks! What is the suffering of animals? If beings are born among animals, it means they are born in water, grow in water, and die in water.'

。彼為云何？謂魚、摩竭魚、龜、鼉、婆留尼、提鼻、提鼻伽羅、提鼻伽羅。愚癡人者，以本時貪著食味，行身惡行，行口、意惡行。彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂水中生，水中長，水中死，是謂畜生苦。

「比丘！云何畜生苦？若眾生生畜生中，謂齒嚙者生草樹木食。彼為云何？謂象、馬、駱駝、牛、驢、鹿、水牛及豬。愚癡人者，以本時貪著食味，行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂齒嚙生草樹木食，是謂畜生苦。

「比丘！云何畜生苦？若眾生生畜生中，謂彼聞人大小便氣，即走往趣彼，食彼食，猶如男女聞飲食香，即便往趣彼，如是說彼食彼食。如是，比丘！若眾生生畜生中，謂彼聞人大小便氣，即走往趣彼，食彼食。彼為云何？謂雞、豬、狗、豺、烏、拘樓羅、拘棱迦。愚癡人者，以本時貪著食味，行身惡行，行口、意惡行。彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂食屎不凈，是謂畜生苦。

「比丘！我為汝等無量方便說彼畜生，說畜生事，然此畜生苦不可具說，但畜生唯有苦。

「比丘！若愚癡人從畜生出，還生為人，極大甚難

現代漢語譯本：他們是什麼樣的呢？指的是魚、摩羯魚、龜、鼉、婆留尼、提鼻、提鼻伽羅、提鼻伽羅。愚癡的人，因為過去貪戀食物的味道，做了身體的惡行，說了和想了惡行。他們做了身體的惡行，說了和想了惡行之後，因此，身體壞死，生命終結，轉生到畜生道中，在水中出生，在水中長大，在水中死亡，這就是所謂的畜生之苦。 現代漢語譯本：『比丘們！什麼是畜生之苦呢？如果眾生轉生到畜生道中，指的是那些用牙齒啃咬草木為食的。他們是什麼樣的呢？指的是象、馬、駱駝、牛、驢、鹿、水牛和豬。愚癡的人，因為過去貪戀食物的味道，做了身體的惡行，說了和想了惡行。他們做了身體的惡行，說了和想了惡行之後，因此，身體壞死，生命終結，轉生到畜生道中，指的是那些用牙齒啃咬草木為食的，這就是所謂的畜生之苦。 現代漢語譯本：『比丘們！什麼是畜生之苦呢？如果眾生轉生到畜生道中，指的是那些聞到人類大小便的氣味，就跑過去吃那些東西的。就像男女聞到食物的香味，就跑過去一樣，他們也是這樣吃那些東西。就像這樣，比丘們！如果眾生轉生到畜生道中，指的是那些聞到人類大小便的氣味，就跑過去吃那些東西的。他們是什麼樣的呢？指的是雞、豬、狗、豺、烏鴉、拘樓羅、拘棱迦。愚癡的人，因為過去貪戀食物的味道，做了身體的惡行，說了和想了惡行。他們做了身體的惡行，說了和想了惡行之後，因此，身體壞死，生命終結，轉生到畜生道中，指的是那些吃糞便不潔之物的，這就是所謂的畜生之苦。 現代漢語譯本：『比丘們！我為你們用無數的方法講述了畜生，講述了畜生的事情，然而這畜生之苦是無法完全說盡的，畜生只有痛苦。 現代漢語譯本：『比丘們！如果愚癡的人從畜生道出來，還能轉生為人，那是極其困難的。

English version: What are they like? They are fish, makara, turtles, alligators, bharuni, tipi, tipigara, and tipigara. Foolish people, because of their past attachment to the taste of food, committed evil deeds with their bodies, spoke and thought evil thoughts. Having committed evil deeds with their bodies, spoken and thought evil thoughts, they, because of this, their bodies break down, their lives end, and they are reborn into the animal realm, born in water, growing in water, and dying in water. This is what is called the suffering of animals. English version: 'Monks! What is the suffering of animals? If beings are reborn into the animal realm, it refers to those who eat grass and trees by gnawing with their teeth. What are they like? They are elephants, horses, camels, cows, donkeys, deer, buffaloes, and pigs. Foolish people, because of their past attachment to the taste of food, committed evil deeds with their bodies, spoke and thought evil thoughts. Having committed evil deeds with their bodies, spoken and thought evil thoughts, they, because of this, their bodies break down, their lives end, and they are reborn into the animal realm, referring to those who eat grass and trees by gnawing with their teeth. This is what is called the suffering of animals.' English version: 'Monks! What is the suffering of animals? If beings are reborn into the animal realm, it refers to those who, upon smelling the odor of human excrement and urine, run to it and eat it. Just as men and women, upon smelling the fragrance of food, run to it, so too do they eat those things. Just like this, monks! If beings are reborn into the animal realm, it refers to those who, upon smelling the odor of human excrement and urine, run to it and eat it. What are they like? They are chickens, pigs, dogs, jackals, crows, kurura, and kurunjika. Foolish people, because of their past attachment to the taste of food, committed evil deeds with their bodies, spoke and thought evil thoughts. Having committed evil deeds with their bodies, spoken and thought evil thoughts, they, because of this, their bodies break down, their lives end, and they are reborn into the animal realm, referring to those who eat feces and unclean things. This is what is called the suffering of animals.' English version: 'Monks! I have explained to you the animals in countless ways, and the affairs of animals, yet the suffering of animals cannot be fully described; animals only have suffering.' English version: 'Monks! If a foolish person emerges from the animal realm and is reborn as a human, that is extremely difficult.'

。所以者何？彼畜生中不行仁義，不行禮法，不行妙善，彼畜生者更相食啖，強者食弱，大者食小。比丘！猶如此地，滿其中水，有一瞎龜，壽命無量百千之歲，彼水上有小輕木板，唯有一孔，為風所吹。比丘！于意云何？彼瞎龜頭寧得入此小輕木板一孔中耶？」

比丘答曰：「世尊！或可得入，但久久甚難。」

世尊告曰：「比丘！或時瞎龜過百年已，從東方來而一舉頭，彼小木板唯有一孔，為東風吹移至南方。或時瞎龜過百年已，從南方來而一舉頭，彼一孔板為南風吹移至西方。或時瞎龜過百年已，從西方來而一舉頭，彼一孔板為西風吹移至北方。或時瞎龜從北方來而一舉頭，彼一孔板為北風吹隨至諸方。比丘！于意云何？彼瞎龜頭寧得入此一孔板耶？」

「比丘！如是彼愚癡人從畜生出，還生為人，亦復甚難。所以者何？彼畜生中不行仁義，不行禮法，不行妙善，彼畜生者更相食啖，強者食弱，大者食小。比丘！若愚癡人或時從畜生出，還生為人，彼若有家，小姓下賤，弊惡貧窮，少有飲食，謂得食甚難。彼為云何？謂獄卒家、工師家、巧手家、陶師家，如是比餘下賤家，弊惡貧窮，少有飲食，謂得食甚難

現代漢語譯本：這是為什麼呢？因為那些畜生不實行仁義，不遵循禮法，不做美好的善事。那些畜生互相吞食，強者吃弱者，大的吃小的。比丘們！就像這塊地上，充滿了水，有一隻瞎了的烏龜，壽命有無數百千年。水面上有一塊小而輕的木板，只有一個孔，被風吹動。比丘們！你們認為如何？那隻瞎烏龜能進入這小輕木板的孔中嗎？ 比丘們回答說：『世尊！或許可以進入，但需要很久很久，非常困難。』 世尊告訴他們：『比丘們！有時瞎烏龜過了一百年，從東方來探出頭，那塊只有一個孔的小木板，被東風吹到南方。有時瞎烏龜過了一百年，從南方來探出頭，那塊只有一個孔的木板，被南風吹到西方。有時瞎烏龜過了一百年，從西方來探出頭，那塊只有一個孔的木板，被西風吹到北方。有時瞎烏龜從北方來探出頭，那塊只有一個孔的木板，被北風吹到各個方向。比丘們！你們認為如何？那隻瞎烏龜能進入這一個孔的木板嗎？』 『比丘們！就像這樣，那些愚癡的人從畜生道出來，還能轉生為人，也是非常困難的。這是為什麼呢？因為那些畜生不實行仁義，不遵循禮法，不做美好的善事。那些畜生互相吞食，強者吃弱者，大的吃小的。比丘們！如果愚癡的人有時從畜生道出來，還能轉生為人，他如果生在有家庭的地方，也會是小姓人家，卑賤貧窮，很少有食物，可以說得到食物非常困難。他會生在什麼地方呢？比如獄卒家、工匠家、手藝人家、陶工家，像這樣其他卑賤貧窮的家庭，很少有食物，可以說得到食物非常困難。』

English version: Why is that? Because those animals do not practice benevolence and righteousness, do not follow the rules of propriety, and do not perform virtuous deeds. Those animals devour each other, the strong eat the weak, and the large eat the small. Monks! It is like this land, filled with water, and there is a blind turtle, whose life span is countless hundreds of thousands of years. On the water, there is a small, light wooden board with only one hole, blown by the wind. Monks! What do you think? Can that blind turtle enter the hole in this small, light wooden board? The monks replied: 'World Honored One! Perhaps it can enter, but it would take a very, very long time and be very difficult.' The World Honored One told them: 'Monks! Sometimes, after a hundred years, the blind turtle comes from the east and raises its head, and the small wooden board with only one hole is blown by the east wind to the south. Sometimes, after a hundred years, the blind turtle comes from the south and raises its head, and the wooden board with only one hole is blown by the south wind to the west. Sometimes, after a hundred years, the blind turtle comes from the west and raises its head, and the wooden board with only one hole is blown by the west wind to the north. Sometimes, the blind turtle comes from the north and raises its head, and the wooden board with only one hole is blown by the north wind in all directions. Monks! What do you think? Can that blind turtle enter the board with one hole?' 'Monks! Just like that, it is also very difficult for those foolish people to come out of the animal realm and be reborn as humans. Why is that? Because those animals do not practice benevolence and righteousness, do not follow the rules of propriety, and do not perform virtuous deeds. Those animals devour each other, the strong eat the weak, and the large eat the small. Monks! If foolish people sometimes come out of the animal realm and are reborn as humans, if they are born into a family, they will be of a low-status family, humble and poor, with very little food, and it can be said that obtaining food is very difficult. Where will they be born? For example, in the family of a prison guard, a craftsman, an artisan, or a potter, like these other humble and poor families, with very little food, and it can be said that obtaining food is very difficult.'

。生如是家，既生彼已，或瞎或跛，或臂肘短，或身傴曲，或用左手，惡色羊面，醜陋短壽，為他所使，彼行身惡行，行口、意惡行。彼行身惡行，行口、意惡行已，因此緣此，身壞命終，還至惡處，生地獄中。

「猶如二人而共博戲，彼有一人始取如是行，便失奴婢及失妻子，復取己身倒懸煙屋中，彼作是念：『我不食不飲，然我始取如是行。』便失奴婢及失妻子，復取己身倒懸煙屋中。比丘！此行甚少，失奴婢、失妻子，復取己身倒懸煙屋中。比丘！謂此行所可行，行身惡行，行口、意惡行。彼行身惡行，行口、意惡行已，因此緣此，身壞命終，還至惡處，生地獄中。比丘！此諸行最不可愛，實不可樂，非意所念。比丘！非為具足說愚癡法耶？」

比丘答曰：「唯然。世尊！為具足說愚癡法也。」

世尊告曰：「云何智慧法？彼智慧人有三相智慧標智慧像，謂成就智慧人說智慧也。云何為三？智慧人者，思善思、說善說、作善作，是以智慧人說智慧也。若智慧人不思善思，不說善說，不作善作者，不應智慧人說智慧也。以智慧人思善思、說善說、作善作故，是智慧人說智慧也。智慧人者，于現法中，身心則受三種喜樂

現代漢語譯本：如果生命就像一個家庭，當一個人出生后，可能天生就是瞎子或跛子，或者手臂短小，或者身體彎曲，或者習慣用左手，面容醜陋像羊，又醜又短命，受他人驅使。這個人行為上做惡事，言語和思想上也做惡事。他做了這些惡事后，因為這些原因，身體壞死，生命終結，就會墮落到惡道，投生到地獄中。 就像兩個人一起賭博，其中一個人開始採取這樣的行為，結果失去了奴婢和妻子，還把自己倒吊在煙燻的屋子裡。他這樣想：『我不吃不喝，都是因為我開始採取了這樣的行為。』結果他失去了奴婢和妻子，還把自己倒吊在煙燻的屋子裡。比丘們！這種行為的損失還算小的，只是失去了奴婢、妻子，把自己倒吊在煙燻的屋子裡。比丘們！我說這種行為是可行的，就是指行為上做惡事，言語和思想上也做惡事。他做了這些惡事后，因為這些原因，身體壞死，生命終結，就會墮落到惡道，投生到地獄中。比丘們！這些行為是最不可愛的，實在令人不快樂，不是心中所想的。比丘們！這不是在完整地闡述愚癡的行為嗎？」 比丘們回答說：『是的，世尊！這是在完整地闡述愚癡的行為。』 世尊說：『那麼，什麼是智慧的行為呢？有智慧的人有三種智慧的標誌和智慧的形象，也就是說，成就智慧的人才配說自己有智慧。這三種是什麼呢？有智慧的人，思考好的事情，說好的話，做好的事，所以才配說自己有智慧。如果一個有智慧的人不思考好的事情，不說好的話，不做好的事，就不應該說自己有智慧。因為有智慧的人思考好的事情，說好的話，做好的事，所以才配說自己有智慧。有智慧的人，在當下就能感受到身心三種喜悅和快樂。』

English version: If life is like a household, once someone is born, they might be blind or lame, have short arms, a hunched back, be left-handed, have an ugly face like a sheep, be ugly and short-lived, and be used by others. This person commits evil deeds in action, speech, and thought. Having committed these evil deeds, because of these reasons, their body breaks down, their life ends, and they fall into evil realms, being reborn in hell. It's like two people gambling together, and one of them starts taking such actions that they lose their servants and wife, and even hang themselves upside down in a smoky house. They think, 'I won't eat or drink, because I started taking such actions.' As a result, they lose their servants and wife, and hang themselves upside down in a smoky house. Monks! This loss is small, just losing servants, a wife, and hanging oneself upside down in a smoky house. Monks! I say this action is feasible, referring to committing evil deeds in action, speech, and thought. Having committed these evil deeds, because of these reasons, their body breaks down, their life ends, and they fall into evil realms, being reborn in hell. Monks! These actions are the most unlovable, truly unpleasant, and not what one desires. Monks! Isn't this a complete explanation of foolish actions?' The monks replied, 'Yes, Venerable One! This is a complete explanation of foolish actions.' The World-Honored One said, 'Then, what are the actions of wisdom? A wise person has three signs of wisdom and the image of wisdom, meaning that only a person who has achieved wisdom is qualified to say they have wisdom. What are these three? A wise person thinks good thoughts, speaks good words, and does good deeds, therefore they are qualified to say they have wisdom. If a wise person does not think good thoughts, speak good words, or do good deeds, they should not say they have wisdom. Because a wise person thinks good thoughts, speaks good words, and does good deeds, they are qualified to say they have wisdom. A wise person, in the present moment, experiences three kinds of joy and happiness in body and mind.'

。云何智慧人于現法中身心則受三種喜樂也？智慧人者，或有所行，或聚會坐，或在道巷，或在市中，或四衢頭，說智慧人相應事也。智慧人者，斷殺、離殺、不與取、邪淫、妄言，乃至斷邪見得正見，及成就余無量善法。若成就無量善法者，他人見已，便稱譽之。彼智慧人聞已，便作是念：『若成就無量善法，他人見已稱譽者，我亦有是無量善法，若他知者，亦當稱譽我。』是謂智慧人于現法中，身心則受第一喜樂。

「複次，彼智慧人又見王人種種治賊，謂截手、截足，並截手足，截耳、截鼻，並截耳鼻，或臠臠割，拔鬚、拔髮，或拔鬚發，或著檻中衣裹火燒，或以沙壅草纏火𤋲，或內鐵驢腹中，或著鐵豬口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或以鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵搗，或毒龍蜇，或以鞭鞭，或以杖撾，或以棒打，或活貫摽頭，或梟其首。彼智慧人見已，便作是念：『若成就無量惡不善法者，王知捉已，如是考治。我無是無量惡不善之法，若王知者，終不如是苦治於我。』是謂智慧人于現法中，身心則受第二喜樂

現代漢語譯本：那麼，有智慧的人在當下的生活中，身心會感受到哪三種喜樂呢？有智慧的人，無論是在行走、聚會、坐著，還是在道路、街市、十字路口，都會談論與智慧人相符的事情。有智慧的人會斷除殺生、遠離偷盜、邪淫、妄語，乃至斷除邪見而獲得正見，併成就其他無量的善法。如果成就了無量的善法，其他人看到后就會稱讚他。這位有智慧的人聽到后，就會這樣想：『如果成就了無量的善法，其他人看到後會稱讚，那麼我也擁有這些無量的善法，如果他們知道，也會稱讚我。』這就是有智慧的人在當下的生活中，身心所感受到的第一種喜樂。 現代漢語譯本：其次，這位有智慧的人又看到國王的官吏用各種方法懲治盜賊，比如砍手、砍腳，甚至砍斷手腳，割耳朵、割鼻子，甚至割斷耳鼻，或者一塊塊地割肉，拔鬍鬚、拔頭髮，甚至拔掉鬚髮，或者把人關在籠子里用火燒，或者用沙土掩埋、用草纏繞後點火焚燒，或者把人塞進鐵驢的肚子里，或者塞進鐵豬的嘴裡，或者放在鐵老虎的嘴裡燒，或者放在銅鍋里，或者放在鐵鍋里煮，或者一段段地砍斷，或者用利叉刺，或者用鉤子鉤，或者讓人躺在鐵床上用沸油澆，或者讓人坐在鐵臼里用鐵杵搗，或者被毒龍蜇，或者用鞭子抽打，或者用棍子敲打，或者用棒子打，或者活著用矛貫穿頭部，或者砍下頭顱。這位有智慧的人看到后，就會這樣想：『如果成就了無量的惡不善法，國王知道后就會這樣懲罰。我沒有這些無量的惡不善之法，如果國王知道，最終不會這樣痛苦地懲罰我。』這就是有智慧的人在當下的生活中，身心所感受到的第二種喜樂。

English version: So, what are the three kinds of joy that a wise person experiences in the present life, both in body and mind? A wise person, whether walking, gathering, sitting, or in roads, markets, or crossroads, will speak of matters befitting a wise person. A wise person will abstain from killing, refrain from stealing, sexual misconduct, and false speech, even abandoning wrong views to attain right views, and accomplish countless other good deeds. If one accomplishes countless good deeds, others will praise them upon seeing it. This wise person, upon hearing this, will think: 'If one accomplishes countless good deeds, others will praise them upon seeing it, then I also possess these countless good deeds, and if they knew, they would also praise me.' This is the first joy that a wise person experiences in the present life, both in body and mind. English version: Furthermore, this wise person also sees the king's officials punishing thieves in various ways, such as cutting off hands, cutting off feet, even cutting off both hands and feet, cutting off ears, cutting off noses, even cutting off both ears and noses, or cutting flesh into pieces, pulling out beards, pulling out hair, even pulling out both beards and hair, or locking people in cages and burning them with fire, or burying them in sand, wrapping them in grass and setting them on fire, or stuffing people into the belly of an iron donkey, or stuffing them into the mouth of an iron pig, or placing them in the mouth of an iron tiger to burn, or placing them in a copper pot, or boiling them in an iron pot, or cutting them into pieces, or piercing them with sharp forks, or hooking them with hooks, or making them lie on iron beds and pouring boiling oil on them, or making them sit in iron mortars and pounding them with iron pestles, or being stung by poisonous dragons, or whipping them with whips, or striking them with sticks, or beating them with clubs, or piercing their heads alive with spears, or beheading them. This wise person, upon seeing this, will think: 'If one accomplishes countless evil and unwholesome deeds, the king will know and punish them in this way. I do not have these countless evil and unwholesome deeds, and if the king knew, he would ultimately not punish me so painfully.' This is the second joy that a wise person experiences in the present life, both in body and mind.

「複次，彼智慧人行身妙行，行口、意妙行，彼若時疾病，或坐臥床，或坐臥榻，或坐臥地，或身生極苦甚重苦，乃至命欲斷。彼所有身妙行，口、意妙行，彼于爾時懸向在上，猶如晡時，日下高山，影懸向在地，如是彼所有身妙行，口、意妙行，彼于爾時懸向在上。彼作是念：『此是我身妙行，口、意妙行，懸向在上，我于本時不作惡、多作福。若有處不作惡者，不兇暴，不作無理事，作福、作善、作恐怖，所歸命、所依怙，我至彼善處。而不生悔，不生悔已，賢死善命終。』是謂智慧人于現法中，身心則受第三喜樂。

「複次，彼智慧人行身妙行，行口、意妙行，彼行身妙行，行口、意妙行已，因此緣此，身壞命終，必升善處，上生天中。既生彼已，受於樂報，一向可愛、一向可樂而意可念，若作是念：『一向可愛、一向可樂而意可念者，是說善處。所以者何？彼善處者，一向可愛，一向可樂而意可念。』」

爾時，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰：「世尊！善處樂云何？」

世尊答曰：「比丘！善處不可盡說，所謂善處樂，但善處唯有樂。」

比丘復問曰：「世尊！可得以喻現其義耶？」

世尊答曰：「亦可以喻現其義也

『再者，那位有智慧的人實行身善行，實行口、意善行。當他生病時，或坐臥在床上，或坐臥在榻上，或坐臥在地上，或身體遭受極度痛苦，甚至生命垂危時。他所有身善行、口、意善行，在那時都像傍晚時分，太陽西下，高山的影子懸掛在地上一樣，他的所有身善行、口、意善行，在那時都懸掛在上方。他會這樣想：『這是我的身善行、口、意善行，懸掛在上方，我過去沒有作惡，而是多行善事。如果有什麼地方是不作惡的，不兇暴，不做無理的事，行善、行善、行恐怖，所歸依、所依靠的，我將去往那個善處。』他不會產生後悔，不產生後悔后，就能安詳地死去，善終。這就是有智慧的人在今生，身心所感受到的第三種喜樂。 『再者，那位有智慧的人實行身善行，實行口、意善行。他實行身善行，實行口、意善行后，因此緣故，身壞命終，必定升入善處，上生天界。既生於彼處，就享受快樂的果報，完全可愛、完全可樂，而且心中所想念的。如果這樣想：『完全可愛、完全可樂，而且心中所想念的，這就是所謂的善處。』為什麼呢？因為那個善處，完全可愛，完全可樂，而且心中所想念的。』 當時，有一位比丘從座位上站起來，袒露右肩，合掌向佛，說道：『世尊！善處的快樂是怎樣的呢？』 世尊回答說：『比丘！善處的快樂是無法完全說盡的，所謂的善處快樂，只是善處唯有快樂。』 比丘又問道：『世尊！可以用比喻來展現它的意義嗎？』 世尊回答說：『也可以用比喻來展現它的意義。』

『Furthermore, that wise person practices good bodily conduct, practices good verbal and mental conduct. When he is ill, or lying on a bed, or lying on a couch, or lying on the ground, or his body experiences extreme suffering, even to the point of death. All his good bodily conduct, verbal and mental conduct, at that time are suspended above, just as in the evening, when the sun sets, the shadow of a high mountain hangs on the ground, so all his good bodily conduct, verbal and mental conduct, at that time are suspended above. He thinks: 『This is my good bodily conduct, verbal and mental conduct, suspended above, I did not do evil in the past, but did many good deeds. If there is a place where one does not do evil, is not violent, does not do unreasonable things, does good, does good, does what is fearful, what is the refuge, what is the reliance, I will go to that good place.』 He will not feel regret, and after not feeling regret, he will die peacefully and have a good end. This is the third joy that a wise person experiences in this life, in body and mind. 『Furthermore, that wise person practices good bodily conduct, practices good verbal and mental conduct. After practicing good bodily conduct, and practicing good verbal and mental conduct, because of this, when his body breaks and he dies, he will surely ascend to a good place, and be reborn in the heavens. Having been born there, he will receive the reward of happiness, which is entirely lovely, entirely delightful, and what the mind can conceive. If one thinks: 『What is entirely lovely, entirely delightful, and what the mind can conceive, that is what is called a good place.』 Why is that? Because that good place is entirely lovely, entirely delightful, and what the mind can conceive.』 At that time, a certain bhikkhu rose from his seat, arranged his robe over one shoulder, clasped his hands towards the Buddha, and said: 『Venerable Sir, what is the happiness of a good place like?』 The World Honored One replied: 『Bhikkhu, the happiness of a good place cannot be fully described, the so-called happiness of a good place, is simply that a good place is only happiness.』 The bhikkhu asked again: 『Venerable Sir, can its meaning be shown by a simile?』 The World Honored One replied: 『Its meaning can also be shown by a simile.』

。猶如轉輪王成就七寶、四種人如意足。比丘！于意云何？彼轉輪王成就七寶、四種人如意足，彼因是身心受極喜樂耶？」

比丘答曰：「世尊！成就一寶、一人如意足，尚受極喜樂，況復轉輪王成就七寶、四種人如意足，非為受極喜樂耶？」

於是，世尊手取石子，猶如小豆，告曰：「比丘！汝見我手取此石子如小豆耶？」

世尊告曰：「比丘！若我取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。如是，比丘！若轉輪王成就七寶、四種人如意足，彼人身心受極喜樂，比諸天樂，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，所謂善處樂但善處唯有樂。

「比丘！云何善處樂？彼有善處，名六更樂

現代漢語譯本：『就像轉輪王成就七寶、四種人如意足一樣。比丘！你認為如何？那位轉輪王成就七寶、四種人如意足，他因此身心會感受到極大的喜樂嗎？』 比丘回答說：『世尊！成就一寶、一人如意足，尚且會感受到極大的喜樂，更何況轉輪王成就七寶、四種人如意足，難道不會感受到極大的喜樂嗎？』 於是，世尊拿起一顆石子，像小豆一樣大小，說道：『比丘！你看到我手裡拿的這顆像小豆一樣的石子了嗎？』 世尊又問道：『比丘！你認為如何？我拿的這顆像小豆一樣的石子，和雪山王相比，哪個更大？』 比丘回答說：『世尊手裡拿的像小豆一樣的石子，和雪山王相比，百倍、千倍、百千萬倍都無法相比，不可數、不可算，不可比喻、不可比方，雪山王極大非常大。』 世尊說道：『比丘！如果我拿的石子像小豆一樣，和雪山王相比，百倍、千倍、百千萬倍都無法相比，不可數、不可算，不可比喻、不可比方，雪山王極大非常大。同樣，比丘！如果轉輪王成就七寶、四種人如意足，他身心所感受到的極大喜樂，和諸天之樂相比，百倍、千倍、百千萬倍都無法相比，不可數、不可算，不可比喻、不可比方，所謂的善處之樂，只有善處才有這種快樂。』 『比丘！什麼是善處之樂？那裡有善處，名為六種更樂。』

English version: 'It's like a wheel-turning king achieving the seven treasures and the four kinds of wish-fulfilling people. Bhikkhu! What do you think? When that wheel-turning king achieves the seven treasures and the four kinds of wish-fulfilling people, does he experience extreme joy and happiness in body and mind because of this?' The bhikkhu replied, 'Venerable Sir! Even achieving one treasure and one wish-fulfilling person brings extreme joy and happiness, let alone a wheel-turning king achieving the seven treasures and the four kinds of wish-fulfilling people, wouldn't he experience extreme joy and happiness?' Then, the World-Honored One picked up a pebble, as small as a bean, and said, 'Bhikkhu! Do you see this pebble I'm holding in my hand, as small as a bean?' The bhikkhu replied, 'Yes, Venerable Sir!' The World-Honored One asked again, 'Bhikkhu! What do you think? This pebble I'm holding, as small as a bean, compared to the king of the Himalayas, which is bigger?' The bhikkhu replied, 'The pebble the World-Honored One is holding, as small as a bean, compared to the king of the Himalayas, is not comparable by a hundredfold, a thousandfold, or a hundred thousandfold. It is countless, incalculable, beyond comparison, and beyond analogy. The king of the Himalayas is extremely large and vast.' The World-Honored One said, 'Bhikkhu! If the pebble I'm holding, as small as a bean, is compared to the king of the Himalayas, it is not comparable by a hundredfold, a thousandfold, or a hundred thousandfold. It is countless, incalculable, beyond comparison, and beyond analogy. The king of the Himalayas is extremely large and vast. Likewise, Bhikkhu! If a wheel-turning king achieves the seven treasures and the four kinds of wish-fulfilling people, the extreme joy and happiness he experiences in body and mind, compared to the joy of the gods, is not comparable by a hundredfold, a thousandfold, or a hundred thousandfold. It is countless, incalculable, beyond comparison, and beyond analogy. The so-called joy of a good place, only a good place has this kind of joy.' 'Bhikkhu! What is the joy of a good place? There is a good place, called the six kinds of further joy.'

。若眾生生彼中，既生彼已，若眼見色，意所喜可，彼是喜可，意所潤愛，彼是潤愛，意所善樂，彼是善樂。耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所知法，意所喜可，彼是喜可，意所潤愛，彼是潤愛，意所善樂，彼是善樂，是謂善處樂。比丘！我為汝等無量方便，說彼善處說善處事，然此善處樂不可具說，但善處唯有樂。

「比丘！若智慧人或時從善處來，下生人間。若有家者，極大富樂，錢財無量，多諸畜牧，封戶、食邑、米穀豐溢，及若干種諸生活具，彼為云何？謂剎利大長者家、梵志大長者家、居士大長者家，及余極大富樂，錢財無量，多諸畜牧，封戶、食邑、米穀豐溢，及若干種諸生活具。生如是家，端正可愛，眾人敬順，極有名譽，有大威德，多人所愛，多人所念，彼行身妙行，行口、意妙行。彼行身妙行，行口、意妙行已，因此緣此，身壞命終，還至善處，生於天中。

「猶如二人而共博戲，彼有一人始求取如是行，多得錢財，彼作是念：『我不田作，然我始取如是行，多得錢財。』比丘！此行甚少，謂多得錢財。比丘！謂此所行，行身妙行，行口、意妙行。彼行身妙行，行口、意妙行已，因此緣此，身壞命終，還至善處，生於天中

現代漢語譯本：如果眾生生在那（善處）之中，既然生在那之後，如果眼睛看到美好的顏色，心中感到喜悅，那就是喜悅；心中受到滋潤和愛戀，那就是滋潤和愛戀；心中感到快樂，那就是快樂。耳朵聽到美好的聲音、鼻子聞到美好的香氣、舌頭嚐到美好的味道、身體感受到美好的觸感、意識感知到美好的事物，心中感到喜悅，那就是喜悅；心中受到滋潤和愛戀，那就是滋潤和愛戀；心中感到快樂，那就是快樂，這就是所謂的善處之樂。比丘們！我爲了你們用無數的方法，講述善處，講述善處的事情，然而這善處之樂是無法完全說盡的，但善處只有快樂。 現代漢語譯本：比丘們！如果智慧的人有時從善處來到人間，如果是有家室的人，就會極其富有快樂，錢財無數，擁有眾多牲畜，有封地、食邑，米糧豐盛，以及各種各樣的生活用具。他會是什麼樣的呢？就是剎帝利大長者家、婆羅門大長者家、居士大長者家，以及其他極其富有快樂，錢財無數，擁有眾多牲畜，有封地、食邑，米糧豐盛，以及各種各樣的生活用具。出生在這樣的家庭，相貌端正可愛，眾人敬重順從，極有名望，有很大的威德，被許多人喜愛，被許多人思念。他會奉行身、口、意三方面的美好行為。他奉行身、口、意三方面的美好行為之後，因此緣故，身壞命終，還會回到善處，生到天界之中。 現代漢語譯本：就像兩個人一起賭博，其中一個人開始追求這樣的行為，獲得了許多錢財，他會這樣想：『我不用耕田勞作，然而我開始追求這樣的行為，就獲得了許多錢財。』比丘們！這種行為是很少的，指的是獲得許多錢財。比丘們！我所說的這種行為，指的是奉行身、口、意三方面的美好行為。他奉行身、口、意三方面的美好行為之後，因此緣故，身壞命終，還會回到善處，生到天界之中。

English version: If beings are born in that (good place), having been born there, if the eye sees a pleasing color, the mind feels joy, that is joy; the mind is nourished and loved, that is nourishment and love; the mind feels happiness, that is happiness. If the ear hears a pleasant sound, the nose smells a pleasant fragrance, the tongue tastes a pleasant flavor, the body feels a pleasant touch, the mind perceives pleasant things, the mind feels joy, that is joy; the mind is nourished and loved, that is nourishment and love; the mind feels happiness, that is happiness, this is what is called the joy of a good place. Monks! For your sake, I have used countless methods to speak of the good place, to speak of the things of the good place, yet the joy of this good place cannot be fully described, but the good place only has joy. English version: Monks! If a wise person sometimes comes from a good place to the human world, if he has a family, he will be extremely rich and happy, with countless wealth, many livestock, fiefs, estates, abundant rice and grain, and all kinds of living utensils. What will he be like? He will be born into a Kshatriya great elder's family, a Brahmin great elder's family, a householder great elder's family, and other extremely rich and happy families, with countless wealth, many livestock, fiefs, estates, abundant rice and grain, and all kinds of living utensils. Born into such a family, he will be handsome and lovely, respected and obeyed by all, extremely famous, with great power and virtue, loved by many, and missed by many. He will practice good conduct in body, speech, and mind. Having practiced good conduct in body, speech, and mind, for this reason, when his body breaks and his life ends, he will return to the good place and be born in the heavens. English version: It is like two people gambling together, and one of them begins to pursue such actions, gaining much wealth. He will think: 'I do not need to farm, yet I have begun to pursue such actions and have gained much wealth.' Monks! This action is very little, referring to gaining much wealth. Monks! The action I am talking about refers to practicing good conduct in body, speech, and mind. Having practiced good conduct in body, speech, and mind, for this reason, when his body breaks and his life ends, he will return to the good place and be born in the heavens.

。比丘！此諸行，是行最可愛、最可樂、最可意所念。比丘！非為具足說智慧人法耶？」

比丘白曰：「唯然。世尊！為具足說智慧人法。」

世尊告曰：「是謂愚癡人法、智慧人法，汝等應當知愚癡人法、智慧人法，知愚癡人法、智慧人法已，舍愚癡人法，取智慧人法，當如是學。」

癡慧地經第八竟(五千六百三十八字)

中阿含經卷第五十三(五千六百三十八字)(第五后誦)

中阿含經卷第五十四

（二〇〇）大品阿梨吒經第九(第五后誦)

爾時，阿梨吒比丘本伽陀婆梨，生如是惡見：「我知世尊如是說法，行欲者無障礙。」諸比丘聞已，往至阿梨吒比丘所，問曰：「阿梨吒！汝實如是說：『我知世尊如是說法，行欲者無障礙耶？』」

時，阿梨吒答曰：「諸賢！我實知世尊如是說法，行欲者無障礙。」

諸比丘訶阿梨吒曰：「汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說

現代漢語譯本：比丘們！這些行為，是行為中最可愛、最令人快樂、最令人滿意和值得思念的。比丘們！這難道不是爲了充分說明有智慧的人的行爲準則嗎？ 比丘們回答說：『是的，世尊！這是爲了充分說明有智慧的人的行爲準則。』 世尊告訴他們說：『這就是所謂的愚癡之人的行爲準則和有智慧之人的行爲準則。你們應當瞭解愚癡之人的行爲準則和有智慧之人的行爲準則。瞭解了愚癡之人的行爲準則和有智慧之人的行爲準則后，就應當捨棄愚癡之人的行爲準則，採取有智慧之人的行爲準則，應當這樣學習。』 《癡慧地經》第八完（五千六百三十八字） 《中阿含經》卷第五十三（五千六百三十八字）（第五次誦讀後） 《中阿含經》卷第五十四 （二〇〇）《大品阿梨吒經》第九（第五次誦讀後） 當時，阿梨吒比丘，本名伽陀婆梨，產生了這樣的邪見：『我知道世尊是這樣說的，行淫慾是沒有障礙的。』眾比丘聽聞后，前往阿梨吒比丘處，問道：『阿梨吒！你真的這樣說：『我知道世尊是這樣說的，行淫慾是沒有障礙的嗎？』 當時，阿梨吒回答說：『諸位賢者！我確實知道世尊是這樣說的，行淫慾是沒有障礙的。』 眾比丘呵斥阿梨吒說：『你不要這樣說，不要誣衊世尊，誣衊世尊是不好的，世尊也不是這樣說的。』

English version: Monks! These actions are the most lovely, the most delightful, the most pleasing, and the most cherished of all actions. Monks! Is this not to fully explain the conduct of a wise person? The monks replied: 'Yes, Venerable Sir! It is to fully explain the conduct of a wise person.' The Blessed One told them: 'These are what are called the conduct of a foolish person and the conduct of a wise person. You should understand the conduct of a foolish person and the conduct of a wise person. Having understood the conduct of a foolish person and the conduct of a wise person, you should abandon the conduct of a foolish person and adopt the conduct of a wise person. You should train yourselves in this way.' The eighth discourse, 'The Discourse on the Grounds of Foolishness and Wisdom,' is concluded (5,638 words). The fifty-third fascicle of the Madhyama Agama Sutra (5,638 words) (after the fifth recitation). Taisho Tripitaka, Vol. 01, No. 0026, Madhyama Agama Sutra. The fifty-fourth fascicle of the Madhyama Agama Sutra. (200) The ninth discourse, 'The Great Discourse of Arittha' (after the fifth recitation). At one time, the Buddha was wandering in the country of Savatthi, residing in the Jeta Grove, Anathapindika's Park. At that time, the monk Arittha, formerly known as Gathabharali, developed this wrong view: 'I understand that the Blessed One teaches that there is no obstruction to engaging in sensual desires.' When the monks heard this, they went to the monk Arittha and asked: 'Arittha! Is it true that you said: 'I understand that the Blessed One teaches that there is no obstruction to engaging in sensual desires?' Then, Arittha replied: 'Venerable ones! I truly understand that the Blessed One teaches that there is no obstruction to engaging in sensual desires.' The monks rebuked Arittha, saying: 'Do not say such things, do not slander the Blessed One. Slandering the Blessed One is not good, and the Blessed One did not say such things.'

。阿梨吒！欲有障礙，世尊無量方便說欲有障礙。阿梨吒！汝可速舍此惡見也。」

阿梨吒比丘為諸比丘所訶已，如此惡見其強力執，而一向說：「此是真實，餘者虛妄。」如是再三。

眾多比丘不能令阿梨吒比丘舍此惡見，從坐起去，往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！阿梨吒比丘生如是惡見：『我知世尊如是說法：「行欲者無障礙。」』世尊！我等聞已，往詣阿梨吒比丘所，問曰：『阿梨吒！汝實如是說：「我知世尊如是說法：『行欲者無障礙耶？』」』阿梨吒比丘答我等曰：『諸賢！我實知世尊如是說法：「行欲者無障礙。」』世尊！我等訶曰：『阿梨吒！汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。阿梨吒！欲有障礙，世尊無量方便說欲有障礙。阿梨吒！汝可速舍此惡見。』我等訶已，如此惡見其強力執，而一向說：『此是真實，餘者虛妄。』如是再三。世尊！如我等不能令阿梨吒比丘舍此惡見，從坐起去。」

世尊聞已，告一比丘：「汝往阿梨吒比丘所，作如是語：『世尊呼汝！』」

於是，一比丘受世尊教，即從坐起，稽首佛足，繞三匝而去，至阿梨吒比丘所，即語彼曰：「世尊呼汝！」阿梨吒比丘即詣佛所，稽首佛足，卻坐一面

現代漢語譯本：阿梨吒！慾望是有障礙的，世尊用無量的方法說明慾望是有障礙的。阿梨吒！你應當儘快捨棄這種錯誤的見解。' 阿梨吒比丘被眾比丘呵責后，仍然如此強烈地執著于這種錯誤的見解，並且一味地說：'這是真實的，其他的都是虛妄的。' 這樣說了再三。 眾多比丘不能讓阿梨吒比丘捨棄這種錯誤的見解，就從座位上起身離開，前往佛陀那裡，向佛陀頂禮，然後退坐在一旁，稟告說：'世尊！阿梨吒比丘產生了這樣的錯誤見解：『我知道世尊是這樣說的：「行欲的人沒有障礙。」』世尊！我們聽了之後，就去阿梨吒比丘那裡，問他說：『阿梨吒！你真的這樣說：「我知道世尊是這樣說的：『行欲的人沒有障礙嗎？』」』阿梨吒比丘回答我們說：『各位賢者！我確實知道世尊是這樣說的：「行欲的人沒有障礙。」』世尊！我們呵責他說：『阿梨吒！你不要這樣說，不要誹謗世尊，誹謗世尊是不好的，世尊也不是這樣說的。阿梨吒！慾望是有障礙的，世尊用無量的方法說明慾望是有障礙的。阿梨吒！你應當儘快捨棄這種錯誤的見解。』我們呵責了他，他仍然如此強烈地執著于這種錯誤的見解，並且一味地說：『這是真實的，其他的都是虛妄的。』這樣說了再三。世尊！因為我們不能讓阿梨吒比丘捨棄這種錯誤的見解，就從座位上起身離開了。' 世尊聽了之後，告訴一位比丘：'你到阿梨吒比丘那裡去，這樣告訴他：『世尊叫你！』' 於是，一位比丘接受了世尊的教導，就從座位上起身，向佛陀頂禮，繞佛三圈后離開，到了阿梨吒比丘那裡，就對他說：'世尊叫你！' 阿梨吒比丘就前往佛陀那裡，向佛陀頂禮，然後退坐在一旁。

English version: 'Arishta! Desire has obstacles; the World-Honored One has explained in countless ways that desire has obstacles. Arishta! You should quickly abandon this evil view.' After being rebuked by the monks, the monk Arishta still clung so strongly to this evil view, and insisted, 'This is the truth, the rest is false.' He said this again and again. Many monks were unable to make the monk Arishta abandon this evil view, so they rose from their seats and went to the Buddha. They bowed at the Buddha's feet, sat to one side, and reported: 'World-Honored One! The monk Arishta has developed such an evil view: 「I know that the World-Honored One has said, 『Those who engage in desire have no obstacles.』」 World-Honored One! After hearing this, we went to the monk Arishta and asked him: 「Arishta! Did you really say, 『I know that the World-Honored One has said, 『Those who engage in desire have no obstacles』?」』 The monk Arishta replied to us: 『Venerable ones! I truly know that the World-Honored One has said, 「Those who engage in desire have no obstacles.」』 World-Honored One! We rebuked him, saying: 『Arishta! Do not say this, do not slander the World-Honored One. Slandering the World-Honored One is not good, and the World-Honored One did not say this. Arishta! Desire has obstacles; the World-Honored One has explained in countless ways that desire has obstacles. Arishta! You should quickly abandon this evil view.』 After we rebuked him, he still clung so strongly to this evil view, and insisted, 『This is the truth, the rest is false.』 He said this again and again. World-Honored One! Because we were unable to make the monk Arishta abandon this evil view, we rose from our seats and left.' Upon hearing this, the World-Honored One told a monk: 'Go to the monk Arishta and say to him, 「The World-Honored One calls for you!」' Then, a monk, having received the World-Honored One's instruction, rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, and left. He went to the monk Arishta and said to him, 'The World-Honored One calls for you!' The monk Arishta then went to the Buddha, bowed at the Buddha's feet, and sat to one side.

世尊問曰：「阿梨吒！實如是說：『我知世尊如是說法：「行欲者無障礙。」耶？』」

阿梨吒答曰：「世尊！我實知世尊如是說法：『行欲者無障礙。』」

世尊訶曰：「阿梨吒！汝云何知我如是說法？汝從何口聞我如是說法？汝愚癡人！我不一向說，汝一向說耶？汝愚癡人！聞諸比丘共訶，汝時應如法答：『我今當問諸比丘也。』」

於是，世尊問諸比丘：「汝等亦如是知我如是說法：『行欲者無障礙。』耶？」

時，諸比丘答曰：「不也。」

世尊問曰：「汝等云何知我說法？」

諸比丘答曰：「我等知世尊如是說法：『欲有障礙。』世尊說欲有障礙也。欲如骨鎖，世尊說欲如骨鎖也。欲如肉臠，世尊說欲如肉臠也。欲如把炬，世尊說欲如把炬也。欲如火坑，世尊說欲如火坑也。欲如毒蛇，世尊說欲如毒蛇也。欲如夢，世尊說欲如夢也。欲如假借，世尊說欲如假借也。欲如樹果，世尊說欲如樹果也。我等知世尊如是說法。」

世尊嘆曰：「善哉！善哉！諸比丘！汝等知我如是說法。所以者何？我亦如是說：『欲有障礙。』我說欲有障礙。欲如骨鎖，我說欲如骨鎖。欲如肉臠，我說欲如肉臠。欲如把炬，我說欲如把炬。欲如火坑，我說欲如火坑

世尊問道：『阿梨吒！你真的像這樣說：『我知道世尊是這樣說的：「行欲者沒有障礙。」』嗎？』 阿梨吒回答說：『世尊！我確實知道世尊是這樣說的：「行欲者沒有障礙。」』 世尊呵斥道：『阿梨吒！你怎麼知道我是這樣說的？你從哪裡聽到我這樣說的？你這愚癡的人！我不是一概而論，你卻一概而論嗎？你這愚癡的人！聽到其他比丘責備你時，你應該如法回答：『我現在應當去問其他比丘。』 於是，世尊問其他比丘：『你們也像這樣知道我是這樣說的：「行欲者沒有障礙。」嗎？』 當時，其他比丘回答說：『不是的。』 世尊問道：『你們是怎麼知道我所說的？』 其他比丘回答說：『我們知道世尊是這樣說的：「欲是有障礙的。」世尊說欲是有障礙的。欲如骨鎖，世尊說欲如骨鎖。欲如肉塊，世尊說欲如肉塊。欲如火把，世尊說欲如火把。欲如火坑，世尊說欲如火坑。欲如毒蛇，世尊說欲如毒蛇。欲如夢，世尊說欲如夢。欲如借貸，世尊說欲如借貸。欲如樹上的果實，世尊說欲如樹上的果實。我們知道世尊是這樣說的。』 世尊讚歎道：『好啊！好啊！各位比丘！你們知道我是這樣說的。為什麼呢？我也是這樣說的：「欲是有障礙的。」我說欲是有障礙的。欲如骨鎖，我說欲如骨鎖。欲如肉塊，我說欲如肉塊。欲如火把，我說欲如火把。欲如火坑，我說欲如火坑。

The World-Honored One asked, 'Aritta, is it true that you say, 「I know the World-Honored One teaches thus: 『There is no obstruction for those who engage in desire』?」' Aritta replied, 'World-Honored One, I truly know that the World-Honored One teaches thus: 「There is no obstruction for those who engage in desire.」' The World-Honored One rebuked him, 'Aritta, how do you know that I teach thus? From whose mouth did you hear me teach thus? You foolish person! I do not speak in such an absolute way, yet you speak absolutely? You foolish person! When you hear the other monks rebuking you, you should answer lawfully: 「I should now ask the other monks.」' Then, the World-Honored One asked the other monks, 'Do you also know that I teach thus: 「There is no obstruction for those who engage in desire」?' At that time, the other monks replied, 'No, we do not.' The World-Honored One asked, 'How do you know my teaching?' The other monks replied, 'We know that the World-Honored One teaches thus: 「Desire has obstructions.」 The World-Honored One says that desire has obstructions. Desire is like a skeleton, the World-Honored One says that desire is like a skeleton. Desire is like a piece of flesh, the World-Honored One says that desire is like a piece of flesh. Desire is like a torch, the World-Honored One says that desire is like a torch. Desire is like a fire pit, the World-Honored One says that desire is like a fire pit. Desire is like a poisonous snake, the World-Honored One says that desire is like a poisonous snake. Desire is like a dream, the World-Honored One says that desire is like a dream. Desire is like a loan, the World-Honored One says that desire is like a loan. Desire is like the fruit of a tree, the World-Honored One says that desire is like the fruit of a tree. We know that the World-Honored One teaches thus.' The World-Honored One praised, 'Well done! Well done! Monks! You know that I teach thus. Why is that? I also teach thus: 「Desire has obstructions.」 I say that desire has obstructions. Desire is like a skeleton, I say that desire is like a skeleton. Desire is like a piece of flesh, I say that desire is like a piece of flesh. Desire is like a torch, I say that desire is like a torch. Desire is like a fire pit, I say that desire is like a fire pit.'

。欲如毒蛇，我說欲如毒蛇。欲如夢，我說欲如夢。欲如假借，我說欲如假借。欲如樹果，我說欲如樹果。」

世尊嘆曰：「善哉！善哉！汝等知我如是說法。然此阿梨吒愚癡之人，顛倒受解義及文也。彼因自顛倒受解故，誣謗於我，為自傷害，有犯有罪，諸智梵行者所不喜也，而得大罪。汝愚癡人！知有此惡不善處也。」

於是，阿梨吒比丘為世尊面訶責已，內懷憂戚，低頭默然，失辯無言，如有所伺。

於是，世尊面訶責數阿梨吒比丘已，告諸比丘：「若我所說法盡具解義者，當如是受持。若我所說法不盡具解義者，便當問我及諸智梵行者。所以者何？或有癡人，顛倒受解義及文也，彼因自顛倒受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，彼諍知此義，不受解脫知此義，彼所為知此法，不得此義，但受極苦，唐自疲勞。所以者何？彼以顛倒受解法故。

「譬若如人，欲得捉蛇，便行求蛇。彼求蛇時，行野林間，見極大蛇，便前以手捉其腰中，蛇回舉頭，或蜇手足及余支節。彼人所為求取捉蛇，不得此義，但受極苦，唐自疲勞。所以者何？以不善解取蛇法故

『慾望如同毒蛇，我說慾望如同毒蛇。慾望如同夢幻，我說慾望如同夢幻。慾望如同借貸，我說慾望如同借貸。慾望如同樹上的果實，我說慾望如同樹上的果實。』 世尊讚歎道：『說得好！說得好！你們都明白我這樣說法的意思。然而這個阿梨吒真是愚癡之人，顛倒地理解了我的意思和文字。他因為自己顛倒理解，就誣衊誹謗我，這是在傷害自己，犯了錯誤，有罪過，是所有有智慧的修行者所不喜歡的，而且會得到很大的罪過。你這個愚癡的人啊！要知道有這種惡劣的不善之處啊。』 於是，阿梨吒比丘被世尊當面呵斥之後，內心憂愁，低著頭沉默不語，失去了辯解的能力，像是在等待著什麼。 於是，世尊當面多次呵斥阿梨吒比丘之後，告訴眾比丘：『如果我所說的法你們都能完全理解它的含義，就應當這樣接受並奉行。如果我所說的法你們不能完全理解它的含義，就應當來問我以及那些有智慧的修行者。為什麼呢？因為有些人愚癡，會顛倒地理解我的意思和文字，他們因為自己顛倒理解，就自以為是地理解那些法，認為那是正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及所說的意義，他們爭論著理解這些意義，卻不能通過理解這些意義而獲得解脫，他們所理解的法，不能讓他們得到真正的意義，只會遭受極大的痛苦，白白地疲勞。為什麼呢？因為他們顛倒地理解了法。』 『譬如一個人，想要捉蛇，就去尋找蛇。他在尋找蛇的時候，走到野外的樹林里，看到一條很大的蛇，就上前用手抓住蛇的腰部，蛇回頭舉起頭，可能會咬他的手腳或者其他肢體。這個人想要捉蛇，卻不能得到捉蛇的好處，反而遭受極大的痛苦，白白地疲勞。為什麼呢？因為他沒有正確地理解捉蛇的方法。』

'Desire is like a poisonous snake, I say desire is like a poisonous snake. Desire is like a dream, I say desire is like a dream. Desire is like a loan, I say desire is like a loan. Desire is like the fruit of a tree, I say desire is like the fruit of a tree.' The World-Honored One exclaimed, 'Well said! Well said! You all understand my meaning in this way. However, this Aritha is a foolish person, who has perversely understood the meaning and the words. Because of his own perverse understanding, he slanders and defames me, which is harming himself, committing a mistake, being guilty, which is not pleasing to all wise practitioners, and he will receive great demerit. You foolish person! Know that there is such an evil and unwholesome aspect.' Then, after being rebuked by the World-Honored One in person, the bhikkhu Aritha was filled with sorrow, lowered his head in silence, lost his ability to argue, and was speechless, as if waiting for something. Then, after rebuking the bhikkhu Aritha several times in person, the World-Honored One told the bhikkhus, 'If you can fully understand the meaning of what I have taught, you should accept and practice it in this way. If you cannot fully understand the meaning of what I have taught, you should ask me and those wise practitioners. Why is that? Because some foolish people will perversely understand my meaning and words, and because of their own perverse understanding, they will self-righteously understand those teachings, thinking they are the sutras, songs, records, verses, causes, compilations, origins, sayings, places of birth, detailed explanations, unprecedented teachings, and the meanings that are spoken. They argue about understanding these meanings, but they cannot achieve liberation through understanding these meanings. What they understand of the teachings cannot bring them the true meaning, but only cause them to suffer great pain and be exhausted in vain. Why is that? Because they have perversely understood the teachings.' 'It is like a person who wants to catch a snake, so he goes to look for a snake. When he is looking for a snake, he goes into the wild forest, sees a very large snake, and then goes forward to grab the snake by its waist. The snake turns its head and may bite his hands, feet, or other limbs. This person wanted to catch a snake, but he cannot get the benefit of catching a snake, instead he suffers great pain and is exhausted in vain. Why is that? Because he did not correctly understand the method of catching a snake.'

。如是或有癡人，顛倒受解義及文也，彼因自顛倒受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義。彼諍知此義，不受解脫知此義，彼所為知此法，不得此義，但受極苦，唐自疲勞。所以者何？彼以顛倒受解法故。

「或有族姓子，不顛倒善受解義及文，彼因不顛倒善受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義。彼不諍知此義，唯受解脫知此義，彼所為知此法，得此義，不受極苦，亦不疲勞。所以者何？以不顛倒受解法故。

「譬若如人，欲得捉蛇，便行求蛇。彼求蛇時，手執鐵杖，行野林間，見極大蛇，先以鐵杖押彼蛇頂，手捉其頭，彼蛇雖反尾回，或纏手足及余支節，然不能蜇。彼人所為求取捉蛇，而得此義，不受極苦，亦不疲勞。所以者何？彼以善解取蛇法故。如是或有族姓子，不顛倒善受解義及文，彼因不顛倒善受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，彼不諍知此義，唯受解脫知此義。彼所為知此法，得此義，不受極苦，亦不疲勞。所以者何？以不顛倒受解法故

現代漢語譯本：如果有人愚癡，顛倒地理解經文的含義和文字，他們因為自己顛倒的理解，所以這樣那樣地理解那些佛法，也就是所謂的正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及所說的義理。他們爭論著理解這些義理，卻不能通過理解而獲得解脫，他們所理解的佛法，並不能讓他們得到真諦，反而遭受極大的痛苦，白白地勞累自己。這是為什麼呢？因為他們顛倒地理解了佛法。 或者有善男子、善女人，不顛倒地正確理解經文的含義和文字，他們因為不顛倒地正確理解，所以這樣那樣地理解那些佛法，也就是所謂的正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及所說的義理。他們不爭論著理解這些義理，而是通過理解而獲得解脫，他們所理解的佛法，讓他們得到了真諦，不會遭受極大的痛苦，也不會白白地勞累自己。這是為什麼呢？因為他們不顛倒地理解了佛法。 譬如有人想要捉蛇，就去尋找蛇。當他尋找蛇的時候，手裡拿著鐵杖，在野外的樹林里行走，看到一條巨大的蛇，他先用鐵杖按住蛇頭，然後用手抓住蛇的頭，這條蛇雖然會反轉尾巴，纏繞他的手腳和其他肢體，卻不能咬傷他。這個人因為想要捉蛇，而得到了這樣的結果，不會遭受極大的痛苦，也不會白白地勞累自己。這是為什麼呢？因為他善於掌握捉蛇的方法。同樣，如果有人不顛倒地正確理解經文的含義和文字，他們因為不顛倒地正確理解，所以這樣那樣地理解那些佛法，也就是所謂的正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法以及所說的義理。他們不爭論著理解這些義理，而是通過理解而獲得解脫。他們所理解的佛法，讓他們得到了真諦，不會遭受極大的痛苦，也不會白白地勞累自己。這是為什麼呢？因為他們不顛倒地理解了佛法。

English version: If there are foolish people who perversely understand the meaning and words of the scriptures, because of their own perverse understanding, they understand the Dharma in such and such ways, namely the so-called sutras, songs, narratives, verses, causes and conditions, compilations, origins, explanations, places of birth, extensive explanations, unprecedented dharmas, and the meanings that are spoken. They argue about understanding these meanings, but they cannot attain liberation through understanding. What they understand of the Dharma does not allow them to attain the truth, but instead they suffer great pain and tire themselves out in vain. Why is this? Because they perversely understand the Dharma. Or there may be good men and women who correctly understand the meaning and words of the scriptures without perversion. Because of their correct understanding without perversion, they understand the Dharma in such and such ways, namely the so-called sutras, songs, narratives, verses, causes and conditions, compilations, origins, explanations, places of birth, extensive explanations, unprecedented dharmas, and the meanings that are spoken. They do not argue about understanding these meanings, but instead attain liberation through understanding. What they understand of the Dharma allows them to attain the truth, and they do not suffer great pain, nor do they tire themselves out in vain. Why is this? Because they understand the Dharma without perversion. It is like a person who wants to catch a snake and goes to look for one. When he is looking for a snake, he holds an iron rod in his hand and walks in the wild forest. He sees a huge snake, first presses down on the snake's head with the iron rod, and then grabs the snake's head with his hand. Although the snake may turn its tail around and wrap around his hands, feet, and other limbs, it cannot bite him. This person, because he wanted to catch a snake, achieved this result, and he does not suffer great pain, nor does he tire himself out in vain. Why is this? Because he is good at grasping the method of catching snakes. Similarly, if there are people who correctly understand the meaning and words of the scriptures without perversion, because of their correct understanding without perversion, they understand the Dharma in such and such ways, namely the so-called sutras, songs, narratives, verses, causes and conditions, compilations, origins, explanations, places of birth, extensive explanations, unprecedented dharmas, and the meanings that are spoken. They do not argue about understanding these meanings, but instead attain liberation through understanding. What they understand of the Dharma allows them to attain the truth, and they do not suffer great pain, nor do they tire themselves out in vain. Why is this? Because they understand the Dharma without perversion.

。我為汝等長夜說筏喻法，欲令棄捨，不欲令受故。

「云何我為汝等長夜說筏喻法，欲令棄捨，不欲令受？猶如山水甚深極廣，長流駛疾，多有所漂，其中無舡，亦無橋樑。或有人來，而於彼岸有事欲度，彼求度時，而作是念：『今此山水甚深極廣，長流駛疾，多有所漂，其中無舡亦無橋樑而可度者，我于彼岸有事欲度，當以何方便，令我安隱至彼岸耶？』復作是念：『我今寧可於此岸邊收聚草木，縛作椑筏，乘之而度。』彼便岸邊收聚草木，縛作椑筏，乘之而度，安隱至彼。便作是念：『今我此筏多有所益，乘此筏已，令我安隱，從彼岸來，度至此岸，我今寧可以著右肩或頭戴去。』彼便以筏著右肩上或頭戴去。于意云何？彼作如是竟，能為筏有所益耶？」

世尊告曰：「彼人云何為筏所作能有益耶？彼人作是念：『今我此筏多有所益，乘此筏已，令我安隱，從彼岸來，度至此岸。我今寧可更以此筏還著水中，或著岸邊而捨去耶？』彼人便以此筏還著水中，或著岸邊舍之而去。于意云何？彼作如是，為筏所作能有益耶？」

時，諸比丘答曰：「益也。」

世尊告曰：「如是。我為汝等長夜說筏喻法，欲令棄捨，不欲令受

現代漢語譯本：我長久以來為你們講述筏的譬喻，是爲了讓你們捨棄它，而不是爲了讓你們執著它。 『為什麼我長久以來為你們講述筏的譬喻，是爲了讓你們捨棄它，而不是爲了讓你們執著它呢？』譬如，有一條河流，水深而廣，水流湍急，漂浮著許多東西，其中沒有船隻，也沒有橋樑。有個人來到河邊，他想到對岸有事要辦，想要渡河，於是他想：『現在這條河水深而廣，水流湍急，漂浮著許多東西，其中沒有船隻也沒有橋樑可以渡河，我想到對岸有事要辦，應該用什麼方法，才能讓我安全地到達對岸呢？』他又想：『我不如在這岸邊收集草木，捆紮成木筏，乘著它渡河。』於是，他便在岸邊收集草木，捆紮成木筏，乘著它渡河，安全地到達了對岸。他便想：『現在這個木筏對我很有用，我乘著它，讓我安全地從彼岸來到此岸，我不如把它扛在右肩上或者頂在頭上帶走。』於是，他就把木筏扛在右肩上或者頂在頭上帶走。你們認為怎麼樣？他這樣做，對木筏有好處嗎？』 當時，眾比丘回答說：『沒有好處。』 世尊說：『那個人怎樣做才能對木筏有好處呢？那個人應該這樣想：『現在這個木筏對我很有用，我乘著它，讓我安全地從彼岸來到此岸。我不如再把這個木筏放回水中，或者放在岸邊捨棄它呢？』於是，他就把木筏放回水中，或者放在岸邊捨棄它而去。你們認為怎麼樣？他這樣做，對木筏有好處嗎？』 當時，眾比丘回答說：『有好處。』 世尊說：『正是這樣。我長久以來為你們講述筏的譬喻，是爲了讓你們捨棄它，而不是爲了讓你們執著它。』

English version: I have long taught you the parable of the raft, intending for you to abandon it, not to cling to it. 'Why have I long taught you the parable of the raft, intending for you to abandon it, not to cling to it?' It is like a river, very deep and wide, with a swift current, carrying many things, where there are no boats or bridges. A person comes to the riverbank, thinking that they have business on the other side and want to cross. So they think: 'Now this river is deep and wide, with a swift current, carrying many things, and there are no boats or bridges to cross. I have business on the other side, what method should I use to safely reach the other shore?' They think again: 'I might as well gather grass and wood on this bank, tie them into a raft, and cross on it.' So, they gather grass and wood on the bank, tie them into a raft, cross on it, and safely reach the other shore. They then think: 'Now this raft has been very useful to me. I rode it and it allowed me to safely come from the other shore to this shore. I might as well carry it on my right shoulder or on my head.' So, they carry the raft on their right shoulder or on their head. What do you think? Does doing this benefit the raft?' At that time, the monks replied: 'No, it does not.' The World-Honored One said: 'How can that person benefit the raft? That person should think: 'Now this raft has been very useful to me. I rode it and it allowed me to safely come from the other shore to this shore. I might as well put this raft back into the water, or leave it on the bank and abandon it.' So, they put the raft back into the water, or leave it on the bank and go away. What do you think? Does doing this benefit the raft?' At that time, the monks replied: 'Yes, it does.' The World-Honored One said: 'It is like that. I have long taught you the parable of the raft, intending for you to abandon it, not to cling to it.'

。若汝等知我長夜說筏喻法者，當以舍是法，況非法耶？

「複次，有六見處。云何為六？比丘者，所有色，過去、未來、現在，或內或外，或精或粗，或妙或不妙，或近或遠，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。所有覺、所有想、所有此見非我有，我非彼有，我當無，我當不有，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。所有此見，若見聞識知，所得所觀，意所思念，從此世至彼世，從彼世至此世，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。所有此見，此是神，此是世，此是我，我當後世有，常不變易，恒不磨滅法，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。」

於是，有一比丘從坐而起，偏袒著衣，叉手向佛，白曰：「世尊！頗有因內有恐怖耶？」

世尊答曰：「有也。」

比丘復問曰：「世尊！云何因內有恐怖耶？」

世尊答曰：「比丘者，如是見、如是說，彼或昔時無，設有我不得。彼如是見、如是說，憂戚煩勞，啼哭椎胸而發狂癡。比丘！如是因內有恐怖也。」

比丘嘆世尊已，復問曰：「世尊！頗有因內無恐怖也。」

世尊答曰：「有也

現代漢語譯本：如果你們知道我用筏子作比喻的法門是爲了讓你們渡過生死苦海，那麼你們連這筏子（佛法）都應該捨棄，更何況不是佛法的其他東西呢？ 還有六種錯誤的見解。哪六種呢？比丘們，所有色法，無論是過去、未來、現在，還是內在、外在，粗糙或精細，美好或不美好，近或遠，這一切都不是『我』所擁有的，『我』也不屬於它們，它們也不是『我』的神性。像這樣用智慧觀察，就能如實地瞭解真相。所有感受、所有想法、所有這些見解都不是『我』所擁有的，『我』也不屬於它們，『我』將會消失，『我』將不存在。這一切都不是『我』所擁有的，『我』也不屬於它們，它們也不是『我』的神性。像這樣用智慧觀察，就能如實地瞭解真相。所有這些見解，無論是通過見、聞、識知，還是通過所得、所觀、意念所想，從這一世到下一世，從下一世到這一世，這一切都不是『我』所擁有的，『我』也不屬於它們，它們也不是『我』的神性。像這樣用智慧觀察，就能如實地瞭解真相。所有這些見解，認為『這是神』，『這是世界』，『這是我』，『我』在來世還會存在，永恒不變，不會消滅，這一切都不是『我』所擁有的，『我』也不屬於它們，它們也不是『我』的神性。像這樣用智慧觀察，就能如實地瞭解真相。 這時，有一位比丘從座位上站起來，整理好衣服，合掌向佛陀行禮，說道：『世尊，難道內心會有恐懼嗎？』 世尊回答說：『有的。』 比丘又問：『世尊，為什麼內心會有恐懼呢？』 世尊回答說：『比丘，如果有人這樣認為、這樣說，認為自己過去沒有，或者認為自己即使存在也無法擁有，那麼他就會因為這樣的見解和說法而感到憂愁、悲傷、煩惱，甚至會哭泣、捶胸、發狂。比丘，這就是內心產生恐懼的原因。』 比丘讚歎世尊后，又問：『世尊，難道內心也會沒有恐懼嗎？』

English version: If you know that I have taught the Dharma using the parable of the raft, which is meant to help you cross the sea of birth and death, then you should abandon even the raft (the Dharma), let alone other things that are not the Dharma? Furthermore, there are six kinds of wrong views. What are the six? Monks, all forms, whether past, future, or present, whether internal or external, coarse or fine, beautiful or not beautiful, near or far, all of these are not 『mine,』 『I』 do not belong to them, and they are not 『my』 divinity. Observing with wisdom in this way, one can truly understand the truth. All feelings, all thoughts, all these views are not 『mine,』 『I』 do not belong to them, 『I』 will disappear, 『I』 will not exist. All of these are not 『mine,』 『I』 do not belong to them, and they are not 『my』 divinity. Observing with wisdom in this way, one can truly understand the truth. All these views, whether through seeing, hearing, knowing, or through what is obtained, observed, or thought, from this life to the next, from the next life to this life, all of these are not 『mine,』 『I』 do not belong to them, and they are not 『my』 divinity. Observing with wisdom in this way, one can truly understand the truth. All these views, thinking 『this is God,』 『this is the world,』 『this is me,』 『I』 will exist in the next life, eternally unchanging, and will not be destroyed, all of these are not 『mine,』 『I』 do not belong to them, and they are not 『my』 divinity. Observing with wisdom in this way, one can truly understand the truth. At that time, a monk rose from his seat, adjusted his robe, and, with his palms together, bowed to the Buddha and said, 『Venerable One, is there fear arising from within?』 The World-Honored One replied, 『There is.』 The monk asked again, 『Venerable One, why is there fear arising from within?』 The World-Honored One replied, 『Monk, if someone thinks and says that they did not exist in the past, or that even if they exist, they cannot possess anything, then they will feel sorrow, grief, and distress because of such views and statements, and they may even cry, beat their chests, and go mad. Monk, this is the reason why fear arises from within.』 After praising the World-Honored One, the monk asked again, 『Venerable One, is there also no fear arising from within?』

比丘復問曰：「世尊！云何因內無恐怖也？」

世尊答曰：「比丘者，不如是見、不如是說，彼或昔時無，設有我不得。彼不如是見、不如是說，不憂戚，不煩勞，不啼哭，不椎胸，不發狂癡。比丘！如是因內無恐怖也。」

比丘嘆世尊已，復問曰：「世尊！頗有因外有恐怖也？」

比丘復問曰：「世尊！云何因外有恐怖也？」

世尊答曰：「比丘者，如是見、如是說，此是神，此是世，此是我，我當後世有。彼如是見、如是說，或遇如來，或遇如來弟子，聰明智慧而善言語，成就智慧。彼或如來，或如來弟子，滅一切自身故說法，舍離一切漏、一切我、我所作，滅慢使故說法，彼或如來，或如來弟子，滅一切自身故說法，舍離一切漏、一切我、我所作，滅慢使故說法時，憂戚煩勞，啼哭椎胸而發狂癡，如是說，我斷壞不復有。所以者何？彼比丘所謂長夜不可愛、不可樂、不可意念，比丘多行彼便憂戚煩勞，啼哭椎胸而發狂癡。比丘！如是因外有恐怖也。」

比丘嘆世尊已，復問曰：「世尊！頗有因外無恐怖耶？」

比丘又問：『世尊，什麼原因導致內心沒有恐懼呢？』 世尊回答說：『比丘，如果不如是看待，不如是說，認為『它』或許過去沒有，即使有『我』也得不到。如果不如是看待，不如是說，就不會憂愁悲傷，不會煩惱勞累，不會哭泣，不會捶胸頓足，不會發狂癡癲。比丘，這就是內心沒有恐懼的原因。』 比丘讚歎世尊后，又問：『世尊，有沒有因為外在原因而產生恐懼的呢？』 比丘又問：『世尊，什麼原因導致外在產生恐懼呢？』 世尊回答說：『比丘，如果這樣看待，這樣說，認為『這是神』，『這是世界』，『這是我』，『我將來還會存在』。如果這樣看待，這樣說，當遇到如來，或者遇到如來的弟子，他們聰明智慧，善於言辭，成就智慧。他們或者如來，或者如來的弟子，爲了滅除一切自身而說法，捨棄一切煩惱、一切『我』、『我所』的執著，爲了滅除傲慢而說法。當他們或者如來，或者如來的弟子，爲了滅除一切自身而說法，捨棄一切煩惱、一切『我』、『我所』的執著，爲了滅除傲慢而說法時，就會憂愁悲傷，煩惱勞累，哭泣捶胸，甚至發狂癡癲，這樣說：『我被斷滅了，不再存在了。』這是為什麼呢？因為比丘所說的長夜不可愛、不可樂、不可意念，比丘如果經常這樣想，就會憂愁悲傷，煩惱勞累，哭泣捶胸，甚至發狂癡癲。比丘，這就是因為外在原因而產生恐懼的原因。』 比丘讚歎世尊后，又問：『世尊，有沒有因為外在原因而沒有恐懼的呢？』

The monk then asked: 'Venerable Sir, what is the cause of having no fear within?' The World-Honored One replied: 'Monk, if one does not see it this way, does not speak of it this way, thinking, 『It』 perhaps did not exist in the past, and even if it did, 『I』 cannot obtain it. If one does not see it this way, does not speak of it this way, one will not be sorrowful, will not be troubled, will not weep, will not beat one's chest, will not become deranged. Monk, this is the cause of having no fear within.' After the monk praised the World-Honored One, he asked again: 'Venerable Sir, is there a cause for having fear due to external factors?' The World-Honored One replied: 'There is.' The monk then asked: 'Venerable Sir, what is the cause of having fear due to external factors?' The World-Honored One replied: 'Monk, if one sees it this way, speaks of it this way, thinking, 『This is a god,』 『This is the world,』 『This is me,』 『I will exist in the future.』 If one sees it this way, speaks of it this way, when encountering a Tathagata, or a disciple of the Tathagata, who is intelligent, wise, and eloquent, and has attained wisdom. They, either the Tathagata or the disciple of the Tathagata, teach the Dharma to extinguish all self, to abandon all defilements, all 『I,』 and 『what is mine,』 and to extinguish arrogance. When they, either the Tathagata or the disciple of the Tathagata, teach the Dharma to extinguish all self, to abandon all defilements, all 『I,』 and 『what is mine,』 and to extinguish arrogance, they will be sorrowful, troubled, weep, beat their chests, and even become deranged, saying, 『I am destroyed and no longer exist.』 Why is this? Because what the monk calls the long night is unlovable, unpleasant, and undesirable. If the monk often thinks this way, he will be sorrowful, troubled, weep, beat his chest, and even become deranged. Monk, this is the cause of having fear due to external factors.' After the monk praised the World-Honored One, he asked again: 'Venerable Sir, is there a cause for having no fear due to external factors?'

比丘復問曰：「世尊！云何因外無恐怖耶？」

世尊答曰：「比丘者，不如是見、不如是說，此是神，此是世，此是我，我當後世有。彼不如是見、不如是說，或遇如來，或遇如來弟子，聰明智慧而善言語，成就智慧。彼或如來，或如來弟子，滅一切自身故說法，舍離一切漏、一切我、我所作，滅慢使故說法，彼或如來，或如來弟子，滅一切自身故說法，舍離一切漏、一切我、我所作，滅慢使故說法時，不憂戚，不煩勞，不啼哭，不椎胸，不發狂癡，不如是說，我斷壞不復有。所以者何？彼比丘所謂長夜可愛、可樂、可意念，比丘多行彼便不憂戚，不煩勞，不啼哭，不椎胸，不發狂癡，比丘！如是因外無恐怖也。」

爾時，比丘嘆世尊曰：「善哉！善哉！」嘆善哉已，聞佛所說，善受持誦，則便默然。

於是，世尊嘆諸比丘曰：「善哉！善哉！比丘受如是所可受，受已，不生憂戚，不煩勞，不啼哭，不椎胸，不發狂癡。汝等見所受所可受，不生憂戚，不煩勞，不啼哭，不椎胸，不發狂癡耶？」

比丘答曰：「不也。世尊！」

世尊嘆曰：「善哉！善哉！汝等依如是見所可依，見已，不生憂戚，不煩勞，不啼哭，不椎胸，不發狂癡

比丘又問：『世尊，什麼原因導致對外在事物沒有恐懼呢？』 世尊回答說：『比丘，如果不如是看待、不如是宣說，認為「這是神，這是世界，這是我，我將來還會存在」，那麼他如果不如是看待、不如是宣說，可能會遇到如來，或者遇到如來的弟子，他們聰明智慧，善於言辭，成就智慧。他們或者如來，或者如來的弟子，爲了滅除一切自身而說法，捨棄一切煩惱、一切「我」和「我所」，爲了滅除傲慢而說法。當他們或者如來，或者如來的弟子，爲了滅除一切自身而說法，捨棄一切煩惱、一切「我」和「我所」，爲了滅除傲慢而說法時，不會憂愁，不會煩惱，不會哭泣，不會捶胸，不會發狂，不會說「我斷滅了，不再存在了」。為什麼呢？因為那位比丘所說的長夜可愛、可樂、可意念，比丘如果多加修行，就不會憂愁，不會煩惱，不會哭泣，不會捶胸，不會發狂。比丘，這就是對外在事物沒有恐懼的原因。』 當時，比丘讚歎世尊說：『太好了！太好了！』讚歎完畢，聽聞佛所說，善加接受並背誦，然後就沉默了。 於是，世尊讚歎眾比丘說：『太好了！太好了！比丘們，接受這樣所應該接受的，接受之後，不產生憂愁，不煩惱，不哭泣，不捶胸，不發狂。你們見到所接受的、所應該接受的，不產生憂愁，不煩惱，不哭泣，不捶胸，不發狂嗎？』 比丘回答說：『不是的，世尊！』 世尊讚歎說：『太好了！太好了！你們依靠這樣所應該依靠的見解，見到之後，不產生憂愁，不煩惱，不哭泣，不捶胸，不發狂。』

The monk then asked, 'Venerable Sir, what is the cause of having no fear from external things?' The Blessed One replied, 'Monk, if one does not see or speak thus, thinking, 「This is a god, this is the world, this is me, I will exist in the future,」 and if they do not see or speak thus, they may encounter a Tathagata or a disciple of the Tathagata, who is intelligent, wise, eloquent, and accomplished in wisdom. They, either the Tathagata or a disciple of the Tathagata, teach the Dharma to extinguish all self, to abandon all defilements, all 「I」 and 「mine,」 and to extinguish conceit. When they, either the Tathagata or a disciple of the Tathagata, teach the Dharma to extinguish all self, to abandon all defilements, all 「I」 and 「mine,」 and to extinguish conceit, they do not grieve, do not worry, do not weep, do not beat their breasts, do not become deranged, and do not say, 「I am destroyed and no longer exist.」 Why is that? Because what that monk calls long nights of delight, pleasure, and agreeable thoughts, if the monk practices them often, they will not grieve, will not worry, will not weep, will not beat their breasts, and will not become deranged. Monk, this is the cause of having no fear from external things.' At that time, the monk praised the Blessed One, saying, 'Excellent! Excellent!' Having praised, he heard what the Buddha had said, accepted it well, recited it, and then became silent. Then, the Blessed One praised the monks, saying, 'Excellent! Excellent! Monks, having accepted what should be accepted, you do not generate sorrow, do not worry, do not weep, do not beat your breasts, and do not become deranged. Do you see what is accepted and what should be accepted, and not generate sorrow, not worry, not weep, not beat your breasts, and not become deranged?' The monks replied, 'No, Venerable Sir!' The Blessed One praised, saying, 'Excellent! Excellent! Having relied on what should be relied upon, and having seen it, you do not generate sorrow, do not worry, do not weep, do not beat your breasts, and do not become deranged.'

。汝等見依如是見所可依，見已，不生憂戚，不煩勞，不啼哭，不椎胸，不發狂癡耶？」

世尊嘆曰：「善哉！善哉！汝等受如是身，所有身常住不變易、不磨滅法。汝等見受如是身所可受身已，常住不變易、不磨滅法耶？」

世尊嘆曰：「善哉！善哉！所謂因神故有我，無神見無我，是為神、神所有，不可得、不可施設，及心中有見處、結著、諸使亦不可得，不可施設。比丘！非為具足說見及見所相續，猶如阿梨吒比丘本為伽陀婆利耶？」

比丘答曰：「如是。世尊！為具足說見及見所相續，猶如阿梨吒比丘本為伽陀婆梨。」

「複次，有六見處。云何為六？比丘者，所有色，過去、未來、現在，或內或外，或精或粗，或妙或不妙，或近或遠，彼一切非我有，我非彼有，亦非是神。如是慧觀，知其如真。所有覺行、有想、所有此見，非我有，我非彼有，彼當無我，當不有，彼一切非我有，我非彼有，亦非是神。如是慧觀，知其如真。所有此見，若見聞識知，所得所觀，意所思念，從此世至彼世，從彼世至此世，彼一切非我有，我非彼有，亦非是神。如是慧觀，知其如真

現代漢語譯本：『你們看見那些可以依賴的事物，看見之後，不會感到憂愁、不會煩惱、不會哭泣、不會捶胸、不會發狂癡嗎？』 比丘們回答說：『不會的，世尊！』 世尊讚歎道：『好啊！好啊！你們接受這樣的身體，所有身體都是常住不變易、不磨滅的法。你們看見接受這樣的身體所能接受的身體之後，會認為它是常住不變易、不磨滅的法嗎？』 世尊讚歎道：『好啊！好啊！所謂因為有神而有我，沒有神就認為沒有我，這所謂的『神』、『神所有』，是不可得、不可施設的，以及心中所見的執著、束縛、各種煩惱也是不可得、不可施設的。比丘們！這難道不是完整地說明了『見』以及『見』的相續，就像阿梨吒比丘原本是伽陀婆利耶那樣嗎？』 比丘們回答說：『是的，世尊！這完整地說明了『見』以及『見』的相續，就像阿梨吒比丘原本是伽陀婆利耶那樣。』 『再者，有六種見處。哪六種呢？比丘們，所有色，無論是過去、未來、現在，還是內在、外在，無論是精細、粗糙，還是美好、不美好，無論是近、遠，這一切都不是我所擁有的，我也不屬於它們，也不是神。像這樣用智慧觀察，如實地知道真相。所有感受、行為、思想，以及所有這些見解，都不是我所擁有的，我也不屬於它們，它們將不再有我，將不再存在，這一切都不是我所擁有的，我也不屬於它們，也不是神。像這樣用智慧觀察，如實地知道真相。所有這些見解，無論是通過見、聞、識知，還是通過所得、所觀，還是通過意念所思，從這一世到下一世，從下一世到這一世，這一切都不是我所擁有的，我也不屬於它們，也不是神。像這樣用智慧觀察，如實地知道真相。』

English version: 'Do you, upon seeing those things that can be relied upon, not feel sorrow, not feel distress, not weep, not beat your breast, not become deranged?' The Blessed One exclaimed, 'Well done! Well done! You accept such a body, all bodies are permanent, unchangeable, and indestructible dharmas. Do you, upon seeing the body that can be accepted by accepting such a body, consider it to be a permanent, unchangeable, and indestructible dharma?' The Blessed One exclaimed, 'Well done! Well done! The so-called 'I' that exists because of a god, and the view that there is no 'I' when there is no god, this so-called 'god' and 'what belongs to god' are unattainable and cannot be established, and the attachments, fetters, and various afflictions seen in the mind are also unattainable and cannot be established. Monks! Isn't this a complete explanation of 'view' and the continuity of 'view', just like the monk Ariṭṭha was originally Gāthābhāriya?' The monks replied, 'Yes, Venerable Sir! This is a complete explanation of 'view' and the continuity of 'view', just like the monk Ariṭṭha was originally Gāthābhāriya.' 'Furthermore, there are six places of view. What are the six? Monks, all forms, whether past, future, or present, whether internal or external, whether coarse or fine, whether beautiful or not beautiful, whether near or far, all of these are not mine, I do not belong to them, nor are they a god. Observing with wisdom in this way, one knows the truth as it is. All feelings, actions, thoughts, and all these views are not mine, I do not belong to them, they will no longer have me, they will no longer exist, all of these are not mine, I do not belong to them, nor are they a god. Observing with wisdom in this way, one knows the truth as it is. All these views, whether through seeing, hearing, or knowing, or through what is obtained, what is observed, or what is thought of, from this life to the next, from the next life to this life, all of these are not mine, I do not belong to them, nor are they a god. Observing with wisdom in this way, one knows the truth as it is.'

。所有此見，此是神，此是世，此是我，我當後世有，常不變易，恒不磨滅法，彼一切非我有，我非彼有，亦非是神。如是慧觀，知其如真。

「所有比丘，此六見處不見是神，亦不見神所有，彼如是不見已，便不受此世，不受此世已，便無恐怖，因不恐怖已，便得般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。是謂比丘度塹、過塹、破墎、無門、聖智慧鏡。云何比丘度塹耶？無明塹已盡已知，拔絕根本，打破不復當生，如是比丘得度塹也。云何比丘過塹耶？有愛已盡已知，拔絕根本，打破不復當生，如是比丘得過塹也。云何比丘破墎耶？無窮生死已盡已知，拔絕根本，打破不復當生，如是比丘得破墎也。云何比丘無門耶？五下分結已盡已知，拔絕根本，打破不復當生，如是比丘得無門也。云何比丘聖智慧鏡？我慢已盡已知，拔絕根本，打破不復當生，如是比丘聖智慧鏡。是謂比丘度塹、過塹、破墎、無門、聖智慧鏡。

「如是正解脫如來，有因提羅及天伊沙那，有梵及眷屬，彼求不能得如來所依識，如來是梵，如來是冷，如來不煩熱，如來是不異

現代漢語譯本：所有這些觀點，認為這是神，這是世界，這是我，我將來會存在，擁有永恒不變、永不磨滅的法則，所有這些都不是我所擁有的，我也不是它們所擁有的，也不是神。像這樣以智慧觀察，就能如實地瞭解真相。 『所有比丘，這六種見解之處都看不到神，也看不到神所擁有的，他們這樣不看之後，便不再執著于這個世界，不再執著于這個世界之後，便沒有恐懼，因為沒有恐懼，便能證得涅槃，生命已經終結，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，如實地瞭解真相。這就是比丘度過深溝、跨越深溝、打破城墻、進入無門、獲得聖智慧之鏡。比丘如何度過深溝呢？無明的深溝已經徹底瞭解，根源已經拔除，打破之後不再重生，這樣的比丘就度過了深溝。比丘如何跨越深溝呢？對存在的愛慾已經徹底瞭解，根源已經拔除，打破之後不再重生，這樣的比丘就跨越了深溝。比丘如何打破城墻呢？無窮無盡的生死輪迴已經徹底瞭解，根源已經拔除，打破之後不再重生，這樣的比丘就打破了城墻。比丘如何進入無門呢？五種束縛地獄眾生的煩惱已經徹底瞭解，根源已經拔除，打破之後不再重生，這樣的比丘就進入了無門。比丘如何獲得聖智慧之鏡呢？我慢已經徹底瞭解，根源已經拔除，打破之後不再重生，這樣的比丘就獲得了聖智慧之鏡。這就是比丘度過深溝、跨越深溝、打破城墻、進入無門、獲得聖智慧之鏡。』 『像這樣正確解脫的如來，即使因陀羅和天上的伊沙那，以及梵天和他的眷屬，他們都無法找到如來所依賴的意識，如來是梵，如來是清涼的，如來沒有煩惱，如來是不變的。』

English version: All these views, that this is God, this is the world, this is me, I will exist in the future, possessing an eternal, unchanging, and indestructible law, all these are not what I possess, nor am I what they possess, nor am I God. Observing with wisdom in this way, one can understand the truth as it is. 'All monks, these six places of view do not see God, nor do they see what God possesses. Having not seen in this way, they no longer cling to this world. Having no longer clung to this world, they have no fear. Because they have no fear, they attain Nirvana. Life has ended, the pure practice has been completed, what needed to be done has been done, they no longer suffer the cycle of rebirth, and they understand the truth as it is. This is what it means for a monk to cross the ditch, pass over the ditch, break down the wall, enter the gateless, and obtain the mirror of holy wisdom. How does a monk cross the ditch? The ditch of ignorance has been completely understood, its root has been pulled out, and having broken it, it will not be reborn. Such a monk has crossed the ditch. How does a monk pass over the ditch? The desire for existence has been completely understood, its root has been pulled out, and having broken it, it will not be reborn. Such a monk has passed over the ditch. How does a monk break down the wall? The endless cycle of birth and death has been completely understood, its root has been pulled out, and having broken it, it will not be reborn. Such a monk has broken down the wall. How does a monk enter the gateless? The five fetters that bind beings to the lower realms have been completely understood, their root has been pulled out, and having broken them, they will not be reborn. Such a monk has entered the gateless. How does a monk obtain the mirror of holy wisdom? Conceit has been completely understood, its root has been pulled out, and having broken it, it will not be reborn. Such a monk has obtained the mirror of holy wisdom. This is what it means for a monk to cross the ditch, pass over the ditch, break down the wall, enter the gateless, and obtain the mirror of holy wisdom.' 'Such a rightly liberated Tathagata, even Indra and the heavenly Ishana, as well as Brahma and his retinue, they cannot find the consciousness upon which the Tathagata relies. The Tathagata is Brahma, the Tathagata is cool, the Tathagata has no afflictions, the Tathagata is unchanging.'

。我如是說：『諸沙門、梵志誣謗我，虛妄言、不真實，沙門瞿曇御無所施設，彼實有眾生，施設斷滅壞，若此中無我不說，彼如來於現法中說無憂。若有他人罵詈如來，撾打如來，瞋恚責數者，如來因彼處不瞋恚、不憎嫉，終無害心。』若人罵詈如來，撾打、瞋恚責數時，如來意云何？如來作是念：『若我本所作、本所造者，因彼致此。』言然罵詈如來，撾打、瞋恚責數者，如來作是意。若有他人恭敬如來，供養禮事尊重者，如來因此不以為悅，不以為歡喜，心不以為樂。若他人恭敬如來，供養禮事尊重者，如來意云何？如來作是念：『若我今所知所斷，因彼致此。』若有他人恭敬如來，供養禮事尊重者，如來作是意。」

於是，世尊告諸比丘：「若有他人罵詈汝等，撾打、瞋恚責數者，若有恭敬供養、禮事尊重者，汝等因此亦當莫瞋恚憎嫉，莫起害心，亦莫歡悅歡喜，亦莫心樂。所以者何？我等無神、無神所有，猶如今此勝林門外燥草枯木，或有他人持去火燒，隨意所用，于意云何？彼燥草枯木頗作是念：『他人持我去火燒，隨意所用耶？』」

諸比丘答曰：「不也

"現代漢語譯本：我這樣說：『一些沙門和婆羅門誹謗我，說虛妄不實的話，說沙門瞿曇什麼都不設立，他們認為眾生是真實存在的，而他卻設立斷滅和毀滅。如果我沒有說這些，那麼如來在現世中就不會說無憂。如果有人辱罵如來，毆打如來，憤怒地責罵如來，如來不會因此而生氣、憎恨，最終也不會有傷害的念頭。』如果有人辱罵如來，毆打、憤怒地責罵時，如來會怎麼想呢？如來會這樣想：『如果這是我過去所作所為、所造就的，那麼就會導致這樣的結果。』所以，當有人辱罵如來，毆打、憤怒地責罵時，如來會這樣想。如果有人恭敬如來，供養、禮拜、尊重如來，如來不會因此而感到高興、歡喜，心中也不會感到快樂。如果有人恭敬如來，供養、禮拜、尊重如來，如來會怎麼想呢？如來會這樣想：『如果這是我現在所知所斷的，那麼就會導致這樣的結果。』所以，當有人恭敬如來，供養、禮拜、尊重如來時，如來會這樣想。」， "於是，世尊告訴眾比丘：『如果有人辱罵你們，毆打、憤怒地責罵你們，或者有人恭敬供養、禮拜尊重你們，你們也不要因此而生氣憎恨，不要產生傷害的念頭，也不要感到高興歡喜，心中也不要感到快樂。為什麼呢？因為我們沒有神，也沒有神所擁有的東西，就像現在這片茂盛的樹林外面的乾草枯木一樣，如果有人拿去燒掉，隨意使用，你們覺得怎麼樣？那些乾草枯木會這樣想嗎：『別人拿我去燒，隨意使用嗎？』』", "眾比丘回答說：『不會的。』" "English version: I say this: 『Some ascetics and Brahmins slander me, speaking falsely and untruthfully, saying that the ascetic Gotama establishes nothing. They believe that beings truly exist, while he establishes annihilation and destruction. If I did not say these things, then the Tathagata would not speak of non-sorrow in the present life. If someone reviles the Tathagata, strikes the Tathagata, or angrily scolds the Tathagata, the Tathagata will not be angry or hateful because of it, and will ultimately have no intention to harm.』 If someone reviles the Tathagata, strikes, or angrily scolds, what does the Tathagata think? The Tathagata thinks: 『If this is what I have done and created in the past, then it will lead to this result.』 Therefore, when someone reviles the Tathagata, strikes, or angrily scolds, the Tathagata thinks this way. If someone respects the Tathagata, makes offerings, pays homage, and honors the Tathagata, the Tathagata will not feel pleased, joyful, or happy in his heart because of it. If someone respects the Tathagata, makes offerings, pays homage, and honors the Tathagata, what does the Tathagata think? The Tathagata thinks: 『If this is what I now know and have abandoned, then it will lead to this result.』 Therefore, when someone respects the Tathagata, makes offerings, pays homage, and honors the Tathagata, the Tathagata thinks this way.", "Then, the World-Honored One told the monks: 『If someone reviles you, strikes you, or angrily scolds you, or if someone respects you, makes offerings, pays homage, and honors you, you should not be angry or hateful because of it, do not have any intention to harm, and do not feel pleased or joyful, nor should you feel happy in your heart. Why is that? Because we have no god, nor do we have anything that belongs to a god, just like the dry grass and dead wood outside this flourishing forest. If someone takes it away to burn and uses it as they please, what do you think? Would that dry grass and dead wood think: 『Someone is taking me to burn and use as they please?』』", "The monks replied: 『No, they would not.』"

「如是，若有他人罵詈汝等，撾打、瞋恚責數者，若有恭敬供養、禮事尊重者，汝因此亦當莫瞋恚憎嫉，莫起害心，亦莫歡悅歡喜，亦莫心樂。所以者何？我等無神、無神所有，有我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。如是我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。若正智慧解脫命終者，彼不施設有無窮，我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。如是我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。若有五下分結盡而命終者，生於彼間，便般涅槃，得不退法，不還此世。我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。如是我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。彼三結已盡，淫怒癡薄，得一往來天上人間，一往來已，便得苦邊。我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。如是我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。彼三結已盡，得須陀洹，不墮惡法，定趣正覺，極七往來天上人間，七往來已，便得苦邊。我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。如是我法善說，發露廣佈，無有空缺，流佈宣傳，乃至天人。若有信樂於我而命終者，皆生善處，如上有餘。」

『是的，如果有人辱罵你們，毆打、嗔怒責備你們，或者有人恭敬供養、禮敬尊重你們，你們因此也不應當嗔恨嫉妒，不要生起害人之心，也不要歡喜快樂，也不要心生貪戀。為什麼呢？我們沒有神，也沒有神所擁有的東西。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。如果以正智慧解脫而命終的人，他們不會被施設為無窮盡，我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。如果五下分結已經斷盡而命終的人，他們會生於彼處，然後入般涅槃，獲得不退轉的法，不再回到這個世間。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。那些三結已經斷盡，淫慾、嗔怒、愚癡淡薄的人，會往返天上人間一次，一次往返之後，便能到達苦的盡頭。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。那些三結已經斷盡的人，會成為須陀洹，不會墮入惡道，必定趨向正覺，最多往返天上人間七次，七次往返之後，便能到達苦的盡頭。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。我的法已經善說，顯露廣佈，沒有缺失，流傳宣揚，乃至天人。如果有人信樂於我而命終，都會生於善處，如同上面所說的其餘情況。』

『So it is, if others revile you, strike, are angry and scold you, or if there are those who respectfully offer, honor, and revere you, you should not, because of this, be angry or jealous, do not give rise to harmful thoughts, nor be joyful and happy, nor be attached in your heart. Why is that? We have no gods, nor anything belonging to gods. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. If those who are liberated with right wisdom die, they are not established as infinite. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. If those who have exhausted the five lower fetters die, they will be born in that realm, then attain Parinirvana, obtain the unretreating Dharma, and not return to this world. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. Those who have exhausted the three fetters, with lust, anger, and delusion weakened, will come and go once between heaven and the human realm, and after one coming and going, they will reach the end of suffering. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. Those who have exhausted the three fetters will become a Stream-enterer, will not fall into evil realms, are destined for enlightenment, and will at most come and go seven times between heaven and the human realm, and after seven comings and goings, they will reach the end of suffering. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. My Dharma has been well-spoken, revealed and widely spread, without any deficiency, flowing and proclaimed, even to gods and humans. If those who have faith and joy in me die, they will all be born in good realms, as with the other cases mentioned above.』

阿梨吒經第九竟(四千五百七十字)

（二〇一）中阿含大品𠻬帝經第十(第五后誦)

爾時，𠻬帝比丘雞和哆子生如是惡見：「我知世尊如是說法：『今此識，往生不更異。』」諸比丘聞已，往至𠻬帝比丘所，問曰：「𠻬帝！汝實如是說：『我知世尊如是說法：「今此識，往生不更異耶？」』」

𠻬帝比丘答曰：「諸賢！我實知世尊如是說法：『今此識，往生不更異。』」

時，諸比丘訶𠻬帝比丘曰：「汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。𠻬帝比丘！今此識，因緣故起，世尊無量方便說識因緣故起，有緣則生，無緣則滅。𠻬帝比丘！汝可速舍此惡見也。」

𠻬帝比丘為諸比丘所訶已，如此惡見其強力執，而一向說：「此是真實，餘者虛妄。」如是再三。

眾多比丘不能令𠻬帝比丘舍此惡見，從坐起去，往詣佛所，稽首佛足，卻坐一面，白曰：「世尊！𠻬帝比丘生如是惡見：『我知世尊如是說法：「今此識，往生不更異。」』世尊！我等聞已，往詣𠻬帝比丘所，問曰：『𠻬帝！汝實如是說：「我知世尊如是說法：『今此識，往生不更異也

現代漢語譯本：那些比丘聽了佛陀所說，歡喜地奉行。 《阿梨吒經》第九完（四千五百七十字） （二〇一）《中阿含經》大品 𠻬帝經第十（第五次誦讀後） 當時，𠻬帝比丘，雞和哆的兒子，產生了這樣的邪見：『我知道世尊是這樣說的：「現在的這個識，往生后不會改變。」』眾比丘聽了，就去到𠻬帝比丘那裡，問他說：『𠻬帝！你真的這樣說嗎：「我知道世尊是這樣說的：『現在的這個識，往生后不會改變』？」』 𠻬帝比丘回答說：『諸位賢者！我確實知道世尊是這樣說的：「現在的這個識，往生后不會改變。」』 當時，眾比丘呵責𠻬帝比丘說：『你不要這樣說，不要誣衊世尊，誣衊世尊是不好的，世尊也不是這樣說的。𠻬帝比丘！現在的這個識，是因緣而生起的，世尊用無數方便法門說明識是因緣而生起的，有因緣就產生，沒有因緣就滅亡。𠻬帝比丘！你應當趕快捨棄這個邪見。』 𠻬帝比丘被眾比丘呵責后，仍然如此執著于這個邪見，並且一味地說：『這是真實的，其餘的都是虛妄的。』像這樣再三地堅持。 眾多比丘不能讓𠻬帝比丘捨棄這個邪見，就從座位上起身離開，去到佛陀那裡，向佛陀的腳稽首，然後退坐在一旁，稟告說：『世尊！𠻬帝比丘產生了這樣的邪見：「我知道世尊是這樣說的：『現在的這個識，往生后不會改變。』」世尊！我們聽了，就去到𠻬帝比丘那裡，問他說：「𠻬帝！你真的這樣說嗎：『我知道世尊是這樣說的：「現在的這個識，往生后不會改變」？』」

English version: Those monks, having heard what the Buddha said, joyfully practiced it. The Ninth Discourse, 'Arittha Sutta,' is complete (4,570 words). (201) The Tenth Discourse, 'Potiya Sutta,' of the Great Chapter in the Middle Length Discourses (Fifth Recitation) At that time, the monk Potiya, son of Kika, developed this evil view: 'I understand that the Blessed One teaches thus: 「This consciousness now, transmigrates without changing.」' The monks, having heard this, went to the monk Potiya and asked him, 'Potiya! Is it true that you said: 「I understand that the Blessed One teaches thus: 『This consciousness now, transmigrates without changing』?」' The monk Potiya replied, 'Venerable ones! I do indeed understand that the Blessed One teaches thus: 「This consciousness now, transmigrates without changing.」' Then, the monks rebuked the monk Potiya, saying, 'Do not say such things, do not misrepresent the Blessed One, misrepresenting the Blessed One is not good, and the Blessed One did not say such things. Monk Potiya! This consciousness now arises due to conditions, the Blessed One has explained in countless ways that consciousness arises due to conditions, when there are conditions it arises, when there are no conditions it ceases. Monk Potiya! You should quickly abandon this evil view.' The monk Potiya, having been rebuked by the monks, still clung strongly to this evil view, and insisted, 'This is the truth, the rest is false.' He persisted in this way three times. The many monks were unable to make the monk Potiya abandon this evil view, so they rose from their seats and went to the Buddha, bowed their heads at the Buddha's feet, and sat down to one side, reporting, 'Venerable Sir! The monk Potiya has developed this evil view: 「I understand that the Blessed One teaches thus: 『This consciousness now, transmigrates without changing.』」 Venerable Sir! Having heard this, we went to the monk Potiya and asked him, 「Potiya! Is it true that you said: 『I understand that the Blessed One teaches thus: 『This consciousness now, transmigrates without changing』?」'

。』」』𠻬帝比丘答我等曰：『諸賢！我實知世尊如是說法：「今此識，往生不更異。」』世尊！我等訶曰：『𠻬帝比丘！汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。𠻬帝比丘！今此識，因緣故起，世尊無量方便說識因緣故起，識有緣則生，無緣則滅。𠻬帝比丘！汝可速舍此惡見也。』我等訶已，如此惡見其強力執，而一向說：『此是真實，餘者虛妄。』如是再三。世尊！如我等不能令𠻬帝比丘舍此惡見，從坐起去。」

世尊聞已，告一比丘：「汝往𠻬帝比丘所，作如是語：『世尊呼汝！』」

於是，一比丘受世尊教，即從坐起，稽首佛足，繞三匝而去，至𠻬帝比丘所，即語彼曰：「世尊呼汝！」𠻬帝比丘即詣佛所，稽首佛足，卻坐一面。

世尊問曰：「汝實如是說：『我知世尊如是說法：「今此識，往生不更異也。」』」

𠻬帝比丘答曰：「世尊！我實知世尊如是說法：『今此識，往生不更異也。』」

世尊問曰：「何者識耶？」

𠻬帝比丘答曰：「世尊！謂此識說、覺、作、教作、起、等起，謂彼作善惡業而受報也

『𠻬帝比丘回答我們說：「諸位賢者！我確實知道世尊是這樣說的：『現在的這個識，往生后不會改變。』」世尊！我們呵斥他說：「𠻬帝比丘！你不要這樣說，不要誣衊世尊，誣衊世尊是不好的，世尊也不是這樣說的。𠻬帝比丘！現在的這個識，是因緣和合而產生的，世尊用無數的方法說明識是因緣和合而產生的，識有因緣就會產生，沒有因緣就會滅亡。𠻬帝比丘！你應當趕快捨棄這個錯誤的見解。」我們呵斥了他，但是他仍然執著于這個錯誤的見解，並且一味地說：『這是真實的，其他的都是虛妄的。』像這樣說了三次。世尊！因為我們不能讓𠻬帝比丘捨棄這個錯誤的見解，所以就從座位上離開了。」 世尊聽了之後，告訴一位比丘說：「你到𠻬帝比丘那裡去，這樣告訴他：『世尊叫你！』」 於是，一位比丘接受了世尊的教導，就從座位上站起來，向佛陀的腳行禮，繞佛三圈后離開，到了𠻬帝比丘那裡，就對他說：「世尊叫你！」𠻬帝比丘就到佛陀那裡，向佛陀的腳行禮，然後坐在一旁。 世尊問道：「你確實是這樣說的嗎：『我知道世尊是這樣說的：「現在的這個識，往生后不會改變。」』」 𠻬帝比丘回答說：「世尊！我確實知道世尊是這樣說的：『現在的這個識，往生后不會改變。』」 世尊問道：「什麼是識呢？」 𠻬帝比丘回答說：「世尊！所謂的識，就是能說、能覺、能作、能教作、能生起、能等起，就是指他造作善惡業而承受果報的。」

The monk Sāti replied to us, 『Friends, I truly understand that the Blessed One teaches thus: 「This consciousness here, transmigrating, does not change.」』 Venerable One, we rebuked him, saying, 『Monk Sāti, do not say so, do not misrepresent the Blessed One, misrepresenting the Blessed One is not good, the Blessed One does not teach thus. Monk Sāti, this consciousness here arises due to conditions, the Blessed One has explained in countless ways that consciousness arises due to conditions, consciousness arises when there are conditions, and ceases when there are no conditions. Monk Sāti, you should quickly abandon this wrong view.』 We rebuked him, but he held onto this wrong view with great force, and insisted, 『This is the truth, the rest is false.』 He said this three times. Venerable One, because we could not make Monk Sāti abandon this wrong view, we rose from our seats and left.」 Upon hearing this, the Blessed One told a monk, 『Go to Monk Sāti and say to him, 「The Blessed One calls for you!」』 Then, a monk, having received the Blessed One』s instruction, rose from his seat, bowed at the feet of the Buddha, circumambulated him three times, and departed. He went to Monk Sāti and said to him, 『The Blessed One calls for you!』 Monk Sāti then went to the Buddha, bowed at his feet, and sat down to one side. The Blessed One asked, 『Is it true that you said, 「I understand that the Blessed One teaches thus: 『This consciousness here, transmigrating, does not change.』」』 Monk Sāti replied, 『Venerable One, I truly understand that the Blessed One teaches thus: 「This consciousness here, transmigrating, does not change.」』 The Blessed One asked, 『What is consciousness?』 Monk Sāti replied, 『Venerable One, what is called consciousness is that which speaks, feels, acts, causes to act, arises, and co-arises; it is that which performs good and bad deeds and receives the consequences.』

世尊呵曰：「𠻬帝！汝云何知我如是說法？汝從何口聞我如是說法？汝愚癡人！我不一向說，汝一向說耶？汝愚癡人！聞諸比丘共訶汝時，應如法答：『我今當問諸比丘也。』」

於是，世尊問諸比丘：「汝等亦如是知我如是說法：『今此識，往生不更異耶？』」

諸比丘答曰：「我等知世尊如是說法，識因緣故起，世尊說識因緣故起，識有緣則生，無緣則滅，我等知世尊如是說法。」

世尊嘆曰：「善哉！善哉！諸比丘！汝等知我如是說法。所以者何？我亦如是說，識因緣故起，我說識因緣故起，識有緣則生，無緣則滅，識隨所緣生，即彼緣。說緣眼色生識，生識已說眼識，如是耳、鼻、舌、身，意法生識，生識已說意識。猶若如火，隨所緣生，即彼緣，說緣木生火，說木火也。緣草糞聚火，說草糞聚火。如是識隨所緣生，即彼緣，說緣眼色生識，生識已說眼識。如是耳、鼻、舌、身，緣意法生識，生識已說意識。」

世尊嘆曰：「善哉！善哉！汝等知我如是說法。然此𠻬帝比丘愚癡之人，顛倒受解義及文也

世尊呵斥道：『愚癡的人啊！你怎麼知道我是這樣說法的？你從哪裡聽到我這樣說法的？你這愚癡的人！我不是一概而論，你卻一概而論嗎？你這愚癡的人！當聽到其他比丘責備你時，應該如法回答：『我現在應當去問其他比丘。』 於是，世尊問其他比丘：『你們也像他那樣認為我是這樣說法的嗎？認為『現在的這個識，往生后不會改變嗎？』 世尊問道：『你們怎麼知道我是這樣說法的？』 其他比丘回答說：『我們知道世尊是這樣說法的，識是因緣而生起的，世尊說識是因緣而生起的，識有因緣就會產生，沒有因緣就會滅亡，我們知道世尊是這樣說法的。』 世尊讚歎道：『好啊！好啊！各位比丘！你們知道我是這樣說法的。為什麼呢？我也是這樣說的，識是因緣而生起的，我說識是因緣而生起的，識有因緣就會產生，沒有因緣就會滅亡，識隨著所緣的境而生起，就以那個境為因緣。說以眼和色為緣而生起識，生起識后就稱為眼識，像這樣，耳、鼻、舌、身，以意和法為緣而生起識，生起識后就稱為意識。就像火一樣，隨著所緣的境而生起，就以那個境為因緣，說以木為緣而生火，就稱為木火。以草糞堆為緣而生火，就稱為草糞堆火。像這樣，識隨著所緣的境而生起，就以那個境為因緣，說以眼和色為緣而生起識，生起識后就稱為眼識。像這樣，耳、鼻、舌、身，以意和法為緣而生起識，生起識后就稱為意識。』 世尊讚歎道：『好啊！好啊！你們知道我是這樣說法的。然而這個愚癡的比丘，顛倒地理解了我的意思和文字。』

The World-Honored One rebuked him, saying: 'Foolish man! How do you know that I teach in this way? From whose mouth did you hear me teach in this way? You foolish man! I do not speak in a one-sided manner, yet you speak in a one-sided manner? You foolish man! When you hear the other monks criticizing you, you should answer according to the Dharma: 『I should now ask the other monks.』' Then, the World-Honored One asked the other monks: 'Do you also understand that I teach in this way, that 『this present consciousness, upon rebirth, does not change?』' At that time, the other monks replied: 'No, we do not.' The World-Honored One asked: 'How do you know that I teach in this way?' The other monks replied: 'We know that the World-Honored One teaches in this way, that consciousness arises due to conditions, the World-Honored One says that consciousness arises due to conditions, consciousness arises when there are conditions, and ceases when there are no conditions. We know that the World-Honored One teaches in this way.' The World-Honored One praised them, saying: 'Excellent! Excellent! Monks! You know that I teach in this way. Why is that? I also teach in this way, that consciousness arises due to conditions, I say that consciousness arises due to conditions, consciousness arises when there are conditions, and ceases when there are no conditions. Consciousness arises depending on the object it is related to, and that object is the condition. It is said that consciousness arises due to the condition of the eye and form, and after consciousness arises, it is called eye-consciousness. Similarly, for ear, nose, tongue, body, and mind and dharma, consciousness arises, and after consciousness arises, it is called mind-consciousness. It is like fire, which arises depending on the object it is related to, and that object is the condition. It is said that fire arises due to the condition of wood, and it is called wood-fire. Fire arises due to the condition of a pile of grass and dung, and it is called grass-dung-pile-fire. Similarly, consciousness arises depending on the object it is related to, and that object is the condition. It is said that consciousness arises due to the condition of the eye and form, and after consciousness arises, it is called eye-consciousness. Similarly, for ear, nose, tongue, body, and mind and dharma, consciousness arises, and after consciousness arises, it is called mind-consciousness.' The World-Honored One praised them, saying: 'Excellent! Excellent! You know that I teach in this way. However, this foolish monk has perversely understood the meaning and the words.'

。彼因自顛倒受解故，誣謗於我，為自傷害，有犯有罪，諸智梵行者所不喜也，而得大罪。汝愚癡人！知有此惡不善處耶？」

於是，𠻬帝比丘為世尊面呵責已，內懷憂戚，低頭默然，失辯無言，如有所伺。

於是，世尊面呵𠻬帝比丘已，告諸比丘：「我當爲汝說法究竟，無煩無熱，恒有不變，諸智慧觀如是，諦聽，諦聽，善思念之。」時，諸比丘受教而聽。

佛言：「真說見耶？」

比丘答曰：「唯然。世尊！」

世尊告曰：「如來真說見耶？」

世尊告曰：「如來滅已，所有真彼亦滅法，見耶？」

世尊告曰：「真說已見耶？」

世尊告曰：「如來真說已見耶？」

世尊告曰：「如來滅已，所有真彼亦滅法，已見耶？」

世尊告曰：「真說無有疑惑耶？」

世尊告曰：「如來真說無有疑惑耶？」

現代漢語譯本：'他因為自己顛倒的理解，所以誣衊我，這是在傷害自己，犯了錯誤，有罪過，是所有有智慧的修行者所不喜歡的，而且會得到很大的罪過。你這個愚癡的人！你知道有這種惡劣的不善之處嗎？' 於是，闡帝比丘被世尊當面呵斥之後，內心憂愁悲傷，低著頭沉默不語，失去了辯解的能力，像是在等待著什麼。 於是，世尊當面呵斥了闡帝比丘之後，告訴眾比丘：『我將為你們講述究竟的佛法，它沒有煩惱，沒有熱惱，永遠不變。有智慧的人應該這樣觀察。仔細聽，仔細聽，好好思考。』當時，眾比丘接受教誨並認真聽講。 佛說：『你真的說你已經見到了嗎？』 世尊說：『如來真的說他已經見到了嗎？』 世尊說：『如來滅度之後，所有真實的法也會滅盡，你見到了嗎？』 世尊說：『你真的說你已經見到了嗎？』 世尊說：『如來滅度之後，所有真實的法也會滅盡，你已經見到了嗎？』 世尊說：『你真的說你沒有疑惑嗎？』 世尊說：『如來真的說他沒有疑惑嗎？』

English version: 'Because of his own distorted understanding, he slanders me, which is harming himself, committing a mistake, being guilty, which is disliked by all wise practitioners, and will incur great demerit. You foolish person! Do you know that there is such an evil and unwholesome aspect?' Then, after the bhikkhu Chandati was rebuked by the World-Honored One to his face, he was inwardly sorrowful and distressed, lowered his head in silence, lost his ability to argue, and was speechless, as if waiting for something. Then, after the World-Honored One rebuked the bhikkhu Chandati to his face, he told the bhikkhus: 'I will explain to you the ultimate Dharma, which is without affliction, without heat, and eternally unchanging. Those with wisdom should observe it in this way. Listen carefully, listen carefully, and contemplate well.' At that time, the bhikkhus received the teaching and listened attentively. The Buddha said: 'Do you truly say that you have seen it?' The bhikkhu replied: 'Yes, World-Honored One!' The World-Honored One said: 'Does the Tathagata truly say that he has seen it?' The World-Honored One said: 'After the Tathagata's passing, all true dharmas will also cease, have you seen that?' The World-Honored One said: 'Do you truly say that you have seen it?' The World-Honored One said: 'After the Tathagata's passing, all true dharmas will also cease, have you already seen that?' The World-Honored One said: 'Do you truly say that you have no doubt?' The bhikkhu replied: 'No, World-Honored One!' The World-Honored One said: 'Does the Tathagata truly say that he has no doubt?'

世尊告曰：「如來滅已，所有真彼亦滅法，無有疑惑耶？」

世尊告曰：「真說如是，慧見如真，所有疑惑彼滅耶？」

世尊告曰：「如來真說如是，慧見如真，所有疑惑彼滅耶？」

世尊告曰：「如來滅已，所有真彼亦滅法，如是慧見如真，所有疑惑彼滅耶？」

世尊告曰：「真說已無疑惑耶？」

世尊告曰：「如來真說已無疑惑耶？」

世尊告曰：「如來已滅，所有真彼亦滅法，已無疑惑耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，謂我此見如是清凈，著彼、惜彼、守彼，不欲令舍者，汝等知我長夜說筏喻法，知已所塞流開耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，謂我此見如是清凈，不著彼、不惜彼、不守彼，欲令舍者，汝等知我長夜說筏喻法，知已所塞流開耶？」

比丘答曰：「唯然

世尊說：『如來滅度后，所有真實存在的法也會隨之滅盡，你們對此有疑惑嗎？』 比丘回答說：『沒有，世尊！』 世尊說：『如果真實地宣說，並以智慧如實地觀察，那麼所有的疑惑都會消除嗎？』 世尊說：『如來真實地宣說，並以智慧如實地觀察，那麼所有的疑惑都會消除嗎？』 世尊說：『如來滅度后，所有真實存在的法也會隨之滅盡，如果能以智慧如實地觀察，那麼所有的疑惑都會消除嗎？』 世尊說：『真實地宣說后，就沒有疑惑了嗎？』 世尊說：『如來真實地宣說后，就沒有疑惑了嗎？』 世尊說：『如來滅度后，所有真實存在的法也會隨之滅盡，就沒有疑惑了嗎？』 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，認為我的這種見解如此清凈，執著它、珍惜它、守護它，不願捨棄它，那麼你們是否理解我長久以來所說的筏喻之法，知道它能開啟被阻塞的河流嗎？』 比丘回答說：『不理解，世尊！』 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，認為我的這種見解如此清凈，不執著它、不珍惜它、不守護它，想要捨棄它，那麼你們是否理解我長久以來所說的筏喻之法，知道它能開啟被阻塞的河流嗎？』

The Blessed One said: 'After the Tathagata's passing, all the true dharmas will also cease to exist. Do you have any doubts about this?' The monks replied: 'No, Venerable Sir!' The Blessed One said: 'If it is truly spoken and seen with wisdom as it is, will all doubts be eliminated?' The Blessed One said: 'If the Tathagata truly speaks and sees with wisdom as it is, will all doubts be eliminated?' The Blessed One said: 'After the Tathagata's passing, all the true dharmas will also cease to exist. If it is seen with wisdom as it is, will all doubts be eliminated?' The Blessed One said: 'After truly speaking, is there no doubt?' The Blessed One said: 'After the Tathagata truly speaks, is there no doubt?' The Blessed One said: 'After the Tathagata's passing, all the true dharmas will also cease to exist, is there no doubt?' The Blessed One praised: 'Well done! Well done! If you understand and see it this way, thinking that my view is so pure, clinging to it, cherishing it, guarding it, and not wanting to abandon it, do you understand the simile of the raft that I have spoken of for a long time, and know that it can open the blocked stream?' The Blessed One praised: 'Well done! Well done! If you understand and see it this way, thinking that my view is so pure, not clinging to it, not cherishing it, not guarding it, and wanting to abandon it, do you understand the simile of the raft that I have spoken of for a long time, and know that it can open the blocked stream?'

世尊嘆曰：「善哉！善哉！若有異學來問汝等：『賢者！汝等若有如是清凈見，彼何義、何為、何功德？』汝等云何答耶？」

比丘答曰：「世尊！若有異學來問我：『賢者！汝等若有如是清凈見，彼何義、何為、何功德？』者，我等當如是答：『諸賢！為厭義，為無慾義，為見知如真義故。』世尊！若異學來問我者，我等當如是答。」

世尊嘆曰：「善哉！善哉！若異學來問汝，汝等應如是答。所以者何？此所說觀，一曰摶食粗細，二曰更樂，三曰意念，四曰識也。此四食何因、何習？從何而生？由何有耶？彼四食者，因愛、習愛，從愛而生，由愛有也。愛何因、何習，從何而生？由何有耶？愛者，因覺、習覺，從覺而生，由覺有也。覺何因、何習？從何而生？由何有耶？覺者，因更樂、習更樂，從更樂生，由更樂有也。更樂何因、何習？從何而生？由何有耶？更樂者，因六處、習六處，從六處生，由六處有也。六處何因、何習？從何而生？由何有耶？六處者，因名色、習名色，從名色生，由名色有也。名色何因、何習？從何而生？由何有耶？名色者，因識習識，從識而生，由識有也。識何因、何習？從何而生？由何有耶？識者，因行、習行，從行而生，由行有也

世尊嘆息道：『好啊！好啊！如果有其他學派的人來問你們：『賢者！你們如果有這樣的清凈見解，它有什麼意義、作用和功德呢？』你們應該如何回答呢？』 比丘回答說：『世尊！如果有其他學派的人來問我們：『賢者！你們如果有這樣的清凈見解，它有什麼意義、作用和功德呢？』，我們應當這樣回答：『諸位賢者！是爲了厭離，爲了無慾，爲了如實知見真理的緣故。』世尊！如果有其他學派的人來問我們，我們應當這樣回答。』 世尊讚歎道：『好啊！好啊！如果有其他學派的人來問你們，你們應當這樣回答。這是什麼原因呢？』所說的觀察，一是粗細摶食，二是觸樂，三是意念，四是識。這四種食因何而起，因何而習，從何而生，由何而有呢？這四種食，因愛而起，習愛而生，從愛而生，由愛而有。愛因何而起，因何而習，從何而生，由何而有呢？愛，因覺而起，習覺而生，從覺而生，由覺而有。覺因何而起，因何而習，從何而生，由何而有呢？覺，因觸樂而起，習觸樂而生，從觸樂而生，由觸樂而有。觸樂因何而起，因何而習，從何而生，由何而有呢？觸樂，因六處而起，習六處而生，從六處而生，由六處而有。六處因何而起，因何而習，從何而生，由何而有呢？六處，因名色而起，習名色而生，從名色而生，由名色而有。名色因何而起，因何而習，從何而生，由何而有呢？名色，因識而起，習識而生，從識而生，由識而有。識因何而起，因何而習，從何而生，由何而有呢？識，因行而起，習行而生，從行而生，由行而有。』

The World-Honored One sighed and said, 『Excellent! Excellent! If other ascetics come and ask you, 『Venerable ones! If you have such a pure view, what is its meaning, what is its purpose, and what is its merit?』 How should you answer?』 The monks replied, 『Venerable Sir! If other ascetics come and ask us, 『Venerable ones! If you have such a pure view, what is its meaning, what is its purpose, and what is its merit?』, we should answer thus: 『Venerable ones! It is for the sake of aversion, for the sake of non-desire, and for the sake of seeing and knowing the truth as it is.』 Venerable Sir! If other ascetics come and ask us, we should answer thus.』 The World-Honored One praised, 『Excellent! Excellent! If other ascetics come and ask you, you should answer thus. Why is that? The observation that is spoken of is, firstly, coarse and fine edible food, secondly, pleasurable contact, thirdly, intention, and fourthly, consciousness. What is the cause, what is the origin, from what do these four foods arise, and by what are they conditioned? These four foods are caused by craving, conditioned by craving, arise from craving, and are conditioned by craving. What is the cause, what is the origin, from what does craving arise, and by what is it conditioned? Craving is caused by feeling, conditioned by feeling, arises from feeling, and is conditioned by feeling. What is the cause, what is the origin, from what does feeling arise, and by what is it conditioned? Feeling is caused by pleasurable contact, conditioned by pleasurable contact, arises from pleasurable contact, and is conditioned by pleasurable contact. What is the cause, what is the origin, from what does pleasurable contact arise, and by what is it conditioned? Pleasurable contact is caused by the six sense bases, conditioned by the six sense bases, arises from the six sense bases, and is conditioned by the six sense bases. What is the cause, what is the origin, from what do the six sense bases arise, and by what are they conditioned? The six sense bases are caused by name and form, conditioned by name and form, arise from name and form, and are conditioned by name and form. What is the cause, what is the origin, from what do name and form arise, and by what are they conditioned? Name and form are caused by consciousness, conditioned by consciousness, arise from consciousness, and are conditioned by consciousness. What is the cause, what is the origin, from what does consciousness arise, and by what is it conditioned? Consciousness is caused by volitional formations, conditioned by volitional formations, arises from volitional formations, and is conditioned by volitional formations.』

。行何因、何習？從何而生？由何有耶？行者，因無明、習無明，從無明生，由無明有也。

「是為緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有更樂，緣更樂有覺，緣覺有愛，緣愛有受，緣受有有，緣有有生，緣生有老死、愁戚、啼哭、憂苦、懊惱，如是此等大苦陰生。緣生有老死，此說緣生有老死，于汝等意云何？」

比丘答曰：「世尊！緣生有老死，我等意如是。所以者何？緣生有老死也。」

「緣有有生，此說緣有有生，于汝等意云何？」

比丘答曰：「世尊！緣有有生，我等意如是。所以者何？緣有有生耶。」

「緣受有有，此說緣受有有，于汝等意云何？」

比丘答曰：「世尊！緣受有有，我等意如是。所以者何？緣受有有也。」

「緣愛有受，此說緣愛有受，于汝等意云何？」

比丘答曰：「世尊！緣愛有受，我等意如是。所以者何？緣愛有受也。」

「緣覺有愛，此說緣覺有愛，于汝等意云何？」

比丘答曰：「世尊！緣覺有愛，我等意如是。所以者何？緣覺有愛也。」

「緣更樂有覺，此說緣更樂有覺，于汝等意云何？」

比丘答曰：「世尊！緣更樂有覺，我等意如是。所以者何？緣更樂有覺也

現代漢語譯本：『行』的起因、習性是什麼？它從哪裡產生？又由什麼而存在呢？『行』的起因是無明，習性是無明，它從無明產生，由無明而存在。 『這就是說，因為無明所以有行，因為行所以有識，因為識所以有名色，因為名色所以有六處，因為六處所以有觸，因為觸所以有感受，因為感受所以有愛，因為愛所以有取，因為取所以有有，因為有所以有生，因為生所以有老死、憂愁、悲傷、痛苦、懊惱，像這樣，所有這些巨大的苦惱都產生了。因為生所以有老死，關於『因為生所以有老死』，你們認為如何？』 比丘們回答說：『世尊！因為生所以有老死，我們認為就是這樣。為什麼呢？因為生所以有老死啊。』 『因為有所以有生，關於『因為有所以有生』，你們認為如何？』 比丘們回答說：『世尊！因為有所以有生，我們認為就是這樣。為什麼呢？因為有所以有生啊。』 『因為取所以有有，關於『因為取所以有有』，你們認為如何？』 比丘們回答說：『世尊！因為取所以有有，我們認為就是這樣。為什麼呢？因為取所以有有啊。』 『因為愛所以有取，關於『因為愛所以有取』，你們認為如何？』 比丘們回答說：『世尊！因為愛所以有取，我們認為就是這樣。為什麼呢？因為愛所以有取啊。』 『因為感受所以有愛，關於『因為感受所以有愛』，你們認為如何？』 比丘們回答說：『世尊！因為感受所以有愛，我們認為就是這樣。為什麼呢？因為感受所以有愛啊。』 『因為觸所以有感受，關於『因為觸所以有感受』，你們認為如何？』 比丘們回答說：『世尊！因為觸所以有感受，我們認為就是這樣。為什麼呢？因為觸所以有感受啊。』

English version: What is the cause and condition of 『actions』? From what do they arise? And by what do they exist? The cause of 『actions』 is ignorance, the condition of 『actions』 is ignorance, they arise from ignorance, and they exist by ignorance. 『That is to say, because of ignorance there are actions, because of actions there is consciousness, because of consciousness there is mind and body, because of mind and body there are the six sense bases, because of the six sense bases there is contact, because of contact there is feeling, because of feeling there is craving, because of craving there is clinging, because of clinging there is becoming, because of becoming there is birth, because of birth there are old age, death, sorrow, lamentation, pain, grief, and despair. Thus, all these great masses of suffering arise. Because of birth there is old age and death. What do you think about 『because of birth there is old age and death』?』 The monks replied: 『Venerable Sir, because of birth there is old age and death, we think it is so. Why? Because of birth there is old age and death.』 『Because of becoming there is birth. What do you think about 『because of becoming there is birth』?』 The monks replied: 『Venerable Sir, because of becoming there is birth, we think it is so. Why? Because of becoming there is birth.』 『Because of clinging there is becoming. What do you think about 『because of clinging there is becoming』?』 The monks replied: 『Venerable Sir, because of clinging there is becoming, we think it is so. Why? Because of clinging there is becoming.』 『Because of craving there is clinging. What do you think about 『because of craving there is clinging』?』 The monks replied: 『Venerable Sir, because of craving there is clinging, we think it is so. Why? Because of craving there is clinging.』 『Because of feeling there is craving. What do you think about 『because of feeling there is craving』?』 The monks replied: 『Venerable Sir, because of feeling there is craving, we think it is so. Why? Because of feeling there is craving.』 『Because of contact there is feeling. What do you think about 『because of contact there is feeling』?』 The monks replied: 『Venerable Sir, because of contact there is feeling, we think it is so. Why? Because of contact there is feeling.』

「緣六處有更樂，此說緣六處有更樂，于汝等意云何？」

比丘答曰：「世尊！緣六處有更樂，我等意如是。所以者何？緣六處有更樂也。」

「緣名色有六處，此說緣名色有六處，于汝等意云何？」

比丘答曰：「世尊！緣名色有六處，我等意如是。所以者何？緣名色有六處也。」

「緣識有名色，此說緣識有名色，于汝等意云何？」

比丘答曰：「世尊！緣識有名色，我等意如是。所以者何？緣識有名色也。」

「緣行有識，此說緣行有識，于汝等意云何？」

比丘答曰：「世尊！緣行有識，我等意如是。所以者何？緣行有識也。」

「緣無明有行，此說緣無明有行，于汝等意云何？」

比丘答曰：「世尊！緣無明有行，我等意如是。所以者何？緣無明有行也。是為緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有更樂，緣更樂有覺，緣覺有愛，緣愛有受，緣受有有，緣有有生，緣生有老死、愁戚、啼哭、憂苦、懊惱可得生，如是此淳大苦陰生。」

世尊嘆曰：「善哉！善哉！比丘！汝等如是說

『以六處為緣而有更樂，此說以六處為緣而有更樂，你們意下如何？』 比丘回答說：『世尊！以六處為緣而有更樂，我們認為是這樣。為什麼呢？因為以六處為緣而有更樂。』 『以名色為緣而有六處，此說以名色為緣而有六處，你們意下如何？』 比丘回答說：『世尊！以名色為緣而有六處，我們認為是這樣。為什麼呢？因為以名色為緣而有六處。』 『以識為緣而有名色，此說以識為緣而有名色，你們意下如何？』 比丘回答說：『世尊！以識為緣而有名色，我們認為是這樣。為什麼呢？因為以識為緣而有名色。』 『以行為緣而有識，此說以行為緣而有識，你們意下如何？』 比丘回答說：『世尊！以行為緣而有識，我們認為是這樣。為什麼呢？因為以行為緣而有識。』 『以無明為緣而有行，此說以無明為緣而有行，你們意下如何？』 比丘回答說：『世尊！以無明為緣而有行，我們認為是這樣。為什麼呢？因為以無明為緣而有行。這就是以無明為緣而有行，以行為緣而有識，以識為緣而有名色，以名色為緣而有六處，以六處為緣而有更樂，以更樂為緣而有覺，以覺為緣而有愛，以愛為緣而有受，以受為緣而有有，以有為緣而有生，以生為緣而有老死、愁戚、啼哭、憂苦、懊惱等苦的產生，如此這般，這純粹的大苦蘊就產生了。』 世尊讚歎道：『好啊！好啊！比丘們！你們這樣說。』

『With the six sense bases as condition, there is further pleasure. This saying, that with the six sense bases as condition, there is further pleasure, what do you think of it?』 The monks replied: 『Venerable Sir, with the six sense bases as condition, there is further pleasure, we think it is so. Why is that? Because with the six sense bases as condition, there is further pleasure.』 『With name-and-form as condition, there are the six sense bases. This saying, that with name-and-form as condition, there are the six sense bases, what do you think of it?』 The monks replied: 『Venerable Sir, with name-and-form as condition, there are the six sense bases, we think it is so. Why is that? Because with name-and-form as condition, there are the six sense bases.』 『With consciousness as condition, there is name-and-form. This saying, that with consciousness as condition, there is name-and-form, what do you think of it?』 The monks replied: 『Venerable Sir, with consciousness as condition, there is name-and-form, we think it is so. Why is that? Because with consciousness as condition, there is name-and-form.』 『With volitional formations as condition, there is consciousness. This saying, that with volitional formations as condition, there is consciousness, what do you think of it?』 The monks replied: 『Venerable Sir, with volitional formations as condition, there is consciousness, we think it is so. Why is that? Because with volitional formations as condition, there is consciousness.』 『With ignorance as condition, there are volitional formations. This saying, that with ignorance as condition, there are volitional formations, what do you think of it?』 The monks replied: 『Venerable Sir, with ignorance as condition, there are volitional formations, we think it is so. Why is that? Because with ignorance as condition, there are volitional formations. This is how with ignorance as condition, there are volitional formations; with volitional formations as condition, there is consciousness; with consciousness as condition, there is name-and-form; with name-and-form as condition, there are the six sense bases; with the six sense bases as condition, there is further pleasure; with further pleasure as condition, there is feeling; with feeling as condition, there is craving; with craving as condition, there is clinging; with clinging as condition, there is becoming; with becoming as condition, there is birth; with birth as condition, there is aging, death, sorrow, lamentation, pain, grief, and despair. Thus, this whole mass of suffering arises.』 The Blessed One exclaimed: 『Well said! Well said, monks! You have spoken thus.』

。所以者何？我亦如是說，緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有更樂，緣更樂有覺，緣覺有愛，緣愛有受，緣受有有，緣有有生，緣生有老死、愁戚、啼哭、憂苦、懊惱可得生，如是此淳大苦陰生。生滅則老死滅，此說生滅則老死滅，于汝等意云何？」

比丘答曰：「世尊！生滅則老死滅，我等意如是。所以者何？生滅則老死滅也。」

「有滅則生滅，此說有滅則生滅，于汝等意云何？」

比丘答曰：「世尊！有滅則生滅，我等意如是。所以者何？有滅則生滅也。」

「受滅則有滅也，此說受滅則有滅，于汝等意云何？」

比丘答曰：「世尊！受滅則有滅，我等意如是。所以者何？受滅則有滅也。」

「愛滅則受滅，此說愛滅則受滅，于汝等意云何？」

比丘答曰：「世尊！愛滅則受滅，我等意如是。所以者何？愛滅則受滅也。」

「覺滅則愛滅，此說覺滅則愛滅，于汝等意云何？」

比丘答曰：「世尊！覺滅則愛滅，我等意如是。所以者何？覺滅則愛滅也。」

「更樂滅則覺滅，此說更樂滅則覺滅，于汝等意云何？」

比丘答曰：「世尊！更樂滅則覺滅，我等意如是。所以者何？更樂滅則覺滅也

現代漢語譯本：這是什麼原因呢？我這樣說，因為無明所以有行為，因為行為所以有意識，因為意識所以有名色，因為名色所以有六處，因為六處所以有接觸，因為接觸所以有感受，因為感受所以有愛，因為愛所以有執取，因為執取所以有存在，因為存在所以有出生，因為出生所以有衰老、死亡、憂愁、哭泣、痛苦、悲傷、煩惱產生，這樣，這整個巨大的苦惱之集合就產生了。當生滅時，衰老和死亡就滅亡，我說生滅時，衰老和死亡就滅亡，你們認為如何？' 比丘回答說：'世尊！生滅時，衰老和死亡就滅亡，我們認為就是這樣。這是什麼原因呢？因為生滅時，衰老和死亡就滅亡。' '當存在滅亡時，出生就滅亡，我說當存在滅亡時，出生就滅亡，你們認為如何？' 比丘回答說：'世尊！當存在滅亡時，出生就滅亡，我們認為就是這樣。這是什麼原因呢？因為當存在滅亡時，出生就滅亡。' '當感受滅亡時，存在就滅亡，我說當感受滅亡時，存在就滅亡，你們認為如何？' 比丘回答說：'世尊！當感受滅亡時，存在就滅亡，我們認為就是這樣。這是什麼原因呢？因為當感受滅亡時，存在就滅亡。' '當愛滅亡時，感受就滅亡，我說當愛滅亡時，感受就滅亡，你們認為如何？' 比丘回答說：'世尊！當愛滅亡時，感受就滅亡，我們認為就是這樣。這是什麼原因呢？因為當愛滅亡時，感受就滅亡。' '當感受滅亡時，愛就滅亡，我說當感受滅亡時，愛就滅亡，你們認為如何？' 比丘回答說：'世尊！當感受滅亡時，愛就滅亡，我們認為就是這樣。這是什麼原因呢？因為當感受滅亡時，愛就滅亡。' '當接觸滅亡時，感受就滅亡，我說當接觸滅亡時，感受就滅亡，你們認為如何？' 比丘回答說：'世尊！當接觸滅亡時，感受就滅亡，我們認為就是這樣。這是什麼原因呢？因為當接觸滅亡時，感受就滅亡。'

English version: What is the reason for this? I say this, because due to ignorance there is action, due to action there is consciousness, due to consciousness there is mind and body, due to mind and body there are the six sense bases, due to the six sense bases there is contact, due to contact there is feeling, due to feeling there is craving, due to craving there is clinging, due to clinging there is becoming, due to becoming there is birth, due to birth there is aging, death, sorrow, lamentation, pain, grief, and despair arise; thus, this whole mass of suffering arises. When arising ceases, aging and death cease. I say when arising ceases, aging and death cease. What do you think about this?' The monks replied: 'Venerable Sir, when arising ceases, aging and death cease, we think it is so. What is the reason for this? Because when arising ceases, aging and death cease.' 'When becoming ceases, birth ceases. I say when becoming ceases, birth ceases. What do you think about this?' The monks replied: 'Venerable Sir, when becoming ceases, birth ceases, we think it is so. What is the reason for this? Because when becoming ceases, birth ceases.' 'When feeling ceases, becoming ceases. I say when feeling ceases, becoming ceases. What do you think about this?' The monks replied: 'Venerable Sir, when feeling ceases, becoming ceases, we think it is so. What is the reason for this? Because when feeling ceases, becoming ceases.' 'When craving ceases, feeling ceases. I say when craving ceases, feeling ceases. What do you think about this?' The monks replied: 'Venerable Sir, when craving ceases, feeling ceases, we think it is so. What is the reason for this? Because when craving ceases, feeling ceases.' 'When feeling ceases, craving ceases. I say when feeling ceases, craving ceases. What do you think about this?' The monks replied: 'Venerable Sir, when feeling ceases, craving ceases, we think it is so. What is the reason for this? Because when feeling ceases, craving ceases.' 'When contact ceases, feeling ceases. I say when contact ceases, feeling ceases. What do you think about this?' The monks replied: 'Venerable Sir, when contact ceases, feeling ceases, we think it is so. What is the reason for this? Because when contact ceases, feeling ceases.'

「六處滅則更樂滅，此說六處滅則更樂滅，于汝等意云何？」

比丘答曰：「世尊！六處滅則更樂滅，我等意如是。所以者何？六處滅則更樂滅也。」

「名色滅則六處滅，此說名色滅則六處滅，于汝等意云何？」

比丘答曰：「世尊！名色滅則六處滅，我等意如是。所以者何？名色滅則六處滅也。」

「識滅則名色滅，此說識滅則名色滅，于汝等意云何？」

比丘答曰：「世尊！識滅則名色滅，我等意如是。所以者何？識滅則名色滅也。」

「行滅則識滅，此說行滅則識滅，于汝等意云何？」

比丘答曰：「世尊！行滅則識滅，我等意如是。所以者何？行滅則識滅也。」

「無明滅則行滅，此說無明滅則行滅，于汝等意云何？」

比丘答曰：「世尊！無明滅則行滅，我等意如是。所以者何？無明滅則行滅也。是為無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅，愁戚、啼哭、憂苦、懊惱可得滅，如是此淳大苦陰滅。」

『六處滅盡則會體驗到更深層次的寂滅，你們認為這種說法如何？』 比丘們回答說：『世尊，我們認為六處滅盡則會體驗到更深層次的寂滅。因為六處滅盡確實會帶來更深層次的寂滅。』 『名色滅盡則六處滅盡，你們認為這種說法如何？』 比丘們回答說：『世尊，我們認為名色滅盡則六處滅盡。因為名色滅盡確實會導致六處滅盡。』 『識滅盡則名色滅盡，你們認為這種說法如何？』 比丘們回答說：『世尊，我們認為識滅盡則名色滅盡。因為識滅盡確實會導致名色滅盡。』 『行滅盡則識滅盡，你們認為這種說法如何？』 比丘們回答說：『世尊，我們認為行滅盡則識滅盡。因為行滅盡確實會導致識滅盡。』 『無明滅盡則行滅盡，你們認為這種說法如何？』 比丘們回答說：『世尊，我們認為無明滅盡則行滅盡。因為無明滅盡確實會導致行滅盡。這就是無明滅盡則行滅盡，行滅盡則識滅盡，識滅盡則名色滅盡，名色滅盡則六處滅盡，六處滅盡則更深層次的寂滅，更深層次的寂滅則覺受滅盡，覺受滅盡則愛慾滅盡，愛慾滅盡則感受滅盡，感受滅盡則存在滅盡，存在滅盡則生滅滅盡，生滅滅盡則老死滅盡，憂愁、悲傷、痛苦、煩惱都可滅盡，如此這巨大的苦蘊就滅盡了。』 世尊讚歎道：『說得好！說得好！比丘們！你們這樣說』

'When the six sense bases cease, there is a deeper cessation. What do you think of this?' The monks replied, 'Venerable Sir, we think that when the six sense bases cease, there is a deeper cessation. Because when the six sense bases cease, there is indeed a deeper cessation.' 'When name and form cease, the six sense bases cease. What do you think of this?' The monks replied, 'Venerable Sir, we think that when name and form cease, the six sense bases cease. Because when name and form cease, the six sense bases indeed cease.' 'When consciousness ceases, name and form cease. What do you think of this?' The monks replied, 'Venerable Sir, we think that when consciousness ceases, name and form cease. Because when consciousness ceases, name and form indeed cease.' 'When volitional formations cease, consciousness ceases. What do you think of this?' The monks replied, 'Venerable Sir, we think that when volitional formations cease, consciousness ceases. Because when volitional formations cease, consciousness indeed ceases.' 'When ignorance ceases, volitional formations cease. What do you think of this?' The monks replied, 'Venerable Sir, we think that when ignorance ceases, volitional formations cease. Because when ignorance ceases, volitional formations indeed cease. This is how when ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, there is a deeper cessation; when there is a deeper cessation, feeling ceases; when feeling ceases, craving ceases; when craving ceases, sensation ceases; when sensation ceases, existence ceases; when existence ceases, birth and death cease; when birth and death cease, old age and death cease, sorrow, lamentation, pain, grief, and despair cease. Thus, this entire mass of suffering ceases.' The Blessed One exclaimed, 'Well said! Well said, monks! You have spoken well.'

。所以者何？我亦如是說，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅，愁戚、啼哭、憂苦、懊惱可得滅，如是此淳大苦陰滅。」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗於過去作是念：『我過去時有，我過去時無。云何過去時有？何由過去時有耶？』」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗于未來作是念：『我未來當有，我未來當無。云何未來有？何由未來有耶？』」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗于內有疑惑，此云何？此何等？此眾生從何所來？趣至何處？何因已有？何因當有耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗故殺父母，害弟子阿羅訶，破壞聖眾，惡意向佛出如來血耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗故犯戒舍戒罷道耶？」

現代漢語譯本：這是什麼原因呢？我這樣說，當無明滅盡時，行也滅盡；行滅盡時，識也滅盡；識滅盡時，名色也滅盡；名色滅盡時，六處也滅盡；六處滅盡時，更樂也滅盡；更樂滅盡時，覺也滅盡；覺滅盡時，愛也滅盡；愛滅盡時，受也滅盡；受滅盡時，有也滅盡；有滅盡時，生也滅盡；生滅盡時，老死也滅盡，憂愁、哭泣、痛苦、懊惱都可以滅盡，這樣，這純粹巨大的苦蘊就滅盡了。 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，你們是否會回想過去，認為：『我過去存在，我過去不存在。』過去如何存在？過去又如何存在呢？』 比丘回答說：『不會的，世尊！』 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，你們是否會回想未來，認為：『我未來會存在，我未來不會存在。』未來如何存在？未來又如何存在呢？』 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，你們內心是否會有疑惑，『這是什麼？這是什麼東西？這個眾生從哪裡來？將要到哪裡去？是什麼原因已經存在？是什麼原因將會存在？』 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，你們是否會故意殺害父母，傷害弟子阿羅漢，破壞僧團，惡意向佛陀放出如來的血呢？』 世尊讚歎說：『好啊！好啊！如果你們這樣理解、這樣看待，你們是否會故意犯戒，捨棄戒律，放棄修行呢？』

English version: What is the reason for this? I say that when ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging and death cease, and sorrow, lamentation, pain, grief, and despair cease. Thus, this entire mass of suffering ceases.』 The Blessed One exclaimed, 『Well said! Well said! If you understand and see in this way, do you have any thoughts about the past, such as: 『I existed in the past, I did not exist in the past.』 How did I exist in the past? How did I come to exist in the past?』 The monks replied, 『No, Blessed One!』 The Blessed One exclaimed, 『Well said! Well said! If you understand and see in this way, do you have any thoughts about the future, such as: 『I will exist in the future, I will not exist in the future.』 How will I exist in the future? How will I come to exist in the future?』 The Blessed One exclaimed, 『Well said! Well said! If you understand and see in this way, do you have any doubts within, such as: 『What is this? What is this thing? From where does this being come? Where will it go? What is the cause of its existence? What will be the cause of its future existence?』 The Blessed One exclaimed, 『Well said! Well said! If you understand and see in this way, would you intentionally kill your parents, harm an Arhat disciple, disrupt the Sangha, or maliciously cause the Buddha to shed the blood of a Tathagata?』 The Blessed One exclaimed, 『Well said! Well said! If you understand and see in this way, would you intentionally break your precepts, abandon your vows, and give up your practice?』

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗舍此更求外尊求福田耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗作沙門、梵志如是說：『諸尊！可知則知，可見則見耶？』」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗吉祥為清凈耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗為諸沙門、梵志，吉祥相應諸見雜苦雜之，雜煩熱雜懊惱，彼是真實耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗身生疹患，生甚重苦，乃至命欲斷，舍此更求外：『頗有彼沙門、梵志，持一句咒，二句、三句、四句、多句、百句，持此咒令脫我苦。』是謂求苦、習苦、得苦盡耶？」

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗受八有耶？」

世尊嘆息道：『好啊！好啊！如果你們這樣理解、這樣看待，你們還會捨棄這裡，再去尋求其他值得尊敬的人或福田嗎？』 世尊讚歎道：『好啊！好啊！如果你們這樣理解、這樣看待，你們還會像沙門、婆羅門那樣說：『諸位尊敬的人！可以知道的就去知道，可以看見的就去看見嗎？』』 世尊讚歎道：『好啊！好啊！如果你們這樣理解、這樣看待，你們還會認為吉祥是清凈的嗎？』 世尊讚歎道：『好啊！好啊！如果你們這樣理解、這樣看待，你們還會認為那些沙門、婆羅門，把吉祥相關的各種見解混雜在一起，摻雜著痛苦、煩熱和懊惱，那些是真實的嗎？』 世尊讚歎道：『好啊！好啊！如果你們這樣理解、這樣看待，你們還會當身體生病，生了很重的痛苦，甚至生命快要結束時，捨棄這裡，再去向外尋求：『有沒有哪個沙門、婆羅門，持一句咒語，兩句、三句、四句、多句、百句，持這些咒語能讓我脫離痛苦。』這算是尋求痛苦、習慣痛苦、得到痛苦的止息嗎？』 世尊讚歎道：『好啊！好啊！如果你們這樣理解、這樣看待，你們還會接受八有嗎？』

The Blessed One exclaimed: 『Well said! Well said! If you understand and see things in this way, would you abandon this and seek other venerable ones or fields of merit?』 The monks replied: 『No, Venerable Sir!』 The Blessed One praised: 『Well said! Well said! If you understand and see things in this way, would you, like the ascetics and Brahmins, say: 『Venerable ones! What can be known, let it be known; what can be seen, let it be seen?』』 The Blessed One praised: 『Well said! Well said! If you understand and see things in this way, would you consider auspiciousness to be purity?』 The Blessed One praised: 『Well said! Well said! If you understand and see things in this way, would you consider those ascetics and Brahmins, who mix various views related to auspiciousness, along with suffering, agitation, and distress, to be speaking the truth?』 The Blessed One praised: 『Well said! Well said! If you understand and see things in this way, would you, when your body is sick, suffering greatly, even to the point of death, abandon this and seek elsewhere: 『Is there any ascetic or Brahmin who, by reciting one mantra, two, three, four, many, or a hundred mantras, can free me from this suffering?』 Would this be seeking suffering, being accustomed to suffering, or attaining the cessation of suffering?』 The Blessed One praised: 『Well said! Well said! If you understand and see things in this way, would you accept the eight existences?』

世尊嘆曰：「善哉！善哉！若汝等如是知、如是見，汝等頗如是說：『我等恭敬沙門，敬重沙門，沙門瞿曇是我尊師耶？』」

世尊嘆曰：「善哉！善哉！若汝等自知、自見、自覺得最正覺，汝等隨所問答耶？」

比丘答曰：「如是！世尊！」

世尊嘆曰：「善哉！善哉！我正御汝等，於畢究竟無煩無熱，恒不變易法，正智所知、正智所見、正智所覺，因此故我向者說，我為汝說法，畢究竟不煩熱，恒不變易法，正智所知、正智所見、正智所覺。複次三事合會入于母胎，父母聚集一處、母滿精堪耐、香陰已至。此三事合會入于母胎，母胎或持九月十月便生，生已以血長養，血者于聖法中，謂是母乳也。彼於後時諸根轉大、根轉成就，食粗飯麨蘇油涂身，彼眼見色，樂著好色、憎惡惡色，不立身念少心心解脫、慧解脫，不知如真，所生惡不善法，不滅盡無餘，不敗壞無餘。如是耳、鼻、舌、身、意知法，樂著好法、憎惡惡法，不立身念少心心解脫、慧解脫，不知如真，所生惡不善法，不滅盡無餘，不敗壞無餘

世尊嘆息道：『好啊！好啊！如果你們這樣知道、這樣看見，你們會這樣說嗎：『我們恭敬沙門，敬重沙門，沙門喬達摩是我們的尊師嗎？』 世尊嘆息道：『好啊！好啊！如果你們自己知道、自己看見、自己覺悟到最正確的覺悟，你們會隨所問而回答嗎？』 世尊嘆息道：『好啊！好啊！我正確地引導你們，達到最終的究竟，沒有煩惱沒有熱惱，恒常不變的法，是正智所知、正智所見、正智所覺的。因此我之前說，我為你們說法，達到最終的究竟，沒有煩惱沒有熱惱，恒常不變的法，是正智所知、正智所見、正智所覺的。再者，三件事合在一起進入母胎：父母聚集一處、母親的精液充足且適合受孕、香陰已經到來。這三件事合在一起進入母胎，母胎或許會懷胎九個月或十個月便生產，出生后以血來滋養，這血在聖法中，被稱為母乳。之後，他的諸根逐漸長大、諸根逐漸成熟，吃粗糙的飯食、麥粉、酥油，塗抹身體。他的眼睛看到顏色，喜歡美好的顏色、憎惡醜陋的顏色，不建立身念，缺少心解脫、慧解脫，不能如實地知道，所產生的惡不善法，不能滅盡無餘，不能敗壞無餘。像這樣，耳朵、鼻子、舌頭、身體、意識知道法，喜歡美好的法、憎惡醜陋的法，不建立身念，缺少心解脫、慧解脫，不能如實地知道，所產生的惡不善法，不能滅盡無餘，不能敗壞無餘。』

The World-Honored One sighed and said: 『Excellent! Excellent! If you know and see in this way, would you say: 『We respect the ascetic, we honor the ascetic, is the ascetic Gotama our revered teacher?』 The World-Honored One sighed and said: 『Excellent! Excellent! If you yourselves know, see, and realize the most correct enlightenment, would you answer according to what is asked?』 The World-Honored One sighed and said: 『Excellent! Excellent! I am rightly guiding you to the ultimate end, without vexation or heat, the constant and unchanging Dharma, which is known by right wisdom, seen by right wisdom, and realized by right wisdom. Therefore, I said before that I am teaching you the Dharma, which leads to the ultimate end, without vexation or heat, the constant and unchanging Dharma, which is known by right wisdom, seen by right wisdom, and realized by right wisdom. Furthermore, three things come together to enter the mother's womb: the parents come together, the mother's semen is sufficient and suitable for conception, and the gandhabba has arrived. These three things come together to enter the mother's womb, and the womb may carry the fetus for nine or ten months before giving birth. After birth, it is nourished by blood, which in the Holy Dharma is called mother's milk. Later, his faculties gradually grow, and his faculties gradually mature. He eats coarse food, barley flour, and ghee, and anoints his body. His eyes see colors, he likes beautiful colors and hates ugly colors. He does not establish mindfulness of the body, lacks liberation of mind and liberation of wisdom, and does not know the truth. The evil and unwholesome things that arise cannot be completely extinguished and destroyed without remainder. Likewise, the ears, nose, tongue, body, and mind know the Dharma, liking good things and hating bad things. He does not establish mindfulness of the body, lacks liberation of mind and liberation of wisdom, and does not know the truth. The evil and unwholesome things that arise cannot be completely extinguished and destroyed without remainder.』

。彼如是隨憎不憎所受覺，或樂或苦或不苦不樂，彼樂彼覺求著受彼覺，彼樂彼覺求著受彼覺已，若樂覺者是為受，彼緣受有有，緣有有生，緣生有老死，愁戚啼哭憂苦懊惱可得生，如是此淳大苦陰生。比丘！非為具足愛所繫相續，如𠻬帝比丘雞和哆子耶？」

比丘答曰：「如是，世尊！具足愛所繫相續，如𠻬帝比丘雞和哆子也。若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼眼見色，於好色而不樂著，于惡色而不憎惡，立身念無量心，心解脫、慧解脫，知如真，所生惡不善法，滅盡無餘，敗壞無餘。如是耳、鼻、舌、身、意知法，不著好法、不惡惡法，立身念無量心，心解脫、慧解脫，知如真，所生惡不善法，滅盡無餘，敗壞無餘。彼如是滅憎不憎所受覺，或樂或苦或不苦不樂，彼不樂彼覺，不求不著不受覺，彼不樂彼覺，不求不著不受覺已，若樂覺者彼便滅，樂滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅，愁戚啼哭憂苦懊惱可得滅，如是此淳大苦陰滅。」

「比丘！非為具足愛盡解脫耶？」

比丘答曰：「如是，世尊！具足愛盡解脫也。」

說是法時，此三千大千世界三反震動，動、盡動，戰、盡戰，震、盡震

現代漢語譯本：他如此隨著喜歡或不喜歡所感受的覺受，無論是快樂、痛苦還是不苦不樂，他喜歡那個覺受，執著于那個覺受。他喜歡那個覺受，執著于那個覺受之後，如果覺受是快樂的，這就是受。他因受而有有，因有而有生，因生而有老死，愁、悲、哭泣、憂愁、懊惱就會產生，這樣，這純粹的大苦蘊就產生了。比丘們！這不是像雞和哆子比丘那樣被愛所束縛的相續嗎？ 比丘回答說：『是的，世尊！就像雞和哆子比丘那樣被愛所束縛的相續。』當如來出世，無所執著、正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。他眼見色，對於好的顏色不貪戀，對於不好的顏色不憎惡，保持正念，心無量，心解脫、慧解脫，如實知曉，所產生的惡不善法，滅盡無餘，敗壞無餘。同樣，耳、鼻、舌、身、意知法，不執著於好的法，不憎惡不好的法，保持正念，心無量，心解脫、慧解脫，如實知曉，所產生的惡不善法，滅盡無餘，敗壞無餘。他如此滅除喜歡或不喜歡所感受的覺受，無論是快樂、痛苦還是不苦不樂，他不貪戀那個覺受，不追求不執著于那個覺受。他不貪戀那個覺受，不追求不執著于那個覺受之後，如果覺受是快樂的，它就滅盡了。快樂滅盡則受滅盡，受滅盡則有滅盡，有滅盡則生滅盡，生滅盡則老死滅盡，愁、悲、哭泣、憂愁、懊惱就可以滅盡，這樣，這純粹的大苦蘊就滅盡了。 『比丘們！這不是完全從愛中解脫了嗎？』 比丘回答說：『是的，世尊！是完全從愛中解脫了。』 當說此法時，這三千大千世界三度震動，動、盡動，戰、盡戰，震、盡震。

English version: He thus follows the feeling he experiences, whether it is pleasant, painful, or neither pleasant nor painful. He delights in that feeling, he clings to that feeling. Having delighted in that feeling and clung to it, if the feeling is pleasant, that is feeling. From feeling comes becoming, from becoming comes birth, from birth comes old age and death, sorrow, lamentation, pain, grief, and despair arise. Thus, this entire mass of suffering arises. Monks, is this not a continuation bound by craving, like the monk Kukkuta-mitra? The monks replied, 'Yes, Venerable Sir, it is a continuation bound by craving, like the monk Kukkuta-mitra.' When a Tathagata appears in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One. Seeing a form with the eye, he does not delight in a beautiful form, nor does he hate an ugly form. He establishes mindfulness, immeasurable mind, liberation of mind, liberation of wisdom, knowing things as they truly are. The evil and unwholesome things that arise are completely extinguished, utterly destroyed. Likewise, with the ear, nose, tongue, body, and mind, knowing a phenomenon, he does not cling to a good phenomenon, nor does he hate a bad phenomenon. He establishes mindfulness, immeasurable mind, liberation of mind, liberation of wisdom, knowing things as they truly are. The evil and unwholesome things that arise are completely extinguished, utterly destroyed. He thus extinguishes the feeling he experiences, whether it is pleasant, painful, or neither pleasant nor painful. He does not delight in that feeling, he does not seek or cling to that feeling. Having not delighted in that feeling, not sought or clung to that feeling, if the feeling is pleasant, it ceases. With the cessation of pleasure, feeling ceases. With the cessation of feeling, becoming ceases. With the cessation of becoming, birth ceases. With the cessation of birth, old age and death cease, sorrow, lamentation, pain, grief, and despair cease. Thus, this entire mass of suffering ceases. 'Monks, is this not complete liberation from the exhaustion of craving?' The monks replied, 'Yes, Venerable Sir, it is complete liberation from the exhaustion of craving.' When this discourse was spoken, this three-thousand world system shook three times, quaking, utterly quaking, trembling, utterly trembling, vibrating, utterly vibrating.

。是故此經稱愛盡解脫。

𠻬帝經第十竟(四千六百九十一字)

中阿含經卷第五十四(九千三百六十一字)

中阿含大品第二竟(三萬九千九百一十二字)(第五后誦)

中阿含經卷第五十五

中阿含晡利多品(有十經)(第五后誦)

持齋、晡利多　　羅摩、五下分 心穢、箭毛二　　隨摩那修學 法樂比丘尼　　拘絺羅在後

（二〇二）中阿含晡利多品持齋經第一

爾時，鹿子母毗舍佉平旦沐浴，著白凈衣，將子婦等眷屬圍繞，往詣佛所，稽首作禮，卻住一面。世尊問曰：「居士婦！今沐浴耶？」

答曰：「世尊！我今持齋。善逝！我今持齋。」

世尊問曰：「居士婦！今持何等齋耶？齋有三種。云何為三？一者放牛兒齋，二者尼揵齋，三者聖八支齋。居士婦！云何名為放牛兒齋？若放牛兒朝放澤中，晡收還村，彼還村時，作如是念：『我今日在此處放牛，明日當在彼處放牛。我今日在此處飲牛，明日當在彼處飲牛

因此，這部經被稱為愛盡解脫。 𠻬帝經第十完（四千六百九十一字） 中阿含經卷第五十四（九千三百六十一字） 中阿含大品第二完（三萬九千九百一十二字）（第五后誦） 中阿含晡利多品（有十經）（第五后誦） 那時，鹿子母毗舍佉清晨沐浴，穿上潔白的衣服，帶著兒子、媳婦等眷屬圍繞著，前往佛陀所在之處，稽首作禮，退到一旁站立。世尊問道：『居士婦！你今天沐浴了嗎？』 回答說：『世尊！我今天持齋。善逝！我今天持齋。』 世尊問道：『居士婦！你今天持的是什麼齋呢？齋有三種。哪三種呢？第一種是放牛兒齋，第二種是尼揵齋，第三種是聖八支齋。居士婦！什麼叫做放牛兒齋呢？如果放牛的人早上把牛放到草澤中，傍晚收回村莊，當他回到村莊時，會這樣想：『我今天在這裡放牛，明天應當在那裡放牛。我今天在這裡飲牛，明天應當在那裡飲牛。』

Therefore, this sutra is called the liberation through the exhaustion of love. The end of the tenth 𠻬di Sutra (4,691 characters) The fifty-fourth scroll of the Madhyama Agama Sutra (9,361 characters) The end of the second chapter of the Madhyama Agama Sutra (39,912 characters) (recited after the fifth) The fifty-fifth scroll of the Madhyama Agama Sutra The Pūritā Chapter of the Madhyama Agama Sutra (containing ten sutras) (recited after the fifth) Observing the Fast, Pūritā, Rāma, the Five Lower Fetters Mental Defilement, Two Arrow-like Hairs, Following the Practice of Manas The Bhikkhuni of Dharma Joy, Kōṭhila is at the end (202) The first sutra of the Pūritā Chapter of the Madhyama Agama Sutra: The Sutra on Observing the Fast At one time, the Buddha was traveling in Śrāvastī, residing in the Deer Mother Hall in the Eastern Garden. At that time, Viśākhā, the Deer Mother, bathed in the early morning, put on clean white clothes, and surrounded by her sons, daughters-in-law, and other family members, went to where the Buddha was, bowed her head in reverence, and stood to one side. The World Honored One asked: 'Householder woman! Have you bathed today?' She replied: 'World Honored One! I am observing the fast today. Blessed One! I am observing the fast today.' The World Honored One asked: 'Householder woman! What kind of fast are you observing today? There are three kinds of fasts. What are the three? The first is the fast of the cowherd, the second is the Nirgrantha fast, and the third is the noble eightfold fast. Householder woman! What is called the fast of the cowherd? If a cowherd releases the cows into the pasture in the morning and brings them back to the village in the evening, when he returns to the village, he thinks like this: 『Today I grazed the cows here, tomorrow I should graze them there. Today I watered the cows here, tomorrow I should water them there.』

。我牛今在此處宿止，明日當在彼處宿止。』居士婦！如是有人若持齋時，作是思惟：『我今日食如此之食，明日當食如彼食也。我今日飲如此之飲，明日當飲如彼飲也。我今含消如此含消，明日含消如彼含消。』其人於此晝夜樂著欲過，是謂名曰放牛兒齋。若如是持齋放牛兒齋者，不獲大利，不得大果，無大功德，不得廣佈。

「居士婦！云何名為尼揵齋耶？若有出家學尼揵者，彼勸人曰：『汝于東方過百由延外有眾生者，擁護彼故，棄捨刀杖，如是南方、西方、北方過百由延外有眾生者，擁護彼故，棄捨刀杖，是為彼勸進人。或有想護眾生，或無想不護眾生，汝當十五日說從解脫時，脫衣裸形，東向住立，作如是說：「我無父母，非父母有，我無妻子，非妻子有，我無奴婢，非奴婢生。」』居士婦！彼欲勸進于真諦語，而反勸進虛妄之言，彼人日日見其父母，便作此念：『是我父母。』父母日日見其兒子，亦作此念：『是我兒子。』彼見妻子，而作此念：『是我妻子。』妻子見彼，亦作此念：『是我尊長。』彼見奴婢，復作此念：『是我奴婢。』奴婢見彼，亦作此念：『是我大家。』彼用此欲，不與而用，非是與用，是謂名曰尼揵齋也。若如是持尼揵齋者，不獲大利，不得大果，無大功德，不得廣佈

現代漢語譯本：『我的牛今天在這裡過夜，明天應當在那裡過夜。』居士婦！如果有人在持齋時，這樣思量：『我今天吃這樣的食物，明天應當吃那樣的食物。我今天喝這樣的飲料，明天應當喝那樣的飲料。我今天咀嚼這樣的食物，明天咀嚼那樣的食物。』這個人這樣日夜貪戀慾望，就叫做放牛兒齋。如果像這樣持放牛兒齋，不能獲得大利益，不能得到大果報，沒有大功德，不能廣泛傳播。 『居士婦！什麼叫做尼犍齋呢？如果有出家學習尼犍的人，他勸別人說：『你在東方一百由旬之外有眾生，爲了保護他們，要放棄刀杖。像這樣，南方、西方、北方一百由旬之外有眾生，爲了保護他們，要放棄刀杖。』這就是他勸導別人的方式。或者有人想保護眾生，或者有人不想保護眾生，你應當在十五日說從解脫時，脫掉衣服，裸著身體，面向東方站立，這樣說：『我沒有父母，不是父母所生；我沒有妻子，不是妻子所生；我沒有奴婢，不是奴婢所生。』居士婦！他本想勸人說真話，反而勸人說假話。他每天都見到自己的父母，就想：『這是我的父母。』父母每天都見到自己的兒子，也想：『這是我的兒子。』他見到妻子，就想：『這是我的妻子。』妻子見到他，也想：『這是我的丈夫。』他見到奴婢，又想：『這是我的奴婢。』奴婢見到他，也想：『這是我的主人。』他使用這些慾望，不是給予而使用，不是給予而使用，這就叫做尼犍齋。如果像這樣持尼犍齋，不能獲得大利益，不能得到大果報，沒有大功德，不能廣泛傳播。

English version: 'My cow will stay here tonight, and tomorrow it should stay there.' Householder's wife! If someone, while observing a fast, thinks like this: 'Today I will eat this kind of food, and tomorrow I should eat that kind of food. Today I will drink this kind of drink, and tomorrow I should drink that kind of drink. Today I will chew this kind of food, and tomorrow I will chew that kind of food.' This person, day and night, is attached to desires, and this is called the 'cowherd's fast.' If one observes the cowherd's fast in this way, one will not obtain great benefit, will not receive great reward, will have no great merit, and will not be widely spread. 'Householder's wife! What is called the Niganta fast? If there is a renunciate who studies Niganta, he advises others, saying: 'In the east, beyond a hundred yojanas, there are beings. To protect them, abandon your swords and staffs. Likewise, in the south, west, and north, beyond a hundred yojanas, there are beings. To protect them, abandon your swords and staffs.' This is how he advises others. Whether one wishes to protect beings or does not wish to protect beings, on the fifteenth day, when you speak of liberation, take off your clothes, stand naked facing east, and say: 'I have no parents, I am not born of parents; I have no wife, I am not born of a wife; I have no slaves, I am not born of slaves.' Householder's wife! He intends to encourage speaking the truth, but instead encourages speaking falsehoods. He sees his parents every day and thinks, 'These are my parents.' The parents see their son every day and think, 'This is my son.' He sees his wife and thinks, 'This is my wife.' The wife sees him and thinks, 'This is my husband.' He sees his slaves and thinks, 'These are my slaves.' The slaves see him and think, 'This is my master.' He uses these desires, not by giving, but by using; not by giving, but by using. This is called the Niganta fast. If one observes the Niganta fast in this way, one will not obtain great benefit, will not receive great reward, will have no great merit, and will not be widely spread.'

「居士婦！云何名為聖八支齋？多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼于殺生凈除其心，我亦盡形壽離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲。我今于殺生凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離不與取、斷不與取，與而後取，樂於與取，常好佈施，心樂放舍，歡喜無吝，不望其報，不以盜覆心，能自制己。彼于不與取凈除其心，我亦盡形壽離不與取、斷不與取，與而後取，樂於與取，常好佈施，心樂放舍，歡喜無吝，不望其報，不以盜覆心，能自制己。我于不與取凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離非梵行、斷非梵行，修行梵行，至誠心凈，行無臭穢，離欲斷淫。彼于非梵行凈除其心，我於此日此夜離非梵行、斷非梵行，修行梵行，至誠心凈，行無臭穢，離欲斷淫。我于非梵行凈除其心，我以此支于阿羅訶等同無異。』是故說齋

現代漢語譯本：『居士婦！什麼叫做聖八支齋？多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人終其一生都遠離殺生、斷絕殺生，拋棄刀杖，心懷慚愧，有慈悲心，利益一切眾生，乃至昆蟲。他們對於殺生清凈其心。我也要終其一生遠離殺生、斷絕殺生，拋棄刀杖，心懷慚愧，有慈悲心，利益一切眾生，乃至昆蟲。我現在對於殺生清凈其心，我以這一支與阿羅漢等同無異。』所以稱為齋戒。 『再者，居士婦！多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人終其一生都遠離不予取、斷絕不予取，給予之後才取，樂於給予和獲取，常常喜歡佈施，內心樂於放舍，歡喜而不吝嗇，不求回報，不以盜竊之心矇蔽自己，能夠自我剋制。他們對於不予取清凈其心。我也要終其一生遠離不予取、斷絕不予取，給予之後才取，樂於給予和獲取，常常喜歡佈施，內心樂於放舍，歡喜而不吝嗇，不求回報，不以盜竊之心矇蔽自己，能夠自我剋制。我對於不予取清凈其心，我以這一支與阿羅漢等同無異。』所以稱為齋戒。 『再者，居士婦！多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人終其一生都遠離非梵行、斷絕非梵行，修行梵行，至誠心清凈，行為沒有污穢，遠離慾望，斷絕淫慾。他們對於非梵行清凈其心。我在這日這夜要遠離非梵行、斷絕非梵行，修行梵行，至誠心清凈，行為沒有污穢，遠離慾望，斷絕淫慾。我對於非梵行清凈其心，我以這一支與阿羅漢等同無異。』所以稱為齋戒。

English version: 'Householder woman! What is called the Noble Eightfold Fast? When a well-learned noble disciple observes the fast, they contemplate thus: 『The Arhat, the true one, for the duration of their life, abstains from killing, ceases killing, casts aside weapons, has a sense of shame and remorse, has a compassionate heart, benefits all beings, even insects. They purify their mind from killing. I too, for the duration of my life, will abstain from killing, cease killing, cast aside weapons, have a sense of shame and remorse, have a compassionate heart, benefit all beings, even insects. I now purify my mind from killing, and in this aspect, I am no different from the Arhat.』 Therefore, it is called a fast. 'Furthermore, householder woman! When a well-learned noble disciple observes the fast, they contemplate thus: 『The Arhat, the true one, for the duration of their life, abstains from taking what is not given, ceases taking what is not given, takes only after it is given, delights in giving and taking, always enjoys giving, has a mind that delights in letting go, is joyful and unselfish, does not expect reward, does not cover their mind with theft, and is able to control themselves. They purify their mind from taking what is not given. I too, for the duration of my life, will abstain from taking what is not given, cease taking what is not given, take only after it is given, delight in giving and taking, always enjoy giving, have a mind that delights in letting go, am joyful and unselfish, do not expect reward, do not cover my mind with theft, and am able to control myself. I purify my mind from taking what is not given, and in this aspect, I am no different from the Arhat.』 Therefore, it is called a fast. 'Furthermore, householder woman! When a well-learned noble disciple observes the fast, they contemplate thus: 『The Arhat, the true one, for the duration of their life, abstains from unchaste conduct, ceases unchaste conduct, practices chaste conduct, is sincere and pure in mind, their conduct is without defilement, they are free from desire and have ceased lust. They purify their mind from unchaste conduct. On this day and night, I will abstain from unchaste conduct, cease unchaste conduct, practice chaste conduct, be sincere and pure in mind, my conduct will be without defilement, I will be free from desire and have ceased lust. I purify my mind from unchaste conduct, and in this aspect, I am no different from the Arhat.』 Therefore, it is called a fast.'

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離妄言、斷妄言，真諦言，樂真諦，住真諦，為人所信，不欺世間。彼于妄言凈除其心，我亦盡形壽離妄言、斷妄言，真諦言，樂真諦，住真諦，為人所信，不欺世間。我于妄言凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離酒放逸、斷酒放逸。彼于酒放逸凈除其心，我亦盡形壽離酒放逸、斷酒放逸。我于酒放逸凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離高廣大床、斷高廣大床，樂下坐臥，或床或敷草。彼于高廣大床凈除其心，我於此日此夜離高廣大床、斷高廣大床，樂下坐臥，或床或敷草。我于高廣大床凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離華鬘、瓔珞、涂香、脂粉、歌舞、倡伎及往觀聽，斷華鬘、瓔珞、涂香、脂粉、歌舞、倡伎及往觀聽。彼于華鬘、瓔珞、涂香、脂粉、歌舞、倡伎及往觀聽凈除其心

『再者，居士婦！多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人一生都遠離妄語、斷絕妄語，說真話，喜歡真話，安住于真話，為人所信賴，不欺騙世人。他們已經清除了心中的妄語，我也要一生遠離妄語、斷絕妄語，說真話，喜歡真話，安住于真話，為人所信賴，不欺騙世人。我清除了心中的妄語，我以這一條與阿羅漢等同無異。』所以說這是齋戒。 『再者，居士婦！多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人一生都遠離飲酒放逸、斷絕飲酒放逸。他們已經清除了心中的飲酒放逸，我也要一生遠離飲酒放逸、斷絕飲酒放逸。我清除了心中的飲酒放逸，我以這一條與阿羅漢等同無異。』所以說這是齋戒。 『再者，居士婦！多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人一生都遠離高大寬廣的床、斷絕高大寬廣的床，喜歡坐在低矮的地方或睡在床上或鋪草蓆。他們已經清除了心中對高大寬廣床的執著，我今天這一天一夜也要遠離高大寬廣的床、斷絕高大寬廣的床，喜歡坐在低矮的地方或睡在床上或鋪草蓆。我清除了心中對高大寬廣床的執著，我以這一條與阿羅漢等同無異。』所以說這是齋戒。 『再者，居士婦！多聞的聖弟子在持齋時，會這樣思考：『阿羅漢真人一生都遠離花鬘、瓔珞、涂香、脂粉、歌舞、倡伎以及前往觀看和聽聞，斷絕花鬘、瓔珞、涂香、脂粉、歌舞、倡伎以及前往觀看和聽聞。他們已經清除了心中對花鬘、瓔珞、涂香、脂粉、歌舞、倡伎以及前往觀看和聽聞的執著』

『Furthermore, householder woman! When a well-learned noble disciple observes the fast, he reflects thus: 『The Arhats, the true ones, for their entire lives abstain from false speech, abandon false speech, speak the truth, delight in the truth, abide in the truth, are trusted by people, and do not deceive the world. They have purified their minds of false speech. I too, for my entire life, will abstain from false speech, abandon false speech, speak the truth, delight in the truth, abide in the truth, be trusted by people, and not deceive the world. I have purified my mind of false speech. In this practice, I am equal to and no different from the Arhats.』 Therefore, it is called a fast. 『Furthermore, householder woman! When a well-learned noble disciple observes the fast, he reflects thus: 『The Arhats, the true ones, for their entire lives abstain from intoxicating drinks that cause heedlessness, abandon intoxicating drinks that cause heedlessness. They have purified their minds of intoxicating drinks that cause heedlessness. I too, for my entire life, will abstain from intoxicating drinks that cause heedlessness, abandon intoxicating drinks that cause heedlessness. I have purified my mind of intoxicating drinks that cause heedlessness. In this practice, I am equal to and no different from the Arhats.』 Therefore, it is called a fast. 『Furthermore, householder woman! When a well-learned noble disciple observes the fast, he reflects thus: 『The Arhats, the true ones, for their entire lives abstain from high and large beds, abandon high and large beds, delight in sitting or lying on low places, either on a bed or on a mat of grass. They have purified their minds of high and large beds. I, on this day and night, will abstain from high and large beds, abandon high and large beds, delight in sitting or lying on low places, either on a bed or on a mat of grass. I have purified my mind of high and large beds. In this practice, I am equal to and no different from the Arhats.』 Therefore, it is called a fast. 『Furthermore, householder woman! When a well-learned noble disciple observes the fast, he reflects thus: 『The Arhats, the true ones, for their entire lives abstain from garlands, ornaments, perfumes, powders, singing, dancing, and attending shows, abandon garlands, ornaments, perfumes, powders, singing, dancing, and attending shows. They have purified their minds of garlands, ornaments, perfumes, powders, singing, dancing, and attending shows』

。我於此日此夜離華鬘、瓔珞、涂香、脂粉、歌舞、倡伎及往觀聽，斷華鬘、瓔珞、涂香、脂粉、歌舞、倡伎及往觀聽。我于華鬘、瓔珞、涂香、脂粉、歌舞、倡伎及往觀聽凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「複次，居士婦！多聞聖弟子若持齋時，作是思惟：『阿羅訶真人盡形壽離非時食、斷非時食、一食，不夜食、樂於時食。彼于非時食凈除其心，我於此日此夜離非時食、斷非時食、一食，不夜食、樂於時食。我于非時食凈除其心，我以此支于阿羅訶等同無異。』是故說齋。

「彼住此聖八支齋已，于上當復修習五法。云何為五？居士婦！多聞聖弟子若持齋時，憶念如來：『彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。』彼作如是憶念如來已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣如來故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「譬若如人，頭有垢膩，因膏澤、暖湯、人力、洗沐故，彼便得凈。如是多聞聖弟子若持齋時，憶念如來：『彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐

現代漢語譯本：我在此日此夜遠離花鬘、瓔珞、涂香、脂粉、歌舞、倡伎以及前往觀看聽聞，斷絕花鬘、瓔珞、涂香、脂粉、歌舞、倡伎以及前往觀看聽聞。我對於花鬘、瓔珞、涂香、脂粉、歌舞、倡伎以及前往觀看聽聞，凈化自己的心，我以此戒條與阿羅漢等同無異。』所以稱為齋戒。 再者，居士婦！多聞的聖弟子如果持齋時，會這樣思惟：『阿羅漢真人盡其一生都遠離非時食，斷絕非時食，只吃一餐，不夜食，樂於按時進食。他們對於非時食凈化自己的心，我在此日此夜也遠離非時食，斷絕非時食，只吃一餐，不夜食，樂於按時進食。我對於非時食凈化自己的心，我以此戒條與阿羅漢等同無異。』所以稱為齋戒。 他們安住于這聖八支齋后，應當再修習五法。哪五法呢？居士婦！多聞的聖弟子如果持齋時，會憶念如來：『那位世尊、如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。』他們這樣憶念如來后，如果有惡念，就會消滅，所有污穢的惡不善法，也會消滅。居士婦！多聞的聖弟子因為憶念如來，內心平靜而歡喜。如果有惡念，就會消滅，所有污穢的惡不善法，也會消滅。 譬如一個人，頭上沾有污垢油膩，因為塗抹膏澤、用熱水、人力洗滌，就會變得乾淨。同樣，多聞的聖弟子如果持齋時，憶念如來：『那位世尊、如來、無所著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。』

English version: On this day and night, I abstain from garlands, ornaments, perfumes, cosmetics, singing, dancing, and attending such performances, I renounce garlands, ornaments, perfumes, cosmetics, singing, dancing, and attending such performances. I purify my mind from garlands, ornaments, perfumes, cosmetics, singing, dancing, and attending such performances, and by this practice, I am no different from the Arhats.』 This is why it is called the observance of the fast. Furthermore, householder woman! When a well-learned noble disciple observes the fast, they reflect thus: 『The Arhats, the true ones, for the duration of their lives, abstain from untimely meals, renounce untimely meals, eat only one meal, do not eat at night, and delight in eating at the proper time. They purify their minds from untimely meals, and on this day and night, I abstain from untimely meals, renounce untimely meals, eat only one meal, do not eat at night, and delight in eating at the proper time. I purify my mind from untimely meals, and by this practice, I am no different from the Arhats.』 This is why it is called the observance of the fast. Having established themselves in this noble eightfold fast, they should further cultivate five practices. What are the five? Householder woman! When a well-learned noble disciple observes the fast, they recollect the Tathagata: 『That Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, is known as the Buddha, the Blessed One.』 Having recollected the Tathagata in this way, if any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Householder woman! Because of recollecting the Tathagata, the well-learned noble disciple』s mind becomes peaceful and joyful. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Just as a person whose head is covered in dirt and grease becomes clean through the application of oil, warm water, and the effort of washing, so too, when a well-learned noble disciple observes the fast, they recollect the Tathagata: 『That Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of those to be trained, the Teacher of gods and humans, is known as the Buddha, the Blessed One.』

。』彼作如是憶念如來已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣如來故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，是謂多聞聖弟子持梵齋，梵共會，因梵故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「複次，居士婦！多聞聖弟子若持齋時，憶念於法：『此法世尊善說，究竟，恒不變易，正智所知，正智所見，正智所覺。』彼作如是憶念法已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣於法故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「猶人身有垢膩不凈，因麩、澡豆、暖湯、人力，極洗浴故，身便得凈。如是多聞聖弟子若持齋時，憶念於法：『此法世尊善說，究竟，恒不變易，正智所知，正智所見，正智所覺。』彼作如是憶念法已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣於法故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，居士婦！是謂多聞聖弟子持法齋，法共會，因法故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅

現代漢語譯本：'當他這樣憶念如來時，如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。居士婦！多聞的聖弟子因為憶念如來，內心平靜而歡喜。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。這就是多聞的聖弟子持守梵齋，與梵同行，因為梵而內心平靜歡喜。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。' 現代漢語譯本：'再者，居士婦！多聞的聖弟子在持齋時，憶念佛法：『這法是世尊善說的，究竟的，恒常不變的，為正智所知，為正智所見，為正智所覺。』當他這樣憶念佛法時，如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。居士婦！多聞的聖弟子因為憶念佛法，內心平靜而歡喜。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。' 現代漢語譯本：'就像人的身體有污垢不凈，通過麩皮、澡豆、熱水和人力，徹底洗浴后，身體就會變得乾淨。同樣，多聞的聖弟子在持齋時，憶念佛法：『這法是世尊善說的，究竟的，恒常不變的，為正智所知，為正智所見，為正智所覺。』當他這樣憶念佛法時，如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。居士婦！多聞的聖弟子因為憶念佛法，內心平靜而歡喜。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。居士婦！這就是多聞的聖弟子持守法齋，與法同行，因為法而內心平靜歡喜。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的法也會消滅。'

English version: 'When he thus recollects the Tathagata, if any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Householder woman! A well-taught noble disciple, because of the Tathagata, finds his mind calmed and joyful. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. This is what is called a well-taught noble disciple observing the Brahma fast, associating with Brahma, and because of Brahma, finding his mind calmed and joyful. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished.' English version: 'Furthermore, householder woman! When a well-taught noble disciple observes the fast, he recollects the Dharma: 『This Dharma is well-proclaimed by the Blessed One, ultimate, constant, unchanging, known by right wisdom, seen by right wisdom, and realized by right wisdom.』 When he thus recollects the Dharma, if any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Householder woman! A well-taught noble disciple, because of the Dharma, finds his mind calmed and joyful. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished.' English version: 'Just as a person's body has dirt and impurities, and through bran, soap beans, warm water, and effort, by thoroughly bathing, the body becomes clean. Similarly, when a well-taught noble disciple observes the fast, he recollects the Dharma: 『This Dharma is well-proclaimed by the Blessed One, ultimate, constant, unchanging, known by right wisdom, seen by right wisdom, and realized by right wisdom.』 When he thus recollects the Dharma, if any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Householder woman! A well-taught noble disciple, because of the Dharma, finds his mind calmed and joyful. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Householder woman! This is what is called a well-taught noble disciple observing the Dharma fast, associating with the Dharma, and because of the Dharma, finding his mind calmed and joyful. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished.'

「複次，居士婦！多聞聖弟子若持齋時，憶念于眾：『世尊弟子眾善趣向質直，行要行趣，如來眾中實有阿羅訶真人趣、阿羅訶果證、阿那含趣、阿那含果證、斯陀含趣、斯陀含果證、須陀洹趣、須陀洹果證，是為四雙人八輩聖士。是謂世尊弟子眾，成就戒、定、慧、解脫、解脫見智，可呼、可請、可供養、可奉事、可敬重，則為天人良福之田。』彼作如是憶念眾已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣于眾故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「猶如人衣有垢膩不凈，因灰、皂莢、澡豆、湯水、人力浣故，彼便得凈。如是多聞聖弟子若持齋時，憶念于眾：『世尊弟子眾善趣向質直，行要行趣，如來眾中實有阿羅訶真人趣、阿羅訶果證、阿那含趣、阿那含果證、斯陀含趣、斯陀含果證、須陀洹趣、須陀洹果證，是為四雙人八輩聖士。是謂世尊弟子眾，成就戒、定、慧、解脫、解脫見智，可呼、可請、可供養、可奉事、可敬重，則為天人良福之田。』彼作如是憶念眾已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣于眾故，心靖得喜

『再者，居士婦！多聞的聖弟子在持齋時，會憶念僧眾：『世尊的弟子們善於趨向正直，行為端正，如來僧團中確實有阿羅漢真人趨向、阿羅漢果位的證悟、阿那含趨向、阿那含果位的證悟、斯陀含趨向、斯陀含果位的證悟、須陀洹趨向、須陀洹果位的證悟，這就是四雙八輩的聖賢。這就是世尊的弟子僧團，成就了戒、定、慧、解脫、解脫知見，值得呼喚、值得邀請、值得供養、值得奉事、值得尊敬，是天人良善福田。』他這樣憶念僧眾后，如果有惡念，就會消滅；所有污穢的惡不善法，也會消滅。居士婦！多聞的聖弟子因為憶念僧眾的緣故，內心平靜而歡喜。如果有惡念，就會消滅；所有污穢的惡不善法，也會消滅。 『就像人的衣服有污垢不乾淨，通過灰、皂莢、澡豆、熱水、人力洗滌，就能變得乾淨。同樣，多聞的聖弟子在持齋時，會憶念僧眾：『世尊的弟子們善於趨向正直，行為端正，如來僧團中確實有阿羅漢真人趨向、阿羅漢果位的證悟、阿那含趨向、阿那含果位的證悟、斯陀含趨向、斯陀含果位的證悟、須陀洹趨向、須陀洹果位的證悟，這就是四雙八輩的聖賢。這就是世尊的弟子僧團，成就了戒、定、慧、解脫、解脫知見，值得呼喚、值得邀請、值得供養、值得奉事、值得尊敬，是天人良善福田。』他這樣憶念僧眾后，如果有惡念，就會消滅；所有污穢的惡不善法，也會消滅。居士婦！多聞的聖弟子因為憶念僧眾的緣故，內心平靜而歡喜。

『Furthermore, householder, when a well-taught noble disciple is observing the fast, they recollect the Sangha: 『The Sangha of the Blessed One』s disciples are practicing the good way, practicing the straight way, practicing the proper way. In the Tathagata』s Sangha, there are those who are practicing for the realization of an Arhat, those who have realized the fruit of Arhatship, those who are practicing for the realization of an Anagami, those who have realized the fruit of Anagamiship, those who are practicing for the realization of a Sakadagami, those who have realized the fruit of Sakagamiship, those who are practicing for the realization of a Sotapanna, those who have realized the fruit of Sotapannaship. These are the four pairs of persons, the eight types of noble individuals. This is the Sangha of the Blessed One』s disciples, accomplished in virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. They are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverence, and are an unsurpassed field of merit for the world.』 Having recollected the Sangha in this way, if any evil thoughts arise, they are extinguished; all defiled, evil, and unwholesome states are also extinguished. Householder, because the well-taught noble disciple recollects the Sangha, their mind becomes peaceful and joyful. If any evil thoughts arise, they are extinguished; all defiled, evil, and unwholesome states are also extinguished. 『Just as a person』s clothes, if they are dirty and unclean, become clean through the use of ash, soap pods, cleansing powder, hot water, and human effort in washing, so too, when a well-taught noble disciple is observing the fast, they recollect the Sangha: 『The Sangha of the Blessed One』s disciples are practicing the good way, practicing the straight way, practicing the proper way. In the Tathagata』s Sangha, there are those who are practicing for the realization of an Arhat, those who have realized the fruit of Arhatship, those who are practicing for the realization of an Anagami, those who have realized the fruit of Anagamiship, those who are practicing for the realization of a Sakadagami, those who have realized the fruit of Sakagamiship, those who are practicing for the realization of a Sotapanna, those who have realized the fruit of Sotapannaship. These are the four pairs of persons, the eight types of noble individuals. This is the Sangha of the Blessed One』s disciples, accomplished in virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. They are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverence, and are an unsurpassed field of merit for the world.』 Having recollected the Sangha in this way, if any evil thoughts arise, they are extinguished; all defiled, evil, and unwholesome states are also extinguished. Householder, because the well-taught noble disciple recollects the Sangha, their mind becomes peaceful and joyful.』

。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，是謂多聞聖弟子持眾齋，眾共會，因眾故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「複次，居士婦！多聞聖弟子若持齋時，憶念自戒：『不缺不穿，無穢無污，極廣極大，不望其報，智者稱譽，善具善趣，善受善持。』彼作如是憶念自戒已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣于戒故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「猶若如鏡，生垢不明，因石磨锃瑩，由人力治，便得明凈。如是多聞聖弟子若持齋時，憶念自戒：『不缺不穿，無穢無污，極廣極大，不望其報，智者稱譽，善具善趣，善受善持。』彼作如是憶念自戒已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。居士婦！多聞聖弟子緣于戒故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，是謂多聞聖弟子持戒齋，戒共會，因戒故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「複次，居士婦！多聞聖弟子若持齋時，憶念諸天：『實有四王天，彼天若成就信，於此命終，得生彼間，我亦有彼信

現代漢語譯本：如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。這就是多聞聖弟子持守齋戒，眾人共聚，因為大眾的緣故，內心平靜而感到喜悅。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。 再者，居士婦！多聞聖弟子在持齋時，會憶念自己的戒律：『不缺損，沒有污穢，沒有玷污，極其廣大，不求回報，智者稱讚，善於成就善趣，善於接受和持守。』他這樣憶念自己的戒律后，如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。居士婦！多聞聖弟子因為戒律的緣故，內心平靜而感到喜悅。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。 就像鏡子，生了污垢就不明亮，用石頭磨擦使它光亮，經過人力整治，就會變得明凈。同樣，多聞聖弟子在持齋時，會憶念自己的戒律：『不缺損，沒有污穢，沒有玷污，極其廣大，不求回報，智者稱讚，善於成就善趣，善於接受和持守。』他這樣憶念自己的戒律后，如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。居士婦！多聞聖弟子因為戒律的緣故，內心平靜而感到喜悅。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。這就是多聞聖弟子持守戒齋，戒律共聚，因為戒律的緣故，內心平靜而感到喜悅。如果生起惡念，這些惡念就會消滅，所有污穢的、不好的、不善的念頭也會消滅。 再者，居士婦！多聞聖弟子在持齋時，會憶念諸天：『確實有四王天，那些天人如果成就了信心，在此命終后，會往生到那裡，我也有那樣的信心』

English version: If evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. This is how a well-learned noble disciple observes the fast, gathers with the community, and because of the community, their mind becomes peaceful and joyful. If evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. Furthermore, laywoman! When a well-learned noble disciple observes the fast, they reflect on their own precepts: 'They are not broken, without defilement, without stain, extremely broad and vast, not seeking reward, praised by the wise, conducive to good destinations, well-received and well-maintained.' Having reflected on their precepts in this way, if evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. Laywoman! Because of the precepts, the well-learned noble disciple's mind becomes peaceful and joyful. If evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. Just as a mirror, when covered with dirt, is not clear, but when polished with a stone, it becomes bright, and through human effort, it becomes clear and clean. Similarly, when a well-learned noble disciple observes the fast, they reflect on their own precepts: 'They are not broken, without defilement, without stain, extremely broad and vast, not seeking reward, praised by the wise, conducive to good destinations, well-received and well-maintained.' Having reflected on their precepts in this way, if evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. Laywoman! Because of the precepts, the well-learned noble disciple's mind becomes peaceful and joyful. If evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. This is how a well-learned noble disciple observes the fast of precepts, gathers with the precepts, and because of the precepts, their mind becomes peaceful and joyful. If evil thoughts arise, they are extinguished, and all defiled, bad, and unwholesome thoughts are also extinguished. Furthermore, laywoman! When a well-learned noble disciple observes the fast, they reflect on the devas: 'Indeed, there are the Four Great Kings devas. If those devas have attained faith, upon death here, they are reborn there, and I also have that faith.'

。彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。實有三十三天、焰摩天、兜率哆天、化樂天、他化樂天，彼天若成就信，於此命終，得生彼間，我亦有彼信。彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。』彼作如是憶念已，及諸天信、戒、聞、施、慧。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，居士婦，多聞聖弟子緣諸天故，心靖得喜。若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。

「猶如上色金，生垢不凈，因火排鉆椎赤土、人力，磨拭瑩治，便得明凈。如是多聞聖弟子若持齋時，憶念諸天：『實有四王天，彼天若成就信，於此命終，得生彼間，我亦有彼信。彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。實有三十三天、焰摩天、兜率多天、化樂天、他化樂天，彼天若成就信，於此命終，得生彼間，我亦有彼信。彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。』彼作如是憶念已，及諸天信、戒、聞、施、慧，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅

『如果那些天人成就了戒律、聽聞、佈施、智慧，他們在此世終結后，能夠往生到那裡，我也擁有那樣的智慧。確實有三十三天、焰摩天、兜率天、化樂天、他化自在天，如果那些天人成就了信仰，他們在此世終結后，能夠往生到那裡，我也擁有那樣的信仰。如果那些天人成就了戒律、聽聞、佈施、智慧，他們在此世終結后，能夠往生到那裡，我也擁有那樣的智慧。』他這樣憶念之後，以及諸天的信仰、戒律、聽聞、佈施、智慧。如果有邪惡的念頭，他就能將其滅除，所有污穢的、邪惡的、不善的法，他也能將其滅除。居士婦，多聞的聖弟子因為思念諸天，內心平靜而感到喜悅。如果有邪惡的念頭，他就能將其滅除，所有污穢的、邪惡的、不善的法，他也能將其滅除。 『就像上等的黃金，生出污垢不潔，通過火燒、錘打、磨礪、人力，磨拭擦亮，就能變得明亮潔凈。同樣，多聞的聖弟子在持齋時，憶念諸天：『確實有四王天，如果那些天人成就了信仰，他們在此世終結后，能夠往生到那裡，我也擁有那樣的信仰。如果那些天人成就了戒律、聽聞、佈施、智慧，他們在此世終結后，能夠往生到那裡，我也擁有那樣的智慧。確實有三十三天、焰摩天、兜率天、化樂天、他化自在天，如果那些天人成就了信仰，他們在此世終結后，能夠往生到那裡，我也擁有那樣的信仰。如果那些天人成就了戒律、聽聞、佈施、智慧，他們在此世終結后，能夠往生到那裡，我也擁有那樣的智慧。』他這樣憶念之後，以及諸天的信仰、戒律、聽聞、佈施、智慧，如果有邪惡的念頭，他就能將其滅除，所有污穢的、邪惡的、不善的法，他也能將其滅除。

'If those devas are accomplished in virtue, learning, generosity, and wisdom, and upon death here, are reborn there, I too possess that wisdom. Truly, there are the Thirty-three Gods, the Yama Gods, the Tusita Gods, the Nimmanarati Gods, and the Paranimmita Vasavatti Gods. If those devas are accomplished in faith, and upon death here, are reborn there, I too possess that faith. If those devas are accomplished in virtue, learning, generosity, and wisdom, and upon death here, are reborn there, I too possess that wisdom.' Having recollected thus, and the faith, virtue, learning, generosity, and wisdom of the devas, if any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. Householder woman, a well-learned noble disciple, because of contemplating the devas, finds peace and joy in his heart. If any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished. 'Just as gold of superior quality, when tarnished with impurities, through fire, hammering, grinding, and human effort, is polished and made bright and pure. Similarly, a well-learned noble disciple, when observing the fast, recollects the devas: 'Truly, there are the Four Great Kings, if those devas are accomplished in faith, and upon death here, are reborn there, I too possess that faith. If those devas are accomplished in virtue, learning, generosity, and wisdom, and upon death here, are reborn there, I too possess that wisdom. Truly, there are the Thirty-three Gods, the Yama Gods, the Tusita Gods, the Nimmanarati Gods, and the Paranimmita Vasavatti Gods. If those devas are accomplished in faith, and upon death here, are reborn there, I too possess that faith. If those devas are accomplished in virtue, learning, generosity, and wisdom, and upon death here, are reborn there, I too possess that wisdom.' Having recollected thus, and the faith, virtue, learning, generosity, and wisdom of the devas, if any evil thoughts arise, they are extinguished, and all defiled, evil, and unwholesome states are also extinguished.'

「居士婦！若行如是聖八支齋，若有十六大國，謂一者鴦迦，二者摩竭陀，三者迦尸，四者拘薩羅，五者拘樓，六者般阇羅，七者阿攝貝，八者阿和檀提，九者枝提，十者跋耆，十一者跋蹉，十二跋羅，十三蘇摩，十四蘇羅吒，十五喻尼，十六劍浮。此諸國中所有錢寶、金、銀、摩尼、真珠、琉璃、壞伽、碧玉、珊瑚、留邵、鞞留、鞞勒、馬瑙、蝳蝐、赤石、旋珠，設使有人于中作王，隨用自在者，彼一切比丘持聖八支齋，不直十六分。

「居士婦！我因此故說，人王者不如天樂。若人五十歲是四王天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此五百歲是四王天壽。居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生四天王中。居士婦！我因此故說，人王者不如天樂。若人百歲是三十三天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此千歲是三十三天壽。居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生三十三天中。

「居士婦！我因此故說，人王者不如天樂。若人二百歲是焰摩天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此二千歲是焰摩天壽。居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生焰摩天中

『居士婦！如果奉行這樣的聖八支齋，即使擁有十六個大國，即：鴦迦、摩竭陀、迦尸、拘薩羅、拘樓、般阇羅、阿攝貝、阿和檀提、枝提、跋耆、跋蹉、跋羅、蘇摩、蘇羅吒、喻尼、劍浮。這些國家中所有的錢財寶物，如金、銀、摩尼、珍珠、琉璃、硨磲、碧玉、珊瑚、紅玉髓、鞞留、鞞勒、瑪瑙、蝳蝐、赤石、旋珠，假設有人在其中為王，可以隨意使用，所有這些加起來，也比不上一個比丘奉持聖八支齋的十六分之一的功德。 『居士婦！我因此說，人間的君王比不上天上的快樂。如果人間五十年是四天王天的一晝一夜，這樣三十晝夜為一月，十二月為一歲，如此五百歲是四天王天的壽命。居士婦！一定會有這樣的情況，如果善男子、善女人奉持聖八支齋，身壞命終后，會生到四天王天中。居士婦！我因此說，人間的君王比不上天上的快樂。如果人間一百年是三十三天的一晝一夜，這樣三十晝夜為一月，十二月為一歲，如此一千歲是三十三天的壽命。居士婦！一定會有這樣的情況，如果善男子、善女人奉持聖八支齋，身壞命終后，會生到三十三天中。 『居士婦！我因此說，人間的君王比不上天上的快樂。如果人間二百年是焰摩天的一晝一夜，這樣三十晝夜為一月，十二月為一歲，如此二千歲是焰摩天的壽命。居士婦！一定會有這樣的情況，如果善男子、善女人奉持聖八支齋，身壞命終后，會生到焰摩天中。

'Householder woman! If one practices such a Holy Eight-Limbed Fast, even if one possesses sixteen great kingdoms, namely: Anga, Magadha, Kasi, Kosala, Kuru, Panchala, Ashvaka, Avanti, Chedi, Vajji, Vatsa, Bharata, Soma, Sura, Yoni, and Kamboja. All the wealth and treasures in these kingdoms, such as gold, silver, mani jewels, pearls, lapis lazuli, tridacna, jade, coral, ruby, beryl, agate, conch, red stone, and rotating beads, even if someone were to be king among them and could use them at will, all of that combined would not equal one-sixteenth of the merit of a bhikkhu who observes the Holy Eight-Limbed Fast.' 'Householder woman! Therefore, I say that the joy of a human king is not comparable to the joy of the heavens. If fifty human years are one day and night in the Heaven of the Four Great Kings, and thirty such days and nights make a month, and twelve months make a year, then five hundred such years are the lifespan of the Heaven of the Four Great Kings. Householder woman! It is certain that if a man or woman of good family practices the Holy Eight-Limbed Fast, upon the dissolution of their body and the end of their life, they will be reborn in the Heaven of the Four Great Kings. Householder woman! Therefore, I say that the joy of a human king is not comparable to the joy of the heavens. If one hundred human years are one day and night in the Heaven of the Thirty-Three Gods, and thirty such days and nights make a month, and twelve months make a year, then one thousand such years are the lifespan of the Heaven of the Thirty-Three Gods. Householder woman! It is certain that if a man or woman of good family practices the Holy Eight-Limbed Fast, upon the dissolution of their body and the end of their life, they will be reborn in the Heaven of the Thirty-Three Gods.' 'Householder woman! Therefore, I say that the joy of a human king is not comparable to the joy of the heavens. If two hundred human years are one day and night in the Yama Heaven, and thirty such days and nights make a month, and twelve months make a year, then two thousand such years are the lifespan of the Yama Heaven. Householder woman! It is certain that if a man or woman of good family practices the Holy Eight-Limbed Fast, upon the dissolution of their body and the end of their life, they will be reborn in the Yama Heaven.'

。居士婦！我因此故說，人王者不如天樂。若人四百歲是兜率陀天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此四千歲是兜率陀天壽。居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生兜率哆天中。

「居士婦！我因此故說，人王者不如天樂。若人八百歲是化樂天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此八千歲是化樂天壽。居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生化樂天中。居士婦！我因此故說，人王者不如天樂。若人千六百歲是他化樂天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此萬六千歲是他化樂天壽。居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生他化樂天中。」

於是，鹿子母毗舍佉叉手向佛，白曰：「世尊！聖八支齋甚奇！甚特！大利大果，有大功德，有大廣佈。世尊！我從今始，自盡形壽持聖八支齋，隨其事力，佈施修福。」

於是，鹿子母聞佛所說，善持，稽首稽首佛足，繞三匝而去。

佛說如是。鹿子母毗舍佉及諸比丘，聞佛所說，歡喜奉行。

持齋經第一竟(四千四十九字)

（二〇三）中阿含晡利多品晡利多經第二(第五后誦)

我聞如是

『居士婦！我因此才說，人間的君王比不上天上的快樂。如果人間四百年是兜率天的一晝夜，這樣三十晝夜為一月，十二月為一年，如此四千年是兜率天的壽命。居士婦！一定有這樣的地方，如果善男子、善女人持守聖八支齋，身壞命終后，會往生到兜率天中。 『居士婦！我因此才說，人間的君王比不上天上的快樂。如果人間八百年是化樂天的一晝夜，這樣三十晝夜為一月，十二月為一年，如此八千年是化樂天的壽命。居士婦！一定有這樣的地方，如果善男子、善女人持守聖八支齋，身壞命終后，會往生到化樂天中。居士婦！我因此才說，人間的君王比不上天上的快樂。如果人間一千六百年是他化自在天的一晝夜，這樣三十晝夜為一月，十二月為一年，如此一萬六千年是他化自在天的壽命。居士婦！一定有這樣的地方，如果善男子、善女人持守聖八支齋，身壞命終后，會往生到他化自在天中。』 於是，鹿子母毗舍佉合掌向佛，說道：『世尊！聖八支齋真是奇妙！真是殊勝！有大利益，有大果報，有大功德，有大廣佈。世尊！我從今開始，直到生命終結，都將持守聖八支齋，並盡力佈施修福。』 於是，鹿子母聽聞佛所說，善加奉持，向佛頂禮，繞佛三圈后離去。 佛陀如此宣說。鹿子母毗舍佉以及眾比丘，聽聞佛陀所說，歡喜奉行。 《持齋經》第一完（四千四十九字） （二〇三）《中阿含經·晡利多品·晡利多經》第二（第五后誦） 我聽聞是這樣說的

'Householder woman! It is for this reason that I say, the pleasure of a human king is not comparable to the pleasure of the heavens. If four hundred human years are one day and night in the Tusita Heaven, and thirty such days and nights make a month, and twelve months make a year, then four thousand such years are the lifespan of the Tusita Heaven. Householder woman! It is certain that there is such a place, where if a man or woman of good family upholds the Noble Eightfold Precepts, upon the breaking of their body and the end of their life, they will be reborn in the Tusita Heaven.' 'Householder woman! It is for this reason that I say, the pleasure of a human king is not comparable to the pleasure of the heavens. If eight hundred human years are one day and night in the Nimmanarati Heaven, and thirty such days and nights make a month, and twelve months make a year, then eight thousand such years are the lifespan of the Nimmanarati Heaven. Householder woman! It is certain that there is such a place, where if a man or woman of good family upholds the Noble Eightfold Precepts, upon the breaking of their body and the end of their life, they will be reborn in the Nimmanarati Heaven. Householder woman! It is for this reason that I say, the pleasure of a human king is not comparable to the pleasure of the heavens. If sixteen hundred human years are one day and night in the Paranimmita Vasavatti Heaven, and thirty such days and nights make a month, and twelve months make a year, then sixteen thousand such years are the lifespan of the Paranimmita Vasavatti Heaven. Householder woman! It is certain that there is such a place, where if a man or woman of good family upholds the Noble Eightfold Precepts, upon the breaking of their body and the end of their life, they will be reborn in the Paranimmita Vasavatti Heaven.' Then, Visakha, the mother of Migara, with her hands folded, said to the Buddha: 'Venerable Sir! The Noble Eightfold Precepts are truly wonderful! Truly extraordinary! They bring great benefit, great results, great merit, and great widespread influence. Venerable Sir! From this day forward, until the end of my life, I will uphold the Noble Eightfold Precepts, and according to my ability, I will give alms and cultivate merit.' Then, Visakha, the mother of Migara, having heard what the Buddha had said, kept it well, bowed her head to the Buddha's feet, circumambulated him three times, and departed. Thus spoke the Buddha. Visakha, the mother of Migara, and the monks, having heard what the Buddha had said, rejoiced and practiced accordingly. The first discourse of the 'Upholding the Precepts' Sutra is complete (4049 words) (203) The second discourse of the 'Purita' Sutra in the 'Purita' Section of the 'Middle Length Discourses' (Fifth Recitation) Thus have I heard.

一時，佛游那難大，在波和利㮈園之中。

爾時，晡利多居士著白凈衣，白巾裹頭，拄杖執蓋，著世俗屣，從園至園，從觀至觀，從林至林，遍游從行彷徉。若見諸沙門、梵志者，便作是說：「諸賢！當知我離俗斷俗，舍諸俗事。」

彼諸沙門、梵志以濡軟柔和語曰：「唯然。賢晡利多離俗斷俗，舍諸俗事。」

於是，晡利多居士遍遊行彷徉，往詣佛所，共相問訊，當在佛前，拄杖而立，世尊告曰：「居士！有座，欲坐便坐。」

晡利多居士白曰：「瞿曇！此事不然，此事不可。所以者何？我離俗斷俗，舍諸俗事，而沙門瞿曇喚我為居士耶？」

世尊答曰：「汝有相幖幟如居士，是故我喚汝：『居士！有座，欲坐便坐。』」

世尊如是復至再三告曰：「居士！有座，欲坐便坐。」

晡利多居士亦至再三白曰：「瞿曇！此事不然，此事不可。我離俗斷俗，舍諸俗事，而沙門瞿曇喚我為居士耶？」

世尊答曰：「汝有相幖幟如居士，是故我喚汝：『居士！有座，欲坐便坐

當時，佛陀在那難大城的波和利㮈園中游化。 那時，晡利多居士身穿潔白的衣服，頭裹白巾，拄著枴杖，拿著傘蓋，穿著世俗的鞋子，從一個園林走到另一個園林，從一個觀賞地走到另一個觀賞地，從一片樹林走到另一片樹林，到處遊走徘徊。如果他見到任何沙門或婆羅門，就會說：『各位賢者！你們應當知道我已經脫離世俗，斷絕世俗，捨棄一切世俗之事。』 那些沙門和婆羅門便用柔和的語氣說：『是的，賢者晡利多已經脫離世俗，斷絕世俗，捨棄一切世俗之事。』 於是，晡利多居士到處徘徊，來到佛陀所在的地方，互相問候之後，站在佛陀面前，拄著枴杖。世尊對他說：『居士，有座位，想坐就坐吧。』 晡利多居士回答說：『瞿曇！這不對，這不可以。為什麼呢？我已經脫離世俗，斷絕世俗，捨棄一切世俗之事，而沙門瞿曇卻稱呼我為居士嗎？』 世尊回答說：『你身上有像居士一樣的標誌，所以我稱呼你為：『居士，有座位，想坐就坐吧。』 世尊這樣重複說了三次：『居士，有座位，想坐就坐吧。』 晡利多居士也重複說了三次：『瞿曇！這不對，這不可以。我已經脫離世俗，斷絕世俗，捨棄一切世俗之事，而沙門瞿曇卻稱呼我為居士嗎？』

At one time, the Buddha was traveling in Nalandā, in the Pāvarika mango grove. At that time, the householder Pūrita, wearing clean white clothes, with a white cloth wrapped around his head, leaning on a staff and holding an umbrella, wearing secular shoes, wandered from garden to garden, from place of observation to place of observation, from forest to forest, roaming about. If he saw any ascetics or brahmins, he would say, 『Venerable ones! Know that I have left the world, cut off worldly ties, and abandoned all worldly affairs.』 Those ascetics and brahmins would reply with gentle and soft words, 『Indeed, venerable Pūrita has left the world, cut off worldly ties, and abandoned all worldly affairs.』 Then, the householder Pūrita, wandering everywhere, went to where the Buddha was. After exchanging greetings, he stood before the Buddha, leaning on his staff. The Blessed One said to him, 『Householder, there is a seat, sit if you wish.』 The householder Pūrita replied, 『Gautama! This is not right, this is not proper. Why is that? I have left the world, cut off worldly ties, and abandoned all worldly affairs, and yet the ascetic Gautama calls me a householder?』 The Blessed One replied, 『You have the marks and signs of a householder, therefore I call you: 『Householder, there is a seat, sit if you wish.』』 The Blessed One repeated this three times, saying, 『Householder, there is a seat, sit if you wish.』 The householder Pūrita also replied three times, 『Gautama! This is not right, this is not proper. I have left the world, cut off worldly ties, and abandoned all worldly affairs, and yet the ascetic Gautama calls me a householder?』 The Blessed One replied, 『You have the marks and signs of a householder, therefore I call you: 『Householder, there is a seat, sit if you wish.』

世尊問曰：「汝云何離俗斷俗，舍諸俗事耶？」

晡利多居士答曰：「瞿曇！我家一切所有財物盡持施兒，我無為無求游，唯往取食，存命而已，如是我離俗斷俗，舍諸俗事。」

世尊告曰：「居士！聖法、律中不如是斷絕俗事。居士！聖法、律中有八支斷俗事也。」

於是，晡利多居士舍杖卻蓋，及脫俗屣，叉手向佛，白曰：「瞿曇！聖法、律中雲何八支斷俗事耶？」

世尊答曰：「居士！多聞聖弟子依離殺、斷殺，依離不與取、斷不與取，依離邪淫、斷邪淫，依離妄言，斷妄言，依無貪著、斷貪著，依無害恚、斷害恚，依無憎嫉惱、斷憎嫉惱，依無增上慢、斷增上慢。居士！多聞聖弟子云何依離殺、斷殺耶？多聞聖弟子作是思惟：『殺者必受惡報，現世及後世，若我殺者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是殺者受此惡報，現世及後世，我今寧可依離殺、斷殺耶？』便依離殺、斷殺。如是多聞聖弟子依離殺、斷殺也

世尊問道：『你如何脫離世俗、斷絕世俗，捨棄一切世俗之事呢？』 晡利多居士回答說：『瞿曇！我家的一切財物都已施捨給孩子們，我無所作為，無所求，只是四處乞食，維持生命而已，我就是這樣脫離世俗、斷絕世俗，捨棄一切世俗之事的。』 世尊告訴他說：『居士！在聖法和律中，不是這樣斷絕世俗之事的。居士！在聖法和律中有八種方法可以斷絕世俗之事。』 於是，晡利多居士放下手杖，脫下帽子，以及脫下俗鞋，合掌向佛，說道：『瞿曇！聖法和律中，是哪八種方法可以斷絕世俗之事呢？』 世尊回答說：『居士！多聞的聖弟子依靠遠離殺生、斷絕殺生，依靠遠離不予而取、斷絕不予而取，依靠遠離邪淫、斷絕邪淫，依靠遠離妄語、斷絕妄語，依靠無貪著、斷絕貪著，依靠無害恚、斷絕害恚，依靠無憎嫉惱、斷絕憎嫉惱，依靠無增上慢、斷絕增上慢。居士！多聞的聖弟子如何依靠遠離殺生、斷絕殺生呢？多聞的聖弟子這樣思考：『殺生者必定會遭受惡報，無論是在今生還是來世，如果我殺生，就會傷害自己，也會誣陷他人，天神和所有有智慧的修行者都會說我破戒，各方都會聽到我的惡名，身壞命終后，必定會墮入惡道，生於地獄之中。像這樣殺生者會遭受這樣的惡報，無論是在今生還是來世，我如今寧可依靠遠離殺生、斷絕殺生。』於是便依靠遠離殺生、斷絕殺生。像這樣，多聞的聖弟子就依靠遠離殺生、斷絕殺生了。

The World-Honored One asked: 'How do you leave the secular world, sever secular ties, and abandon all secular affairs?' The householder Pūrṇa replied: 'Gautama! All the possessions in my house have been given away to my children. I am without action, without desire, wandering only to beg for food, sustaining my life. This is how I leave the secular world, sever secular ties, and abandon all secular affairs.' The World-Honored One said: 'Householder! In the Holy Dharma and Discipline, it is not like this that one severs secular affairs. Householder! In the Holy Dharma and Discipline, there are eight ways to sever secular affairs.' Then, the householder Pūrṇa put down his staff, took off his hat, and removed his secular shoes. He clasped his hands towards the Buddha and said: 'Gautama! In the Holy Dharma and Discipline, what are the eight ways to sever secular affairs?' The World-Honored One replied: 'Householder! A well-learned noble disciple relies on abstaining from killing and abandoning killing; relies on abstaining from taking what is not given and abandoning taking what is not given; relies on abstaining from sexual misconduct and abandoning sexual misconduct; relies on abstaining from false speech and abandoning false speech; relies on being without greed and abandoning greed; relies on being without harmful anger and abandoning harmful anger; relies on being without hatred, jealousy, and annoyance and abandoning hatred, jealousy, and annoyance; relies on being without arrogance and abandoning arrogance. Householder! How does a well-learned noble disciple rely on abstaining from killing and abandoning killing? A well-learned noble disciple thinks thus: 『One who kills will surely receive evil retribution, in this life and the next. If I kill, I will harm myself, and also slander others. The gods and all wise practitioners will say that I have broken the precepts. All directions will hear of my evil name. When my body is destroyed and my life ends, I will surely fall into an evil realm, born in hell. Thus, one who kills receives such evil retribution, in this life and the next. I would rather rely on abstaining from killing and abandoning killing.』 Thus, he relies on abstaining from killing and abandoning killing. In this way, a well-learned noble disciple relies on abstaining from killing and abandoning killing.'

「居士！多聞聖弟子云何依離不與取、斷不與取耶？多聞聖弟子作是思惟：『不與取者必受惡報，現世及後世，若我不與取者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是不與取者受此惡報，現世及後世，我今寧可依離不與取、斷不與取耶？』便依離不與取、斷不與取。如是多聞聖弟子依離不與取、斷不與取也。

「居士！多聞聖弟子云何依離邪淫、斷邪淫？多聞聖弟子作是思惟：『邪淫者必受惡報，現世及後世，若我邪淫者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是邪淫者受此惡報，現世及後世，我今寧可依離邪淫、斷邪淫耶？』便依離邪淫、斷邪淫。如是多聞聖弟子依離邪淫、斷邪淫也。

「居士！多聞聖弟子云何依離妄言、斷妄言耶？多聞聖弟子作是思惟：『妄言者必受惡報，現世及後世，若我妄言者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是妄言者受此惡報，現世及後世，我今寧可依離妄言、斷妄言耶？』便依離妄言、斷妄言。如是多聞聖弟子依離妄言、斷妄言也

現代漢語譯本：『居士！多聞的聖弟子如何依止遠離不與取，斷絕不與取呢？多聞的聖弟子這樣思考：『不與取必定會遭受惡報，無論是在今生還是來世。如果我不做不與取的事情，就能避免傷害自己，也不會誣陷他人。天神和有智慧的修行者會談論我的戒律，各處都會聽到我的惡名。我死後，必定會墮入惡道，生於地獄之中。』像這樣，不與取的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依止遠離不與取，斷絕不與取。』於是，他就依止遠離不與取，斷絕不與取。這就是多聞的聖弟子依止遠離不與取，斷絕不與取的方式。 『居士！多聞的聖弟子如何依止遠離邪淫，斷絕邪淫呢？多聞的聖弟子這樣思考：『邪淫必定會遭受惡報，無論是在今生還是來世。如果我邪淫，就會傷害自己，也會誣陷他人。天神和有智慧的修行者會談論我的戒律，各處都會聽到我的惡名。我死後，必定會墮入惡道，生於地獄之中。』像這樣，邪淫的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依止遠離邪淫，斷絕邪淫。』於是，他就依止遠離邪淫，斷絕邪淫。這就是多聞的聖弟子依止遠離邪淫，斷絕邪淫的方式。 『居士！多聞的聖弟子如何依止遠離妄語，斷絕妄語呢？多聞的聖弟子這樣思考：『妄語必定會遭受惡報，無論是在今生還是來世。如果我說妄語，就會傷害自己，也會誣陷他人。天神和有智慧的修行者會談論我的戒律，各處都會聽到我的惡名。我死後，必定會墮入惡道，生於地獄之中。』像這樣，說妄語的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依止遠離妄語，斷絕妄語。』於是，他就依止遠離妄語，斷絕妄語。這就是多聞的聖弟子依止遠離妄語，斷絕妄語的方式。

English version: 『Householder! How does a well-learned noble disciple abstain from taking what is not given, and cease taking what is not given? A well-learned noble disciple reflects thus: 『Taking what is not given will surely lead to bad consequences, both in this life and the next. If I take what is not given, I will harm myself, and also slander others. The gods and wise practitioners of the holy life will speak of my precepts, and my bad name will be heard everywhere. After death, I will surely fall into a bad place, and be born in hell.』 Thus, one who takes what is not given will suffer such bad consequences, both in this life and the next. Should I now abstain from taking what is not given, and cease taking what is not given?』 Then he abstains from taking what is not given, and ceases taking what is not given. This is how a well-learned noble disciple abstains from taking what is not given, and ceases taking what is not given. 『Householder! How does a well-learned noble disciple abstain from sexual misconduct, and cease sexual misconduct? A well-learned noble disciple reflects thus: 『Sexual misconduct will surely lead to bad consequences, both in this life and the next. If I commit sexual misconduct, I will harm myself, and also slander others. The gods and wise practitioners of the holy life will speak of my precepts, and my bad name will be heard everywhere. After death, I will surely fall into a bad place, and be born in hell.』 Thus, one who commits sexual misconduct will suffer such bad consequences, both in this life and the next. Should I now abstain from sexual misconduct, and cease sexual misconduct?』 Then he abstains from sexual misconduct, and ceases sexual misconduct. This is how a well-learned noble disciple abstains from sexual misconduct, and ceases sexual misconduct. 『Householder! How does a well-learned noble disciple abstain from false speech, and cease false speech? A well-learned noble disciple reflects thus: 『False speech will surely lead to bad consequences, both in this life and the next. If I speak falsely, I will harm myself, and also slander others. The gods and wise practitioners of the holy life will speak of my precepts, and my bad name will be heard everywhere. After death, I will surely fall into a bad place, and be born in hell.』 Thus, one who speaks falsely will suffer such bad consequences, both in this life and the next. Should I now abstain from false speech, and cease false speech?』 Then he abstains from false speech, and ceases false speech. This is how a well-learned noble disciple abstains from false speech, and ceases false speech.』

「居士！多聞聖弟子云何依無貪著、斷貪著耶？多聞聖弟子作是思惟：『貪著者必受惡報，現世及後世，若我貪著者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是貪著者受此惡報，現世及後世，我今寧可依無貪著、斷貪著耶？』便依無貪著、斷貪著。如是多聞聖弟子依無貪著、斷貪著也。

「居士！多聞聖弟子云何依無害恚斷害恚耶？多聞聖弟子作是思惟：『害恚者必受惡報，現世及後世，若我害恚者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是害恚者受此惡報，現世及後世，我今寧可依無害恚、斷害恚耶？』便依無害恚、斷害恚。如是多聞聖弟子依無害恚、斷害恚也。

「居士！多聞聖弟子云何依無憎嫉惱、斷憎嫉惱耶？多聞聖弟子作是思惟：『憎嫉惱者必受惡報，現世及後世，若我憎嫉惱者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是憎嫉惱者受此惡報，現世及後世，我今寧可依無憎嫉惱、斷憎嫉惱耶？』便依無憎嫉惱、斷憎嫉惱。如是多聞聖弟子依無憎嫉惱、斷憎嫉惱也

現代漢語譯本：『居士！多聞的聖弟子如何依止無貪著、斷除貪著呢？多聞的聖弟子這樣思考：『貪著的人必定會遭受惡報，無論是在今生還是來世。如果我貪著，就會傷害自己，也會誹謗他人。天神和有智慧的修行者會談論我的戒律，各處都會聽到我的惡名。身死命終后，必定會墮入惡道，生於地獄之中。像這樣，貪著的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依止無貪著、斷除貪著。』於是便依止無貪著、斷除貪著。像這樣，多聞的聖弟子依止無貪著、斷除貪著。 『居士！多聞的聖弟子如何依止無害恚、斷除害恚呢？多聞的聖弟子這樣思考：『懷有嗔恨的人必定會遭受惡報，無論是在今生還是來世。如果我懷有嗔恨，就會傷害自己，也會誹謗他人。天神和有智慧的修行者會談論我的戒律，各處都會聽到我的惡名。身死命終后，必定會墮入惡道，生於地獄之中。像這樣，懷有嗔恨的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依止無害恚、斷除害恚。』於是便依止無害恚、斷除害恚。像這樣，多聞的聖弟子依止無害恚、斷除害恚。 『居士！多聞的聖弟子如何依止無憎嫉惱、斷除憎嫉惱呢？多聞的聖弟子這樣思考：『懷有憎嫉惱的人必定會遭受惡報，無論是在今生還是來世。如果我懷有憎嫉惱，就會傷害自己，也會誹謗他人。天神和有智慧的修行者會談論我的戒律，各處都會聽到我的惡名。身死命終后，必定會墮入惡道，生於地獄之中。像這樣，懷有憎嫉惱的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依止無憎嫉惱、斷除憎嫉惱。』於是便依止無憎嫉惱、斷除憎嫉惱。像這樣，多聞的聖弟子依止無憎嫉惱、斷除憎嫉惱。

English version: 'Layman! How does a well-taught noble disciple rely on non-greed and abandon greed? A well-taught noble disciple reflects thus: 『A greedy person will surely receive bad consequences, both in this life and the next. If I am greedy, I will harm myself and also slander others. The gods and wise practitioners of the holy life will speak of my precepts, and my bad name will be heard everywhere. When my body breaks up and I die, I will surely go to a bad place, being born in hell. Thus, a greedy person receives such bad consequences, both in this life and the next. I would rather rely on non-greed and abandon greed.』 Then he relies on non-greed and abandons greed. Thus, a well-taught noble disciple relies on non-greed and abandons greed. 'Layman! How does a well-taught noble disciple rely on non-ill-will and abandon ill-will? A well-taught noble disciple reflects thus: 『A person with ill-will will surely receive bad consequences, both in this life and the next. If I have ill-will, I will harm myself and also slander others. The gods and wise practitioners of the holy life will speak of my precepts, and my bad name will be heard everywhere. When my body breaks up and I die, I will surely go to a bad place, being born in hell. Thus, a person with ill-will receives such bad consequences, both in this life and the next. I would rather rely on non-ill-will and abandon ill-will.』 Then he relies on non-ill-will and abandons ill-will. Thus, a well-taught noble disciple relies on non-ill-will and abandons ill-will. 'Layman! How does a well-taught noble disciple rely on non-resentment and abandon resentment? A well-taught noble disciple reflects thus: 『A person with resentment will surely receive bad consequences, both in this life and the next. If I have resentment, I will harm myself and also slander others. The gods and wise practitioners of the holy life will speak of my precepts, and my bad name will be heard everywhere. When my body breaks up and I die, I will surely go to a bad place, being born in hell. Thus, a person with resentment receives such bad consequences, both in this life and the next. I would rather rely on non-resentment and abandon resentment.』 Then he relies on non-resentment and abandons resentment. Thus, a well-taught noble disciple relies on non-resentment and abandons resentment.'

「居士！多聞聖弟子云何依無增上慢、斷增上慢耶？多聞聖弟子作是思惟：『增上慢者必受惡報，現世及後世，若我增上慢者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。如是增上慢者受此惡報，現世及後世，我今寧可依無增上慢、斷增上慢耶？』便依無增上慢、斷增上慢。如是多聞聖弟子依無增上慢、斷增上慢也。是謂聖法、律中有八支斷絕俗事。」

居士問曰：「瞿曇！聖法、律中但是斷俗事，復更有耶？」

世尊答曰：「聖法、律中不但有是斷絕俗事，更有八支斷絕俗事得作證也。」

晡利多居士聞已，便脫白巾，叉手向佛，白曰：「瞿曇！聖法、律中雲何更有八支斷絕俗事得作證耶？」

世尊答曰：「居士！猶如有狗，飢餓羸乏，至屠牛處，彼屠牛師、屠牛弟子凈摘除肉，擲骨與狗。狗得骨已，處處咬嚙，破唇缺齒，或傷咽喉，然狗不得以此除饑。居士！多聞聖弟子亦復作是思惟：『欲如骨鎖。世尊說欲如骨鎖，樂少苦多，多有災患，當遠離之。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。居士！猶去村不遠，有小肉臠，墮在露地，或烏或鴟，持彼肉去，余烏鴟鳥競而逐之

『居士！多聞的聖弟子如何依靠無增上慢、斷除增上慢呢？多聞的聖弟子這樣思考：『增上慢的人必定會遭受惡報，無論是在今生還是來世。如果我有了增上慢，就會自己傷害自己，也會誣陷他人，天神和有智慧的修行者會說我違背戒律，各處都會聽到我的惡名，身死之後，必定會墮入惡道，生在地獄中。像這樣增上慢的人會遭受這樣的惡報，無論是在今生還是來世。我如今寧可依靠無增上慢、斷除增上慢。』於是就依靠無增上慢、斷除增上慢。像這樣，多聞的聖弟子就依靠無增上慢、斷除增上慢。這就是聖法、律中八支斷絕俗事的方法。』 居士問道：『瞿曇！聖法、律中只是斷絕俗事，還有其他的嗎？』 世尊回答說：『聖法、律中不僅有斷絕俗事，還有八支斷絕俗事可以作為證悟的依據。』 晡利多居士聽了之後，便脫下白巾，合掌向佛，說道：『瞿曇！聖法、律中如何還有八支斷絕俗事可以作為證悟的依據呢？』 世尊回答說：『居士！就像有一條狗，飢餓虛弱，來到屠宰牛的地方，那些屠牛的人或學徒把肉剔除乾淨，把骨頭扔給狗。狗得到骨頭后，到處啃咬，弄破嘴唇，缺了牙齒，甚至傷了喉嚨，然而狗並不能因此解除飢餓。居士！多聞的聖弟子也這樣思考：『慾望就像骨頭一樣。世尊說慾望就像骨頭一樣，快樂少而痛苦多，有很多災禍，應當遠離它。』如果能夠捨棄慾望，遠離邪惡不善之法，那麼世間的一切飲食就永遠斷絕了，應當修習這種境界。居士！就像離村子不遠的地方，有一小塊肉掉在地上，或者烏鴉或者老鷹，叼著肉飛走，其他的烏鴉老鷹就爭相追逐它。

'Layman! How does a well-learned noble disciple rely on non-conceit and abandon conceit? A well-learned noble disciple reflects thus: 『Conceitful people are bound to receive bad consequences, both in this life and the next. If I am conceited, I will harm myself, slander others, gods and wise practitioners will say I violate the precepts, my bad name will be heard everywhere, and after death, I will surely fall into evil realms and be born in hell. Such is the bad consequence that conceited people receive, both in this life and the next. I would rather rely on non-conceit and abandon conceit.』 Thus, they rely on non-conceit and abandon conceit. In this way, a well-learned noble disciple relies on non-conceit and abandons conceit. This is what is meant by the eight factors of abandoning worldly affairs in the Holy Dharma and Discipline.』 The layman asked: 『Gautama! Is the Holy Dharma and Discipline only about abandoning worldly affairs, or is there more?』 The Blessed One replied: 『In the Holy Dharma and Discipline, there is not only the abandonment of worldly affairs, but also eight factors of abandoning worldly affairs that can serve as evidence of realization.』 Upon hearing this, the layman Purita took off his white cloth, clasped his hands towards the Buddha, and said: 『Gautama! How are there eight factors of abandoning worldly affairs in the Holy Dharma and Discipline that can serve as evidence of realization?』 The Blessed One replied: 『Layman! It is like a dog, hungry and weak, going to a place where cattle are slaughtered. The butchers or their apprentices remove the meat and throw the bones to the dog. Having received the bones, the dog gnaws at them everywhere, breaking its lips, losing its teeth, and even injuring its throat, yet the dog cannot relieve its hunger. Layman! A well-learned noble disciple also reflects thus: 『Desire is like a bone. The Blessed One said that desire is like a bone, with little pleasure and much suffering, and many calamities, so it should be avoided.』 If one can abandon desire and evil unwholesome states, then all worldly food is forever exhausted, and one should cultivate that state. Layman! It is like a small piece of meat that has fallen on the ground not far from a village. Either a crow or a hawk picks up the meat and flies away, and other crows and hawks compete to chase after it.

。于居士意云何？若此烏鴟不速舍此小肉臠者，致余烏鴟競而逐耶？」

居士答曰：「唯然。瞿曇！」

「于居士意云何？若此烏鴟能速舍此小肉臠者，余烏鴟鳥當復競逐耶？」

居士答曰：「不也。瞿曇！」

「居士！多聞聖弟子亦復作是思惟：『欲如肉臠。世尊說欲如肉臠，樂少苦多，多有災患，當遠離之。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。居士！猶如有人，手把火炬、向風而行。于居士意云何，若使此人不速舍者，必燒其手、余支體耶？」

「于居士意云何？若使此人速舍炬者，當燒其手、余支體耶？」

「居士！多聞聖弟子亦復作是思惟：『欲如火炬。世尊說欲如火炬，樂少苦多，多有災患，當遠離之。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。居士！猶去村不遠，有大火坑，滿其中火，而無煙㷿。若有人來，不愚不癡，亦不顛倒，自住本心，自由自在，用樂不用苦，甚憎惡苦，用活不用死，甚憎惡死。于居士意云何？此人寧當入火坑耶？」

居士答曰：「不也

現代漢語譯本：佛陀問居士：『你認為如何？如果這隻烏鴉不迅速捨棄這小塊肉，會導致其他烏鴉爭搶追逐嗎？』 居士回答說：『是的，瞿曇！』 佛陀又問：『你認為如何？如果這隻烏鴉能迅速捨棄這小塊肉，其他烏鴉還會爭搶追逐嗎？』 居士回答說：『不會的，瞿曇！』 佛陀說：『居士！多聞的聖弟子也會這樣思考：『慾望就像肉塊。世尊說慾望就像肉塊，快樂少而痛苦多，多有災禍，應當遠離它。』如果能捨離慾望、舍離邪惡不善之法，使一切世間的飲食永遠斷絕無餘，就應當修習這種舍離。居士！就像有人手持火炬，逆風而行。你認為如何，如果這個人不迅速捨棄火炬，一定會燒傷他的手和身體其他部位嗎？』 佛陀又問：『你認為如何？如果這個人迅速捨棄火炬，還會燒傷他的手和身體其他部位嗎？』 佛陀說：『居士！多聞的聖弟子也會這樣思考：『慾望就像火炬。世尊說慾望就像火炬，快樂少而痛苦多，多有災禍，應當遠離它。』如果能捨離慾望、舍離邪惡不善之法，使一切世間的飲食永遠斷絕無餘，就應當修習這種舍離。居士！就像離村子不遠的地方，有一個大火坑，裡面充滿了火，沒有煙和火焰。如果有一個人來，他不愚蠢也不糊塗，也不顛倒，能保持本心，自由自在，喜歡快樂而不喜歡痛苦，非常憎惡痛苦，喜歡活著而不喜歡死亡，非常憎惡死亡。你認為如何？這個人會跳入火坑嗎？』

English version: The Buddha asked the householder, 'What do you think? If this crow does not quickly abandon this small piece of meat, will it cause other crows to compete and chase after it?' The householder replied, 'Yes, Gotama!' The Buddha asked again, 'What do you think? If this crow can quickly abandon this small piece of meat, will the other crows still compete and chase after it?' The householder replied, 'No, Gotama!' The Buddha said, 'Householder! A well-learned noble disciple also thinks like this: 『Desire is like a piece of meat. The Blessed One said that desire is like a piece of meat, with little pleasure and much suffering, and many calamities; one should stay away from it.』 If there is this abandoning of desire, abandoning of evil and unwholesome things, so that all worldly food is forever exhausted without remainder, one should practice that. Householder! It is like a person holding a torch, walking against the wind. What do you think, if this person does not quickly abandon the torch, will it surely burn his hand and other parts of his body?' The Buddha asked again, 'What do you think? If this person quickly abandons the torch, will it still burn his hand and other parts of his body?' The Buddha said, 'Householder! A well-learned noble disciple also thinks like this: 『Desire is like a torch. The Blessed One said that desire is like a torch, with little pleasure and much suffering, and many calamities; one should stay away from it.』 If there is this abandoning of desire, abandoning of evil and unwholesome things, so that all worldly food is forever exhausted without remainder, one should practice that. Householder! It is like not far from a village, there is a large fire pit, filled with fire, without smoke or flames. If a person comes, who is not foolish or confused, nor deluded, who can maintain his original mind, free and at ease, who likes pleasure and dislikes suffering, who greatly hates suffering, who likes to live and dislikes death, who greatly hates death. What do you think? Would this person jump into the fire pit?'

。瞿曇！所以者何？彼見火坑，便作是思惟：『若墮火坑，必死無疑，設不死者，定受極苦。』彼見火坑，便思遠離，愿求舍離。」

「居士！多聞聖弟子亦復作是思惟：『欲如火坑。世尊說欲如火坑，樂少苦多，多有災患，當遠離之。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。居士！猶去村不遠，有大毒蛇，至惡苦毒，黑色可畏。若有人來，不愚不癡，亦不顛倒，自住本心，自由自在，用樂不用苦，甚憎惡苦，用活不用死，甚憎惡死。于居士意云何？此人寧當以手授與及余支體，作如是說：『蜇我蜇我耶？』」

居士答曰：「不也。瞿曇！所以者何？彼見毒蛇，便作是思惟：『若我以手及余支體使蛇蜇者，必死無疑，設不死者，定受極苦。』彼見毒蛇，便思遠離，愿求舍離。」

「居士！多聞聖弟子亦復作是思惟：『欲如毒蛇。世尊說欲如毒蛇，樂少苦多，多有災患，當遠離之。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。居士！猶如有人，夢得具足五欲自娛，彼若悟已，都不見一。居士！多聞聖弟子亦復作是思惟：『欲如夢也。世尊說欲如夢也。樂少苦多，多有災患，當遠離之

現代漢語譯本：瞿曇啊！這是什麼原因呢？因為他看到火坑，就會這樣想：『如果掉進火坑，必定會死無疑，即使不死，也一定會遭受極大的痛苦。』他看到火坑，就會想著遠離，希望能夠捨棄它。 有學問的聖弟子也會這樣想：『慾望就像火坑。世尊說慾望就像火坑，快樂少而痛苦多，有很多災禍，應當遠離它。』如果有這種捨棄慾望、遠離邪惡不善之法，也就是指世間一切飲食都永遠斷絕無餘，就應當修習它。居士啊！就像離村子不遠的地方，有一條大毒蛇，非常兇惡，毒性劇烈，黑色而且可怕。如果有人走來，他不是愚蠢，也不是癡呆，也不是顛倒，能夠保持本心，自由自在，喜歡快樂而不喜歡痛苦，非常憎恨痛苦，喜歡活著而不喜歡死亡，非常憎恨死亡。居士，你認為怎麼樣？這個人會用手或者其他肢體去接觸它，然後說：『咬我吧，咬我吧？』嗎？」 居士回答說：『不會的，瞿曇！這是什麼原因呢？因為他看到毒蛇，就會這樣想：『如果我用手或者其他肢體讓蛇咬我，必定會死無疑，即使不死，也一定會遭受極大的痛苦。』他看到毒蛇，就會想著遠離，希望能夠捨棄它。』 有學問的聖弟子也會這樣想：『慾望就像毒蛇。世尊說慾望就像毒蛇，快樂少而痛苦多，有很多災禍，應當遠離它。』如果有這種捨棄慾望、遠離邪惡不善之法，也就是指世間一切飲食都永遠斷絕無餘，就應當修習它。居士啊！就像有人，夢中得到滿足五種慾望的享樂，當他醒來之後，什麼都看不見。有學問的聖弟子也會這樣想：『慾望就像夢一樣。世尊說慾望就像夢一樣，快樂少而痛苦多，有很多災禍，應當遠離它。』

English version: Gautama! What is the reason for this? Because upon seeing a fire pit, he would think: 『If I fall into this fire pit, I will surely die, and even if I don't die, I will certainly suffer extreme pain.』 Upon seeing a fire pit, he would think of staying away from it, wishing to abandon it. A learned noble disciple also thinks like this: 『Desire is like a fire pit. The World-Honored One said that desire is like a fire pit, with little pleasure and much suffering, and many calamities; one should stay away from it.』 If there is this abandoning of desire, this abandoning of evil and unwholesome things, which means that all worldly food is completely and forever exhausted, then one should practice it. Householder! It is like not far from a village, there is a large poisonous snake, extremely vicious, with potent venom, black and frightening. If someone comes along, who is not foolish, not ignorant, not deluded, who can maintain his original mind, free and at ease, who prefers pleasure to pain, who greatly hates pain, who prefers life to death, who greatly hates death. Householder, what do you think? Would this person offer his hand or other limbs to it, and say: 『Bite me, bite me?』 The householder replied: 『No, Gautama! What is the reason for this? Because upon seeing the poisonous snake, he would think: 『If I let the snake bite me with my hand or other limbs, I will surely die, and even if I don't die, I will certainly suffer extreme pain.』 Upon seeing the poisonous snake, he would think of staying away from it, wishing to abandon it.』 A learned noble disciple also thinks like this: 『Desire is like a poisonous snake. The World-Honored One said that desire is like a poisonous snake, with little pleasure and much suffering, and many calamities; one should stay away from it.』 If there is this abandoning of desire, this abandoning of evil and unwholesome things, which means that all worldly food is completely and forever exhausted, then one should practice it. Householder! It is like someone who, in a dream, enjoys the fulfillment of the five desires, but when he wakes up, he sees nothing. A learned noble disciple also thinks like this: 『Desire is like a dream. The World-Honored One said that desire is like a dream, with little pleasure and much suffering, and many calamities; one should stay away from it.』

。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。

「居士！猶如有人假借樂具，或宮殿樓閣，或園觀浴池，或象馬車乘，或繒綿被，或指環、臂釧，或香瓔珞頸鉗，或金寶華鬘，或名衣上服，多人見已，而共嘆曰：『如是為善，如是為快。若有財物，應作如是極自娛樂。』其物主者，隨所欲奪，或教人奪，即便自奪，或教人奪，多人見已，而共說曰：『彼假借者，實為欺誑，非是假借。』所以者何？其物主者，隨所欲奪，或教人奪，即便自奪，或教人奪。居士！多聞聖弟子亦復作是思惟：『欲如假借，世尊說欲如假借，樂少苦多，多有災患，當遠離之。』若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。

「居士！猶去村不遠，有大果樹，此樹常多有好美果。若有人來，飢餓羸乏，欲得食果，彼作是念：『此樹常多有好美果，我饑羸乏，欲得食果，然此樹下無自落果可得飽食及持歸去，我能緣樹，我今寧可上此樹耶？』念已便上。復有一人來，飢餓羸乏，欲得食果，持極利斧，彼作是念：『此樹常多有好美果，然此樹下無自落果可得飽食及持歸去，我不能緣樹，我今寧可斫倒此樹耶？』即便斫倒

現代漢語譯本：『居士！如果存在這種捨棄慾望、遠離邪惡和不善的方法，即認為世間一切飲食都將永遠耗盡無餘，就應當修習這種方法。』 『居士！就像有人借用享樂的器具，比如宮殿樓閣，或者園林浴池，或者象馬車乘，或者絲綢棉被，或者戒指、臂鐲，或者香料瓔珞頸飾，或者金銀珠寶花環，或者名貴衣服，很多人看到后，都會讚歎說：『這樣真好，這樣真快樂。如果有錢財，就應該這樣極盡享樂。』而這些東西的主人，如果想要拿回，或者教唆別人拿回，就會自己拿回，或者教唆別人拿回，很多人看到后，就會一起說：『那個借用的人，實在是欺騙，不是借用。』為什麼呢？因為這些東西的主人，如果想要拿回，或者教唆別人拿回，就會自己拿回，或者教唆別人拿回。居士！多聞的聖弟子也會這樣思考：『慾望就像借用，世尊說慾望就像借用，快樂少而痛苦多，有很多災禍，應當遠離它。』如果存在這種捨棄慾望、遠離邪惡和不善的方法，即認為世間一切飲食都將永遠耗盡無餘，就應當修習這種方法。 『居士！就像離村子不遠的地方，有一棵大果樹，這棵樹上經常有很多美味的果實。如果有人來，飢餓虛弱，想要吃果子，他會這樣想：『這棵樹上經常有很多美味的果實，我飢餓虛弱，想要吃果子，但是這棵樹下沒有自然掉落的果子可以讓我吃飽並帶回去，我能爬樹，我寧可爬上這棵樹嗎？』想完就爬了上去。又有一個人來，飢餓虛弱，想要吃果子，拿著一把非常鋒利的斧頭，他會這樣想：『這棵樹上經常有很多美味的果實，但是這棵樹下沒有自然掉落的果子可以讓我吃飽並帶回去，我不能爬樹，我寧可砍倒這棵樹嗎？』說完就砍倒了。

English version: 'Householder, if there is this way of abandoning desire, of separating from evil and unwholesome things, that is, to consider that all worldly food will be forever exhausted without remainder, then one should practice that.' 'Householder, it is like someone borrowing pleasure items, such as palaces and pavilions, or gardens and bathing pools, or elephants, horses, and carriages, or silk and cotton quilts, or rings and bracelets, or fragrant garlands and necklaces, or gold and jeweled flower wreaths, or fine clothes, many people seeing this would exclaim: 『This is good, this is joyful. If one has wealth, one should indulge in such extreme pleasures.』 But the owner of these things, if they want to take them back, or incite others to take them back, will take them back themselves, or incite others to take them back, and many people seeing this would say together: 『That borrower is truly deceitful, it is not a borrowing.』 Why is that? Because the owner of these things, if they want to take them back, or incite others to take them back, will take them back themselves, or incite others to take them back. Householder, a well-learned noble disciple also thinks like this: 『Desire is like borrowing, the World Honored One said desire is like borrowing, there is little pleasure and much suffering, there are many disasters, one should stay away from it.』 If there is this way of abandoning desire, of separating from evil and unwholesome things, that is, to consider that all worldly food will be forever exhausted without remainder, then one should practice that.' 'Householder, it is like not far from a village, there is a large fruit tree, this tree often has many good and delicious fruits. If someone comes, hungry and weak, wanting to eat the fruit, they would think: 『This tree often has many good and delicious fruits, I am hungry and weak, wanting to eat the fruit, but there are no naturally fallen fruits under this tree that I can eat my fill and take away, I can climb the tree, should I rather climb this tree?』 Having thought this, they climbed up. Then another person comes, hungry and weak, wanting to eat the fruit, holding a very sharp axe, they would think: 『This tree often has many good and delicious fruits, but there are no naturally fallen fruits under this tree that I can eat my fill and take away, I cannot climb the tree, should I rather chop down this tree?』 Having said this, they chopped it down.'

。于居士意云何？若樹上人不速來下者，樹倒地時，必折其臂、余支體耶？」

「于居士意云何？若樹上人速來下者，樹倒地時，寧折其臂、余支體耶？」

「居士！多聞聖弟子亦復作是思惟，欲如樹果，世尊說欲如樹果，樂少苦多，多有災患，當遠離之。若有此舍離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼，是謂聖法、律中更有此八支斷絕俗事而得作證。

「居士！彼有覺、有觀息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼已離喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游。彼樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼已如是定心清凈，無穢無煩，柔軟善住，得不動心，修學漏盡智通作證。彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」

說此法時，晡利多居士遠塵離垢，諸法法眼生

『居士，你認為如何？如果樹上的人不迅速下來，當樹倒地時，必定會折斷他的手臂和其他肢體嗎？』 『居士，你認為如何？如果樹上的人迅速下來，當樹倒地時，還會折斷他的手臂和其他肢體嗎？』 『居士！多聞的聖弟子也這樣思考，慾望就像樹上的果實，世尊說慾望就像樹上的果實，快樂少而痛苦多，多有災禍，應當遠離它。如果有這種捨棄慾望、遠離邪惡不善之法，即認為世間一切飲食都將永遠耗盡無餘，應當修習它，這就是聖法、律中更有這八支斷絕世俗之事而得以證悟。 『居士！他有覺、有觀止息，內心平靜、一心專注，無覺、無觀，由禪定而生喜樂，成就第二禪而安住。他已離喜欲，捨棄無求而安住，正念正知地感受身體的快樂，這是聖人所說，聖人所捨棄的、念、樂的安住、空，成就第三禪而安住。他滅除快樂、滅除痛苦，喜悅和憂愁早已滅盡，不苦不樂、捨棄、念、清凈，成就第四禪而安住。他如此定心清凈，無垢無煩，柔軟安住，獲得不動之心，修學漏盡智通而證悟。他如實知曉此苦，如實知曉此苦的生起、此苦的滅盡、此苦滅盡之道。如實知曉此漏，如實知曉此漏的生起、此漏的滅盡、此漏滅盡之道。他如此知曉、如此看見，欲漏之心解脫，有漏、無明漏之心解脫，解脫后便知解脫，生已盡，梵行已立，所作已辦，不再受後有，如實知曉。』 當說此法時，晡利多居士遠離塵垢，對諸法生起了法眼。

'What do you think, householder? If a person on a tree does not come down quickly, when the tree falls, will he surely break his arm and other limbs?' 'What do you think, householder? If a person on a tree comes down quickly, when the tree falls, will he break his arm and other limbs?' 'Householder! A well-learned noble disciple also thinks in this way: desire is like the fruit of a tree. The Blessed One said that desire is like the fruit of a tree, with little pleasure and much suffering, and many dangers; one should stay away from it. If there is this abandoning of desire, this turning away from evil and unwholesome things, thinking that all worldly food will be completely exhausted, one should cultivate that. This is the holy Dharma, and in the Discipline, there are these eight factors for cutting off worldly affairs and attaining realization.' 'Householder! He has the cessation of initial and sustained thought, with inner tranquility and one-pointedness of mind, without initial and sustained thought, joy and pleasure born of concentration, and dwells in the attainment of the second jhana. Having abandoned joy, he dwells in equanimity, mindful and clearly comprehending, experiencing bodily pleasure, which the noble ones describe as the equanimity of mindfulness and pleasure, and dwells in the attainment of the third jhana. With the abandoning of pleasure and pain, and the previous disappearance of joy and sorrow, he dwells in the fourth jhana, which is neither painful nor pleasant, with equanimity, mindfulness, and purity. His mind is thus purified, without defilement or agitation, pliable and well-established, and he attains the immovable state of mind, cultivating the knowledge of the destruction of the taints and attaining realization. He truly knows this suffering, truly knows the arising of this suffering, truly knows the cessation of this suffering, and truly knows the path leading to the cessation of this suffering. He truly knows these taints, truly knows the arising of these taints, truly knows the cessation of these taints, and truly knows the path leading to the cessation of these taints. Knowing and seeing in this way, his mind is liberated from the taint of desire, the taint of existence, and the taint of ignorance. Upon liberation, he knows that he is liberated. Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he truly knows.' While this Dharma was being spoken, the householder Purita was cleansed of dust and defilement, and the eye of Dharma arose in him regarding all phenomena.

。於是，晡利多居士見法得法，覺白凈法，斷疑度惑，更無餘尊，不復由他，無有猶豫，已住果證，於世尊法得無所畏，稽首佛足，白曰：「世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。世尊！我本著白凈衣，白巾裹頭，拄杖執蓋，及著俗屣，從園至園，從觀至觀，從林至林，遍遊行彷徉，若見諸沙門、梵志者，便作是語：『諸賢！我離俗、斷俗，舍諸俗事。』彼諸沙門、梵志濡軟柔和，語我言：『唯然。賢晡利多離俗、斷俗，舍諸俗事。』世尊！我于爾時，彼實無智安著智處，實無智祠，又無智食，實無智，奉事如智慧人。世尊！我從今日，諸比丘眾及世尊弟子，此實有智，安著智慧處，實有智祠，又有智食，實有智，奉事智慧人也。世尊！我今再自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。世尊！我本所信敬重外道沙門、梵志者，從今日斷。世尊！我從今三自歸佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。晡利多居士及諸比丘，聞佛所說，歡喜奉行

現代漢語譯本：於是，布利多居士領悟了佛法，覺察到清凈的法理，斷除了疑惑和迷惑，不再依賴其他尊者，不再受他人影響，沒有了猶豫，已經達到了果位的證悟。他對世尊的教法生起了無所畏懼的信心，於是向佛陀頂禮，說道：『世尊！我現在皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。世尊！我以前穿著白色的衣服，用白色的頭巾裹頭，拄著枴杖，拿著傘蓋，穿著俗世的鞋子，從一個園林到另一個園林，從一個觀賞地到另一個觀賞地，從一片樹林到另一片樹林，到處遊蕩。如果我見到那些沙門或婆羅門，我就會對他們說：『各位賢者！我已經離開了世俗，斷絕了世俗，捨棄了世俗之事。』那些沙門和婆羅門會溫和地對我說：『是的，賢者布利多已經離開了世俗，斷絕了世俗，捨棄了世俗之事。』世尊！我那時，他們實際上並沒有智慧，卻安住在智慧的位置上；他們實際上沒有智慧的祭祀，也沒有智慧的食物；他們實際上沒有智慧，卻像有智慧的人一樣被供奉。世尊！從今天開始，所有的比丘僧眾和世尊的弟子，他們才是真正有智慧的，安住在智慧的位置上；他們才有智慧的祭祀，也有智慧的食物；他們才是真正有智慧的，值得像有智慧的人一樣被供奉。世尊！我現在再次皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。世尊！我以前所信仰和尊敬的外道沙門和婆羅門，從今天起我將斷絕與他們的關係。世尊！我從今天起第三次皈依佛、法和僧眾，懇請世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀如是說。布利多居士和眾比丘聽聞佛陀所說，歡喜地接受並奉行。

English version: Then, the householder Pūrṇa, having seen the Dharma and attained the Dharma, realizing the pure Dharma, having cut off doubt and delusion, no longer relying on other venerable ones, no longer influenced by others, without hesitation, having already attained the fruit of realization, having gained fearlessness in the Dharma of the World Honored One, bowed at the feet of the Buddha and said: 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. May the World Honored One accept me as a lay follower, from this day forward, taking refuge for life, until the end of my life. World Honored One! I used to wear white clothes, wrap my head in a white cloth, lean on a staff, hold an umbrella, and wear secular shoes, wandering from garden to garden, from place of viewing to place of viewing, from forest to forest. If I saw any ascetics or Brahmins, I would say to them: 『Venerable ones! I have left the secular world, cut off the secular world, and abandoned secular affairs.』 Those ascetics and Brahmins would gently say to me: 『Indeed, the venerable Pūrṇa has left the secular world, cut off the secular world, and abandoned secular affairs.』 World Honored One! At that time, they actually had no wisdom, yet they were placed in the position of wisdom; they actually had no wise sacrifices, nor wise food; they actually had no wisdom, yet they were served as if they were wise people. World Honored One! From today onwards, all the monastic Sangha and the disciples of the World Honored One, they are truly wise, placed in the position of wisdom; they have wise sacrifices, and they have wise food; they are truly wise, worthy of being served as wise people. World Honored One! I now take refuge again in the Buddha, the Dharma, and the Sangha. May the World Honored One accept me as a lay follower, from this day forward, taking refuge for life, until the end of my life. World Honored One! The non-Buddhist ascetics and Brahmins whom I used to believe in and respect, from today I will sever my relationship with them. World Honored One! From today, I take refuge for the third time in the Buddha, the Dharma, and the Sangha. May the World Honored One accept me as a lay follower, from this day forward, taking refuge for life, until the end of my life.' The Buddha spoke thus. The householder Pūrṇa and the monks, having heard what the Buddha said, joyfully accepted and practiced it.

晡利多經第二竟(三千六百四十二字)

中阿含經卷第五十五(七千六百九十一字)(第五后誦)

中阿含經卷第五十六

（二〇四）晡利多品羅摩經第三(第五后誦)

爾時，世尊則于晡時從燕坐起，堂上來下，告尊者阿難：「我今共汝至阿夷羅婆提河浴。」

尊者阿難執持戶鑰，遍詣諸屋而彷徉，見諸比丘，便作是說：「諸賢！可共詣梵志羅摩家。」諸比丘聞已，便共往詣梵志羅摩家。世尊將尊者阿難往至阿夷羅婆提河，脫衣岸上，便入水浴，浴已還出，拭體著衣。

爾時，尊者阿難立世尊后，執扇扇佛。於是，尊者阿難叉手向佛，白曰：「世尊！梵志羅摩家極好整頓，甚可愛樂，唯愿世尊以慈愍故，往至梵志羅摩家。」世尊為尊者阿難默然而受。於是世尊將尊者阿難往至梵志羅摩家。

爾時，梵志羅摩家，眾多比丘集坐說法，佛住門外，待諸比丘說法訖竟。眾多比丘尋說法訖，默然而住

《晡利多經》第二部結束（三千六百四十二字） 《中阿含經》卷第五十五（七千六百九十一字）（第五次誦讀之後） 《中阿含經》卷第五十六 （二〇四）《晡利多品》之《羅摩經》第三（第五次誦讀之後） 那時，世尊在下午時分從禪坐中起身，從堂上下來，告訴尊者阿難：『我今天和你一起去阿夷羅婆提河洗浴。』 尊者阿難拿著門鑰匙，在各個房屋之間徘徊，見到各位比丘，便這樣說：『諸位賢者！可以一起去梵志羅摩家。』各位比丘聽后，便一起前往梵志羅摩家。世尊帶著尊者阿難前往阿夷羅婆提河，在岸邊脫下衣服，便入水洗浴，洗浴完畢后出來，擦乾身體穿上衣服。 那時，尊者阿難站在世尊身後，拿著扇子為佛陀扇風。於是，尊者阿難合掌向佛陀，說道：『世尊！梵志羅摩家非常整潔，非常令人喜愛，希望世尊以慈悲憐憫的緣故，前往梵志羅摩家。』世尊對尊者阿難默然接受。於是世尊帶著尊者阿難前往梵志羅摩家。 那時，在梵志羅摩家，眾多比丘聚集坐著說法，佛陀站在門外，等待各位比丘說法結束。眾多比丘隨即說法結束，沉默地坐著。

The second part of the 'Pubbavideha Sutta' ends (3,642 characters). The 55th fascicle of the 'Madhyama Agama Sutra' (7,691 characters) (after the fifth recitation). Taisho Tripitaka Vol. 01, No. 0026, 'Madhyama Agama Sutra'. The 56th fascicle of the 'Madhyama Agama Sutra'. (204) The third 'Rama Sutta' of the 'Pubbavideha Vagga' (after the fifth recitation). At one time, the Buddha was traveling in Savatthi, staying at the Deer Mother's Hall in the East Park. Then, the World-Honored One, in the afternoon, arose from meditation, came down from the hall, and said to the Venerable Ananda, 'I will go with you to bathe in the Ahiravati River today.' The Venerable Ananda replied, 'Yes, Venerable One.' The Venerable Ananda, holding the door key, wandered among the various dwellings, and seeing the monks, said, 'Friends! Let us go together to the house of the Brahmin Rama.' Having heard this, the monks went together to the house of the Brahmin Rama. The World-Honored One, taking the Venerable Ananda, went to the Ahiravati River, took off his clothes on the bank, and entered the water to bathe. Having bathed, he came out, dried his body, and put on his clothes. Then, the Venerable Ananda stood behind the World-Honored One, holding a fan to fan the Buddha. Thereupon, the Venerable Ananda, with his palms together, said to the Buddha, 'Venerable One! The house of the Brahmin Rama is very well-ordered and very delightful. May the World-Honored One, out of compassion, go to the house of the Brahmin Rama.' The World-Honored One silently accepted the Venerable Ananda's request. Then the World-Honored One, taking the Venerable Ananda, went to the house of the Brahmin Rama. At that time, in the house of the Brahmin Rama, many monks were gathered, sitting and teaching the Dharma. The Buddha stood outside the door, waiting for the monks to finish teaching the Dharma. The many monks then finished teaching the Dharma and sat in silence.

。世尊知已，謦欬敲門，諸比丘聞，即往開門，世尊便入梵志羅摩家，于比丘眾前敷座而坐，問曰：「諸比丘向說何等？以何事故集坐在此？」

時，諸比丘答曰：「世尊！曏者說法，以此法事集坐在此。」

世尊嘆曰：「善哉！善哉！比丘集坐當行二事：一曰說法，二曰默然。所以者何？我亦為汝說法，諦聽，諦聽，善思念之。」

佛言：「有二種求，一曰聖求，二曰非聖求。云何非聖求？有一實病法、求病法，實老法、死法、愁憂戚法，實穢污法、求穢污法。云何實病法求病法？云何病法耶？兒子、兄弟是病法也。像馬、牛羊、奴婢、錢財、珍寶、米穀是病害法，眾生於中觸染貪著，憍慠受入，不見災患，不見出要，而取用之。云何老法、死法、愁憂戚法，穢污法耶？兒子、兄弟是穢污法，像馬、牛羊、奴婢、錢財、珍寶、米穀是穢法害法，眾生於中染觸貪著，憍慠受入，不見災患，不見出要，而取用之。彼人慾求無病無上安隱涅槃，得無病無上安隱涅槃者，終無是處。求無老、無死、無愁憂戚，無穢污無上安隱涅槃，得無老、無死、無愁憂戚、無穢污無上安隱涅槃者，終無是處。是謂非聖求

現代漢語譯本：世尊知道后，便咳嗽著敲門。眾比丘聽到后，就去開門。世尊進入梵志羅摩的家，在比丘眾前鋪好座位坐下，問道：『諸位比丘剛才在說什麼？因為什麼事聚集坐在這裡？』 當時，眾比丘回答說：『世尊！剛才在談論佛法，因為這件事聚集坐在這裡。』 世尊讚歎道：『好啊！好啊！比丘們聚集坐在一起應當做兩件事：一是談論佛法，二是保持沉默。為什麼呢？我也要為你們說法，仔細聽，仔細聽，好好思考。』 當時，眾比丘回答說：『是的，我們願意接受教誨。』 佛說：『有兩種追求，一是聖潔的追求，二是非聖潔的追求。什麼是非聖潔的追求呢？就是有真實的生病之法，卻追求生病之法；有真實的老去之法、死亡之法、憂愁悲傷之法，有真實的污穢之法，卻追求污穢之法。什麼是真實的生病之法卻追求生病之法呢？什麼是生病之法呢？兒子、兄弟是生病之法。像、馬、牛、羊、奴婢、錢財、珍寶、米穀是生病之害法，眾生在其中接觸、貪戀、驕傲自滿地接受，看不到災禍，看不到出路，卻去使用它們。什麼是老去之法、死亡之法、憂愁悲傷之法、污穢之法呢？兒子、兄弟是污穢之法，像、馬、牛、羊、奴婢、錢財、珍寶、米穀是污穢之害法，眾生在其中接觸、貪戀、驕傲自滿地接受，看不到災禍，看不到出路，卻去使用它們。那人想要追求無病無上的安穩涅槃，卻能得到無病無上的安穩涅槃，絕對沒有這樣的道理。想要追求無老、無死、無憂愁悲傷、無污穢無上的安穩涅槃，卻能得到無老、無死、無憂愁悲傷、無污穢無上的安穩涅槃，絕對沒有這樣的道理。這就是所謂的非聖潔的追求。』

English version: The World Honored One, knowing this, coughed and knocked on the door. The monks, hearing this, went to open the door. The World Honored One entered the house of the Brahmin Rama, spread out a seat before the assembly of monks, and sat down, asking: 'What were you monks discussing just now? And why have you gathered here?' At that time, the monks replied: 'World Honored One! We were just discussing the Dharma, and that is why we have gathered here.' The World Honored One praised them, saying: 'Good! Good! Monks, when you gather together, you should do two things: one is to discuss the Dharma, and the other is to remain silent. Why is that? I also want to speak the Dharma for you, listen carefully, listen carefully, and contemplate well.' At that time, the monks replied: 'Yes, we will accept your teachings and listen.' The Buddha said: 'There are two kinds of seeking, one is the noble seeking, and the other is the ignoble seeking. What is the ignoble seeking? It is to have the real law of sickness, yet seek the law of sickness; to have the real law of old age, death, sorrow, and defilement, yet seek the law of defilement. What is the real law of sickness yet seeking the law of sickness? What is the law of sickness? Sons and brothers are the law of sickness. Elephants, horses, cattle, sheep, slaves, money, treasures, and grains are the harmful laws of sickness. Beings touch, crave, and arrogantly accept these things, not seeing the disasters, not seeing the way out, yet using them. What are the laws of old age, death, sorrow, and defilement? Sons and brothers are the laws of defilement. Elephants, horses, cattle, sheep, slaves, money, treasures, and grains are the harmful laws of defilement. Beings touch, crave, and arrogantly accept these things, not seeing the disasters, not seeing the way out, yet using them. If a person seeks the un-sick, supreme, peaceful Nirvana, yet obtains the un-sick, supreme, peaceful Nirvana, there is absolutely no such reason. If one seeks the un-old, un-dead, un-sorrowful, un-defiled, supreme, peaceful Nirvana, yet obtains the un-old, un-dead, un-sorrowful, un-defiled, supreme, peaceful Nirvana, there is absolutely no such reason. This is what is called the ignoble seeking.'

「云何聖求耶？有一作是念：『我自實病法，無辜求病法，我自實老法、死法，愁憂戚法，穢污法，無辜求穢污法。我今寧可求無病無上安隱涅槃，求無老、無死，無愁憂戚，無穢污法無上安隱涅槃。』彼人便求無病無上安隱涅槃，得無病無上安隱涅槃者，必有是處。求無老、無死，無愁憂戚，無穢污無上安隱涅槃，得無老、無死，無愁憂戚，無穢污無上安隱涅槃者，必有是處。

「我本未覺無上正盡覺時，亦如是念：『我自實病法，無辜求病法，我自實老法、死法，愁憂戚法，穢污法，無辜求穢污法，我今寧可求無病無上安隱涅槃，求無老、無死、無愁憂戚，無穢污無上安隱涅槃耶？』我時年少童子，清凈青發，盛年年二十九，爾時極多樂戲，莊飾遊行。我于爾時，父母啼哭，諸親不樂，我剃除鬚髮，著袈裟衣，至信、舍家、無家、學道，護身命清凈，護口、意命清凈。我成就此戒身已，欲求無病無上安隱涅槃，無老、無死、無愁憂戚，無穢污無上安隱涅槃故，便往阿羅羅伽羅摩所，問曰：『阿羅羅！我欲于汝法行梵行，為可爾不？』阿羅羅答我曰：『賢者！我無不可，汝欲行便行

『什麼是聖求呢？』有人這樣想：『我自身確實有生病的規律，不應該去追求生病的規律；我自身確實有衰老的規律、死亡的規律、憂愁悲傷的規律、污穢的規律，不應該去追求污穢的規律。我現在寧可去追求無病無上的安穩涅槃，追求無衰老、無死亡、無憂愁悲傷、無污穢的無上安穩涅槃。』這個人便去追求無病無上的安穩涅槃，能夠得到無病無上的安穩涅槃，這是必然的。追求無衰老、無死亡、無憂愁悲傷、無污穢的無上安穩涅槃，能夠得到無衰老、無死亡、無憂愁悲傷、無污穢的無上安穩涅槃，這也是必然的。 『我尚未覺悟無上正等正覺的時候，也曾這樣想：『我自身確實有生病的規律，不應該去追求生病的規律；我自身確實有衰老的規律、死亡的規律、憂愁悲傷的規律、污穢的規律，不應該去追求污穢的規律，我現在寧可去追求無病無上的安穩涅槃，追求無衰老、無死亡、無憂愁悲傷、無污穢的無上安穩涅槃嗎？』我當時年少，還是個童子，頭髮烏黑，正值二十九歲的盛年，那時非常喜歡玩樂，注重打扮。那時，我的父母哭泣，親人們都不高興，我剃除了鬚髮，穿上袈裟，以堅定的信念，捨棄家庭，離開家，去學習佛道，守護身命的清凈，守護口、意命的清凈。我成就了這樣的戒律之後，爲了追求無病無上的安穩涅槃，無衰老、無死亡、無憂愁悲傷、無污穢的無上安穩涅槃，便前往阿羅羅伽羅摩那裡，問道：『阿羅羅！我想要在你的教法中修行梵行，可以嗎？』阿羅羅回答我說：『賢者！我沒有不可以的，你想修行就修行吧。』

'What is noble seeking? There is one who thinks thus: 『I am subject to sickness, it is not right to seek what is subject to sickness; I am subject to aging, death, sorrow, lamentation, and defilement, it is not right to seek what is subject to defilement. I should seek the unsurpassed secure peace of Nirvana, which is free from sickness, aging, death, sorrow, lamentation, and defilement.』 That person seeks the unsurpassed secure peace of Nirvana, which is free from sickness, and it is certain that they will attain it. They seek the unsurpassed secure peace of Nirvana, which is free from aging, death, sorrow, lamentation, and defilement, and it is certain that they will attain it. 『Before I awakened to the unsurpassed perfect enlightenment, I also thought thus: 『I am subject to sickness, it is not right to seek what is subject to sickness; I am subject to aging, death, sorrow, lamentation, and defilement, it is not right to seek what is subject to defilement. Should I now seek the unsurpassed secure peace of Nirvana, which is free from sickness, aging, death, sorrow, lamentation, and defilement?』 At that time, I was young, a boy with pure black hair, in my prime at the age of twenty-nine. At that time, I greatly enjoyed amusement and adornment. At that time, my parents wept, and my relatives were unhappy. I shaved off my hair and beard, put on the robes, and with firm faith, left home, renounced the household life, and went to learn the Way, protecting the purity of my body and life, protecting the purity of my speech and mind. Having accomplished this discipline, in order to seek the unsurpassed secure peace of Nirvana, which is free from sickness, aging, death, sorrow, lamentation, and defilement, I went to Alara Kalama and asked: 『Alara, I wish to practice the holy life in your teaching, is it permissible?』 Alara replied to me: 『Venerable one, I have no objection, if you wish to practice, then practice.』

。』我復問曰：『阿羅羅！云何汝此法自知自覺自作證耶？』阿羅羅答我曰：『賢者！我度一切識處，得無所有處成就游。是故我法自知自覺自作證。』

「我復作是念：『不但阿羅羅獨有此信，我亦有此信，不但阿羅羅獨有此精進，我亦有此精進，不但阿羅羅獨有此慧，我亦有此慧。阿羅羅於此法自知自覺自作證。』我欲證此法故，便獨住遠離、空安靖處，心無放逸，修行精勤。我獨住遠離、空安靖處，心無放逸，修行精勤已，不久得證彼法。證彼法已，復往詣阿羅羅加羅摩所，問曰：『阿羅羅！此法自知自覺自作證，謂度一切無量識處，得無所有處成就游耶？』阿羅羅伽羅摩答我曰：『賢者！我是法自知自覺自作證，謂度無量識處，得無所有處成就游。』阿羅羅伽羅摩復語我曰：『賢者！是為如我此法作證，汝亦然，如汝此法作證，我亦然。賢者！汝來共領此眾。』是為阿羅羅伽羅摩師處，我與同等，最上恭敬、最上供養、最上歡喜。

「我復作是念：『此法不趣智，不趣覺，不趣涅槃，我今寧可舍此法，更求無病無上安隱涅槃，求無老、無死、無愁憂戚、無穢污無上安隱涅槃

現代漢語譯本：我又問：『阿羅羅！你如何知道、覺悟並親自證得這個法呢？』阿羅羅回答我說：『賢者！我超越了一切識處，達到了無所有處並安住其中。因此，我親自知道、覺悟並證得了這個法。』 我又想：『不僅阿羅羅有這樣的信念，我也有這樣的信念；不僅阿羅羅有這樣的精進，我也有這樣的精進；不僅阿羅羅有這樣的智慧，我也有這樣的智慧。阿羅羅親自知道、覺悟並證得了這個法。』爲了證得這個法，我便獨自居住在遠離喧囂、空寂安寧的地方，心中沒有懈怠，精勤修行。我獨自居住在遠離喧囂、空寂安寧的地方，心中沒有懈怠，精勤修行后，不久便證得了那個法。證得那個法后，我又去拜訪阿羅羅·迦羅摩，問道：『阿羅羅！你親自知道、覺悟並證得的這個法，是指超越一切無量識處，達到無所有處並安住其中嗎？』阿羅羅·迦羅摩回答我說：『賢者！我親自知道、覺悟並證得的這個法，是指超越無量識處，達到無所有處並安住其中。』阿羅羅·迦羅摩又對我說：『賢者！正如我證得這個法一樣，你也證得了；正如你證得這個法一樣，我也證得了。賢者！你來和我一起領導這個僧團吧。』這就是阿羅羅·迦羅摩作為老師的地位，我和他平等，給予他最上的恭敬、最上的供養、最上的歡喜。 我又想：『這個法不能導向智慧，不能導向覺悟，不能導向涅槃。我現在應該捨棄這個法，再去尋求無病、無上安穩的涅槃，尋求無老、無死、無憂愁悲傷、無污垢的無上安穩的涅槃。』

English version: I further asked: 『Alara, how do you know, realize, and personally verify this teaching?』 Alara replied to me: 『Venerable one, I have transcended all realms of consciousness, attained the realm of nothingness, and abide therein. Therefore, I personally know, realize, and verify this teaching.』 I then thought: 『Not only does Alara have this conviction, but I also have this conviction; not only does Alara have this diligence, but I also have this diligence; not only does Alara have this wisdom, but I also have this wisdom. Alara has personally known, realized, and verified this teaching.』 In order to verify this teaching, I then dwelt alone in a secluded, quiet place, with no laxity in my mind, and practiced diligently. Having dwelt alone in a secluded, quiet place, with no laxity in my mind, and practiced diligently, I soon verified that teaching. Having verified that teaching, I again went to Alara Kalama and asked: 『Alara, is this teaching that you have personally known, realized, and verified, the transcendence of all immeasurable realms of consciousness, the attainment of the realm of nothingness, and abiding therein?』 Alara Kalama replied to me: 『Venerable one, this is the teaching that I have personally known, realized, and verified, the transcendence of immeasurable realms of consciousness, the attainment of the realm of nothingness, and abiding therein.』 Alara Kalama further said to me: 『Venerable one, just as I have verified this teaching, so have you; just as you have verified this teaching, so have I. Venerable one, come and lead this community with me.』 This was the position of Alara Kalama as a teacher, I was equal to him, giving him the highest respect, the highest offerings, and the highest joy. I then thought: 『This teaching does not lead to wisdom, does not lead to enlightenment, does not lead to Nirvana. I should now abandon this teaching and seek a disease-free, supreme, secure Nirvana, seeking a supreme, secure Nirvana without old age, without death, without sorrow and grief, without defilement.』

。』我即舍此法，便求無病無上安隱涅槃，求無老、無死、無愁憂戚、無穢污無上安隱涅槃已，往詣郁陀羅羅摩子所，問曰：『郁陀羅！我欲于汝法中學，為可爾不？』郁陀羅羅摩子答我曰：『賢者！我無不可，汝欲學便學。』我復問曰：『郁陀羅！汝羅摩子，自知自覺自作證何等法耶？』郁陀羅羅摩子答我曰：『賢者！度一切無所有處，得非有想非無想處成就游。賢者！我父羅摩自知自覺自作證，謂此法也。』」

「我復作是念：『不但羅摩獨有此信，我亦有此信。不但羅摩獨有此精進，我亦有此精進。不但羅摩獨有此慧，我亦有此慧。羅摩自知自覺自作證此法，我何故不得自知自覺自作證此法耶？』我欲證此法故，便獨住遠離、空安靖處，心無放逸，修行精勤。我獨住遠離、空安靖處，心無放逸，修行精勤已，不久得證彼法。證彼法已，復往郁陀羅羅摩子所，問曰：『郁陀羅！汝父羅摩，是法自知自覺自作證，謂度一切無所有處，得非有想非無想處成就游耶？』郁陀羅羅摩子答我曰：『賢者！我父羅摩，是法自知自覺自作證，謂度一切無所有處，得非有想非無想處成就游。』郁陀羅復語我曰：『如我父羅摩此法作證，汝亦然，如汝此法作證，我父亦然。賢者！汝來共領此眾

現代漢語譯本：'我當時想，如果我放棄這種修行方式，轉而尋求無病無痛、至高無上的安穩涅槃，尋求無老、無死、無憂無慮、無污垢的至高無上安穩涅槃，我就去拜訪郁陀羅羅摩子，問他：『郁陀羅，我想在你的教法中學習，可以嗎？』郁陀羅羅摩子回答我說：『賢者，我沒有不同意的，你想學就學吧。』我又問：『郁陀羅，你羅摩子自己覺悟、自己證得的是什麼法呢？』郁陀羅羅摩子回答我說：『賢者，是超越一切無所有之處，達到非想非非想處的成就境界。賢者，我的父親羅摩自己覺悟、自己證得的，就是這個法。』 我當時又想：『不只是羅摩有這樣的信念，我也有這樣的信念。不只是羅摩有這樣的精進，我也有這樣的精進。不只是羅摩有這樣的智慧，我也有這樣的智慧。羅摩自己覺悟、自己證得了這個法，我為什麼不能自己覺悟、自己證得這個法呢？』爲了證得這個法，我就獨自居住在遠離喧囂、空曠安靜的地方，心中沒有懈怠，精勤修行。我獨自居住在遠離喧囂、空曠安靜的地方，心中沒有懈怠，精勤修行后，不久就證得了那個法。證得那個法后，我又去拜訪郁陀羅羅摩子，問他：『郁陀羅，你父親羅摩自己覺悟、自己證得的法，是超越一切無所有之處，達到非想非非想處的成就境界嗎？』郁陀羅羅摩子回答我說：『賢者，我的父親羅摩自己覺悟、自己證得的法，是超越一切無所有之處，達到非想非非想處的成就境界。』郁陀羅又對我說：『正如我父親羅摩證得此法，你也一樣；正如你證得此法，我父親也一樣。賢者，你來一起領導這個僧團吧。』

English version: 'Then I thought, if I abandon this practice and seek a disease-free, supreme, peaceful Nirvana, seeking a Nirvana free from old age, death, sorrow, grief, and defilement, I will go to Udraka Ramaputra and ask him: 『Udraka, I wish to learn in your teachings, is it permissible?』 Udraka Ramaputra replied to me: 『Wise one, I have no objection, if you wish to learn, then learn.』 I further asked: 『Udraka, what Dharma did you, Ramaputra, realize and attain through your own understanding?』 Udraka Ramaputra replied to me: 『Wise one, it is the attainment of the state of neither perception nor non-perception, having transcended all the realms of nothingness. Wise one, this is the Dharma that my father, Rama, realized and attained through his own understanding.』 Then I thought: 『It is not only Rama who has this faith, I also have this faith. It is not only Rama who has this diligence, I also have this diligence. It is not only Rama who has this wisdom, I also have this wisdom. Rama realized and attained this Dharma through his own understanding, why can』t I realize and attain this Dharma through my own understanding?』 In order to attain this Dharma, I dwelt alone in a secluded, quiet place, without negligence in my mind, practicing diligently. Having dwelt alone in a secluded, quiet place, without negligence in my mind, practicing diligently, I soon attained that Dharma. Having attained that Dharma, I went again to Udraka Ramaputra and asked him: 『Udraka, is the Dharma that your father, Rama, realized and attained through his own understanding, the attainment of the state of neither perception nor non-perception, having transcended all the realms of nothingness?』 Udraka Ramaputra replied to me: 『Wise one, the Dharma that my father, Rama, realized and attained through his own understanding, is the attainment of the state of neither perception nor non-perception, having transcended all the realms of nothingness.』 Udraka further said to me: 『Just as my father Rama attained this Dharma, so have you; just as you have attained this Dharma, so did my father. Wise one, come and lead this community together.』

。』郁陀羅羅摩子同師處，我亦如師，最上恭敬、最上供養、最上歡喜。

「我復作是念：『此法不趣智，不趣覺，不趣涅槃，我今寧可舍此法，更求無病無上安隱涅槃，求無老、無死、無愁憂戚、無穢污無上安隱涅槃。』我即舍此法，便求無病無上安隱涅槃，求無老、無死、無愁憂戚、無穢污無上安隱涅槃已，往象頂山南，郁鞞羅梵志村，名曰斯那。于彼中地至可愛樂，山林郁茂，尼連禪河清流盈岸。我見彼已，便作是念：『此地至可愛樂，山林郁茂，尼連禪河清流盈岸，若族姓子欲有學者，可於中學，我亦當學，我今寧可於此中學。』即便持草往詣覺樹，到已佈下敷尼師檀，結跏趺坐，要不解坐，至得漏盡，我便不解坐，至得漏盡。我求無病無上安隱涅槃，便得無病無上安隱涅槃。求無老、無死、無愁憂戚、無穢污無上安隱涅槃，便得無老、無死、無愁憂戚、無穢污無上安隱涅槃。生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。

「我初覺無上正盡覺已，便作是念：『我當爲誰先說法耶？』我復作是念：『我今寧可為阿羅羅加摩先說法耶？』爾時有天，住虛空中，而語我曰：『大仙人！當知阿羅羅加摩彼命終來至今七日。』我亦自知阿羅羅加摩其命終來得今七日

現代漢語譯本：『在郁陀羅羅摩子那裡，我像對待老師一樣，給予最上的恭敬、最上的供養、最上的歡喜。 我又這樣想：『這種方法不能導向智慧，不能導向覺悟，不能導向涅槃。我不如捨棄這種方法，去尋求無病無上的安穩涅槃，尋求無老、無死、無憂愁悲傷、無污垢的無上安穩涅槃。』我隨即捨棄了這種方法，便去尋求無病無上的安穩涅槃，尋求無老、無死、無憂愁悲傷、無污垢的無上安穩涅槃。之後，我前往象頂山南邊的郁鞞羅梵志村，那裡叫做斯那。那裡的土地非常可愛，山林茂盛，尼連禪河清澈的流水充滿河岸。我看到那裡后，便這樣想：『這地方非常可愛，山林茂盛，尼連禪河清澈的流水充滿河岸，如果有族姓子想要學習，可以在這裡學習，我也應當在這裡學習。』我隨即拿著草前往覺樹，到達后鋪下尼師檀，結跏趺坐，發誓不解開坐姿，直到證得漏盡。我便不解開坐姿，直到證得漏盡。我尋求無病無上的安穩涅槃，便證得了無病無上的安穩涅槃。尋求無老、無死、無憂愁悲傷、無污垢的無上安穩涅槃，便證得了無老、無死、無憂愁悲傷、無污垢的無上安穩涅槃。生起了智慧和見解，確定了道品之法，生已盡，梵行已立，所作已辦，不再受後有，如實知曉。 我初次覺悟無上正等覺后，便這樣想：『我應當先為誰說法呢？』我又這樣想：『我不如先為阿羅羅加摩說法吧？』這時，有天神住在虛空中，對我說：『大仙人！應當知道阿羅羅加摩他去世至今已經七天了。』我也自己知道阿羅羅加摩他去世至今已經七天了。

English version: 'At Udraka Ramaputra's place, I treated him as my teacher, with the utmost respect, the utmost offerings, and the utmost joy. I further thought: 'This practice does not lead to wisdom, does not lead to enlightenment, does not lead to Nirvana. I should abandon this practice and seek the disease-free, supreme, peaceful Nirvana, seeking the ageless, deathless, sorrowless, griefless, stainless, supreme, peaceful Nirvana.' I immediately abandoned this practice and sought the disease-free, supreme, peaceful Nirvana, seeking the ageless, deathless, sorrowless, griefless, stainless, supreme, peaceful Nirvana. Then, I went to the south of Elephant Peak Mountain, to the village of Uruvilva Brahmins, called Sena. The land there was very lovely, with lush forests, and the Neranjara River flowing clear and full. Seeing this, I thought: 'This place is very lovely, with lush forests, and the Neranjara River flowing clear and full. If a clansman wishes to learn, he can learn here, and I should also learn here.' I then took grass and went to the Bodhi tree. Upon arriving, I spread out the Nishidana, sat in the lotus position, and vowed not to break the posture until I attained the extinction of outflows. I did not break the posture until I attained the extinction of outflows. I sought the disease-free, supreme, peaceful Nirvana, and I attained the disease-free, supreme, peaceful Nirvana. I sought the ageless, deathless, sorrowless, griefless, stainless, supreme, peaceful Nirvana, and I attained the ageless, deathless, sorrowless, griefless, stainless, supreme, peaceful Nirvana. Knowledge and vision arose, the Dharma of the path was established, birth was exhausted, the holy life was lived, what needed to be done was done, there was no more rebirth, and I knew it as it truly is. When I first awakened to the unsurpassed, complete, and perfect enlightenment, I thought: 'To whom should I first teach the Dharma?' I further thought: 'Should I first teach the Dharma to Alara Kalama?' At that time, a deva, dwelling in the sky, said to me: 'Great Sage! Know that Alara Kalama has passed away seven days ago.' I also knew myself that Alara Kalama had passed away seven days ago.

。我復作是念：『阿羅羅加摩！彼人長衰不聞此法，若聞此者，速知法次法。』

「我初覺無上正盡覺已，作如是念：『我當爲誰先說法耶？』我復作是念：『我今寧可為郁陀羅羅摩子先說法耶？』天覆住空，而語我曰：『大仙人！當知郁陀羅羅摩子命終已來二七日也。』我亦自知郁陀羅羅摩子命終已來二七日也。我復作是念：『郁陀羅羅摩子！彼人長衰不聞此法，若聞法者，速知法次法。』

「我初覺無上正盡覺已，作如是念：『我當爲誰先說法耶？』我復作是念：『昔五比丘為我執勞，多所饒益，我苦行時，彼五比丘承事於我，我今寧可為五比丘先說法耶？』我復作是念：『昔五比丘今在何處？』我以清凈天眼出過於人，見五比丘在波羅㮈仙人住處鹿野園中，我隨住覺樹下，攝衣持缽，往波羅㮈加尸都邑。爾時，異學優陀遙見我來，而語我曰：『賢者瞿曇！諸根清凈，形色極妙，面光照耀。賢者瞿曇！師為是誰？從誰學道？為信誰法？』我于爾時即為優陀說偈答曰：

「『我最上最勝，　　不著一切法， 諸愛盡解脫，　　自覺誰稱師。 無等無有勝，　　自覺無上覺， 如來天人師，　　普知成就力

我又這樣想：『阿羅羅·迦摩！這個人長期衰敗，沒有聽聞過此法，如果他能聽聞，就能迅速理解法的次第。』 我初次覺悟無上正等正覺后，這樣想：『我應當先為誰說法呢？』我又這樣想：『我現在寧可先為郁陀羅·羅摩子說法嗎？』這時，天神在空中告訴我：『大仙人！要知道郁陀羅·羅摩子已經去世十四天了。』我也自己知道郁陀羅·羅摩子已經去世十四天了。我又這樣想：『郁陀羅·羅摩子！這個人長期衰敗，沒有聽聞過此法，如果他能聽聞，就能迅速理解法的次第。』 我初次覺悟無上正等正覺后，這樣想：『我應當先為誰說法呢？』我又這樣想：『以前的五位比丘為我辛勞，多有幫助，我苦行時，這五位比丘侍奉我，我現在寧可先為這五位比丘說法嗎？』我又這樣想：『以前的五位比丘現在在哪裡呢？』我用清凈的天眼，超越了常人，看到五位比丘在波羅奈仙人居住的鹿野苑中，我便住在覺樹下，整理好衣缽，前往波羅奈的加尸都邑。那時，異學優陀遠遠地看到我來了，對我說：『賢者瞿曇！你的諸根清凈，形色極其美妙，面容光彩照耀。賢者瞿曇！你的老師是誰？你從誰那裡學道？你相信誰的法？』我當時就為優陀說了偈語回答： 『我是最上最勝的，不執著於一切法，諸愛都已解脫，自覺自悟，誰能稱我為師？沒有與我相等或勝過我的人，我自覺無上覺悟，如來是天人的導師，普遍知曉一切，成就了力量。』

Then I thought: 'Alara Kalama! This person has long been in decline and has not heard this Dharma. If he were to hear it, he would quickly understand the sequence of the Dharma.' When I first awakened to the unsurpassed, complete, and perfect enlightenment, I thought: 'Who should I teach the Dharma to first?' Then I thought: 'Should I now teach the Dharma to Udraka Ramaputra first?' At that moment, a deity in the sky told me: 'Great sage! Know that Udraka Ramaputra has been deceased for fourteen days.' I also knew myself that Udraka Ramaputra had been deceased for fourteen days. Then I thought: 'Udraka Ramaputra! This person has long been in decline and has not heard this Dharma. If he were to hear it, he would quickly understand the sequence of the Dharma.' When I first awakened to the unsurpassed, complete, and perfect enlightenment, I thought: 'Who should I teach the Dharma to first?' Then I thought: 'The five bhikkhus who previously labored for me and were of great help, who served me during my ascetic practices, should I now teach the Dharma to these five bhikkhus first?' Then I thought: 'Where are those five bhikkhus now?' With my pure divine eye, surpassing that of ordinary people, I saw the five bhikkhus in the Deer Park at the abode of the sage of Varanasi. I then stayed under the Bodhi tree, arranged my robes and bowl, and went to the city of Varanasi in Kashi. At that time, the heretic Upaka saw me coming from afar and said to me: 'Venerable Gautama! Your senses are pure, your form is extremely beautiful, and your face shines brightly. Venerable Gautama! Who is your teacher? From whom did you learn the Way? Whose Dharma do you believe in?' At that time, I spoke a verse to Upaka in reply: 'I am the highest and the most victorious, not attached to any Dharma. All desires are liberated. Self-awakened, who can call me a teacher? There is no one equal to or greater than me. I am self-awakened to the unsurpassed enlightenment. The Tathagata is the teacher of gods and humans, universally knowing all, and has achieved power.'

「優陀問我曰：『賢者瞿曇！自稱勝耶？』我復以偈而答彼曰：

「『勝者如是有，　　謂得諸漏盡， 我害諸惡法，　　優陀故我勝。』

「優陀復問我曰：『賢者瞿曇！欲至何處？』我時以偈而答彼曰：

「『我至波羅㮈，　　擊妙甘露鼓， 轉無上法輪，　　世所未曾轉。』

「優陀語我曰：『賢者瞿曇！或可有是。』如是語已，即彼邪道經便還去，我自往至仙人住處鹿野園中。時，五比丘遙見我來，各相約敕而立制曰：『諸賢！當知此沙門瞿曇來，多欲多求，食妙飲食，好粳糧飯，及麨酥蜜，麻油涂體，今復來至，汝等但坐，慎莫起迎，亦莫作禮，豫留一座，莫請令坐。到已語曰：「卿！欲坐者，自隨所欲。」』我時往至五比丘所。時，五比丘於我不堪極妙威德，即從坐起，有持衣缽者，有敷床者，有取水者，欲洗足者，我作是念：『此愚癡人！何無牢固？自立制度還違本要。』我知彼已，坐五比丘所敷之座。

「時，五比丘呼我姓字，及卿於我。我語彼曰：『五比丘！我如來、無所著、正盡覺，汝等莫稱我本姓字，亦莫卿我。所以者何？我求無病無上安隱涅槃，得無病無上安隱涅槃

優陀問我說道：『賢者瞿曇！你自稱是勝利者嗎？』我用偈語回答他說： 『勝利者是這樣的，指的是已經斷盡所有煩惱的人，我已消滅所有惡法，所以優陀，我是勝利者。』 優陀又問我：『賢者瞿曇！你想去哪裡？』我當時用偈語回答他說： 『我要去波羅奈，敲響美妙的甘露鼓，轉動無上的法輪，這是世間從未有過的。』 優陀對我說：『賢者瞿曇！或許會是這樣。』說完這些話，他就回到他的邪道經中去了。我獨自前往仙人居住的鹿野園。當時，五位比丘遠遠地看見我來了，他們互相約定並制定規則說：『各位賢者！你們要知道，這個沙門瞿曇來了，他慾望很多，貪求很多，吃美味的食物，喜歡粳米飯，以及麥粉、酥油、蜂蜜，用麻油塗抹身體，現在又來了，你們只管坐著，不要起身迎接，也不要行禮，預留一個座位，不要請他坐。等他到了就說：「你！想坐就自己隨便坐吧。」』我當時就去了五位比丘那裡。當時，五位比丘無法承受我極妙的威德，立刻從座位上站起來，有的拿著衣缽，有的鋪床，有的取水，有的想洗腳。我心想：『這些愚癡的人！怎麼如此沒有定力？自己制定的規則卻違背了最初的約定。』我瞭解他們之後，就坐在五位比丘鋪好的座位上。 當時，五位比丘直呼我的姓氏和名字，並用『你』來稱呼我。我對他們說：『五位比丘！我是如來、無所著、正等覺，你們不要稱呼我的本姓和名字，也不要用『你』來稱呼我。為什麼呢？因為我追求無病無上的安穩涅槃，已經獲得了無病無上的安穩涅槃。』

Uda asked me, saying, 'Venerable Gotama! Do you claim to be a victor?' I replied to him with a verse: 'A victor is one who has eradicated all defilements, I have destroyed all evil dharmas, therefore, Uda, I am a victor.' Uda further asked me, 'Venerable Gotama! Where do you intend to go?' I then replied to him with a verse: 'I will go to Varanasi, to beat the wonderful drum of ambrosia, to turn the unsurpassed wheel of Dharma, which has never been turned in the world before.' Uda said to me, 'Venerable Gotama! Perhaps it will be so.' Having said this, he returned to his heretical scriptures. I went alone to the Deer Park where the ascetics resided. At that time, the five bhikkhus saw me coming from afar, and they made an agreement and established a rule, saying, 'Friends! You should know that this Śramaṇa Gotama is coming, he is full of desires and cravings, he eats delicious food, he likes rice, as well as flour, ghee, honey, and anoints his body with sesame oil, and now he is coming again. You should just sit, do not rise to greet him, nor bow, reserve a seat, do not invite him to sit. When he arrives, say, 「You! If you want to sit, just sit wherever you like.」』 I then went to the place of the five bhikkhus. At that time, the five bhikkhus could not bear my supreme majesty, and immediately rose from their seats, some holding robes and bowls, some spreading mats, some fetching water, some wanting to wash my feet. I thought, 'These foolish people! How can they be so unstable? They established a rule themselves, yet they violate their original agreement.' Having understood them, I sat on the seat prepared by the five bhikkhus. At that time, the five bhikkhus called me by my surname and given name, and addressed me as 'you'. I said to them, 'Five bhikkhus! I am the Tathagata, the unattached, the fully enlightened one, you should not call me by my surname and given name, nor address me as 'you'. Why is that? Because I seek the unailing, unsurpassed, secure Nirvana, and I have attained the unailing, unsurpassed, secure Nirvana.'

。我求無老、無死、無愁憂戚、無穢污無上安隱涅槃，得無老、無死、無愁憂戚、無穢污無上安隱涅槃。生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。』彼語我曰：『卿瞿曇！本如是行，如是道跡，如是苦行，尚不能得人上法差降聖知聖見，況復今日多欲多求，食妙飲食，好粳糧飯，及麨酥蜜，麻油涂體耶？』我復語曰：『五比丘！汝等本時見我如是諸根清凈，光明照耀耶？』時，五比丘復答我曰：『本不見卿諸根清凈，光明照耀。卿瞿曇！今諸根清凈，形色極妙，面光照耀。』

「我于爾時即告彼曰：『五比丘！當知有二邊行，諸為道者所不當學：一曰著欲樂下賤業，凡人所行；二曰自煩自苦，非賢聖求法，無義相應。五比丘！舍此二邊，有取中道，成明成智，成就於定，而得自在，趣智趣覺，趣于涅槃，謂八正道，正見乃至正定，是謂為八。』意欲隨順教五比丘，教化二人，三人乞食，三人持食來，足六人食；教化三人，二人乞食，二人持食來，足六人食。我如是教，如是化彼，求無病無上安隱涅槃，得無病無上安隱涅槃。求無老、無死、無愁憂戚、無穢污無上安隱涅槃，得無老、無死、無愁憂戚、無穢污無上安隱涅槃

現代漢語譯本：我尋求沒有衰老、沒有死亡、沒有憂愁悲傷、沒有污穢的至高安穩的涅槃，並獲得了沒有衰老、沒有死亡、沒有憂愁悲傷、沒有污穢的至高安穩的涅槃。我生來就具有智慧和見解，確定了通往涅槃的道路和方法，知道生命已經終結，清凈的修行已經建立，該做的事情已經完成，不再有來世，如實地瞭解了真理。』他們對我說：『瞿曇，你過去那樣修行，那樣遵循道跡，那樣苦行，尚且不能獲得超越凡人的聖智聖見，更何況現在你貪圖享樂，吃美味的食物，精美的粳米飯，以及麥粉、酥油、蜂蜜，用麻油塗抹身體呢？』我回答說：『五位比丘，你們過去看到我的時候，我的諸根清凈，光明照耀嗎？』當時，五位比丘回答我說：『過去沒有看到您的諸根清凈，光明照耀。瞿曇，現在您的諸根清凈，容貌極其美好，面容光彩照耀。』 那時，我告訴他們說：『五位比丘，你們應當知道有兩種極端行為，是修行人不應當學習的：一種是沉溺於慾望的快樂，這是凡夫俗子的行為；另一種是自我折磨，這不是賢聖之人尋求真理的方式，與真理不相應。五位比丘，捨棄這兩種極端，有中道可取，可以成就光明和智慧，成就禪定，從而獲得自在，趨向智慧，趨向覺悟，趨向涅槃，這就是八正道，即正見乃至正定，這被稱為八正道。』我打算順應教導五位比丘，教化兩個人，三個人去乞食，三個人拿著食物回來，足夠六個人吃；教化三個人，兩個人去乞食，兩個人拿著食物回來，足夠六個人吃。我這樣教導，這樣開化他們，尋求沒有疾病的至高安穩的涅槃，並獲得了沒有疾病的至高安穩的涅槃。尋求沒有衰老、沒有死亡、沒有憂愁悲傷、沒有污穢的至高安穩的涅槃，並獲得了沒有衰老、沒有死亡、沒有憂愁悲傷、沒有污穢的至高安穩的涅槃。

English version: I sought the unaging, deathless, sorrowless, taintless, supreme secure Nirvana, and attained the unaging, deathless, sorrowless, taintless, supreme secure Nirvana. I was born with knowledge and vision, established the path and method to Nirvana, knowing that life has ended, pure practice has been established, what needed to be done has been done, there will be no more rebirth, and truly understood the truth.』 They said to me, 『Gautama, when you practiced like that, followed that path, and did those austerities, you still could not attain the superior wisdom and vision of the saints, how much less now that you indulge in desires, eat delicious food, fine rice, as well as flour, ghee, honey, and anoint your body with sesame oil?』 I replied, 『Five monks, when you saw me in the past, were my senses clear and radiant?』 At that time, the five monks replied, 『In the past, we did not see your senses clear and radiant. Gautama, now your senses are clear, your appearance is extremely beautiful, and your face is radiant.』 Then, I told them, 『Five monks, you should know that there are two extreme practices that those who practice the path should not follow: one is indulging in the pleasure of desires, which is the practice of ordinary people; the other is self-mortification, which is not the way the wise seek truth, and is not in accordance with the truth. Five monks, abandoning these two extremes, there is a middle way that can be taken, which can achieve light and wisdom, achieve samadhi, and thus attain freedom, move towards wisdom, move towards enlightenment, move towards Nirvana, which is the Eightfold Path, namely right view to right concentration, this is called the Eightfold Path.』 I intended to teach the five monks, teaching two people, three people would go for alms, and three people would bring back food, enough for six people to eat; teaching three people, two people would go for alms, and two people would bring back food, enough for six people to eat. I taught in this way, and enlightened them in this way, seeking the disease-free, supreme secure Nirvana, and attained the disease-free, supreme secure Nirvana. Seeking the unaging, deathless, sorrowless, taintless, supreme secure Nirvana, and attained the unaging, deathless, sorrowless, taintless, supreme secure Nirvana.

。生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。

「於是，世尊復告彼曰：『五比丘！有五欲功德可愛、可樂、可意所念，善欲相應。云何為五？眼知色，耳知聲，鼻知香，舌知味，身知觸。五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法，彼觸染貪著，憍慠受入，不見災患，不見出要，而取用之。當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔罥所纏，不脫魔纏。五比丘！猶如野鹿，為纏所纏，當知彼隨獵師，自作獵師，墮獵師手，為獵師網纏，獵師來已，不能得脫。如是，五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法。彼於此五欲功德觸染貪著，憍慠受入，不見災患，不見出要，而取用之。當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔纏所纏，不脫魔纏。

「『五比丘！多聞聖弟子見善知識，而知聖法，又御聖法，彼於此五欲功德，不觸、不染、不貪、不著，亦不憍慠、不受入，見災患，見出要，而取用之。當知彼不隨弊魔，不自作魔，不墮魔手，不為魔網所纏，不為魔纏所纏，便解脫魔纏。五比丘！猶如野鹿得脫于纏，當知彼不隨獵師，不自在獵師，不墮獵師手，不為獵師網所纏，獵師來已，則能得脫

現代漢語譯本：'生來就知曉，生來就洞見，確定了道品之法，生命已然終結，清凈的修行已經確立，該做的已經完成，不再承受輪迴，如實知曉真諦。' 『於是，世尊又告訴他們說：「五位比丘！有五種慾望的功德，它們可愛、可樂、可意，令人嚮往，與善欲相應。哪五種呢？眼睛感知顏色，耳朵感知聲音，鼻子感知氣味，舌頭感知味道，身體感知觸感。五位比丘！愚癡的凡夫，沒有廣聞佛法，沒有遇到善知識，不瞭解聖法，不遵循聖法，他們接觸這些慾望時，會受到貪婪的污染和執著，傲慢地接受它們，看不到其中的災禍，看不到解脫的途徑，就去享用它們。應當知道，他們是跟隨惡魔，自己也成了惡魔，落入惡魔之手，被魔網纏繞，被魔繩束縛，無法擺脫魔纏。五位比丘！就像野鹿被纏繞住一樣，應當知道，它們是跟隨獵人，自己也成了獵人，落入獵人之手，被獵人網纏繞，獵人來了，就無法逃脫。同樣，五位比丘！愚癡的凡夫，沒有廣聞佛法，沒有遇到善知識，不瞭解聖法，不遵循聖法。他們接觸這五種慾望的功德時，會受到貪婪的污染和執著，傲慢地接受它們，看不到其中的災禍，看不到解脫的途徑，就去享用它們。應當知道，他們是跟隨惡魔，自己也成了惡魔，落入惡魔之手，被魔網纏繞，被魔繩束縛，無法擺脫魔纏。」' 『「五位比丘！多聞的聖弟子，遇到善知識，瞭解聖法，又遵循聖法，他們對於這五種慾望的功德，不接觸、不污染、不貪婪、不執著，也不傲慢、不接受，看到其中的災禍，看到解脫的途徑，才去享用它們。應當知道，他們不跟隨惡魔，不自己成為惡魔，不落入惡魔之手，不被魔網纏繞，不被魔繩束縛，便能解脫魔纏。五位比丘！就像野鹿擺脫了纏繞一樣，應當知道，它們不跟隨獵人，不自己成為獵人，不落入獵人之手，不被獵人網纏繞，獵人來了，就能逃脫。」』

English version: 'Born with knowledge, born with insight, having established the path and its principles, life is exhausted, the pure practice is established, what needed to be done is done, no more rebirth is received, knowing the truth as it is.' 'Then, the Blessed One further said to them: 'Five bhikkhus! There are five desirable qualities of sensual pleasure, which are lovely, delightful, and pleasing, desired and associated with good desire. What are the five? The eye cognizes forms, the ear cognizes sounds, the nose cognizes smells, the tongue cognizes tastes, and the body cognizes touches. Five bhikkhus! Foolish ordinary people, who have not heard much, have not seen good friends, do not know the holy Dharma, and do not practice the holy Dharma, when they come into contact with these desires, they are defiled by greed and attachment, arrogantly accept them, do not see the dangers in them, do not see the way out, and indulge in them. Know that they follow the evil demon, become evil demons themselves, fall into the hands of the evil demon, are entangled in the demon's net, are bound by the demon's snare, and cannot escape the demon's entanglement. Five bhikkhus! Just like a wild deer that is entangled, know that they follow the hunter, become hunters themselves, fall into the hands of the hunter, are entangled in the hunter's net, and when the hunter comes, they cannot escape. Likewise, five bhikkhus! Foolish ordinary people, who have not heard much, have not seen good friends, do not know the holy Dharma, and do not practice the holy Dharma. When they come into contact with these five desirable qualities of sensual pleasure, they are defiled by greed and attachment, arrogantly accept them, do not see the dangers in them, do not see the way out, and indulge in them. Know that they follow the evil demon, become evil demons themselves, fall into the hands of the evil demon, are entangled in the demon's net, are bound by the demon's snare, and cannot escape the demon's entanglement.' 'Five bhikkhus! The learned noble disciples, who have seen good teachers, know the holy Dharma, and practice the holy Dharma, when they come into contact with these five desirable qualities of sensual pleasure, they do not touch, do not defile, do not crave, do not attach, do not arrogantly accept, see the dangers in them, see the way out, and then indulge in them. Know that they do not follow the evil demon, do not become evil demons themselves, do not fall into the hands of the evil demon, are not entangled in the demon's net, are not bound by the demon's snare, and thus are liberated from the demon's entanglement. Five bhikkhus! Just like a wild deer that has escaped from entanglement, know that they do not follow the hunter, do not become hunters themselves, do not fall into the hands of the hunter, are not entangled in the hunter's net, and when the hunter comes, they can escape.'

。如是，五比丘！多聞聖弟子見善知識而知聖法，又御聖法，彼於此五欲功德，不觸、不染、不貪、不著，亦不見憍慠、不受入，見災患，見出要，而取用之。當知彼不隨弊魔，不自在魔，不墮魔手，不為魔網所纏，不為魔纏所纏，便解脫魔纏。

「『五比丘！若時如來出興於世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。彼如是定心清凈，無穢無煩，柔軟善住，得不動心，修學漏盡智通作證。彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫。解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。彼于爾時自在行，自在住、自在坐、自在臥。所以者何？彼自見無量惡不善法盡。是故彼自在行、自在住、自在坐、自在臥。

「『五比丘！猶如無事無人民處，彼有野鹿，自在行、自在住、自在伏、自在臥。所以者何？彼野鹿不在獵師境界。是故自在行、自在住、自在伏、自在臥

現代漢語譯本：『五位比丘！如果這樣，多聞的聖弟子見到善知識而瞭解聖法，又遵循聖法，他們對於這五種欲樂的功德，不接觸、不沾染、不貪求、不執著，也不生驕傲自滿，不接受這些欲樂，而是看到其中的災禍，看到從中解脫的必要，才去利用它們。應當知道他們不隨從惡魔，不被魔所控制，不落入魔的手中，不被魔網所纏繞，不被魔的束縛所困，便能解脫魔的束縛。 『五位比丘！當如來出現於世時，他無所執著、達到正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊，他斷除，乃至五蓋、心中的污穢、智慧的衰弱，遠離慾望、遠離邪惡不善之法，最終達到第四禪的成就並安住其中。他如此心定清凈，沒有污穢沒有煩惱，柔軟安穩，獲得不動的心，修習漏盡智通並作證。他如實知曉這是苦，如實知曉苦的根源，如實知曉苦的滅盡，如實知曉通往苦滅的道路。他如實知曉煩惱，如實知曉煩惱的根源，如實知曉煩惱的滅盡，如實知曉通往煩惱滅盡的道路。他如此知曉、如此看見，欲的煩惱心解脫，有的煩惱、無明的煩惱心解脫。解脫后便知道自己已經解脫，生死已盡，清凈的修行已經建立，該做的已經完成，不再受後有，如實知曉。那時他自在地行走，自在地安住，自在地坐著，自在地躺臥。為什麼呢？因為他自己看到無量邪惡不善的法已經滅盡。所以他自在地行走、自在地安住、自在地坐著、自在地躺臥。 『五位比丘！就像在無人無事的地方，那裡有野鹿，它們自在地行走、自在地安住、自在地伏臥、自在地躺臥。為什麼呢？因為這些野鹿不在獵人的勢力範圍之內。所以它們自在地行走、自在地安住、自在地伏臥、自在地躺臥。

English version: 'Thus, O five bhikkhus, a well-instructed noble disciple, having seen a good teacher and understood the holy Dharma, and also practicing the holy Dharma, with regard to these five strands of sensual pleasure, does not touch, does not become stained, does not crave, does not cling, nor does he see arrogance, nor does he accept them, but sees the danger, sees the need for escape, and then makes use of them. Know that he does not follow the evil Mara, is not controlled by Mara, does not fall into Mara's hands, is not entangled in Mara's net, is not bound by Mara's fetters, and is thus liberated from Mara's fetters.' 'O five bhikkhus, when a Tathagata arises in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those to be tamed, a teacher of gods and humans, a Buddha, a Blessed One, he abandons, even the five hindrances, the defilements of the mind, the weakening of wisdom, and having abandoned desire, having abandoned evil and unwholesome states, he attains and abides in the fourth jhana. With his mind thus purified, without defilement, without agitation, pliable, well-established, having attained imperturbability, he cultivates the knowledge of the destruction of the taints and realizes it. He knows as it really is: 『This is suffering』; he knows as it really is: 『This is the origin of suffering』; he knows as it really is: 『This is the cessation of suffering』; he knows as it really is: 『This is the path leading to the cessation of suffering.』 He knows as it really is: 『These are the taints』; he knows as it really is: 『This is the origin of the taints』; he knows as it really is: 『This is the cessation of the taints』; he knows as it really is: 『This is the path leading to the cessation of the taints.』 Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. When liberated, he knows that he is liberated, and he knows: 『Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.』 He then walks freely, abides freely, sits freely, and lies down freely. Why is that? Because he himself sees that countless evil and unwholesome states have been destroyed. Therefore, he walks freely, abides freely, sits freely, and lies down freely.' 'O five bhikkhus, just as in a place that is uninhabited and without people, there are wild deer, they walk freely, abide freely, lie down freely, and rest freely. Why is that? Because those wild deer are not within the territory of the hunter. Therefore, they walk freely, abide freely, lie down freely, and rest freely.'

。如是，五比丘！比丘漏盡得無漏，心解脫、慧解脫，自知自覺自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。彼于爾時自在行、自在住、自在坐、自在臥。所以者何？彼自見無量惡不善法盡。是故彼自在行、自在住、自在坐、自在臥。五比丘！是說無餘解脫，是說無病無上安隱涅槃，是說無老、無死、無愁憂戚、無穢污無上安隱涅槃。』」

羅摩經第三竟(四千一百二十一字)

（二〇五）中阿含晡利多品五下分結經第四(第五后誦)

爾時，世尊告諸比丘：「我曾說五下分結，汝等受持耶？」諸比丘默然不答。

世尊復再三告諸比丘：「我曾說五下分結，汝等受持耶？」諸比丘亦再三默然不答。

爾時，尊者鬘童子在彼眾中。於是，尊者鬘童子即從坐起，偏袒著衣，叉手向佛，白曰：「世尊曾說五下分結，我受持之。」

世尊問曰：「鬘童子！我曾說五下分結，汝受持耶？」

尊者鬘童子答曰：「世尊曾說初下分結，是我受持，欲、恚、身見、戒取、疑，世尊說第五下分結，是我受持

現代漢語譯本：『如此，五位比丘！當比丘的煩惱都已斷盡，獲得無漏的解脫，心解脫和智慧解脫，他自己知道、自己覺悟、自己作證而成就，生命已盡，清凈的修行已經建立，該做的都已完成，不再有來世的輪迴，如實地知道真理。那時，他可以自在地行走、自在地站立、自在地坐著、自在地躺臥。為什麼呢？因為他自己看到無量的惡和不善法都已斷盡。因此，他可以自在地行走、自在地站立、自在地坐著、自在地躺臥。五位比丘！這就是所謂的無餘解脫，這就是所謂的無病無上的安穩涅槃，這就是所謂的無老、無死、無憂愁悲傷、無污垢的無上安穩涅槃。』 《羅摩經》第三結束（四千一百二十一字） （二〇五）《中阿含經·晡利多品·五下分結經》第四（第五后誦） 那時，世尊告訴眾比丘：『我曾經說過五下分結，你們都接受並持守了嗎？』眾比丘沉默不語。 世尊又再三告訴眾比丘：『我曾經說過五下分結，你們都接受並持守了嗎？』眾比丘仍然再三沉默不語。 那時，尊者鬘童子在眾中。於是，尊者鬘童子立即從座位上站起來，偏袒著衣，合掌向佛，說道：『世尊曾經說過五下分結，我接受並持守。』 世尊問道：『鬘童子！我曾經說過五下分結，你接受並持守了嗎？』 尊者鬘童子回答說：『世尊曾經說過初下分結，我接受並持守，即欲、嗔、身見、戒禁取、疑。世尊說第五下分結，我接受並持守。』

English version: 'Thus, five bhikkhus! When a bhikkhu has destroyed the taints, attained taintless liberation, liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge, he dwells having accomplished it. Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, he knows it as it truly is. At that time, he walks freely, stands freely, sits freely, and lies down freely. Why is that? Because he himself sees that immeasurable evil and unwholesome states have been destroyed. Therefore, he walks freely, stands freely, sits freely, and lies down freely. Five bhikkhus! This is called liberation without remainder, this is called the unsurpassed secure peace of freedom from disease, this is called the unsurpassed secure peace of freedom from old age, death, sorrow, lamentation, pain, grief, and despair, and freedom from defilement.' The Buddha spoke thus. Venerable Ananda and the bhikkhus, having heard what the Buddha said, rejoiced and practiced accordingly. The third 'Rama Sutta' ends (4121 words). (205) The Fourth 'Sutta on the Five Lower Fetters' from the 'Pulita Vagga' of the 'Majjhima Nikaya' (Fifth Recitation) At one time, the Buddha was wandering in Savatthi, staying in Jeta's Grove, Anathapindika's Park. Then, the Blessed One addressed the bhikkhus: 'I have spoken of the five lower fetters, have you accepted and upheld them?' The bhikkhus remained silent. The Blessed One again, for the third time, addressed the bhikkhus: 'I have spoken of the five lower fetters, have you accepted and upheld them?' The bhikkhus again, for the third time, remained silent. Then, Venerable Malunkyaputta was in that assembly. Thereupon, Venerable Malunkyaputta rose from his seat, arranged his upper robe over one shoulder, saluted the Buddha with his hands, and said: 'Venerable Sir, the Blessed One has spoken of the five lower fetters, and I have accepted and upheld them.' The Blessed One asked: 'Malunkyaputta! I have spoken of the five lower fetters, have you accepted and upheld them?' Venerable Malunkyaputta replied: 'Venerable Sir, the Blessed One has spoken of the first lower fetter, and I have accepted and upheld it, which is desire, aversion, self-view, clinging to rites and rituals, and doubt. The Blessed One has spoken of the fifth lower fetter, and I have accepted and upheld it.'

世尊訶曰：「鬘童子！汝云何受持我說五下分結？鬘童子！汝從何口受持我說五下分結耶？鬘童子！非為眾多異學來，以嬰孩童子責數喻詰責汝耶？鬘童子！嬰孩幼小，柔軟仰眠，意無慾想，況復欲心纏住耶？然彼性使故，說欲使。鬘童子！嬰孩幼小，柔軟仰眠，無眾生想，況復恚心纏住耶？然彼性使故，說恚使。鬘童子！嬰孩幼小，柔軟仰眠，無自身想，況復身見心纏住耶？然彼性使故，說身見使。鬘童子！嬰孩幼小，柔軟仰眠，無有戒想，況復戒取心纏住耶？然彼性使故，說戒取使。鬘童子！嬰孩幼小，柔軟仰眠，無有法想，況復疑心纏住耶？然彼性使故，說疑使。鬘童子！非為眾多異學來，以此嬰孩童子責數喻詰責汝耶？」於是，尊者鬘童子為世尊面訶責已，內懷憂戚，低頭默然，失辯無言，如有所伺。

彼時，世尊面前訶責鬘童子已，默然而住。爾時，尊者阿難立世尊后，執扇扇佛。於是，尊者阿難叉手向佛，白曰：「世尊！今正是時。善逝！今正是時。若世尊為諸比丘說五下分結者，諸比丘從世尊聞已，善受善持。」

世尊告曰：「阿難！諦聽，善思念之。」

尊者阿難白曰：「唯然。當受教聽

世尊呵斥道：『鬘童子！你如何理解我所說的五下分結？鬘童子！你從哪裡聽來我說五下分結的？鬘童子！難道不是許多外道來，用嬰兒孩童來比喻責難你嗎？鬘童子！嬰兒幼小，柔軟地仰臥，心中沒有慾望的想法，更何況被慾望之心纏繞呢？然而因為其本性使然，所以說有欲使。鬘童子！嬰兒幼小，柔軟地仰臥，沒有眾生的概念，更何況被嗔恚之心纏繞呢？然而因為其本性使然，所以說有嗔恚使。鬘童子！嬰兒幼小，柔軟地仰臥，沒有自身的概念，更何況被身見之心纏繞呢？然而因為其本性使然，所以說有身見使。鬘童子！嬰兒幼小，柔軟地仰臥，沒有戒律的概念，更何況被戒取之心纏繞呢？然而因為其本性使然，所以說有戒取使。鬘童子！嬰兒幼小，柔軟地仰臥，沒有法的概念，更何況被疑惑之心纏繞呢？然而因為其本性使然，所以說有疑惑使。鬘童子！難道不是許多外道來，用這個嬰兒孩童的比喻來責難你嗎？』於是，尊者鬘童子被世尊當面呵斥后，內心憂愁，低頭沉默，無言以對，好像有所等待。 當時，世尊當面呵斥鬘童子后，就默然不語。這時，尊者阿難站在世尊身後，拿著扇子為佛扇風。於是，尊者阿難合掌向佛，說道：『世尊！現在正是時候。善逝！現在正是時候。如果世尊為眾比丘解說五下分結，眾比丘從世尊那裡聽聞后，就能好好地接受和奉持。』 世尊說道：『阿難！仔細聽，好好思考。』

The World-Honored One rebuked him, saying: 'Malunkyaputta! How do you understand my teaching on the five lower fetters? Malunkyaputta! From whose mouth did you hear me speak of the five lower fetters? Malunkyaputta! Haven't many other teachers come and used the analogy of an infant child to rebuke you? Malunkyaputta! An infant is small, lying softly on its back, with no thought of desire in its mind, let alone being entangled by the mind of desire. Yet, because of its inherent nature, it is said to have the fetter of desire. Malunkyaputta! An infant is small, lying softly on its back, with no concept of beings, let alone being entangled by the mind of anger. Yet, because of its inherent nature, it is said to have the fetter of anger. Malunkyaputta! An infant is small, lying softly on its back, with no concept of self, let alone being entangled by the mind of self-view. Yet, because of its inherent nature, it is said to have the fetter of self-view. Malunkyaputta! An infant is small, lying softly on its back, with no concept of precepts, let alone being entangled by the mind of clinging to precepts. Yet, because of its inherent nature, it is said to have the fetter of clinging to precepts. Malunkyaputta! An infant is small, lying softly on its back, with no concept of dharma, let alone being entangled by the mind of doubt. Yet, because of its inherent nature, it is said to have the fetter of doubt. Malunkyaputta! Haven't many other teachers come and used this analogy of an infant child to rebuke you?' Thereupon, Venerable Malunkyaputta, having been rebuked by the World-Honored One to his face, became inwardly distressed, lowered his head in silence, lost his eloquence, and was speechless, as if waiting for something. At that time, the World-Honored One, having rebuked Malunkyaputta to his face, remained silent. Then, Venerable Ananda stood behind the World-Honored One, holding a fan to fan the Buddha. Thereupon, Venerable Ananda, with his palms together, addressed the Buddha, saying: 'World-Honored One! Now is the right time. O Sugata! Now is the right time. If the World-Honored One were to explain the five lower fetters to the monks, the monks, having heard it from the World-Honored One, would receive and uphold it well.' The World-Honored One said: 'Ananda! Listen carefully, and reflect well upon it.' Venerable Ananda replied: 'Yes, I will listen and receive the teaching.'

佛言：「阿難！或有一為欲所纏，欲心生已，不知舍如真，彼不知舍如真已，欲轉熾盛，不可制除，是下分結。阿難！或有一為恚所纏，恚心生已，不知舍如真，彼不知舍如真已，恚轉熾盛，不可制除，是下分結。阿難！或有一為身見所纏，身見心生已，不知舍如真，彼不知舍如真已，身見轉盛，不可制除，是下分結。阿難！或有一為戒取所纏，戒取心生已，不知舍如真，彼不知舍如真已，戒取轉盛，不可制除，是下分結。阿難！或有一為疑所纏，疑心生已，不知舍如真，彼不知舍如真已，疑轉熾盛，不可制除，是下分結。

「阿難！若依道、依跡，斷五下分結；彼不依此道、不依此跡，斷五下分結者，終無是處。阿難！猶如有人慾得求實，為求實故，持斧入林，彼人見樹成就根、莖、枝、葉及實，彼人不截根、莖，得實歸者，終無是處。如是。阿難！若依道、依跡，斷五下分結；不依此道、不依此跡，斷五下分結者，終無是處。阿難！若依道、依跡，斷五下分結，彼依此道、依此跡，斷五下分結者，必有是處。阿難！猶如有人慾得求實，為求實故，持斧入林，彼人見樹成就根、莖、枝、葉及實，彼人截根、莖，得實歸者，必有是處。如是

佛陀說：『阿難，有些人被慾望纏繞，慾望生起后，不知道如實捨棄，他們不知道如實捨棄后，慾望會更加強烈，無法控制，這就是下分結。阿難，有些人被嗔恨纏繞，嗔恨心生起后，不知道如實捨棄，他們不知道如實捨棄后，嗔恨會更加強烈，無法控制，這就是下分結。阿難，有些人被身見纏繞，身見心生起后，不知道如實捨棄，他們不知道如實捨棄后，身見會更加強烈，無法控制，這就是下分結。阿難，有些人被戒禁取纏繞，戒禁取心生起后，不知道如實捨棄，他們不知道如實捨棄后，戒禁取會更加強烈，無法控制，這就是下分結。阿難，有些人被懷疑纏繞，懷疑心生起后，不知道如實捨棄，他們不知道如實捨棄后，懷疑會更加強烈，無法控制，這就是下分結。』 『阿難，如果依照正道、依照正跡，才能斷除五下分結；如果不依照正道、不依照正跡，想要斷除五下分結，那是絕對不可能的。阿難，就像有人想要得到果實，爲了得到果實，拿著斧頭進入森林，他看到樹木長成了根、莖、枝、葉和果實，如果他不砍斷根和莖，就能得到果實帶回去，那是絕對不可能的。同樣的道理，阿難，如果依照正道、依照正跡，才能斷除五下分結；如果不依照正道、不依照正跡，想要斷除五下分結，那是絕對不可能的。阿難，如果依照正道、依照正跡，才能斷除五下分結，如果依照正道、依照正跡，就能斷除五下分結，這是必然的。阿難，就像有人想要得到果實，爲了得到果實，拿著斧頭進入森林，他看到樹木長成了根、莖、枝、葉和果實，如果他砍斷了根和莖，就能得到果實帶回去，這是必然的。同樣的道理。』

The Buddha said, 'Ananda, some are entangled by desire. When desire arises, they do not know how to truly relinquish it. Because they do not know how to truly relinquish it, desire becomes more intense and uncontrollable. This is a lower fetter. Ananda, some are entangled by anger. When anger arises, they do not know how to truly relinquish it. Because they do not know how to truly relinquish it, anger becomes more intense and uncontrollable. This is a lower fetter. Ananda, some are entangled by self-view. When self-view arises, they do not know how to truly relinquish it. Because they do not know how to truly relinquish it, self-view becomes more intense and uncontrollable. This is a lower fetter. Ananda, some are entangled by clinging to rites and rituals. When clinging to rites and rituals arises, they do not know how to truly relinquish it. Because they do not know how to truly relinquish it, clinging to rites and rituals becomes more intense and uncontrollable. This is a lower fetter. Ananda, some are entangled by doubt. When doubt arises, they do not know how to truly relinquish it. Because they do not know how to truly relinquish it, doubt becomes more intense and uncontrollable. This is a lower fetter.' 'Ananda, if one relies on the path and the practice, one can sever the five lower fetters. If one does not rely on this path and this practice, and tries to sever the five lower fetters, it is absolutely impossible. Ananda, it is like a person who wants to obtain fruit. To obtain fruit, he takes an axe into the forest. He sees a tree with roots, trunk, branches, leaves, and fruit. If he does not cut the roots and trunk, and is able to return with the fruit, it is absolutely impossible. Similarly, Ananda, if one relies on the path and the practice, one can sever the five lower fetters. If one does not rely on this path and this practice, and tries to sever the five lower fetters, it is absolutely impossible. Ananda, if one relies on the path and the practice, one can sever the five lower fetters. If one relies on this path and this practice, one will certainly sever the five lower fetters. Ananda, it is like a person who wants to obtain fruit. To obtain fruit, he takes an axe into the forest. He sees a tree with roots, trunk, branches, leaves, and fruit. If he cuts the roots and trunk, he will certainly be able to return with the fruit. Similarly.'

。阿難！若依道、依跡，斷五下分結，依此道、依此跡，斷五下分結者，必有是處。

「阿難！依何道、依何跡，斷五下分結？阿難！或有一不為欲所纏，若生欲纏，即知舍如真，彼知舍如真已，彼欲纏便滅。阿難！或有一不為恚所纏，若生恚纏，即知舍如真，彼知舍如真已，彼恚纏便滅。阿難！或有一不為身見所纏，若生身見纏，即知舍如真，彼知舍如真已，彼身見纏便滅。阿難！或有一不為戒取所纏，若生戒取纏，即知舍如真，彼知舍如真已，彼戒取便滅。阿難！或有一不為疑所纏，若生疑纏，即知舍如真，彼知舍如真已，彼疑纏便滅。阿難！依此道、依此跡，斷五下分結。

「阿難！猶恒伽河，其水溢岸。若有人來彼岸，有事欲得度河，彼作是念：『此恒伽河，其水溢岸，我于彼岸有事欲度，身無有力令我安隱浮至彼岸。』阿難！當知彼人無力。如是，阿難！若有人覺、滅、涅槃，其心不向而不清凈，不住解脫。阿難！當知此人如彼羸人無有力也。阿難！猶恒伽河，其水溢岸。若有人來彼岸，有事欲得度河，彼作是念：『此恒伽河，其水溢岸，我于彼岸有事欲度，身今有力令我安隱浮至彼岸。』阿難！當知彼人有力。如是，阿難！若有人覺、滅、涅槃，心向清凈而住解脫

現代漢語譯本：阿難！如果依靠某種道路、某種途徑，斷除五種下分結，那麼依靠這種道路、這種途徑，必定能夠斷除五種下分結。 阿難！依靠什麼道路、什麼途徑，才能斷除五種下分結呢？阿難！有的人不被慾望所纏縛，如果生起慾望的纏縛，他能如實地知道捨棄，他如實地知道捨棄后，慾望的纏縛就會消滅。阿難！有的人不被嗔恚所纏縛，如果生起嗔恚的纏縛，他能如實地知道捨棄，他如實地知道捨棄后，嗔恚的纏縛就會消滅。阿難！有的人不被身見所纏縛，如果生起身見的纏縛，他能如實地知道捨棄，他如實地知道捨棄后，身見的纏縛就會消滅。阿難！有的人不被戒禁取見所纏縛，如果生起戒禁取見的纏縛，他能如實地知道捨棄，他如實地知道捨棄后，戒禁取見的纏縛就會消滅。阿難！有的人不被疑惑所纏縛，如果生起疑惑的纏縛，他能如實地知道捨棄，他如實地知道捨棄后，疑惑的纏縛就會消滅。阿難！依靠這種道路、這種途徑，就能斷除五種下分結。 阿難！就像恒河，河水漫過河岸。如果有人來到河岸，有事想要渡河，他會這樣想：『這條恒河，河水漫過河岸，我在對岸有事想要渡河，我身體沒有力量，不能安全地漂到對岸。』阿難！你應該知道這個人沒有力量。同樣，阿難！如果有人覺悟、滅盡、涅槃，他的心不向往清凈，不住于解脫，阿難！你應該知道這個人就像那個虛弱的人一樣沒有力量。阿難！就像恒河，河水漫過河岸。如果有人來到河岸，有事想要渡河，他會這樣想：『這條恒河，河水漫過河岸，我在對岸有事想要渡河，我身體現在有力量，能夠安全地漂到對岸。』阿難！你應該知道這個人有力量。同樣，阿難！如果有人覺悟、滅盡、涅槃，他的心向往清凈，並且安住于解脫。

English version: Ananda! If one relies on a path, a way, to sever the five lower fetters, then by relying on this path, this way, one will surely be able to sever the five lower fetters. Ananda! By relying on what path, what way, can one sever the five lower fetters? Ananda! There is one who is not entangled by desire. If the entanglement of desire arises, he knows how to truly abandon it. Having truly known how to abandon it, the entanglement of desire is extinguished. Ananda! There is one who is not entangled by anger. If the entanglement of anger arises, he knows how to truly abandon it. Having truly known how to abandon it, the entanglement of anger is extinguished. Ananda! There is one who is not entangled by self-view. If the entanglement of self-view arises, he knows how to truly abandon it. Having truly known how to abandon it, the entanglement of self-view is extinguished. Ananda! There is one who is not entangled by attachment to rites and rituals. If the entanglement of attachment to rites and rituals arises, he knows how to truly abandon it. Having truly known how to abandon it, the entanglement of attachment to rites and rituals is extinguished. Ananda! There is one who is not entangled by doubt. If the entanglement of doubt arises, he knows how to truly abandon it. Having truly known how to abandon it, the entanglement of doubt is extinguished. Ananda! By relying on this path, this way, one can sever the five lower fetters. Ananda! It is like the Ganges River, its water overflowing the banks. If someone comes to the bank, having a matter to cross the river, he would think: 'This Ganges River, its water overflowing the banks, I have a matter to cross on the other side, but my body has no strength to safely float to the other side.' Ananda! You should know that this person has no strength. Likewise, Ananda! If someone awakens, extinguishes, and attains Nirvana, but his mind does not incline towards purity and does not abide in liberation, Ananda! You should know that this person is like that weak person, having no strength. Ananda! It is like the Ganges River, its water overflowing the banks. If someone comes to the bank, having a matter to cross the river, he would think: 'This Ganges River, its water overflowing the banks, I have a matter to cross on the other side, and my body now has the strength to safely float to the other side.' Ananda! You should know that this person has strength. Likewise, Ananda! If someone awakens, extinguishes, and attains Nirvana, and his mind inclines towards purity and abides in liberation.

。阿難！當知此人如彼力人。

「阿難！猶如山水，甚深極廣，長流駛疾，多有所漂，其中無船，亦無橋樑。或有人來彼岸，有事則便求度，彼求度時而作是念：『今此山水甚深極廣，長流駛疾，多有所漂，其中無船，亦無橋樑而可度者。我于彼岸有事欲度，當以何方便令我安隱至彼岸耶？』復作是念：『我今寧可於此岸邊收聚草木，縛作椑筏，乘之而度。』彼便岸邊收聚草木，縛作椑筏，乘之而度，安隱至彼。如是，阿難！若有比丘攀緣厭離，依于厭離，住于厭離，止息身惡故，心入離、定故，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游。彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當升進得止息處。

「云何升進得止息處？彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游。彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當升進得止息處。云何升進得止息處？彼離於喜欲，舍無求游，正念正智而身覺樂。謂聖所說，聖所舍、念、樂住、空，得第三禪成就游。彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當升進得止息處

現代漢語譯本：阿難！你要知道，這個人就像一個有力量的人。 阿難！譬如有一條山間河流，既深又廣，水流湍急，漂浮著許多東西，其中沒有船隻，也沒有橋樑。如果有人在彼岸有事，想要渡河，他就會想：『現在這條山間河流既深又廣，水流湍急，漂浮著許多東西，其中沒有船隻，也沒有橋樑可以渡過。我在彼岸有事想要過去，應該用什麼方法才能讓我安全地到達彼岸呢？』他又想：『我現在不如在這岸邊收集草木，捆紮成木筏，乘著它渡河。』於是他便在岸邊收集草木，捆紮成木筏，乘著它渡河，安全地到達了彼岸。阿難！如果有個比丘執著于厭離，依靠厭離，安住于厭離，爲了止息身體的惡行，心進入離欲和禪定，遠離慾望和不善之法，有覺、有觀，因遠離而生喜樂，獲得初禪的成就並安住其中。他依靠這個境界，觀察覺的興衰；他依靠這個境界，觀察覺的興衰之後，安住於此必定能夠漏盡煩惱。如果安住於此不能漏盡煩惱，必定會提升境界，到達止息之處。 如何提升境界到達止息之處呢？他的覺和觀已經止息，內心平靜，一心專注，沒有覺、沒有觀，因禪定而生喜樂，獲得第二禪的成就並安住其中。他依靠這個境界，觀察覺的興衰；他依靠這個境界，觀察覺的興衰之後，安住於此必定能夠漏盡煩惱。如果安住於此不能漏盡煩惱，必定會提升境界，到達止息之處。如何提升境界到達止息之處呢？他捨棄了喜悅的慾望，以舍心無所求地安住，以正念正知覺知身體的快樂。這就是聖人所說的，聖人所捨棄的，以正念、快樂安住于空性，獲得第三禪的成就並安住其中。他依靠這個境界，觀察覺的興衰；他依靠這個境界，觀察覺的興衰之後，安住於此必定能夠漏盡煩惱。如果安住於此不能漏盡煩惱，必定會提升境界，到達止息之處。

English version: Ananda! You should know that this person is like a strong person. Ananda! It is like a mountain stream, very deep and wide, with a long, swift current, carrying many things, and there are no boats or bridges. If someone on the other shore has business and wants to cross, they would think: 『Now this mountain stream is very deep and wide, with a long, swift current, carrying many things, and there are no boats or bridges to cross. I have business on the other shore and want to go there, what method should I use to safely reach the other shore?』 They would also think: 『Now I might as well gather grass and wood on this shore, tie them into a raft, and cross on it.』 So they gather grass and wood on the shore, tie them into a raft, and cross on it, safely reaching the other shore. Ananda! If a bhikkhu clings to aversion, relies on aversion, dwells in aversion, in order to cease bodily misconduct, the mind enters detachment and samadhi, departs from desire and unwholesome states, with initial thought and sustained thought, joy and happiness born of detachment, attains the first jhana and dwells in it. He relies on this state, observes the arising and passing of initial thought; he relies on this state, after observing the arising and passing of initial thought, dwelling in it, he will surely attain the extinction of outflows. If dwelling in it, he does not attain the extinction of outflows, he will surely advance to a place of cessation. How does one advance to a place of cessation? His initial and sustained thought have ceased, the inner mind is tranquil, one-pointed, without initial or sustained thought, joy and happiness born of samadhi, attains the second jhana and dwells in it. He relies on this state, observes the arising and passing of initial thought; he relies on this state, after observing the arising and passing of initial thought, dwelling in it, he will surely attain the extinction of outflows. If dwelling in it, he does not attain the extinction of outflows, he will surely advance to a place of cessation. How does one advance to a place of cessation? He abandons the desire for joy, dwells in equanimity without seeking, with mindfulness and clear comprehension, experiencing bodily pleasure. This is what the noble ones speak of, what the noble ones have abandoned, dwelling in mindfulness, pleasure, and emptiness, attains the third jhana and dwells in it. He relies on this state, observes the arising and passing of initial thought; he relies on this state, after observing the arising and passing of initial thought, dwelling in it, he will surely attain the extinction of outflows. If dwelling in it, he does not attain the extinction of outflows, he will surely advance to a place of cessation.

。云何升進得止息處？彼樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當升進得止息處。

「云何升進得止息處？彼度一切色想，滅有礙想，不念若干想，無量空，是無量處成就游，彼依此處，觀覺興衰，彼依此處、觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當升進得止息處。云何升進得止息處？彼度一切無量空處，無量識，是無量識處成就游。彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當升進得止息處。云何升進得止息處？彼度一切無量識處，無所有，是無所有處成就游。彼若有所覺，或樂或苦，或不苦不樂。彼觀此覺無常，觀興衰、觀無慾、觀滅、觀斷、觀舍。彼如是觀此覺無常，觀興衰、觀無慾、觀滅、觀斷、觀舍已，便不受此世，不受此世已，便不恐怖，因不恐怖，便般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。

「猶去村不遠，有大芭蕉，若人持斧破芭蕉樹，破作片，破為十分，或作百分

現代漢語譯本：如何提升才能達到止息之處？他體驗到快樂的止滅、痛苦的止滅，喜悅和憂愁早已止滅，達到不苦不樂、舍念清凈的第四禪境界。他依此境界，觀察感受的興起和衰落；他依此境界，觀察感受的興起和衰落之後，安住於此必定能證得漏盡。如果安住於此不能證得漏盡，必定會提升到止息之處。 如何提升才能達到止息之處？他超越一切色想，滅除有礙想，不念各種各樣的想法，進入無邊虛空，達到無量空處的境界。他依此境界，觀察感受的興起和衰落；他依此境界，觀察感受的興起和衰落之後，安住於此必定能證得漏盡。如果安住於此不能證得漏盡，必定會提升到止息之處。如何提升才能達到止息之處？他超越一切無量空處，進入無量識，達到無量識處的境界。他依此境界，觀察感受的興起和衰落；他依此境界，觀察感受的興起和衰落之後，安住於此必定能證得漏盡。如果安住於此不能證得漏盡，必定會提升到止息之處。如何提升才能達到止息之處？他超越一切無量識處，進入一無所有，達到無所有處的境界。他如果感受到任何感受，無論是快樂、痛苦，還是不苦不樂，他都觀察此感受是無常的，觀察它的興起和衰落，觀察它的無慾，觀察它的止滅，觀察它的斷除，觀察它的捨棄。他如此觀察此感受的無常，觀察它的興起和衰落，觀察它的無慾，觀察它的止滅，觀察它的斷除，觀察它的捨棄之後，便不再執著於此世，不再執著於此世之後，便不再恐懼。因為不再恐懼，便進入涅槃，生命已盡，梵行已立，所作已辦，不再受後有，如實知曉。 就像離村莊不遠的地方，有一棵大的芭蕉樹。如果有人拿著斧頭砍芭蕉樹，把它砍成片，砍成十分，或者砍成一百分。

English version: How does one progress to attain the place of cessation? He experiences the cessation of pleasure, the cessation of pain, joy and sorrow having already ceased, attaining the fourth jhana, which is neither-painful-nor-pleasant, pure in equanimity and mindfulness. He, relying on this state, observes the arising and passing away of feelings; he, having observed the arising and passing away of feelings, dwelling in this state, will surely attain the extinction of defilements. If, dwelling in this state, he does not attain the extinction of defilements, he will surely progress to attain the place of cessation. How does one progress to attain the place of cessation? He transcends all perceptions of form, extinguishes perceptions of resistance, not attending to various perceptions, entering boundless space, attaining the state of boundless space. He, relying on this state, observes the arising and passing away of feelings; he, having observed the arising and passing away of feelings, dwelling in this state, will surely attain the extinction of defilements. If, dwelling in this state, he does not attain the extinction of defilements, he will surely progress to attain the place of cessation. How does one progress to attain the place of cessation? He transcends all boundless space, entering boundless consciousness, attaining the state of boundless consciousness. He, relying on this state, observes the arising and passing away of feelings; he, having observed the arising and passing away of feelings, dwelling in this state, will surely attain the extinction of defilements. If, dwelling in this state, he does not attain the extinction of defilements, he will surely progress to attain the place of cessation. How does one progress to attain the place of cessation? He transcends all boundless consciousness, entering nothingness, attaining the state of nothingness. If he experiences any feeling, whether it is pleasure, pain, or neither-painful-nor-pleasant, he observes this feeling as impermanent, observes its arising and passing away, observes its non-desire, observes its cessation, observes its abandonment, observes its relinquishment. Having observed this feeling as impermanent, observed its arising and passing away, observed its non-desire, observed its cessation, observed its abandonment, observed its relinquishment, he no longer clings to this world. Having no longer clung to this world, he no longer fears. Because he no longer fears, he enters Nirvana, life is exhausted, the holy life is established, what had to be done is done, there is no more rebirth, he knows as it truly is. Just as not far from a village, there is a large banana tree. If a person takes an axe and breaks the banana tree, breaking it into pieces, breaking it into ten parts, or breaking it into a hundred parts.

。破為十分，或作百分已，便擗葉葉，不見彼節，況復實耶？阿難！如是比丘若有所覺，或樂或苦，或不苦不樂，彼觀此覺無常，觀興衰、觀無慾、觀滅、觀斷、觀舍。彼如是觀此覺無常，觀興衰、觀無慾、觀滅、觀斷、觀舍已，便不受此世，不受此世已，便不恐怖，因不恐怖已，便般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。」

於是，尊者阿難叉手向佛，白曰：「世尊！甚奇！甚特！世尊為諸比丘依依立依，說舍離漏，說過度漏，然諸比丘不速得無上，謂畢究竟盡。」

世尊告曰：「如是。阿難！如是。阿難！甚奇！甚特！我為諸比丘依依立依，說舍離漏，說過度漏，然諸比丘不速得無上，謂畢究竟盡。所以者何？人有勝如故，修道便有精粗，修道有精粗故，人便有勝如。阿難！是故我說人有勝如。」

五下分結經第四竟(二千三百二十六字)

（二〇六）中阿含晡利多品心穢經第五

爾時，世尊告諸比丘：「若比丘、比丘尼不拔心中五穢，不解心中五縛者，是為比丘、比丘尼說必退法

現代漢語譯本：將它分解成十分，或者百分之後，便會一片片散開，看不到它的節理，更何況是果實呢？阿難！如果比丘有所感覺，無論是快樂、痛苦，還是不苦不樂，他都觀察這種感覺是無常的，觀察它的興起和衰落，觀察它的無慾，觀察它的滅盡，觀察它的斷絕，觀察它的捨棄。他這樣觀察這種感覺的無常，觀察它的興起和衰落，觀察它的無慾，觀察它的滅盡，觀察它的斷絕，觀察它的捨棄之後，便不再執著于這個世界，不再執著于這個世界之後，便不再恐懼，因為不再恐懼，便進入涅槃，生命已經終結，清凈的修行已經完成，該做的已經做完，不再受輪迴之苦，知道這是真理。 於是，尊者阿難合掌向佛，說道：『世尊！真是奇特！真是殊勝！世尊為各位比丘依次建立依靠，講述捨棄煩惱，講述超越煩惱，然而各位比丘卻不能迅速獲得無上智慧，達到徹底的解脫。』 世尊說道：『是的，阿難！是的。阿難！真是奇特！真是殊勝！我為各位比丘依次建立依靠，講述捨棄煩惱，講述超越煩惱，然而各位比丘卻不能迅速獲得無上智慧，達到徹底的解脫。這是為什麼呢？因為人的根性有差異，所以修行有精進和粗疏之分，修行有精進和粗疏之分，所以人的根性就有差異。阿難！因此我說人的根性有差異。』 佛陀如此說道。尊者阿難和各位比丘，聽聞佛陀所說，歡喜地奉行。 《五下分結經》第四篇結束（二千三百二十六字） （二〇六）《中阿含經·晡利多品·心穢經》第五篇 當時，世尊告訴各位比丘：『如果比丘、比丘尼不拔除心中的五種污穢，不解開心中的五種束縛，那麼就說這位比丘、比丘尼必定會退步。』

English version: If it is broken into ten parts, or a hundred parts, it will be scattered piece by piece, and its joints will not be seen, let alone the fruit? Ananda! If a bhikkhu has a feeling, whether it is pleasant, painful, or neither painful nor pleasant, he observes this feeling as impermanent, observes its arising and decay, observes its desirelessness, observes its cessation, observes its cutting off, and observes its relinquishment. Having observed this feeling as impermanent, observed its arising and decay, observed its desirelessness, observed its cessation, observed its cutting off, and observed its relinquishment, he no longer clings to this world, and having no longer clung to this world, he is no longer afraid, and because he is no longer afraid, he enters Nirvana, life has ended, the pure practice has been completed, what needed to be done has been done, he will no longer be reborn, and he knows this is the truth. Then, Venerable Ananda clasped his hands towards the Buddha and said: 'World Honored One! How wonderful! How extraordinary! The World Honored One has established a basis for each bhikkhu, teaching the abandonment of defilements, teaching the transcendence of defilements, yet the bhikkhus do not quickly attain the unsurpassed wisdom, which is the complete and ultimate end.' The World Honored One said: 'So it is, Ananda! So it is. Ananda! How wonderful! How extraordinary! I have established a basis for each bhikkhu, teaching the abandonment of defilements, teaching the transcendence of defilements, yet the bhikkhus do not quickly attain the unsurpassed wisdom, which is the complete and ultimate end. Why is that? Because people have different capacities, so there is diligence and laxity in practice, and because there is diligence and laxity in practice, people have different capacities. Ananda! Therefore, I say that people have different capacities.' The Buddha spoke thus. Venerable Ananda and the bhikkhus, having heard what the Buddha said, joyfully practiced it. The fourth chapter of the 'Sutra on the Five Lower Fetters' ends (2,326 words) (206) The fifth chapter of the 'Sutra on Mental Defilements' from the 'Pulita Section' of the 'Middle Length Discourses' At that time, the World Honored One said to the bhikkhus: 'If a bhikkhu or bhikkhuni does not remove the five defilements from their mind, and does not untie the five fetters in their mind, then it is said that this bhikkhu or bhikkhuni will surely regress.'

。云何不拔心中五穢？或有一疑世尊，猶豫、不開意、不解意、意不靖。若有一疑世尊，猶豫、不開意、不解意、意不靖者，是謂不拔第一心穢，謂於世尊也，如是法、戒、教。若有諸梵行，世尊所稱譽，彼便責數、輕易、觸嬈、侵害，不開意、不解意、意不靖，是謂第五不拔心中穢，謂于梵行也。

「云何不解心中五縛？或有一身不離染、不離欲、不離愛、不離渴。若有身不離染、不離欲、不離愛、不離渴者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。若有此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第一不解心縛，謂身也。複次，于欲不離染、不離欲、不離愛、不離渴。若有于欲不離染、不離欲、不離愛、不離渴者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。若有此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第二不解心縛，謂欲也。

「複次，有一所說聖義相應，柔軟無疑蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說損、說不聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，如是比丘，沙門所說者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。若有此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第三不解心縛，謂說也

現代漢語譯本：如何才能去除心中的五種污穢呢？如果有人對世尊心存疑惑，猶豫不決、不開朗、不理解、心神不定。如果有人對世尊心存疑惑，猶豫不決、不開朗、不理解、心神不定，這就是第一種未能去除的心中污穢，指的是對世尊的疑惑，對於佛法、戒律、教誨也是如此。如果有人對世尊所稱讚的修行者，加以責備、輕視、冒犯、侵害，不開朗、不理解、心神不定，這就是第五種未能去除的心中污穢，指的是對修行者的不敬。 現代漢語譯本：如何才能解脫心中的五種束縛呢？如果有人身體未能遠離貪染、慾望、愛戀、渴求。如果有人身體未能遠離貪染、慾望、愛戀、渴求，他的心就不會趨向正道，不會安定、不會專注、不會理解，就會自己找藉口中斷禪修。如果他的心不趨向正道，不安寧、不專注、不理解，自己找藉口中斷禪修，這就是第一種未能解脫的心中束縛，指的是身體的束縛。再者，如果有人對於慾望未能遠離貪染、慾望、愛戀、渴求。如果有人對於慾望未能遠離貪染、慾望、愛戀、渴求，他的心就不會趨向正道，不會安定、不會專注、不會理解，就會自己找藉口中斷禪修。如果他的心不趨向正道，不安寧、不專注、不理解，自己找藉口中斷禪修，這就是第二種未能解脫的心中束縛，指的是慾望的束縛。 現代漢語譯本：再者，如果有人聽到符合聖義的教導，這些教導柔和、沒有疑惑，例如關於戒律、禪定、智慧、解脫、解脫知見、捨棄、不聚集、少欲、知足、斷除、無慾、寂滅、禪修、緣起等，這些都是比丘和沙門所宣說的，他的心卻不趨向正道，不安寧、不專注、不理解，就會自己找藉口中斷禪修。如果他的心不趨向正道，不安寧、不專注、不理解，自己找藉口中斷禪修，這就是第三種未能解脫的心中束縛，指的是教導的束縛。

English version: How does one not remove the five defilements from the heart? If someone has doubts about the World Honored One, is hesitant, not open-minded, does not understand, and is unsettled in mind. If someone has doubts about the World Honored One, is hesitant, not open-minded, does not understand, and is unsettled in mind, this is called the first defilement of the heart that has not been removed, referring to doubts about the World Honored One, and the same applies to the Dharma, precepts, and teachings. If there are those who are praised by the World Honored One for their practice, and one criticizes, belittles, offends, or harms them, and is not open-minded, does not understand, and is unsettled in mind, this is called the fifth defilement of the heart that has not been removed, referring to disrespect towards fellow practitioners. English version: How does one not untie the five bonds of the heart? If someone's body is not free from attachment, desire, love, and craving. If someone's body is not free from attachment, desire, love, and craving, their mind will not incline towards the right path, will not be peaceful, will not be focused, will not understand, and will find excuses to interrupt their meditation. If their mind does not incline towards the right path, is not peaceful, not focused, does not understand, and finds excuses to interrupt their meditation, this is called the first bond of the heart that has not been untied, referring to the bond of the body. Furthermore, if someone is not free from attachment, desire, love, and craving towards desires. If someone is not free from attachment, desire, love, and craving towards desires, their mind will not incline towards the right path, will not be peaceful, will not be focused, will not understand, and will find excuses to interrupt their meditation. If their mind does not incline towards the right path, is not peaceful, not focused, does not understand, and finds excuses to interrupt their meditation, this is called the second bond of the heart that has not been untied, referring to the bond of desires. English version: Furthermore, if someone hears teachings that are in accordance with the holy meaning, teachings that are gentle and without doubt, such as those about precepts, meditation, wisdom, liberation, the knowledge of liberation, renunciation, non-gathering, few desires, contentment, cutting off, desirelessness, cessation, meditation, and dependent origination, which are spoken by monks and ascetics, their mind does not incline towards the right path, is not peaceful, not focused, does not understand, and finds excuses to interrupt their meditation. If their mind does not incline towards the right path, is not peaceful, not focused, does not understand, and finds excuses to interrupt their meditation, this is called the third bond of the heart that has not been untied, referring to the bond of teachings.

。複次，數道俗共會，調亂、憍慠、不學問。若有數道俗共會，調亂、憍慠、不學問者，彼心不趣向、不靖、不住、不解，自方便斷燕坐。若此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第四不解心縛，謂聚會也。

「複次，少有所得故，于其中間住，不復求升進。若有少所得故，于其中間住，不復求升進者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。若此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第五不解心縛，謂升進也。若有比丘、比丘尼不拔此心中五穢，及不解此心中五縛者，是謂比丘、比丘尼必退法也。若有比丘、比丘尼善拔心中五穢，善解心中五縛者，是謂比丘、比丘尼清凈法。

「云何善拔心中五穢？或有一不疑世尊，不猶豫、開意、意解、意靖。若有不疑世尊，不猶豫、開意、意解、意靖者，是謂第一善拔心中穢，謂於世尊也，如是法、戒、教。若有梵行，世尊所稱譽，彼不責數、不輕易、不觸嬈、不侵害，開意、意解、意靖，是謂第五善拔心中穢，謂于梵行也。

「云何解心中五縛？或有一身離染、離欲、離愛、離渴。若有身離染、離欲、離愛、離渴者，彼心趣向，靖、住、解，自方便斷燕坐

現代漢語譯本：再者，如果一些僧俗之人聚在一起，他們會互相干擾、傲慢自大、不求學問。如果一些僧俗之人聚在一起，他們互相干擾、傲慢自大、不求學問，那麼他們的心就不會趨向正道，不會平靜，不會安住，不會理解，他們會自己找藉口中斷禪修。如果他們的心不趨向正道，不平靜，不安住，不理解，他們自己找藉口中斷禪修，這就是第四種不理解的心結，即聚會。 現代漢語譯本：再者，如果因為獲得少許成就，就停留在其中，不再尋求進步。如果因為獲得少許成就，就停留在其中，不再尋求進步，那麼他們的心就不會趨向正道，不會平靜，不會安住，不會理解，他們會自己找藉口中斷禪修。如果他們的心不趨向正道，不平靜，不安住，不理解，他們自己找藉口中斷禪修，這就是第五種不理解的心結，即不求進步。如果比丘、比丘尼不能拔除心中的這五種污穢，不能解開心中的這五種束縛，那麼這些比丘、比丘尼必定會退失佛法。如果比丘、比丘尼能夠善於拔除心中的五種污穢，善於解開心中的五種束縛，那麼這些比丘、比丘尼就能夠清凈修行。 現代漢語譯本：如何善於拔除心中的五種污穢呢？如果有人對世尊沒有懷疑，不猶豫，心意開闊，理解透徹，內心平靜。如果有人對世尊沒有懷疑，不猶豫，心意開闊，理解透徹，內心平靜，這就是第一種善於拔除心中的污穢，即對世尊的信心。對於佛法、戒律、教誨也是如此。如果有人對於世尊所稱讚的梵行，不責備，不輕視，不觸犯，不侵害，心意開闊，理解透徹，內心平靜，這就是第五種善於拔除心中的污穢，即對梵行的尊重。 現代漢語譯本：如何解開心中的五種束縛呢？如果有人能夠身離貪染、離慾望、離愛戀、離渴求。如果有人能夠身離貪染、離慾望、離愛戀、離渴求，那麼他們的心就會趨向正道，平靜，安住，理解，他們會自己努力堅持禪修。

English version: Furthermore, if several monks and laypeople gather together, they will be disruptive, arrogant, and not seek knowledge. If several monks and laypeople gather together, and they are disruptive, arrogant, and do not seek knowledge, then their minds will not incline towards the right path, will not be peaceful, will not abide, and will not understand, and they will find excuses to interrupt their meditation. If their minds do not incline towards the right path, are not peaceful, do not abide, and do not understand, and they find excuses to interrupt their meditation, this is called the fourth bond of an uncomprehending mind, which is gathering together. English version: Furthermore, if because of gaining a little achievement, one dwells in it and no longer seeks advancement. If because of gaining a little achievement, one dwells in it and no longer seeks advancement, then their minds will not incline towards the right path, will not be peaceful, will not abide, and will not understand, and they will find excuses to interrupt their meditation. If their minds do not incline towards the right path, are not peaceful, do not abide, and do not understand, and they find excuses to interrupt their meditation, this is called the fifth bond of an uncomprehending mind, which is not seeking advancement. If a monk or nun cannot remove these five defilements from their mind, and cannot untie these five bonds in their mind, then these monks and nuns will surely regress in the Dharma. If a monk or nun can skillfully remove the five defilements from their mind, and skillfully untie the five bonds in their mind, then these monks and nuns will be able to practice purely. English version: How to skillfully remove the five defilements from the mind? If someone has no doubt about the World Honored One, does not hesitate, has an open mind, understands thoroughly, and has inner peace. If someone has no doubt about the World Honored One, does not hesitate, has an open mind, understands thoroughly, and has inner peace, this is the first skillful removal of defilement from the mind, which is faith in the World Honored One. The same is true for the Dharma, precepts, and teachings. If someone, regarding the pure conduct praised by the World Honored One, does not criticize, does not look down upon, does not violate, does not harm, has an open mind, understands thoroughly, and has inner peace, this is the fifth skillful removal of defilement from the mind, which is respect for pure conduct. English version: How to untie the five bonds in the mind? If someone can be free from defilement of the body, free from desire, free from attachment, and free from craving. If someone can be free from defilement of the body, free from desire, free from attachment, and free from craving, then their mind will incline towards the right path, be peaceful, abide, and understand, and they will strive to persevere in meditation.

。若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第一解心中縛，謂身也。複次，于欲離染、離欲、離愛、離渴。若有于欲離染、離欲、離愛、離渴者，彼心趣向，靖、住、解，自方便斷燕坐。若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第二解心中縛，謂欲也。

「複次，有一所說，聖義相應，柔軟無疑蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說損、說不聚會、說少欲、說知足、說斷、說無慾、說滅、說燕坐、說緣起，如是比丘，沙門所說者，彼心趣向，靖、住、解，自方便斷燕坐。若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第三解心中縛，謂說也。複次，不數道俗共會，不調亂、不憍慠學問。若有不數道俗共會，不調亂、不憍慠學問者，彼心趣向，靖、住、解，自方便斷燕坐。若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第四解心中縛，謂不聚會也。

「複次，少有所得故，于其中間不住，復求升進。若有少所得故，于其中間不住，復求升進者，彼心趣向，靖、住、解，自方便斷燕坐。若此心趣向，靖、住、解，自方便斷燕坐者，是謂第五解心中縛，謂升進也。若有比丘、比丘尼善拔此心中五穢，及善解此心中五縛者，是謂比丘、比丘尼清凈法

現代漢語譯本：如果內心有這樣的意向，即平靜、安住、解脫，並能自行方便地斷除燕坐，這被稱為第一種解脫心中的束縛，指的是身體的束縛。其次，對於想要離染、離欲、離愛、離渴的人，如果他們內心有離染、離欲、離愛、離渴的意向，他們的心就會趨向于平靜、安住、解脫，並能自行方便地斷除燕坐。如果內心有這樣的意向，即平靜、安住、解脫，並能自行方便地斷除燕坐，這被稱為第二種解脫心中的束縛，指的是慾望的束縛。 現代漢語譯本：再次，有一種說法，與聖義相應，柔軟而無疑惑，即講述戒律、講述禪定、講述智慧、講述解脫、講述解脫知見、講述損減、講述不聚集、講述少欲、講述知足、講述斷除、講述無慾、講述滅盡、講述燕坐、講述緣起。像這樣的比丘，所說的內容，他們的心會趨向于平靜、安住、解脫，並能自行方便地斷除燕坐。如果內心有這樣的意向，即平靜、安住、解脫，並能自行方便地斷除燕坐，這被稱為第三種解脫心中的束縛，指的是言說的束縛。再次，不頻繁與道俗之人聚會，不擾亂、不驕傲自滿於學問。如果有人不頻繁與道俗之人聚會，不擾亂、不驕傲自滿於學問，他們的心就會趨向于平靜、安住、解脫，並能自行方便地斷除燕坐。如果內心有這樣的意向，即平靜、安住、解脫，並能自行方便地斷除燕坐，這被稱為第四種解脫心中的束縛，指的是不聚集的束縛。 現代漢語譯本：再次，因為少有所得，所以不在此停留，而是繼續尋求提升。如果有人因為少有所得，所以不在此停留，而是繼續尋求提升，他們的心就會趨向于平靜、安住、解脫，並能自行方便地斷除燕坐。如果內心有這樣的意向，即平靜、安住、解脫，並能自行方便地斷除燕坐，這被稱為第五種解脫心中的束縛，指的是提升的束縛。如果比丘、比丘尼能夠善於拔除心中的這五種污穢，並善於解脫心中的這五種束縛，那麼這位比丘、比丘尼就是清凈的修行者。

English version: If there is a mind that inclines towards tranquility, abiding, and liberation, and can conveniently break free from sitting meditation, this is called the first liberation from the bonds of the mind, referring to the bonds of the body. Furthermore, for those who wish to be free from defilement, free from desire, free from love, and free from thirst, if their minds incline towards being free from defilement, free from desire, free from love, and free from thirst, their minds will tend towards tranquility, abiding, and liberation, and they can conveniently break free from sitting meditation. If there is a mind that inclines towards tranquility, abiding, and liberation, and can conveniently break free from sitting meditation, this is called the second liberation from the bonds of the mind, referring to the bonds of desire. English version: Furthermore, there is a teaching that is in accordance with the holy meaning, gentle and without doubt, which is the teaching of precepts, the teaching of concentration, the teaching of wisdom, the teaching of liberation, the teaching of the knowledge of liberation, the teaching of reduction, the teaching of non-gathering, the teaching of few desires, the teaching of contentment, the teaching of cutting off, the teaching of no desire, the teaching of cessation, the teaching of sitting meditation, and the teaching of dependent origination. Such a monk, what he speaks, his mind will tend towards tranquility, abiding, and liberation, and he can conveniently break free from sitting meditation. If there is a mind that inclines towards tranquility, abiding, and liberation, and can conveniently break free from sitting meditation, this is called the third liberation from the bonds of the mind, referring to the bonds of speech. Furthermore, not frequently associating with lay people and monks, not being disturbed, and not being arrogant about learning. If someone does not frequently associate with lay people and monks, is not disturbed, and is not arrogant about learning, their mind will tend towards tranquility, abiding, and liberation, and they can conveniently break free from sitting meditation. If there is a mind that inclines towards tranquility, abiding, and liberation, and can conveniently break free from sitting meditation, this is called the fourth liberation from the bonds of the mind, referring to the bonds of non-gathering. English version: Furthermore, because of having little attainment, one does not dwell in it, but continues to seek advancement. If someone, because of having little attainment, does not dwell in it, but continues to seek advancement, their mind will tend towards tranquility, abiding, and liberation, and they can conveniently break free from sitting meditation. If there is a mind that inclines towards tranquility, abiding, and liberation, and can conveniently break free from sitting meditation, this is called the fifth liberation from the bonds of the mind, referring to the bonds of advancement. If a monk or nun can skillfully remove these five defilements from the mind and skillfully liberate these five bonds from the mind, then this monk or nun is a pure practitioner.

。彼住此十支已，復修習五法。

「云何為五？修欲定心成就斷如意足，依離、依無慾、依滅、依舍，趣向非品，修精進定、心定、思惟定成就斷如意足，依離、依無慾、依滅、依舍，趣向非品，堪任第五，彼成就此堪任等十五法。成就自受者，必知必見，必正盡覺，至甘露門，近住涅槃，我說無不至涅槃。猶如雞生十卵，或十二，隨時覆蓋，隨時溫暖，隨時看視，雞設有放逸者，彼中或雞子以㭰以足，啄破其卵，自安隱出者，彼為第一。如是比丘成就此堪任等十五法自受者，必知必見，必正盡覺，必至甘露門，近住涅槃，我說無不得涅槃。」

心穢經第五竟(一千三百九十九字)

中阿含經卷第五十六(七千八百四十六字)(第五后誦)

中阿含經卷第五十七

（二〇七）晡利多品箭毛經第六(第五后誦)

一時，佛游王舍城，在竹林伽蘭哆園，與大比丘眾俱，千二百五十人而受夏坐。

爾時，世尊過夜平旦，著衣持缽，入王舍城而行乞食

現代漢語譯本：他安住于這十支之後，又修習五法。 『什麼是五法呢？修習欲定心成就的斷行如意足，依于離欲、依于無慾、依于滅盡、依于捨棄，趨向于非凡之境；修習精進定、心定、思惟定成就的斷行如意足，依于離欲、依于無慾、依于滅盡、依于捨棄，趨向于非凡之境，堪能達到第五種境界。他成就了這堪能等十五法。成就自我受用者，必定知曉、必定見到、必定正確地完全覺悟，到達甘露之門，接近安住于涅槃，我說沒有不能到達涅槃的。猶如母雞生下十個或十二個蛋，隨時覆蓋，隨時溫暖，隨時看護，如果母雞有放逸的時候，其中或許有小雞用爪子或嘴啄破蛋殼，自己安穩地出來，那隻小雞就是第一。同樣的，比丘成就了這堪能等十五法，自我受用者，必定知曉、必定見到、必定正確地完全覺悟，必定到達甘露之門，接近安住于涅槃，我說沒有不能得到涅槃的。』 《心穢經》第五完（一千三百九十九字） 《中阿含經》卷第五十六（七千八百四十六字）（第五后誦） 《中阿含經》卷第五十七 （二〇七）《晡利多品箭毛經》第六（第五后誦） 一時，佛陀在王舍城，住在竹林伽蘭哆園，與大比丘眾共處，有一千二百五十人一起安居過夏。 那時，世尊過夜天亮，穿好衣服，拿著缽，進入王舍城去乞食。

English version: Having dwelt in these ten factors, he further cultivates five practices. 'What are the five? He cultivates the power of intention, the basis of spiritual power, which is accompanied by concentration, detachment, dispassion, cessation, and relinquishment, leading towards the unconditioned. He cultivates the power of effort, the power of concentration, and the power of contemplation, the basis of spiritual power, which is accompanied by detachment, dispassion, cessation, and relinquishment, leading towards the unconditioned, capable of reaching the fifth stage. He achieves these fifteen factors of capability. One who has achieved self-mastery will surely know, surely see, surely fully awaken, reach the gate of immortality, and dwell near Nirvana. I say there is no one who will not reach Nirvana. Just as a hen lays ten or twelve eggs, and covers them at the right time, warms them at the right time, and watches over them at the right time, if the hen is negligent, perhaps one of the chicks will break the shell with its claws or beak and come out safely on its own, that chick is the first. Similarly, a bhikkhu who has achieved these fifteen factors of capability, having self-mastery, will surely know, surely see, surely fully awaken, surely reach the gate of immortality, and dwell near Nirvana. I say there is no one who will not attain Nirvana.' The fifth discourse, 'The Discourse on Defilements of the Mind,' is concluded (1399 words). The fifty-sixth fascicle of the Madhyama Agama Sutra (7846 words) (Fifth recitation) Taisho Tripitaka Vol. 01 No. 0026 Madhyama Agama Sutra The fifty-seventh fascicle of the Madhyama Agama Sutra (207) The sixth discourse, 'The Arrow-Feather Discourse' of the Pūritā Chapter (Fifth recitation) At one time, the Buddha was dwelling in Rajagriha, at the Bamboo Grove Kalandaka Garden, together with a large community of bhikkhus, one thousand two hundred and fifty in number, observing the summer retreat. Then, the Blessed One, having spent the night, arose at dawn, put on his robes, took his bowl, and entered Rajagriha to go for alms.

。行乞食已，收舉衣缽，澡洗手足，以尼師檀著于肩上，往至孔雀林異學園中。

爾時，孔雀林異學園中有一異學，名曰箭毛，名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也。彼在大眾喧鬧嬈亂，放高大音聲，說種種畜生之論，謂論王、論賊、論斗、論食、論衣服、論婦人、論童女、論淫女、論世間、論空野、論海中、論國人民。彼共集坐論如是比畜生之論。異學箭毛遙見佛來，敕己眾曰：「汝等默然住，彼沙門瞿曇來。彼眾默然，常樂默然，稱說默然。彼若見此眾默然者，或來相見。」異學箭毛令眾默然已，自默然住。

世尊往詣異學箭毛所，異學箭毛即從坐起，偏袒著衣，叉手向佛，白曰：「善來，沙門瞿曇！沙門瞿曇久不來此，愿坐此坐。」世尊便坐異學箭毛所敷之座，異學箭毛則與世尊共相問訊，卻坐一面。

世尊問曰：「優陀夷！向論何等？以何事故共集坐此？」

異學箭毛答曰：「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，后聞不難

現代漢語譯本：乞食完畢后，他收起衣缽，洗凈手腳，將尼師檀搭在肩上，前往孔雀林異學園。 當時，孔雀林異學園中有一位名叫箭毛的異學，是德高望重的宗主，眾人敬仰的導師，享有盛名，備受尊敬。他帶領著龐大的弟子群體，五百位異學都尊崇他。當時，他正與大眾喧鬧吵嚷，高聲談論各種畜生之論，如談論國王、盜賊、爭鬥、食物、衣服、婦女、少女、**、世間、空野、海中、以及各國人民。他們聚集在一起談論這些類似畜生的言論。異學箭毛遠遠看見佛陀走來，便命令自己的弟子說：『你們都安靜下來，那位沙門瞿曇來了。』他的弟子們都安靜下來，他們平時就喜歡安靜，並稱贊安靜。他想，如果那位沙門看到我們都安靜，或許會過來見我們。』異學箭毛讓眾人安靜后，自己也保持沉默。 世尊走到異學箭毛所在之處，異學箭毛立刻從座位上站起來，袒露右肩，雙手合十向佛陀行禮，說道：『歡迎，沙門瞿曇！沙門瞿曇很久沒來這裡了，請坐這裡。』世尊便坐在異學箭毛為他鋪設的座位上，異學箭毛與世尊互相問候后，退坐一旁。 世尊問道：『優陀夷，你們剛才在談論什麼？因為什麼事聚集在這裡？』 異學箭毛回答說：『瞿曇，先放下這個話題吧，這個話題沒什麼意思。沙門瞿曇如果想聽，以後聽也不難。』

English version: Having finished begging for food, he collected his robe and bowl, washed his hands and feet, placed the nisidana on his shoulder, and went to the Peacock Grove heretical garden. At that time, in the Peacock Grove heretical garden, there was a heretic named Arrow-Hair, a highly respected leader, a teacher revered by all, with a great reputation, and highly respected. He led a large group of disciples, and five hundred heretics revered him. At that time, he was making a loud and noisy commotion with the crowd, speaking loudly about various animalistic topics, such as discussing kings, thieves, fights, food, clothing, women, young girls, **, the world, empty fields, the sea, and the people of various countries. They gathered together to discuss these animalistic topics. The heretic Arrow-Hair saw the Buddha coming from afar and ordered his disciples, saying, 'You all be quiet, that Shramana Gautama is coming.' His disciples became quiet, as they usually liked silence and praised it. He thought, 'If that Shramana sees that we are all quiet, perhaps he will come to see us.' After Arrow-Hair made everyone quiet, he himself remained silent. The World Honored One went to where the heretic Arrow-Hair was. The heretic Arrow-Hair immediately stood up from his seat, bared his right shoulder, and with his hands clasped together, bowed to the Buddha, saying, 'Welcome, Shramana Gautama! Shramana Gautama has not come here for a long time, please sit here.' The World Honored One then sat on the seat that the heretic Arrow-Hair had prepared for him. After the heretic Arrow-Hair and the World Honored One greeted each other, he sat down to one side. The World Honored One asked, 'Udayi, what were you discussing just now? Why have you gathered here?' The heretic Arrow-Hair replied, 'Gautama, let's put that topic aside for now, it's not very interesting. If Shramana Gautama wants to hear it, it won't be difficult to hear it later.'

世尊如是再三問曰：「優陀夷！向論何等？以何事故共集坐此？」

異學箭毛亦再三答曰：「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，后聞不難，沙門瞿曇若至再三，其欲聞者，今當說之。瞿曇！我等與拘薩羅國眾多梵志，悉共集坐拘薩羅學堂，說如是論。鴦伽摩竭陀國人有大善利，鴦伽摩竭陀國人得大善利，如此大福田眾在王舍城共受夏坐，謂不蘭迦葉。所以者何？瞿曇！不蘭迦葉名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也。於此王舍城共受夏坐，如是摩息迦利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦栴、阿夷哆雞舍劍婆利。

「瞿曇！阿夷哆雞舍劍婆利名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也，於此王舍城共受夏坐。曏者亦論沙門瞿曇！此沙門瞿曇名德宗主，眾人所師，有大名譽，眾所敬重，領大比丘眾，千二百五十人之所尊也，亦在此王舍城共受夏坐。瞿曇！我等復作是念：『今此諸尊沙門、梵志，誰為弟子所恭敬、尊重、供養奉事耶？非為弟子法罵所罵，亦無弟子難師，此一向不可、不相應，不等說已，便舍而去

世尊如此再三地問道：『優陀夷！你們剛才在討論什麼？因為什麼緣故聚集在這裡？』 異學箭毛也再三回答說：『瞿曇！先放下這個話題，這個話題並不重要。沙門瞿曇如果想聽這個話題，以後聽也不難。沙門瞿曇如果再三想聽，現在就說給你聽。瞿曇！我們和拘薩羅國眾多婆羅門，一起聚集在拘薩羅學堂，討論這樣的事情。鴦伽和摩竭陀兩國的人有很大的福報，鴦伽和摩竭陀兩國的人得到了很大的福報，因為像這樣的大福田僧眾在王舍城一起安居，指的是不蘭迦葉。為什麼呢？瞿曇！不蘭迦葉是德高望重的宗主，是眾人所敬仰的老師，有很大的名聲，受到眾人的尊敬，帶領著龐大的徒眾，是五百個外道所尊崇的。他就在這王舍城一起安居。還有摩息迦利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦旃、阿夷哆雞舍劍婆利。 『瞿曇！阿夷哆雞舍劍婆利是德高望重的宗主，是眾人所敬仰的老師，有很大的名聲，受到眾人的尊敬，帶領著龐大的徒眾，是五百個外道所尊崇的，他就在這王舍城一起安居。剛才也討論了沙門瞿曇！這位沙門瞿曇是德高望重的宗主，是眾人所敬仰的老師，有很大的名聲，受到眾人的尊敬，帶領著龐大的比丘僧團，有一千二百五十人所尊崇，也在這王舍城一起安居。瞿曇！我們又這樣想：『現在這些尊貴的沙門、婆羅門，誰是被弟子恭敬、尊重、供養和侍奉的呢？誰又不是被弟子用不好的言語辱罵，也沒有弟子為難老師的呢？』我們認為這不應該、不相應、不平等，說完就離開了。』

The World-Honored One asked again and again, 'Udayi! What were you discussing? For what reason have you gathered here?' The heretic Arrow-Hair also replied again and again, 'Gautama! Let's put aside this topic, it's not important. If the Shramana Gautama wants to hear about it, it won't be difficult to hear later. If the Shramana Gautama insists on hearing it, I will tell you now. Gautama! We and many Brahmins from the Kosala country gathered together in the Kosala school, discussing such things. The people of Anga and Magadha have great merit, the people of Anga and Magadha have obtained great merit, because such a great field of merit assembly is residing together in Rajagriha, referring to Purana Kassapa. Why is that? Gautama! Purana Kassapa is a virtuous and respected leader, a teacher revered by all, has a great reputation, is respected by all, leads a large following, and is revered by five hundred heretics. He is residing together in this Rajagriha. There are also Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, and Nigantha Nataputta. 'Gautama! Ajita Kesakambali is a virtuous and respected leader, a teacher revered by all, has a great reputation, is respected by all, leads a large following, and is revered by five hundred heretics. He is residing together in this Rajagriha. Just now, we also discussed the Shramana Gautama! This Shramana Gautama is a virtuous and respected leader, a teacher revered by all, has a great reputation, is respected by all, leads a large community of monks, and is revered by one thousand two hundred and fifty people. He is also residing together in this Rajagriha. Gautama! We also thought: 'Now, among these venerable Shramanas and Brahmins, who is respected, honored, offered to, and served by their disciples? Who is not insulted by their disciples with harsh words, and who has no disciples making things difficult for their teacher?' We thought this was inappropriate, inconsistent, and unequal, and after saying this, we left.'

。』瞿曇！我等復作是念：『此不蘭迦葉不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師，此不可，此不相應，此不等說已，便舍而去。』

「瞿曇！昔時不蘭迦葉數在弟子眾舉手大喚：『汝等可住，無有人來問汝等事，人問我事，汝等不能斷此事，我能斷此事。』而弟子于其中間更論餘事，不待師說事訖。瞿曇！我等復作是念：『如是此不蘭迦葉不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師：此不可，此不相應。此不等說已，便舍而去。』如是摩息加利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦旃、阿夷哆雞舍劍婆利。瞿曇！我等作如是念：『此阿夷哆雞舍劍婆利不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師：此不可，此不相應，此不等說已，便舍而去。』瞿曇！昔時阿夷哆雞舍劍婆利數在弟子眾舉手大喚：『汝等可住，無有人來問汝等事，人問我事，汝等不能斷此事，我能斷此事。』而弟子于其中間更論餘事，不待師說事訖。

「瞿曇！我等復作是念：『如是此阿夷哆雞舍劍婆利不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師：此不可，此不相應，此不等說已，便舍而去

現代漢語譯本：『瞿曇啊！我們又這樣想：『這個不蘭迦葉不被弟子們恭敬、尊重、供養、侍奉，反而被弟子們依法責罵，許多弟子都為難他，這不應該，不合理，不符合道理。』這樣說完，我們就離開了。 『瞿曇啊！以前不蘭迦葉多次在弟子們中舉手大喊：『你們可以住下，沒有人會來問你們的事情，如果有人問我的事情，你們不能解決，我能解決。』而弟子們卻在其中談論其他事情，不等老師把話說完。瞿曇啊！我們又這樣想：『像這樣，這個不蘭迦葉不被弟子們恭敬、尊重、供養、侍奉，反而被弟子們依法責罵，許多弟子都為難他，這不應該，不合理。』這樣說完，我們就離開了。』就像摩息加利·瞿舍利子、娑若·鞞羅遲子、尼揵·親子、彼復·迦旃、阿夷哆·雞舍劍婆利一樣。瞿曇啊！我們這樣想：『這個阿夷哆·雞舍劍婆利不被弟子們恭敬、尊重、供養、侍奉，反而被弟子們依法責罵，許多弟子都為難他，這不應該，不合理，不符合道理。』這樣說完，我們就離開了。』瞿曇啊！以前阿夷哆·雞舍劍婆利多次在弟子們中舉手大喊：『你們可以住下，沒有人會來問你們的事情，如果有人問我的事情，你們不能解決，我能解決。』而弟子們卻在其中談論其他事情，不等老師把話說完。 『瞿曇啊！我們又這樣想：『像這樣，這個阿夷哆·雞舍劍婆利不被弟子們恭敬、尊重、供養、侍奉，反而被弟子們依法責罵，許多弟子都為難他，這不應該，不合理。』這樣說完，我們就離開了。

English version: 'Gotama, we then thought: 『This Purana Kassapa is not respected, honored, revered, or served by his disciples; instead, he is scolded and criticized by them according to the Dharma. Many disciples make things difficult for him. This is not right, not proper, not fitting.』 Having said this, we left. 'Gotama, in the past, Purana Kassapa would often raise his hand and shout among his disciples: 『You can stay, no one will come to ask you about your matters. If someone asks about my matters, you cannot resolve them, but I can.』 Yet, his disciples would discuss other things in between, not waiting for the teacher to finish speaking. Gotama, we then thought: 『Like this, this Purana Kassapa is not respected, honored, revered, or served by his disciples; instead, he is scolded and criticized by them according to the Dharma. Many disciples make things difficult for him. This is not right, not proper.』 Having said this, we left.』 The same was true for Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, and Nigantha Nataputta. Gotama, we thought: 『This Ajita Kesakambali is not respected, honored, revered, or served by his disciples; instead, he is scolded and criticized by them according to the Dharma. Many disciples make things difficult for him. This is not right, not proper, not fitting.』 Having said this, we left.』 Gotama, in the past, Ajita Kesakambali would often raise his hand and shout among his disciples: 『You can stay, no one will come to ask you about your matters. If someone asks about my matters, you cannot resolve them, but I can.』 Yet, his disciples would discuss other things in between, not waiting for the teacher to finish speaking. 'Gotama, we then thought: 『Like this, this Ajita Kesakambali is not respected, honored, revered, or served by his disciples; instead, he is scolded and criticized by them according to the Dharma. Many disciples make things difficult for him. This is not right, not proper.』 Having said this, we left.'

「瞿曇！我等復作是念：『此沙門瞿曇為弟子所恭敬、尊重、供養、奉事，不為弟子法罵所罵，亦無弟子難師：此不可，此不相應，此不等說已，便舍而去。』瞿曇！昔時沙門瞿曇數在大眾，無量百千眾圍繞說法，于其中有一人鼾眠作聲，又有一人語彼人曰：『莫鼾眠作聲！汝不欲聞世尊說微妙法，如甘露耶？』彼人即便默然無聲。瞿曇！我等復作是念：『如是此沙門瞿曇為弟子所恭敬、尊重、供養、奉事，不為弟子法罵所罵，亦無弟子難師：此不可，此不相應，此不等說已，便舍而去。』」

世尊聞已，問異學箭毛曰：「優陀夷！汝見我有幾法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離耶？」

異學箭毛答曰：「瞿曇！我見瞿曇有五法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。云何為五？沙門瞿曇粗衣知足，稱說粗衣知足，若沙門瞿曇粗衣知足，稱說粗衣知足者，是謂我見沙門瞿曇有第一法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。複次，沙門瞿曇粗食知足，稱說粗食知足，若沙門瞿曇粗食知足，稱說粗食知足者，是謂我見沙門瞿曇有第二法，令諸弟子恭敬、尊重、供養、奉事，常隨不離

『喬達摩！我們又這樣想：『這位沙門喬達摩被弟子們恭敬、尊重、供養、侍奉，不會被弟子們用不合法的言語責罵，也沒有弟子會反駁老師說：『這個不對，這個不合理，這個說法不恰當』，然後就捨棄離去。』喬達摩！以前沙門喬達摩在眾人之中，被無數百千人圍繞著說法，其中有一個人打鼾發出聲音，又有一個人對那個人說：『不要打鼾發出聲音！你不想聽世尊說微妙的法，像甘露一樣嗎？』那個人立刻就沉默無聲了。喬達摩！我們又這樣想：『像這樣，這位沙門喬達摩被弟子們恭敬、尊重、供養、侍奉，不會被弟子們用不合法的言語責罵，也沒有弟子會反駁老師說：『這個不對，這個不合理，這個說法不恰當』，然後就捨棄離去。』 世尊聽了之後，問異學箭毛說：『優陀夷！你看到我有什麼樣的法，使得弟子們恭敬、尊重、供養、侍奉我，常常跟隨不離開呢？』 異學箭毛回答說：『喬達摩！我看到喬達摩有五種法，使得弟子們恭敬、尊重、供養、侍奉，常常跟隨不離開。哪五種呢？沙門喬達摩粗衣知足，稱讚粗衣知足，如果沙門喬達摩粗衣知足，稱讚粗衣知足，這就是我看到沙門喬達摩有第一種法，使得弟子們恭敬、尊重、供養、侍奉，常常跟隨不離開。其次，沙門喬達摩粗食知足，稱讚粗食知足，如果沙門喬達摩粗食知足，稱讚粗食知足，這就是我看到沙門喬達摩有第二種法，使得弟子們恭敬、尊重、供養、侍奉，常常跟隨不離開。

'Gotama! We further thought: 『This ascetic Gotama is respected, honored, revered, and served by his disciples; he is not scolded by his disciples with unlawful words, nor do his disciples challenge the teacher, saying: 『This is not right, this is not appropriate, this is not well-spoken,』 and then leave him.』 Gotama! Once, when the ascetic Gotama was among a large assembly, surrounded by countless hundreds and thousands of people, one person was snoring, making noise. Another person said to that person: 『Do not snore and make noise! Do you not wish to hear the Blessed One speak the subtle Dharma, like nectar?』 That person immediately became silent. Gotama! We further thought: 『Thus, this ascetic Gotama is respected, honored, revered, and served by his disciples; he is not scolded by his disciples with unlawful words, nor do his disciples challenge the teacher, saying: 『This is not right, this is not appropriate, this is not well-spoken,』 and then leave him.』' Having heard this, the Blessed One asked the wandering ascetic Arrow-Hair: 『Udayi! What qualities do you see in me that cause my disciples to respect, honor, revere, and serve me, and to always follow me without leaving?』 The wandering ascetic Arrow-Hair replied: 『Gotama! I see five qualities in Gotama that cause his disciples to respect, honor, revere, and serve him, and to always follow him without leaving. What are the five? The ascetic Gotama is content with coarse robes, and praises contentment with coarse robes. If the ascetic Gotama is content with coarse robes, and praises contentment with coarse robes, this is what I see as the first quality in the ascetic Gotama that causes his disciples to respect, honor, revere, and serve him, and to always follow him without leaving. Furthermore, the ascetic Gotama is content with coarse food, and praises contentment with coarse food. If the ascetic Gotama is content with coarse food, and praises contentment with coarse food, this is what I see as the second quality in the ascetic Gotama that causes his disciples to respect, honor, revere, and serve him, and to always follow him without leaving.』

「複次，沙門瞿曇少食，稱說少食，若沙門瞿曇少食，稱說少食者，是謂我見沙門瞿曇有第三法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。複次，沙門瞿曇粗住止床座知足，稱說粗住止床座知足，若沙門瞿曇粗住止床座知足，稱說粗住止床座知足者，是謂我見沙門瞿曇有第四法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。複次，沙門瞿曇燕坐，稱說燕坐，若沙門瞿曇燕坐，稱說燕坐者，是謂我見沙門瞿曇有第五法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。是謂我見沙門瞿曇有五法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。」

世尊告曰：「優陀夷！我不以此五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。優陀夷！我所持衣，隨聖力割截，染污惡色，如是聖衣染污惡色。優陀夷！或我弟子謂盡形壽衣所棄捨糞掃之衣，亦作是說：『我世尊粗衣知足，稱說粗衣知足。』優陀夷！若我弟子因粗衣知足故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。複次，優陀夷！我食粳糧成熟，無䵃無量雜味。優陀夷！或我弟子盡其形壽而行乞食所棄捨食，亦作是說：『我世尊粗食知足，稱說粗食知足

『再者，沙門瞿曇少食，並宣揚少食。如果沙門瞿曇少食，並宣揚少食，這就是我所見沙門瞿曇擁有的第三種特質，使得他的弟子們恭敬、尊重、供養、侍奉他，並常常跟隨不離。再者，沙門瞿曇對粗陋的住處和床座感到滿足，並宣揚對粗陋的住處和床座感到滿足。如果沙門瞿曇對粗陋的住處和床座感到滿足，並宣揚對粗陋的住處和床座感到滿足，這就是我所見沙門瞿曇擁有的第四種特質，使得他的弟子們恭敬、尊重、供養、侍奉他，並常常跟隨不離。再者，沙門瞿曇喜歡靜坐，並宣揚靜坐。如果沙門瞿曇喜歡靜坐，並宣揚靜坐，這就是我所見沙門瞿曇擁有的第五種特質，使得他的弟子們恭敬、尊重、供養、侍奉他，並常常跟隨不離。這就是我所見沙門瞿曇擁有的五種特質，使得他的弟子們恭敬、尊重、供養、侍奉他，並常常跟隨不離。』 世尊告訴他說：『優陀夷！我不是因為這五種特質，才使得我的弟子們恭敬、尊重、供養、侍奉我，並常常跟隨不離。優陀夷！我所穿的衣服，是隨聖力割截，染成污穢的顏色，就像這樣聖衣染成污穢的顏色。優陀夷！或者我的弟子認為，終其一生都穿被丟棄的糞掃衣，也會這樣說：『我的世尊對粗衣感到滿足，並宣揚對粗衣感到滿足。』優陀夷！如果我的弟子因為我對粗衣感到滿足，而宣揚我，他們因此就不會恭敬、尊重、供養、侍奉我，也不會跟隨我。再者，優陀夷！我吃的是成熟的粳米，沒有麩皮，沒有各種雜味。優陀夷！或者我的弟子終其一生都乞食，吃被丟棄的食物，也會這樣說：『我的世尊對粗食感到滿足，並宣揚對粗食感到滿足。』

'Furthermore, the ascetic Gautama eats little, and speaks in praise of eating little. If the ascetic Gautama eats little, and speaks in praise of eating little, this is the third quality I see in the ascetic Gautama that causes his disciples to respect, honor, venerate, serve him, and constantly follow him. Furthermore, the ascetic Gautama is content with coarse lodgings and seats, and speaks in praise of being content with coarse lodgings and seats. If the ascetic Gautama is content with coarse lodgings and seats, and speaks in praise of being content with coarse lodgings and seats, this is the fourth quality I see in the ascetic Gautama that causes his disciples to respect, honor, venerate, serve him, and constantly follow him. Furthermore, the ascetic Gautama enjoys seclusion, and speaks in praise of seclusion. If the ascetic Gautama enjoys seclusion, and speaks in praise of seclusion, this is the fifth quality I see in the ascetic Gautama that causes his disciples to respect, honor, venerate, serve him, and constantly follow him. These are the five qualities I see in the ascetic Gautama that cause his disciples to respect, honor, venerate, serve him, and constantly follow him.' The Blessed One said: 'Udayin, it is not because of these five qualities that my disciples respect, honor, venerate, serve me, and constantly follow me. Udayin, the robes I wear are cut according to the holy power, dyed with impure colors, just as these holy robes are dyed with impure colors. Udayin, or my disciples may think that for the rest of their lives they will wear robes discarded as rags, and they will also say: 『My Blessed One is content with coarse robes, and speaks in praise of being content with coarse robes.』 Udayin, if my disciples praise me because I am content with coarse robes, they will not respect, honor, venerate, serve me, nor will they follow me. Furthermore, Udayin, I eat cooked rice, without bran, without various flavors. Udayin, or my disciples may beg for food for the rest of their lives, eating discarded food, and they will also say: 『My Blessed One is content with coarse food, and speaks in praise of being content with coarse food.』

。』優陀夷！若我弟子因粗食知足故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。

「複次，優陀夷！我食如一鞞羅食，或如半鞞羅，優陀夷！或我弟子食如一拘拖，或如半拘拖，亦作是說：『我世尊少食，稱說少食。』優陀夷！若我弟子因少食故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。複次，優陀夷！我或住高樓，或住棚閣。優陀夷！或我弟子彼過九月、十月，一夜于覆處宿，亦作是說：『我世尊粗住止床座知足，稱說粗住止床座知足。』優陀夷！若我弟子因粗住止床座知足故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。

「複次，優陀夷！我常作鬧比丘、比丘尼、優婆塞、優婆夷，或我弟子過半月一入眾，為法清凈故，亦作是說：『我世尊燕坐，稱說燕坐。』優陀夷！若我弟子因燕坐故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。優陀夷！我無此五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。

「優陀夷！我更有五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。云何為五？優陀夷！我有弟子，謂無上戒稱說我：『世尊行戒大戒，如所說所作亦然，如所作所說亦然

現代漢語譯本：'優陀夷！如果我的弟子因為吃粗糙的食物而感到滿足，就以此來稱讚我，那麼他們因為這個原因，不會恭敬、尊重、供養、侍奉我，也不會追隨我。 『再者，優陀夷！我吃的食物有時像一個鞞羅，有時像半個鞞羅。優陀夷！或者我的弟子吃的食物像一個拘拖，或者像半個拘拖，他們也這樣說：『我的世尊吃得很少，稱讚少食。』優陀夷！如果我的弟子因為吃得少就以此來稱讚我，那麼他們因為這個原因，不會恭敬、尊重、供養、侍奉我，也不會追隨我。再者，優陀夷！我有時住在高樓，有時住在棚閣。優陀夷！或者我的弟子過了九個月、十個月，在一個遮蔽的地方住了一夜，他們也這樣說：『我的世尊對簡陋的住處和床座感到滿足，稱讚簡陋的住處和床座。』優陀夷！如果我的弟子因為對簡陋的住處和床座感到滿足就以此來稱讚我，那麼他們因為這個原因，不會恭敬、尊重、供養、侍奉我，也不會追隨我。 『再者，優陀夷！我經常與比丘、比丘尼、優婆塞、優婆夷在一起，或者我的弟子每半個月進入僧團一次，爲了法的清凈，他們也這樣說：『我的世尊喜歡獨處，稱讚獨處。』優陀夷！如果我的弟子因為喜歡獨處就以此來稱讚我，那麼他們因為這個原因，不會恭敬、尊重、供養、侍奉我，也不會追隨我。優陀夷！我沒有這五種特質，讓弟子們恭敬、尊重、供養、侍奉我，並常常追隨我不離開。 『優陀夷！我還有五種特質，讓弟子們恭敬、尊重、供養、侍奉我，並常常追隨我不離開。哪五種呢？優陀夷！我的弟子們稱讚我擁有無上的戒律：『世尊奉行戒律，所說與所做一致，所做與所說一致。』

English version: 'Udayi, if my disciples, because of being content with coarse food, praise me for that, then because of this, they will not respect, honor, offer to, serve me, nor will they follow me. 'Furthermore, Udayi, I eat food like one 'bela' or half a 'bela'. Udayi, or my disciples eat food like one 'kutha' or half a 'kutha', and they also say: 'My Blessed One eats little, praising little food.' Udayi, if my disciples, because of eating little, praise me for that, then because of this, they will not respect, honor, offer to, serve me, nor will they follow me. Furthermore, Udayi, I sometimes live in a high building, sometimes in a shed. Udayi, or my disciples, after nine or ten months, spend one night in a covered place, and they also say: 'My Blessed One is content with simple dwellings and seats, praising simple dwellings and seats.' Udayi, if my disciples, because of being content with simple dwellings and seats, praise me for that, then because of this, they will not respect, honor, offer to, serve me, nor will they follow me. 'Furthermore, Udayi, I often associate with monks, nuns, laymen, and laywomen, or my disciples enter the assembly once every half month, for the sake of the purity of the Dharma, and they also say: 'My Blessed One enjoys solitude, praising solitude.' Udayi, if my disciples, because of enjoying solitude, praise me for that, then because of this, they will not respect, honor, offer to, serve me, nor will they follow me. Udayi, I do not have these five qualities that cause disciples to respect, honor, offer to, serve me, and always follow me without leaving. 'Udayi, I have five other qualities that cause disciples to respect, honor, offer to, serve me, and always follow me without leaving. What are the five? Udayi, my disciples praise me for having unsurpassed precepts: 'The Blessed One practices precepts, what is said is consistent with what is done, and what is done is consistent with what is said.'

。』優陀夷！若我弟子因無上戒稱說我者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。複次，優陀夷！我有弟子，謂無上智慧稱說我：『世尊行智慧，極大智慧。若有談論來相對者，必能伏之，謂于正法、律不可說，于自所說不可得說。』優陀夷！若我弟子因無上智慧故，稱說我者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。

「複次，優陀夷！我有弟子，謂無上知見稱說我：『世尊游知非不知，游見非不見，彼為弟子說法，有因非無因，有緣非無緣，可答非不可答，有離非無離。』優陀夷！若我弟子因無上知見故，稱說我者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。複次，優陀夷！我有弟子，謂厭愛箭而來問我：『苦是苦，習是習，滅是滅，道是道。』我即答彼：『苦是苦，習是習，滅是滅，道是道。』優陀夷！若我弟子而來問我，我答可意令歡喜者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。

「複次，優陀夷！我為弟子，或說宿命智通作證明達，或說漏盡智通作證明達。優陀夷！若我弟子於此正法、律中得受得度，得至彼岸，無疑無惑，于善法中無有猶豫者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離

現代漢語譯本：優陀夷！如果我的弟子因為無上的戒律而稱讚我，他們會因此恭敬、尊重、供養、侍奉我，並且常常跟隨我不離開。再者，優陀夷！我的弟子如果因為無上的智慧而稱讚我，說：『世尊具有智慧，極大的智慧。如果有前來辯論的人，必定能被他降伏，因為他所說的正法和戒律是不可辯駁的，他所說的道理是無懈可擊的。』優陀夷！如果我的弟子因為無上的智慧而稱讚我，他們會因此恭敬、尊重、供養、侍奉我，並且常常跟隨我不離開。 再者，優陀夷！我的弟子如果因為無上的知見而稱讚我，說：『世尊的遊歷是知曉的，不是不知曉的；他的觀察是看見的，不是沒看見的。他為弟子說法，是有因由的，不是沒有因由的；是有緣分的，不是沒有緣分的；是可以回答的，不是不可以回答的；是有解脫的，不是沒有解脫的。』優陀夷！如果我的弟子因為無上的知見而稱讚我，他們會因此恭敬、尊重、供養、侍奉我，並且常常跟隨我不離開。再者，優陀夷！我的弟子如果因為厭惡愛慾的束縛而來問我：『苦是苦，集是集，滅是滅，道是道。』我就會回答他們：『苦是苦，集是集，滅是滅，道是道。』優陀夷！如果我的弟子來問我，我的回答讓他們滿意而歡喜，他們會因此恭敬、尊重、供養、侍奉我，並且常常跟隨我不離開。 再者，優陀夷！我為弟子，有時會用宿命智通來證明，有時會用漏盡智通來證明。優陀夷！如果我的弟子在這個正法和戒律中得到接受和度化，到達彼岸，沒有疑惑，對於善法沒有猶豫，他們會因此恭敬、尊重、供養、侍奉我，並且常常跟隨我不離開。

English version: 'Udayi, if my disciples praise me because of the supreme precepts, they will therefore respect, honor, make offerings to, and serve me, and will always follow me without leaving. Furthermore, Udayi, if my disciples praise me because of supreme wisdom, saying: 『The World-Honored One possesses wisdom, great wisdom. If there are those who come to debate, they will surely be subdued, because the Dharma and discipline he speaks of are irrefutable, and the principles he speaks of are flawless.』 Udayi, if my disciples praise me because of supreme wisdom, they will therefore respect, honor, make offerings to, and serve me, and will always follow me without leaving. Furthermore, Udayi, if my disciples praise me because of supreme knowledge and vision, saying: 『The World-Honored One』s travels are with knowledge, not without knowledge; his observations are with seeing, not without seeing. He teaches the Dharma to his disciples with cause, not without cause; with conditions, not without conditions; it can be answered, not unanswerable; there is liberation, not without liberation.』 Udayi, if my disciples praise me because of supreme knowledge and vision, they will therefore respect, honor, make offerings to, and serve me, and will always follow me without leaving. Furthermore, Udayi, if my disciples come to ask me because they are weary of the bonds of desire: 『Suffering is suffering, accumulation is accumulation, cessation is cessation, the path is the path.』 I will then answer them: 『Suffering is suffering, accumulation is accumulation, cessation is cessation, the path is the path.』 Udayi, if my disciples come to ask me, and my answers satisfy and please them, they will therefore respect, honor, make offerings to, and serve me, and will always follow me without leaving. Furthermore, Udayi, for my disciples, I sometimes use the supernormal power of knowing past lives as proof, and sometimes I use the supernormal power of the extinction of outflows as proof. Udayi, if my disciples in this Dharma and discipline are accepted and liberated, reach the other shore, have no doubts, and have no hesitation about good Dharma, they will therefore respect, honor, make offerings to, and serve me, and will always follow me without leaving.'

。優陀夷！是謂我更有五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。」

於是，異學箭毛即從坐起，偏袒著衣，叉手向佛，白曰：「瞿曇！甚奇！甚特！善說妙事，潤澤我體，猶如甘露。瞿曇！猶如大雨，此地高下，普得潤澤。如是，沙門瞿曇為我等善說妙事，潤澤我體，猶如甘露。世尊！我已解。善逝！我已知。世尊！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。異學箭毛聞佛所說，歡喜奉行。

箭毛經第六竟(二千八百七字)

（二〇八）中阿含晡利多品箭毛經第七

爾時，世尊過夜平旦，著衣持缽，入王舍城而行乞食。行乞食已，收舉衣缽，澡洗手足，以尼師檀著于肩上，往至孔雀林異學園中。

爾時，孔雀林異學園中有一異學，名曰箭毛，名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也。彼在大眾喧鬧嬈亂，放高大音聲，說種種畜生之論，謂論王、論賊、論斗、論食、論衣服、論婦人、論童女、論淫女、論世間、論空野、論海中、論國人民。彼共集坐說如是比畜生之論

『優陀夷！我還有五種法，能使我的弟子們恭敬、尊重、供養、侍奉我，並常常跟隨我不離去。』 這時，異學箭毛立即從座位上站起來，袒露右肩，合掌向佛，說道：『瞿曇！真是太奇妙了！真是太特別了！您善於講述微妙的道理，滋潤我的身心，就像甘露一樣。瞿曇！就像大雨一樣，這片土地無論高低，都能普遍得到滋潤。同樣，沙門瞿曇您為我們善說微妙的道理，滋潤我的身心，就像甘露一樣。世尊！我已經理解了。善逝！我已經明白了。世尊！我現在皈依佛、法和比丘僧團，唯愿世尊接納我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀說了這些話。異學箭毛聽了佛陀所說，歡喜地奉行。 《箭毛經》第六篇結束（二千八百零七字） （二〇八）《中阿含經·晡利多品·箭毛經》第七 那時，世尊過夜后，清晨穿好衣服，拿著缽，進入王舍城乞食。乞食完畢，收好衣缽，洗凈手腳，將尼師檀搭在肩上，前往孔雀林異學園。 當時，孔雀林異學園中有一位異學，名叫箭毛，是德高望重的宗主，是眾人所敬仰的老師，享有盛名，受到眾人的尊重，帶領著龐大的徒眾，五百位異學都尊崇他。他正在大眾中喧鬧吵嚷，發出高亢的聲音，談論各種畜生之論，如談論國王、盜賊、爭鬥、食物、衣服、婦女、童女、**、世間、空野、海中、國家人民。他們聚集在一起，談論著這些畜生之論。

'Udayi! I have these five more qualities that cause my disciples to respect, honor, venerate, and serve me, and to always follow me without leaving.' Then, the non-Buddhist archer-hair immediately rose from his seat, bared his right shoulder, and with his hands clasped, addressed the Buddha, saying: 'Gotama! How marvelous! How extraordinary! You speak so well of subtle matters, nourishing my body like sweet dew. Gotama! Like a great rain, this land, high and low, is universally nourished. Likewise, the ascetic Gotama, you speak so well of subtle matters for us, nourishing my body like sweet dew. World-Honored One! I have understood. Well-Gone One! I have known. World-Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha, and I beseech the World-Honored One to accept me as a lay disciple, from this day forward, taking refuge for life, until the end of my days.' The Buddha spoke thus. The non-Buddhist archer-hair, having heard what the Buddha said, joyfully practiced it. The sixth discourse of the Archer-Hair Sutra ends (2,807 characters). (208) The seventh discourse of the Archer-Hair Sutra in the Pūritada Section of the Madhyama Āgama Then, the World-Honored One, having passed the night, in the early morning, put on his robes, took his bowl, and entered Rajagriha to beg for alms. Having finished begging for alms, he put away his robes and bowl, washed his hands and feet, placed his sitting cloth on his shoulder, and went to the non-Buddhist garden in the Peacock Grove. At that time, in the non-Buddhist garden in the Peacock Grove, there was a non-Buddhist named Archer-Hair, a respected leader, a teacher revered by many, with a great reputation, respected by the multitude, leading a large following, revered by five hundred non-Buddhists. He was in the midst of the crowd, making a loud and clamorous noise, speaking with a high voice, discussing various animalistic topics, such as discussions about kings, thieves, fights, food, clothing, women, young girls, **, the world, empty fields, the sea, and the people of the country. They were gathered together, discussing such animalistic topics.

。異學箭毛遙見佛來，敕己眾曰：「汝等默然住，彼沙門瞿曇來，彼眾默然，常樂默然，稱說默然，彼若見此眾默然者，或來相見。」異學箭毛命眾默然已，自默然住。

世尊往詣異學箭毛所，異學箭毛即從坐起，偏袒著衣，叉手向佛，白曰：「善來！沙門瞿曇！沙門瞿曇久不來此，愿坐此坐。」世尊便坐異學箭毛所敷之座，異學箭毛便與世尊共相問訊，卻坐一面。

異學箭毛答曰：「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，后聞不難。」

異學箭毛亦再三答曰：「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，后聞不難，沙門瞿曇若至再三，其欲聞者，今當說之。瞿曇！我有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，有說實有薩云然，一切知，一切見，無餘知，無餘見，我往問事，然彼不知

現代漢語譯本：外道箭毛遠遠看見佛陀走來，便命令自己的部眾說：『你們都保持沉默，那位沙門瞿曇來了。』他的部眾都保持沉默，習慣於沉默，讚美沉默。箭毛心想，『如果他看到我的部眾都沉默不語，或許會過來相見。』外道箭毛命令部眾沉默后，自己也保持沉默。 世尊走到外道箭毛所在的地方，箭毛立刻從座位上站起來，袒露右肩，合掌向佛陀行禮，說道：『歡迎！沙門瞿曇！沙門瞿曇很久沒來這裡了，請坐這裡。』世尊便坐在外道箭毛為他鋪設的座位上，箭毛與世尊互相問候后，退坐一旁。 世尊問道：『優陀夷，你們剛才在討論什麼？因為什麼事聚集在這裡？』 外道箭毛回答說：『瞿曇，先放下這個話題吧，這個話題沒什麼意思。沙門瞿曇如果想聽這個話題，以後聽也不難。』 世尊這樣再三問道：『優陀夷，你們剛才在討論什麼？因為什麼事聚集在這裡？』 外道箭毛也再三回答說：『瞿曇，先放下這個話題吧，這個話題沒什麼意思。沙門瞿曇如果想聽這個話題，以後聽也不難。沙門瞿曇如果再三追問，真的想聽，我現在就說。瞿曇，我有一種策略，一種思考，我安住于策略之地，安住于思考之地，我有智慧，有辯才，能說出真實存在的事物，我自稱一切知，一切見，無所不知，無所不見。我前去詢問事情，然而他們卻不知道。』

English version: The heretic Arrow-Hair, seeing the Buddha coming from afar, commanded his followers, 『You all remain silent. That Shramana Gautama is coming.』 His followers all remained silent, accustomed to silence, praising silence. Arrow-Hair thought, 『If he sees my followers all silent, perhaps he will come to meet me.』 After commanding his followers to be silent, the heretic Arrow-Hair himself remained silent. The World-Honored One went to where the heretic Arrow-Hair was. Arrow-Hair immediately rose from his seat, bared his right shoulder, and with palms joined, saluted the Buddha, saying, 『Welcome! Shramana Gautama! Shramana Gautama has not come here for a long time. Please sit here.』 The World-Honored One then sat on the seat that the heretic Arrow-Hair had prepared for him. After Arrow-Hair and the World-Honored One greeted each other, he sat to one side. The World-Honored One asked, 『Udayin, what were you discussing just now? Why have you gathered here?』 The heretic Arrow-Hair replied, 『Gautama, let』s put that topic aside for now. That topic is not profound. If Shramana Gautama wants to hear about it, it won』t be difficult to hear later.』 The World-Honored One asked again and again, 『Udayin, what were you discussing just now? Why have you gathered here?』 The heretic Arrow-Hair also replied again and again, 『Gautama, let』s put that topic aside for now. That topic is not profound. If Shramana Gautama wants to hear about it, it won』t be difficult to hear later. If Shramana Gautama asks three times, and truly wants to hear, I will tell you now. Gautama, I have a strategy, a contemplation. I abide in the place of strategy, I abide in the place of contemplation. I have wisdom, I have eloquence, I can speak of things that truly exist. I claim to know all, see all, know everything, see everything. I go to ask about things, yet they do not know.』

。瞿曇！我作是念：『此是何等耶？』」

世尊問曰：「優陀夷！汝有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，誰說實有薩云然，一切知，一切見，無餘知，無餘見，汝往問事，而彼不知耶？」

異學箭毛答曰：「瞿曇！謂不蘭迦葉是。所以者何？瞿曇！不蘭迦葉自說實有薩云然，一切知，一切見，無餘知，無餘見也。我有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，我往問事，然彼不知。瞿曇！是故我作是念：『此是何等耶？』如是摩息迦利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦旃、阿夷哆雞舍劍婆利。瞿曇！阿夷哆雞舍劍婆利自說實有薩云然，一切知，一切見，無餘知，無餘見也。我有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，我往問事，然彼不知。瞿曇！是故我作是念：『此是何等耶？』瞿曇！我復作是念：『若我當往詣沙門瞿曇所，問過去事者，沙門瞿曇必能答我過去事也。我當往詣沙門瞿曇所，問未來事者，沙門瞿曇必能答我未來事也。複次，若我隨所問沙門瞿曇事者，沙門瞿曇必亦答我隨所問事。』」

世尊告曰：「優陀夷！止！止！汝長夜異見、異忍、異樂、異欲、異意故，不得盡知我所說義

現代漢語譯本：瞿曇啊！我當時這樣想：『這到底是怎麼回事呢？』 世尊問道：『優陀夷，你既然有思考，有思維，處於思考的境地，處於思維的境地，有智慧，有辯才，如果有人自稱是全知全見，無所不知，無所不見，你前去詢問他事情，他卻不知道，是這樣嗎？』 異學箭毛回答說：『瞿曇啊！我指的是富蘭那迦葉。為什麼呢？瞿曇啊！富蘭那迦葉自稱是全知全見，無所不知，無所不見。我既然有思考，有思維，處於思考的境地，處於思維的境地，有智慧，有辯才，我前去詢問他事情，然而他卻不知道。瞿曇啊！因此我這樣想：『這到底是怎麼回事呢？』就像摩息迦利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦旃、阿夷哆雞舍劍婆利一樣。瞿曇啊！阿夷哆雞舍劍婆利自稱是全知全見，無所不知，無所不見。我既然有思考，有思維，處於思考的境地，處於思維的境地，有智慧，有辯才，我前去詢問他事情，然而他卻不知道。瞿曇啊！因此我這樣想：『這到底是怎麼回事呢？』瞿曇啊！我又這樣想：『如果我前去拜訪沙門瞿曇，詢問過去的事情，沙門瞿曇必定能夠回答我過去的事情。如果我前去拜訪沙門瞿曇，詢問未來的事情，沙門瞿曇必定能夠回答我未來的事情。此外，如果我隨便問沙門瞿曇任何事情，沙門瞿曇也必定能夠回答我所問的任何事情。』 世尊告訴他說：『優陀夷，停止！停止！你因為長久以來持有不同的見解、不同的忍受、不同的喜好、不同的慾望、不同的想法，所以不能完全理解我所說的道理。』

English version: 'Gotama! I thought to myself: 『What is this all about?』』 The Blessed One asked: 『Udayi, since you have deliberation, you have thought, you dwell in the place of deliberation, you dwell in the place of thought, you have wisdom, you have eloquence, if someone claims to be truly all-knowing, all-seeing, knowing all without remainder, seeing all without remainder, and you go to ask him about things, and he does not know, is that so?』 The wandering ascetic Arrow-Hair replied: 『Gotama! I mean Purana Kassapa. Why is that? Gotama! Purana Kassapa claims to be truly all-knowing, all-seeing, knowing all without remainder, seeing all without remainder. Since I have deliberation, I have thought, I dwell in the place of deliberation, I dwell in the place of thought, I have wisdom, I have eloquence, I go to ask him about things, and yet he does not know. Gotama! Therefore, I thought to myself: 『What is this all about?』 Just like Makkhali Gosala, Sanjaya Belatthiputta, Nigantha Nataputta, Pakudha Kaccayana, and Ajita Kesakambali. Gotama! Ajita Kesakambali claims to be truly all-knowing, all-seeing, knowing all without remainder, seeing all without remainder. Since I have deliberation, I have thought, I dwell in the place of deliberation, I dwell in the place of thought, I have wisdom, I have eloquence, I go to ask him about things, and yet he does not know. Gotama! Therefore, I thought to myself: 『What is this all about?』 Gotama! I also thought to myself: 『If I were to go to the ascetic Gotama and ask about past matters, the ascetic Gotama would surely be able to answer me about past matters. If I were to go to the ascetic Gotama and ask about future matters, the ascetic Gotama would surely be able to answer me about future matters. Furthermore, if I were to ask the ascetic Gotama about anything, the ascetic Gotama would surely be able to answer me about whatever I asked.』』 The Blessed One said: 『Udayi, stop! Stop! Because for a long time you have held different views, different tolerances, different pleasures, different desires, and different intentions, you cannot fully understand the meaning of what I say.』

。優陀夷！我有弟子有因有緣，憶無量過去本昔所生，謂一生、二生、百生、千生，成劫、敗劫、無量成敗劫，眾生名某，我曾生彼，如是姓、如是字，如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。彼來問我過去事，我答彼過去事，我亦往問彼過去事，彼亦答我過去事，我隨所問彼事，彼亦答我隨所問事。

「複次，優陀夷！我有弟子，謂清凈天眼出過於人，見此眾生死時生時、好色惡色、妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，成就口、意惡行，誣謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，成就口、意妙行，不誣謗聖人，正見，成就正見業，彼因緣此，身壞命終，必升善處，得生天中。彼來問我未來事，我答彼未來事，我亦往問彼未來事，彼亦答我未來事，我隨所問彼事，彼亦答我隨所問事

現代漢語譯本：優陀夷！我的弟子們有因緣能夠回憶起無量過去世的經歷，比如一生、二生、百生、千生，成劫、壞劫、無量成壞劫。他們能回憶起眾生的名字，比如『某』，以及我曾經在那裡出生，我的姓氏、名字，我的出生方式、飲食、所受的苦樂、壽命長短、居住時間，以及壽命終結。他們能回憶起此生死亡後生于彼處，彼處死亡後生於此處，我生於此處，我的姓氏、名字，我的出生方式、飲食、所受的苦樂、壽命長短、居住時間，以及壽命終結。如果他們來問我過去的事情，我會回答他們；我也會問他們過去的事情，他們也會回答我。我問他們什麼，他們就回答什麼，他們問我什麼，我也回答什麼。 現代漢語譯本：再者，優陀夷！我的弟子們擁有清凈的天眼，超越常人，能看到眾生死時和生時，他們的容貌是好是壞，是美妙還是不美妙，他們往來於善處和不善處，並能根據眾生所造的業，如實地看到這一切。如果眾生造作身惡行、口惡行、意惡行，誹謗聖人，持有邪見，造作邪見之業，他們因此身壞命終后，必定會墮入惡道，生於地獄之中。如果眾生造作身妙行、口妙行、意妙行，不誹謗聖人，持有正見，造作正見之業，他們因此身壞命終后，必定會升入善道，得生於天界。如果他們來問我未來的事情，我會回答他們；我也會問他們未來的事情，他們也會回答我。我問他們什麼，他們就回答什麼，他們問我什麼，我也回答什麼。

English version: 'Udayi! My disciples have the causes and conditions to recall countless past lives, such as one life, two lives, a hundred lives, a thousand lives, kalpas of formation, kalpas of destruction, and countless kalpas of formation and destruction. They can recall the names of beings, such as 『so-and-so,』 and that I was born there, my surname, my given name, my manner of birth, my diet, the suffering and happiness I experienced, the length of my life, the duration of my stay, and the end of my life. They can recall that after dying in this life, they were born in that place, and after dying in that place, they were born in this place. I was born in this place, my surname, my given name, my manner of birth, my diet, the suffering and happiness I experienced, the length of my life, the duration of my stay, and the end of my life. If they come to ask me about past events, I will answer them; I will also ask them about past events, and they will answer me. Whatever I ask them, they will answer, and whatever they ask me, I will answer.' English version: 'Furthermore, Udayi! My disciples possess the pure divine eye, which surpasses that of ordinary people. They can see beings at the time of their death and birth, whether their appearance is good or bad, beautiful or not beautiful, and whether they go to good or bad places. They can see all of this according to the karma that beings have created. If beings engage in evil actions of body, speech, and mind, slander the noble ones, hold wrong views, and create karma based on wrong views, they will, due to these causes, after the destruction of their bodies and the end of their lives, certainly fall into evil realms and be born in hell. If beings engage in virtuous actions of body, speech, and mind, do not slander the noble ones, hold right views, and create karma based on right views, they will, due to these causes, after the destruction of their bodies and the end of their lives, certainly ascend to good realms and be born in the heavens. If they come to ask me about future events, I will answer them; I will also ask them about future events, and they will answer me. Whatever I ask them, they will answer, and whatever they ask me, I will answer.'

異學箭毛白曰：「瞿曇！若如是者，我轉不知，我轉不見，轉癡墮癡，謂沙門瞿曇如是說：『優陀夷！止！止！汝長夜異見、異忍、異樂、異欲、異意故，不得盡知我所說義。優陀夷！我有弟子有因有緣，憶無量過去本昔所生，謂一生、二生、百生、千生，成劫、敗劫、無量成敗劫，眾生名某，我曾生彼，如是姓、如是字，如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。彼來問我過去事，我答彼過去事，我亦往問彼過去事，彼亦答我過去事，我隨所問彼事，彼亦答我隨所問事。

「『複次，優陀夷！我有弟子，謂清凈天眼出過於人，見此眾生死時生時、好色惡色、妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。若此眾產生就身惡行，成就口、意惡行，誣謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。若此眾產生就身妙行，成就口、意妙行，不誣謗聖人，正見，成就正見業，彼因緣此，身壞命終，必升善處，得生天中

異學箭毛白說：『瞿曇！如果真是這樣，我反而更加不瞭解，我反而更加看不見，反而更加愚癡，陷入愚癡，認為沙門瞿曇是這樣說的：『優陀夷！住口！住口！你長久以來持有不同的見解、不同的忍耐、不同的喜好、不同的慾望、不同的想法，所以不能完全瞭解我所說的道理。優陀夷！我的弟子有因有緣，能夠回憶起無量過去世的經歷，比如一生、二生、百生、千生，成劫、壞劫、無量成壞劫，眾生的名字叫什麼，我曾經生在那裡，是這樣的姓氏、這樣的名字，這樣出生、這樣飲食、這樣承受苦樂、這樣長壽、這樣久住、這樣壽命終結。此人死後生到那裡，那裡的人死後生到這裡，我生在這裡，是這樣的姓氏、這樣的名字，這樣出生、這樣飲食、這樣承受苦樂、這樣長壽、這樣久住、這樣壽命終結。他們來問我過去的事情，我回答他們過去的事情，我也去問他們過去的事情，他們也回答我過去的事情，我問他們什麼事情，他們就回答我什麼事情。』 『再者，優陀夷！我的弟子，擁有清凈的天眼，超越常人，能夠看見眾生死時和生時，好色和惡色，美妙和不美妙，往來於善處和不善處，根據這些眾生所造的業，看得清清楚楚。如果這個眾生做了身惡行，做了口惡行和意惡行，誣衊聖人，持有邪見，做了邪見之業，他們因為這些原因，身壞命終后，必定會墮入惡道，生在地獄中。如果這個眾生做了身妙行，做了口妙行和意妙行，不誣衊聖人，持有正見，做了正見之業，他們因為這些原因，身壞命終后，必定會升入善道，得生天界之中。』

The heretic Arrow-Hair White said: 'Gautama! If it is like this, I am even more ignorant, I see even less, and I am even more foolish, falling into foolishness, thinking that the Shramana Gautama says this: 'Udayin! Stop! Stop! You have long held different views, different patience, different preferences, different desires, and different thoughts, so you cannot fully understand the meaning of what I say. Udayin! My disciples have causes and conditions, and can recall countless past lives, such as one life, two lives, a hundred lives, a thousand lives, kalpas of formation, kalpas of destruction, and countless kalpas of formation and destruction. The name of the sentient being was such and such, I was once born there, with such a surname, such a name, born in such a way, eating such food, experiencing such suffering and joy, living such a long life, dwelling for such a long time, and such was the end of their life. This person died and was born there, and that person died and was born here. I was born here, with such a surname, such a name, born in such a way, eating such food, experiencing such suffering and joy, living such a long life, dwelling for such a long time, and such was the end of their life. They come to ask me about past events, and I answer them about past events. I also go to ask them about past events, and they also answer me about past events. Whatever I ask them, they answer me accordingly.' 'Furthermore, Udayin! My disciples possess the pure heavenly eye, surpassing ordinary people, and can see sentient beings at the time of death and birth, good and bad appearances, beautiful and not beautiful, going to good and bad places, and according to the karma created by these sentient beings, they see it clearly. If this sentient being has committed evil deeds with their body, evil deeds with their mouth and mind, slandered the sages, held wrong views, and committed wrong view karma, they, because of these reasons, after the destruction of their body and the end of their life, will surely fall into evil realms and be born in hell. If this sentient being has committed virtuous deeds with their body, virtuous deeds with their mouth and mind, does not slander the sages, holds right views, and commits right view karma, they, because of these reasons, after the destruction of their body and the end of their life, will surely ascend to good realms and be born in the heavens.'

。彼來問我未來事，我答彼未來事，我亦往問彼未來事，彼亦答我未來事，我隨所問彼事，彼亦答我隨所問事。』

「瞿曇！我於此生作本所作，得本所得，尚不能憶，況復能憶有因有緣，無量本昔所生事耶？瞿曇！我尚不能見飄風鬼，況復清凈天眼出過於人，見此眾生死時生時，善色惡色、妙與不妙，趣至善處及不善處，隨此眾生之所作業，見其如真耶？瞿曇！我作是念：『若沙門瞿曇問我從師學法者，儻能答彼，令可意也。』」

世尊問曰：「優陀夷！汝從師學其法雲何？」

異學箭毛答曰：「瞿曇！彼說色過於色，彼色最勝，彼色最上。」

世尊問曰：「優陀夷！何等色耶？」

異學箭毛答曰：「瞿曇！若色更無有色最上、最妙，為最勝也。彼色最勝，彼色最上。」

世尊告曰：「優陀夷！猶如有人作如是說：『若此國中有女最妙，我欲得彼。』彼若有人如是問者：『君知國中有女最妙，如是姓、如是名、如是生耶？為長短粗細，為白、黑，為不白不黑？為剎利女，為梵志、居士、工師女？為東方、南方、西方、北方耶？』彼人答曰：『我不知也

現代漢語譯本：他來問我關於未來的事情，我回答他關於未來的事情，我也去問他關於未來的事情，他也回答我關於未來的事情，我隨著所問的事情，他也回答我隨著所問的事情。 『喬達摩！我今生所作所為，所得所獲，尚且不能憶起，何況能憶起有因有緣，無量過去所生的事情呢？喬達摩！我尚且不能看見飄風鬼，何況清凈的天眼超出常人，能看見這些眾生死時生時，善色惡色、美妙與不美妙，去往善處和不善處，隨著這些眾生所造的業，看見真實的情況呢？喬達摩！我這樣想：『如果沙門喬達摩問我從師學到的法，或許我能回答他，讓他滿意。』 世尊問道：『優陀夷！你從師學到的法是什麼？』 異學箭毛回答說：『喬達摩！他們說色勝過色，那個色最殊勝，那個色最至上。』 世尊問道：『優陀夷！是什麼樣的色呢？』 異學箭毛回答說：『喬達摩！如果色再也沒有其他色可以超越，是最上、最妙的，就是最殊勝的。那個色最殊勝，那個色最至上。』 世尊告訴他說：『優陀夷！就像有人這樣說：『如果這個國家有最美的女子，我想要得到她。』如果有人這樣問他：『你知道這個國家最美的女子，她的姓氏、名字、出生是怎樣的嗎？是高是矮，是粗是細，是白是黑，還是不白不黑？是剎帝利女，還是婆羅門、居士、工匠的女兒？是東方、南方、西方、北方的人呢？』那個人回答說：『我不知道。』

English version: He came to ask me about future matters, and I answered him about future matters. I also went to ask him about future matters, and he also answered me about future matters. According to what I asked him, he also answered me according to what I asked. 'Gautama! I cannot even remember what I have done and obtained in this life, how much less can I remember the countless past lives with causes and conditions? Gautama! I cannot even see the wind ghosts, how much less can I have a pure heavenly eye that surpasses ordinary people, seeing these beings at the time of their death and birth, their good and bad colors, their beautiful and unbeautiful states, their destinations to good and bad places, and seeing the truth of their actions? Gautama! I think to myself: 『If the Shramana Gautama asks me about the Dharma I learned from my teacher, perhaps I can answer him and make him satisfied.』' The World-Honored One asked: 'Udayi! What is the Dharma you learned from your teacher?' The heretic Arrow-Hair replied: 'Gautama! They say that form surpasses form, that form is the most excellent, that form is the most supreme.' The World-Honored One asked: 'Udayi! What kind of form is it?' The heretic Arrow-Hair replied: 'Gautama! If a form has no other form that can surpass it, and is the most supreme and most wonderful, then it is the most excellent. That form is the most excellent, that form is the most supreme.' The World-Honored One said: 'Udayi! It is like someone saying: 『If there is the most beautiful woman in this country, I want to obtain her.』 If someone were to ask him: 『Do you know the most beautiful woman in this country, what is her surname, what is her name, what is her birth? Is she tall or short, thick or thin, white or black, or neither white nor black? Is she a Kshatriya woman, or a Brahmin, householder, or artisan's daughter? Is she from the east, south, west, or north?』 That person would answer: 『I do not know.』'

。』復問彼人：『君不知、不見國中有女最妙，如是姓、如是名、如是生，長短粗細、白、黑、不白不黑，剎利女，梵志、居士、工師女，東方、南方、西方、北方者，而作是說：「我欲得彼女耶？」』如是，優陀夷！汝作是說：『彼說色過於色，彼色最勝，彼色最上。』問曰：『汝彼色？』然不知也。」

異學箭毛白曰：「瞿曇！猶如紫磨，極妙金精，金師善磨，瑩治令凈，藉以白練，安著日中，其色極妙，光明照耀。如是，瞿曇！我說彼色過於色，彼色最勝，彼色最上。」

世尊告曰：「優陀夷！我今問汝，隨所解答。優陀夷！于意云何？謂紫磨金精，藉以白練，安著日中，其色極妙，光明照耀，及螢火蟲在夜闇中光明照耀，于中光明，何者最上、為最勝耶？」

異學箭毛答曰：「瞿曇！螢火光明于紫磨金精光明，最上、為最勝也。」

世尊問曰：「優陀夷！于意云何？謂螢火蟲在夜闇中光明照耀，及燃油燈在夜闇中光明照耀，于中光明，何者最上、為最勝耶？」

異學箭毛答曰：「瞿曇！燃燈光明于螢火蟲光明，最上、為最勝也

現代漢語譯本：又反問那人：『你不知道、沒見過國內有位最美好的女子，像這樣姓、像這樣名、像這樣出生，高矮胖瘦、白、黑、不白不黑，剎帝利家的女子，婆羅門、居士、工匠家的女子，東方、南方、西方、北方的人，卻說：「我想要得到她嗎？」』像這樣，優陀夷！你說：『他所說的美色勝過其他美色，那美色最殊勝，那美色最上等。』問他：『你見過那美色嗎？』然而他卻不知道。」 異學箭毛白說：『瞿曇！就像紫磨金，極其精妙的金子，金匠精心打磨，使其光潔明亮，用白色的絲綢襯托，放在陽光下，它的顏色極其美好，光芒照耀。像這樣，瞿曇！我說那美色勝過其他美色，那美色最殊勝，那美色最上等。』 世尊告訴他說：『優陀夷！我現在問你，你隨自己的理解回答。優陀夷！你認為如何？如果把紫磨金放在白色的絲綢上，放在陽光下，它的顏色極其美好，光芒照耀，以及螢火蟲在黑夜裡發出的光芒，這兩種光芒，哪一種最上等、最殊勝呢？』 異學箭毛回答說：『瞿曇！螢火蟲的光芒比紫磨金的光芒更上等、更殊勝。』 世尊問道：『優陀夷！你認為如何？螢火蟲在黑夜裡發出的光芒，以及在黑夜裡點燃的油燈發出的光芒，這兩種光芒，哪一種最上等、最殊勝呢？』 異學箭毛回答說：『瞿曇！油燈的光芒比螢火蟲的光芒更上等、更殊勝。』

English version: 'Again, he asked that person: 'Don't you know, haven't you seen a most beautiful woman in the country, with such a surname, such a name, born in such a way, tall or short, fat or thin, white, black, neither white nor black, a woman of the Kshatriya caste, a Brahmin, a householder, a craftsman's daughter, from the east, south, west, or north, and yet you say: 「Do I want to get her?」' Like this, Udāyi! You say: 'The beauty he speaks of surpasses all other beauty, that beauty is the most excellent, that beauty is the highest.' Ask him: 'Have you seen that beauty?' Yet he does not know.' The heretic Arrow-Hair White said: 'Gautama! Just like purple gold, the most exquisite gold, a goldsmith skillfully polishes it, making it clean and bright, using white silk to set it off, placing it in the sunlight, its color is extremely beautiful, its light shines brightly. Like this, Gautama! I say that beauty surpasses all other beauty, that beauty is the most excellent, that beauty is the highest.' The World-Honored One said: 'Udāyi! I will now ask you, answer according to your understanding. Udāyi! What do you think? If purple gold is placed on white silk, placed in the sunlight, its color is extremely beautiful, its light shines brightly, and a firefly shines in the dark night, of these two lights, which is the highest, the most excellent?' The heretic Arrow-Hair replied: 'Gautama! The light of a firefly is higher and more excellent than the light of purple gold.' The World-Honored One asked: 'Udāyi! What do you think? The light of a firefly shining in the dark night, and the light of an oil lamp lit in the dark night, of these two lights, which is the highest, the most excellent?' The heretic Arrow-Hair replied: 'Gautama! The light of an oil lamp is higher and more excellent than the light of a firefly.'

世尊問曰：「優陀夷！于意云何？謂燃油燈在夜闇中光明照耀，及燃大木積火在夜闇中光明照耀，于中光明，何者最上、為最勝耶？」

異學箭毛答曰：「瞿曇！燃大木積火之光明于燃油燈光明，最上、為最勝也。」

世尊問曰：「優陀夷！于意云何？謂燃大木積火，在夜闇中光明照耀，及太白星平旦無曀光明照耀，于中光明，何者最上、為最勝耶？」

異學箭毛答曰：「瞿曇！太白星光于燃大木積火光，最上、為最勝也。」

世尊問曰：「優陀夷！于意云何？謂太白星平旦無曀光明照耀，及月殿光夜半無曀光明照耀，于中光明，何者最上、為最勝耶？」

異學箭毛答曰：「瞿曇！月殿光明于太白星光，最上、為最勝也。」

世尊問曰：「優陀夷！于意云何？謂月殿光夜半無曀光明照曜，及日殿光秋時向中，天凈無曀光明照耀，于中光明，何者最上、為最勝耶？」

異學箭毛答曰：「瞿曇！日殿光明于月殿光，最上、為最勝也。」

世尊告曰：「優陀夷！多有諸天，今此日月雖有大如意足，有大威德，有大福祐，有大威神，然其光明故不及諸天光明也

世尊問道：『優陀夷，你認為如何？在黑夜中，油燈的光明照耀和一大堆木柴燃燒的火焰照耀，這兩種光明中，哪一種最上、最殊勝呢？』 異學箭毛回答說：『瞿曇，一大堆木柴燃燒的火焰的光明比油燈的光明更上、更殊勝。』 世尊問道：『優陀夷，你認為如何？在黑夜中，一大堆木柴燃燒的火焰照耀和黎明時分沒有云霧的太白星照耀，這兩種光明中，哪一種最上、最殊勝呢？』 異學箭毛回答說：『瞿曇，太白星的光明比一大堆木柴燃燒的火焰的光明更上、更殊勝。』 世尊問道：『優陀夷，你認為如何？黎明時分沒有云霧的太白星照耀和午夜時分沒有云霧的月亮照耀，這兩種光明中，哪一種最上、最殊勝呢？』 異學箭毛回答說：『瞿曇，月亮的光明比太白星的光明更上、更殊勝。』 世尊問道：『優陀夷，你認為如何？午夜時分沒有云霧的月亮照耀和秋季正午時分天空晴朗沒有云霧的太陽照耀，這兩種光明中，哪一種最上、最殊勝呢？』 異學箭毛回答說：『瞿曇，太陽的光明比月亮的光明更上、更殊勝。』 世尊告訴他說：『優陀夷，有很多天神，即使現在的太陽和月亮有強大的如意神通，有強大的威德，有強大的福佑，有強大的威神力，但它們的光明仍然不及天神的光明。』

The World-Honored One asked: 'Udayi, what do you think? Among the light of an oil lamp shining in the darkness of night and the light of a large pile of wood burning in the darkness of night, which light is the most superior and most excellent?' The heretic Arrow-Hair replied: 'Gautama, the light of a large pile of wood burning is more superior and more excellent than the light of an oil lamp.' The World-Honored One asked: 'Udayi, what do you think? Among the light of a large pile of wood burning in the darkness of night and the light of the morning star shining at dawn without clouds, which light is the most superior and most excellent?' The heretic Arrow-Hair replied: 'Gautama, the light of the morning star is more superior and more excellent than the light of a large pile of wood burning.' The World-Honored One asked: 'Udayi, what do you think? Among the light of the morning star shining at dawn without clouds and the light of the moon shining at midnight without clouds, which light is the most superior and most excellent?' The heretic Arrow-Hair replied: 'Gautama, the light of the moon is more superior and more excellent than the light of the morning star.' The World-Honored One asked: 'Udayi, what do you think? Among the light of the moon shining at midnight without clouds and the light of the sun shining at midday in autumn when the sky is clear without clouds, which light is the most superior and most excellent?' The heretic Arrow-Hair replied: 'Gautama, the light of the sun is more superior and more excellent than the light of the moon.' The World-Honored One said: 'Udayi, there are many gods, and even though the sun and moon now have great miraculous powers, great virtue, great blessings, and great divine power, their light is still not as great as the light of the gods.'

。我昔曾與諸天共集，共彼論事，我之所說，可彼天意，然我不作是說：『彼色過於色，彼色最勝，彼色最上。』優陀夷！而汝于螢火蟲光色最弊最醜，說彼色過於色，彼色最勝，彼色最上，問已不知。」

異學箭毛白曰：「世尊！悔過此說。善逝！悔過此說。」

世尊問曰：「優陀夷！汝何意如是說：『世尊！悔過此說。善逝！悔過此說。』耶？」

異學箭毛答曰：「瞿曇！我作是說：『彼色過於色，彼色最勝，彼色最上。』沙門瞿曇今善檢我，善教善訶，令我虛妄無所有也。瞿曇！是故我如是說：『世尊！悔過此說。善逝！悔過此說。』」異學箭毛語曰：「瞿曇！後世一向樂，有一道跡一向作世證。」

世尊問曰：「優陀夷！云何後世一向樂？云何有一道跡一向作世證耶？」

異學箭毛答曰：「瞿曇！或有一離殺斷殺、不與取、邪淫、妄言，乃至離邪見得正見。瞿曇！是謂後世一向樂，是謂有一道跡一向作世證。」

世尊告曰：「優陀夷！我今問汝，隨所解答。優陀夷！于意云何？若有一離殺斷殺，彼為一向樂、為雜苦耶？」

異學箭毛答曰：「瞿曇！是雜苦也

現代漢語譯本：我過去曾與諸天聚集在一起，與他們討論事情。我所說的，符合他們的意願。但我沒有這樣說：『那種顏色勝過其他顏色，那種顏色最殊勝，那種顏色最高上。』優陀夷！而你卻說螢火蟲的光色最差最醜，還說那種顏色勝過其他顏色，那種顏色最殊勝，那種顏色最高上，問你卻不知道。 異學箭毛白說：『世尊！請您收回此言。善逝！請您收回此言。』 世尊問道：『優陀夷！你為何這樣說：『世尊！請您收回此言。善逝！請您收回此言。』呢？』 異學箭毛答道：『瞿曇！我曾這樣說：『那種顏色勝過其他顏色，那種顏色最殊勝，那種顏色最高上。』沙門瞿曇現在善於檢查我，善於教導和呵斥我，使我的虛妄之言無所遁形。瞿曇！因此我這樣說：『世尊！請您收回此言。善逝！請您收回此言。』異學箭毛又說：『瞿曇！後世只有快樂，有一條道路可以一直作世間的證明。』 世尊問道：『優陀夷！如何說後世只有快樂？如何說有一條道路可以一直作世間的證明呢？』 異學箭毛答道：『瞿曇！有的人遠離殺生，斷絕殺生，不偷盜，不邪淫，不說謊，乃至遠離邪見而獲得正見。瞿曇！這就是所謂的後世只有快樂，這就是所謂的一條道路可以一直作世間的證明。』 世尊告訴他說：『優陀夷！我現在問你，你隨自己的理解回答。優陀夷！你認為如何？如果有人遠離殺生，斷絕殺生，他是一直快樂，還是苦樂交雜呢？』 異學箭毛答道：『瞿曇！是苦樂交雜。』

English version: I once gathered with the gods, and discussed matters with them. What I said was in accordance with their will. But I did not say this: 'That color surpasses other colors, that color is the most excellent, that color is the highest.' Udāyi! But you say that the light of a firefly is the worst and ugliest, and yet you say that color surpasses other colors, that color is the most excellent, that color is the highest, and when asked, you do not know. The heretic Arrow-Hair White said: 'Venerable Sir! Retract this statement. Well-gone One! Retract this statement.' The World-Honored One asked: 'Udāyi! Why do you say this: 'Venerable Sir! Retract this statement. Well-gone One! Retract this statement?' The heretic Arrow-Hair replied: 'Gotama! I said this: 'That color surpasses other colors, that color is the most excellent, that color is the highest.' The ascetic Gotama now examines me well, teaches and rebukes me well, making my false words have no place to hide. Gotama! Therefore, I say this: 'Venerable Sir! Retract this statement. Well-gone One! Retract this statement.' The heretic Arrow-Hair also said: 'Gotama! The afterlife is only happiness, there is one path that always serves as proof in the world.' The World-Honored One asked: 'Udāyi! How is it that the afterlife is only happiness? How is it that there is one path that always serves as proof in the world?' The heretic Arrow-Hair replied: 'Gotama! There is one who abstains from killing, ceases killing, does not steal, does not commit sexual misconduct, does not lie, and even abandons wrong views and attains right views. Gotama! This is what is called the afterlife being only happiness, this is what is called one path that always serves as proof in the world.' The World-Honored One said: 'Udāyi! I will now ask you, answer according to your understanding. Udāyi! What do you think? If someone abstains from killing, ceases killing, is he always happy, or is it a mixture of happiness and suffering?' The heretic Arrow-Hair replied: 'Gotama! It is a mixture of happiness and suffering.'

「若有一離不與取、邪淫、妄言，乃至離邪見得正見，彼為一向樂、為雜苦耶？」

異學箭毛答曰：「瞿曇！是雜苦也。」

世尊問曰：「優陀夷！非為如是雜苦樂道跡作世證耶？」

異學箭毛答曰：「瞿曇！如是雜苦樂道跡作世證也。」

世尊問曰：「優陀夷！汝何意故作如是說：『世尊！悔過此說，善逝。悔過此說。』耶？」

異學箭毛答曰：「瞿曇！我向者說後世一向樂，有一道跡一向作世證。沙門瞿曇今善檢我，善教善訶，令我虛妄無所有也。瞿曇！是故我如是說：『世尊！悔過此說。善逝！悔過此說。』」

世尊告曰：「優陀夷！世有一向樂，有一道跡一向作世證也。」

異學箭毛問曰：「瞿曇！云何世一向樂？云何一道跡一向作世證耶？」

世尊答曰：「優陀夷！若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，有覺、有觀、離生喜、樂，得初禪成就游，不共彼天戒等、心等、見等也

『如果有人不偷盜、不邪淫、不妄語，甚至遠離邪見而獲得正見，那麼他是完全快樂還是苦樂參半呢？』 異學箭毛回答說：『喬達摩，是苦樂參半。』 世尊問道：『優陀夷，這不是像這樣苦樂參半的道跡在世間被證實嗎？』 異學箭毛回答說：『喬達摩，是像這樣苦樂參半的道跡在世間被證實。』 異學箭毛說道：『世尊，我為剛才的說法懺悔。善逝，我為剛才的說法懺悔。』 世尊問道：『優陀夷，你為什麼這樣說：「世尊，我為剛才的說法懺悔。善逝，我為剛才的說法懺悔。」呢？』 異學箭毛回答說：『喬達摩，我之前說後世是完全快樂的，有一條道跡完全在世間被證實。沙門喬達摩現在善於檢查我，善於教導和責備，使我的虛妄無所遁形。喬達摩，因此我這樣說：「世尊，我為剛才的說法懺悔。善逝，我為剛才的說法懺悔。」』 世尊說道：『優陀夷，世間有完全的快樂，有一條道跡完全在世間被證實。』 異學箭毛問道：『喬達摩，什麼是世間完全的快樂？什麼是一條道跡完全在世間被證實呢？』 世尊回答說：『優陀夷，如果如來出世，無所執著、正等覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，他斷除，乃至五蓋、心垢、智慧羸弱，遠離慾望、遠離不善之法，有覺、有觀、因遠離而生喜樂，獲得初禪成就而游，不與那些天界的戒律、心境、見解相同。』

'If someone abstains from taking what is not given, from sexual misconduct, from false speech, and even abandons wrong view to attain right view, is that person entirely happy or of mixed happiness and suffering?' The wandering ascetic Arrow-Hair replied, 'Gautama, it is mixed suffering.' The Blessed One asked, 'Udayin, is it not the case that such a path of mixed happiness and suffering is witnessed in the world?' The wandering ascetic Arrow-Hair replied, 'Gautama, it is the case that such a path of mixed happiness and suffering is witnessed in the world.' The wandering ascetic Arrow-Hair said, 'Blessed One, I repent of that statement. Well-gone One, I repent of that statement.' The Blessed One asked, 'Udayin, why do you say, 「Blessed One, I repent of that statement. Well-gone One, I repent of that statement」?' The wandering ascetic Arrow-Hair replied, 'Gautama, I previously said that the afterlife is entirely happy, and there is a path that is entirely witnessed in the world. The ascetic Gautama now examines me well, teaches and reproaches me well, making my falsehood have no place to stand. Gautama, that is why I say, 「Blessed One, I repent of that statement. Well-gone One, I repent of that statement.」' The Blessed One said, 'Udayin, there is an entirely happy state in the world, and there is a path that is entirely witnessed in the world.' The wandering ascetic Arrow-Hair asked, 'Gautama, what is the entirely happy state in the world? What is the path that is entirely witnessed in the world?' The Blessed One replied, 'Udayin, if a Tathagata appears in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, Well-gone, Knower of the World, Unsurpassed Trainer of those to be tamed, Teacher of gods and humans, the Buddha, the Blessed One, he abandons, even the five hindrances, mental defilements, and weakness of wisdom, having abandoned desire, having abandoned unwholesome states, with directed thought and sustained thought, born of detachment, joy and pleasure, he attains and abides in the first jhana, not sharing the same precepts, mind, or views as those of the heavens.'

。彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游，不共彼天戒等、心等、見等也。彼離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游，不共彼天戒等、心等、見等也。優陀夷！是謂世一向樂。」

異學箭毛問曰：「瞿曇！世中一向樂，唯極是耶？」

世尊答曰：「世中一向樂，不但極是也。優陀夷！更有一道跡一向作世證。」

異學箭毛問曰：「瞿曇！云何更有一道跡一向作世證耶？」

世尊答曰：「優陀夷！比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游，得共彼天戒等、心等、見等也。彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就游，得共彼天戒等、心等、見等也。彼離於喜欲，舍無求游，正念正智而身覺樂，謂聖所說，聖所舍、念、樂住、空，得第三禪成就游，得共彼天戒等、心等、見等也。優陀夷！是謂一道跡一向作世證。」

異學箭毛問曰：「瞿曇！沙門瞿曇弟子為此世一向樂故，一道跡一向作世證故，從沙門瞿曇學梵行耶？」

世尊答曰：「優陀夷！我弟子不為世一向樂故，亦不為一道跡一向作世證故，從我學梵行也

現代漢語譯本：他覺知和觀想都已止息，內心平靜，一心專注，沒有覺知和觀想，由禪定而生喜悅和快樂，達到第二禪的成就並安住其中，不與那些天界的戒律、心境和見解相同。他捨棄了對喜悅的慾望，以舍心安住，不求任何事物，保持正念和正知，身體感受到快樂，這就是聖人所說的，聖人所捨棄的，以正念安住于快樂和空性之中，達到第三禪的成就並安住其中，不與那些天界的戒律、心境和見解相同。優陀夷，這就是世間唯一的快樂。 異學箭毛問道：『瞿曇，世間唯一的快樂，僅僅是這樣嗎？』 世尊回答說：『世間唯一的快樂，不僅僅是這樣。優陀夷，還有一種修行之道，可以完全在世間證得。』 異學箭毛問道：『瞿曇，如何還有一種修行之道，可以完全在世間證得呢？』 世尊回答說：『優陀夷，比丘舍離慾望，舍離不善的法，有覺知和觀想，由舍離而生喜悅和快樂，達到初禪的成就並安住其中，與那些天界的戒律、心境和見解相同。他覺知和觀想都已止息，內心平靜，一心專注，沒有覺知和觀想，由禪定而生喜悅和快樂，達到第二禪的成就並安住其中，與那些天界的戒律、心境和見解相同。他捨棄了對喜悅的慾望，以舍心安住，不求任何事物，保持正念和正知，身體感受到快樂，這就是聖人所說的，聖人所捨棄的，以正念安住于快樂和空性之中，達到第三禪的成就並安住其中，與那些天界的戒律、心境和見解相同。優陀夷，這就是一種修行之道，可以完全在世間證得。』 異學箭毛問道：『瞿曇，沙門瞿曇的弟子爲了這世間唯一的快樂，爲了這修行之道可以完全在世間證得，才跟隨沙門瞿曇修習梵行嗎？』 世尊回答說：『優陀夷，我的弟子不是爲了世間唯一的快樂，也不是爲了修行之道可以完全在世間證得，才跟隨我修習梵行的。』

English version: When he has ceased perception and thought, with inner tranquility and singleness of mind, without perception and thought, he dwells having attained the second jhana, which is born of concentration, and is filled with joy and pleasure. He does not share the same precepts, mind, or views as those gods. When he has abandoned the desire for joy, he dwells in equanimity, without seeking anything, with mindfulness and clear comprehension, experiencing pleasure in the body. This is what the noble ones speak of, what the noble ones have abandoned, dwelling in mindfulness, pleasure, and emptiness. He dwells having attained the third jhana, and does not share the same precepts, mind, or views as those gods. Udayi, this is called the one and only happiness in the world. The wandering ascetic Arrow-Hair asked: 'Gotama, is this the only happiness in the world?' The Blessed One replied: 'The one and only happiness in the world is not just this. Udayi, there is another path that leads to complete realization in this world.' The wandering ascetic Arrow-Hair asked: 'Gotama, how is there another path that leads to complete realization in this world?' The Blessed One replied: 'Udayi, a bhikkhu, having abandoned desires and unwholesome states, with perception and thought, dwells having attained the first jhana, which is born of detachment, and is filled with joy and pleasure. He shares the same precepts, mind, and views as those gods. When he has ceased perception and thought, with inner tranquility and singleness of mind, without perception and thought, he dwells having attained the second jhana, which is born of concentration, and is filled with joy and pleasure. He shares the same precepts, mind, and views as those gods. When he has abandoned the desire for joy, he dwells in equanimity, without seeking anything, with mindfulness and clear comprehension, experiencing pleasure in the body. This is what the noble ones speak of, what the noble ones have abandoned, dwelling in mindfulness, pleasure, and emptiness. He dwells having attained the third jhana, and shares the same precepts, mind, and views as those gods. Udayi, this is called a path that leads to complete realization in this world.' The wandering ascetic Arrow-Hair asked: 'Gotama, do the disciples of the ascetic Gotama follow the holy life under the ascetic Gotama for the sake of this one and only happiness in the world, for the sake of this path that leads to complete realization in this world?' The Blessed One replied: 'Udayi, my disciples do not follow the holy life under me for the sake of the one and only happiness in the world, nor for the sake of the path that leads to complete realization in this world.'

。優陀夷！更有最上、最妙、最勝，為作證故，我弟子從我學梵行也。」

於是，彼大眾放高大音聲：「彼是最上、最妙、最勝，為作證故，沙門瞿曇弟子從沙門瞿曇學梵行也。」

於是，異學箭毛敕己眾，令默然已，白曰：「瞿曇！云何最上、最妙、最勝，為作證故，沙門瞿曇弟子從沙門瞿曇學梵行耶？」

世尊答曰：「優陀夷！比丘者樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游。優陀夷！是謂最上、最妙、最勝，為作證故，我弟子從我學梵行也。」

於是，異學箭毛即從坐起，欲稽首佛足。於是，異學箭毛諸弟子異學梵行者白異學箭毛曰：「尊今應作師時，欲為沙門瞿曇作弟子耶？尊不應作師時，為沙門瞿曇作弟子也。是為異學箭毛諸弟子學梵行者，為異學箭毛而作障礙，謂從世尊學梵行也。」

箭毛經第七竟(三千八百三十字)

（二〇九）中阿含晡利多品鞞摩那修經第八(第五后誦)

爾時，異學鞞摩那修中后仿佯往詣佛所，相問訊已，問曰：「瞿曇！最色最色。瞿曇！最色

現代漢語譯本：『優陀夷！還有最上、最妙、最殊勝的，爲了作證的緣故，我的弟子們跟隨我修習梵行。』 於是，那大眾發出高大的聲音：『那是至上、至妙、至勝的，爲了作證的緣故，沙門瞿曇的弟子們跟隨沙門瞿曇修習梵行。』 於是，異學箭毛命令自己的部眾安靜下來，然後說道：『瞿曇！什麼是至上、至妙、至勝的，爲了作證的緣故，沙門瞿曇的弟子們跟隨沙門瞿曇修習梵行呢？』 世尊回答說：『優陀夷！比丘樂於滅除，苦也滅除，喜和憂早已滅除，不苦不樂、舍、念、清凈，獲得第四禪成就而安住。優陀夷！這就是所謂至上、至妙、至勝的，爲了作證的緣故，我的弟子們跟隨我修習梵行。』 於是，異學箭毛立即從座位上站起來，想要頂禮佛足。於是，異學箭毛的弟子們，那些修習梵行的異學們對異學箭毛說：『您現在應該作為老師，卻要成為沙門瞿曇的弟子嗎？您不應該作為老師，卻要成為沙門瞿曇的弟子。』這些修習梵行的異學們，為異學箭毛設定了障礙，阻止他跟隨世尊修習梵行。 佛陀如是說。異學箭毛聽聞佛陀所說，歡喜奉行。 《箭毛經》第七完（三千八百三十字） （二〇九）《中阿含經·晡利多品·鞞摩那修經》第八（第五后誦） 當時，異學鞞摩那修在午後徘徊，前往佛陀所在之處，互相問候之後，問道：『瞿曇！什麼是至上的色？瞿曇！什麼是至上的色？』

English version: 'Udayi! There is something even more supreme, most excellent, and most superior, for the sake of which my disciples practice the holy life under me.' Then, that great assembly raised a loud voice: 'That is the most supreme, most excellent, and most superior, for the sake of which the disciples of the ascetic Gotama practice the holy life under the ascetic Gotama.' Then, the heretic Arrow-Hair commanded his followers to be silent, and then said: 'Gotama! What is the most supreme, most excellent, and most superior, for the sake of which the disciples of the ascetic Gotama practice the holy life under the ascetic Gotama?' The Blessed One replied: 'Udayi! A bhikkhu, having abandoned pleasure and pain, with joy and sorrow already extinguished, attains and abides in the fourth jhana, which is neither-painful-nor-pleasant, pure in mindfulness and equanimity. Udayi! This is what is called the most supreme, most excellent, and most superior, for the sake of which my disciples practice the holy life under me.' Then, the heretic Arrow-Hair immediately rose from his seat, intending to bow at the Buddha's feet. Then, the disciples of the heretic Arrow-Hair, those heretics who practiced the holy life, said to the heretic Arrow-Hair: 'You should now act as a teacher, yet you want to become a disciple of the ascetic Gotama? You should not act as a teacher, yet you want to become a disciple of the ascetic Gotama.' These heretics who practiced the holy life created an obstacle for the heretic Arrow-Hair, preventing him from practicing the holy life under the Blessed One. Thus spoke the Buddha. The heretic Arrow-Hair, having heard what the Buddha said, rejoiced and practiced accordingly. The Arrow-Hair Sutra, the seventh, is complete (3830 words). (209) The Madhyama Agama, the Bhurita Section, the Vimanasu Sutra, the eighth (the fifth after recitation). At that time, the heretic Vimanasu, after wandering around in the afternoon, went to where the Buddha was. After exchanging greetings, he asked: 'Gotama! What is the most supreme form? Gotama! What is the most supreme form?'

世尊問曰：「迦旃！何等色也？」

異學鞞摩那修答曰：「瞿曇！若色更無有色最上、最妙、最勝，瞿曇！彼色最勝，彼色最上。」

世尊告曰：「迦旃！猶如有人作如是說：『若此國中有女最妙，我欲得彼。』彼若有人如是問者：『君知國中有女最妙，如是姓、如是名、如是生耶？為長短粗細，為白、黑，為不白不黑？為剎利女，為梵志、居士、工師女？為東方、南方、西方、北方耶？』彼人答曰：『我不知也。』復問彼人：『君不知、不見國中有女最妙，如是姓、如是名、如是生，長短粗細、白、黑、不白不黑，剎利女，梵志、居士、工師女，東方、南方、西方、北方者，而作是說：「我欲得彼女耶？」』如是。迦旃！汝作是說：『彼妙色最妙色，彼色最勝，彼色最上。』問汝彼色，然不知也。」

異學鞞摩那修白曰：「瞿曇！猶如紫磨，極妙金精，金師善磨，瑩治令凈，藉以白練，安著日中，其色極妙，光明照耀。如是，瞿曇！我說彼妙色最妙色，彼色最勝，彼色最上。」

世尊告曰：「迦旃！我今問汝，隨所解答

世尊問道：『迦旃延！什麼是色呢？』 異教學者鞞摩那修回答說：『喬達摩！如果有一種色，再也沒有比它更上、更妙、更勝的，喬達摩！那種色就是最勝的，那種色就是最上的。』 世尊告訴他說：『迦旃延！就像有人這樣說：『如果這個國家裡有最美的女子，我想要得到她。』如果有人這樣問他：『你知道這個國家裡最美的女子，她的姓氏、名字、出生是怎樣的嗎？是高是矮、是粗是細，是白是黑，還是不白不黑？是剎帝利家的女子，還是婆羅門、居士、工匠家的女子？是東方、南方、西方、北方的人呢？』那個人回答說：『我不知道。』又問那個人：『你不知道、沒見過這個國家裡最美的女子，她的姓氏、名字、出生，高矮粗細、白黑、不白不黑，是剎帝利家的女子，還是婆羅門、居士、工匠家的女子，是東方、南方、西方、北方的人，卻說「我想要得到她」嗎？』就是這樣。迦旃延！你說：『那種妙色是最妙的色，那種色是最勝的，那種色是最上的。』問你那種色，你卻不知道。』 異教學者鞞摩那修說：『喬達摩！就像紫磨金，極其精妙的金子，金匠好好地打磨，擦拭乾凈，用白色的絲綢墊著，放在陽光下，它的顏色極其美妙，光芒照耀。就像這樣，喬達摩！我說那種妙色是最妙的色，那種色是最勝的，那種色是最上的。』 世尊告訴他說：『迦旃延！我現在問你，你隨你的理解回答。』

The World-Honored One asked: 'Katyayana, what is form?' The heterodox ascetic Bhima-manas replied: 'Gautama, if there is a form that is unsurpassed, most exquisite, and most excellent, Gautama, that form is the most excellent, that form is the most supreme.' The World-Honored One said: 'Katyayana, it is like someone saying: 「If there is the most beautiful woman in this country, I want to obtain her.」 If someone were to ask him: 「Do you know the most beautiful woman in this country, what her surname, name, and birth are? Is she tall or short, thick or thin, white or black, or neither white nor black? Is she a woman of the Kshatriya, Brahmin, householder, or artisan class? Is she from the east, south, west, or north?」 That person would answer: 「I do not know.」 Again, if that person were asked: 「You do not know or have not seen the most beautiful woman in this country, what her surname, name, and birth are, her height, thickness, white or black, neither white nor black, whether she is a woman of the Kshatriya, Brahmin, householder, or artisan class, whether she is from the east, south, west, or north, and yet you say, 『I want to obtain her』?」 It is like that. Katyayana, you say: 「That exquisite form is the most exquisite form, that form is the most excellent, that form is the most supreme.」 When asked about that form, you do not know it.' The heterodox ascetic Bhima-manas said: 'Gautama, it is like purple gold, extremely exquisite gold, which a goldsmith has skillfully polished, cleaned, and placed on white silk in the sunlight, its color is extremely exquisite, its light shines brightly. Just like that, Gautama, I say that exquisite form is the most exquisite form, that form is the most excellent, that form is the most supreme.' The World-Honored One said: 'Katyayana, I will now ask you, answer according to your understanding.'

。迦旃！于意云何？謂紫磨金精，藉以白練，安著日中，其色極妙，光明照耀，及螢火蟲在夜闇中光明照耀，于中光明，何者最上、為最勝耶？」

異學鞞摩那修答曰：「瞿曇！螢火光明于紫磨金精光明，最上、為最勝也。」世尊問曰：「迦旃！于意云何？謂螢火蟲在夜闇中光明照耀，及燃油燈在夜闇中光明照耀，于中光明，何者最上、為最勝耶？」

異學鞞摩那修答曰：「瞿曇！燃燈光明于螢火蟲光明，最上、為最勝也。」

世尊問曰：「迦旃！于意云何？謂燃油燈在夜闇中光明照耀，及燃大木積火在夜闇中光明照耀，于中光明，何者最上、為最勝耶？」

異學鞞摩那修答曰：「瞿曇！燃大木積火之光明于燃油燈光明，最上、為最勝也。」

世尊問曰：「迦旃！于意云何？謂燃大木積火在夜闇中光明照耀，及太白星平旦無曀光明照耀，于中光明，何者最上、為最勝耶？」

異學鞞摩那修答曰：「瞿曇！太白星光于燃大木積火光，最上、為最勝也。」

世尊問曰：「迦旃！于意云何？謂太白星平旦無曀光明照耀，及月殿光夜半無曀光明照耀，于中光明，何者最上、為最勝耶？」

異學鞞摩那修答曰：「瞿曇！月殿光明于太白星光，最上、為最勝也

現代漢語譯本：迦旃，你認為如何？如果將紫磨金精用白練包裹，放在陽光下，它的顏色極其美妙，光芒照耀；而螢火蟲在黑夜中發光，這兩種光芒相比，哪一種最強、最殊勝呢？ 異學鞞摩那修回答說：『瞿曇，螢火蟲的光芒比紫磨金精的光芒更強、更殊勝。』世尊問道：『迦旃，你認為如何？如果螢火蟲在黑夜中發光，而油燈在黑夜中發光，這兩種光芒相比，哪一種最強、最殊勝呢？』 異學鞞摩那修回答說：『瞿曇，油燈的光芒比螢火蟲的光芒更強、更殊勝。』 世尊問道：『迦旃，你認為如何？如果油燈在黑夜中發光，而一大堆木柴燃燒的火焰在黑夜中發光，這兩種光芒相比，哪一種最強、最殊勝呢？』 異學鞞摩那修回答說：『瞿曇，一大堆木柴燃燒的火焰的光芒比油燈的光芒更強、更殊勝。』 世尊問道：『迦旃，你認為如何？如果一大堆木柴燃燒的火焰在黑夜中發光，而太白星在清晨無雲時發光，這兩種光芒相比，哪一種最強、最殊勝呢？』 異學鞞摩那修回答說：『瞿曇，太白星的光芒比一大堆木柴燃燒的火焰的光芒更強、更殊勝。』 世尊問道：『迦旃，你認為如何？如果太白星在清晨無雲時發光，而月亮在午夜無雲時發光，這兩種光芒相比，哪一種最強、最殊勝呢？』 異學鞞摩那修回答說：『瞿曇，月亮的光芒比太白星的光芒更強、更殊勝。』

English version: 'Kātyāyana, what do you think? If refined purple gold, wrapped in white linen, is placed in the sun, its color is extremely beautiful, and its light shines; and a firefly shines in the darkness of night, which of these lights is the most superior and most excellent?' The heretic Bhīmanāsa replied: 'Gautama, the light of a firefly is more superior and more excellent than the light of refined purple gold.' The Blessed One asked: 'Kātyāyana, what do you think? If a firefly shines in the darkness of night, and an oil lamp shines in the darkness of night, which of these lights is the most superior and most excellent?' The heretic Bhīmanāsa replied: 'Gautama, the light of an oil lamp is more superior and more excellent than the light of a firefly.' The Blessed One asked: 'Kātyāyana, what do you think? If an oil lamp shines in the darkness of night, and a large pile of burning wood shines in the darkness of night, which of these lights is the most superior and most excellent?' The heretic Bhīmanāsa replied: 'Gautama, the light of a large pile of burning wood is more superior and more excellent than the light of an oil lamp.' The Blessed One asked: 'Kātyāyana, what do you think? If a large pile of burning wood shines in the darkness of night, and the morning star shines brightly at dawn without clouds, which of these lights is the most superior and most excellent?' The heretic Bhīmanāsa replied: 'Gautama, the light of the morning star is more superior and more excellent than the light of a large pile of burning wood.' The Blessed One asked: 'Kātyāyana, what do you think? If the morning star shines brightly at dawn without clouds, and the moon shines brightly at midnight without clouds, which of these lights is the most superior and most excellent?' The heretic Bhīmanāsa replied: 'Gautama, the light of the moon is more superior and more excellent than the light of the morning star.'

世尊問曰：「迦旃！于意云何？謂月殿光夜半無曀光明照曜，及日殿光秋時向中，天凈無曀光明照耀，于中光明，何者最上、為最勝耶？」

異學鞞摩那修答曰：「瞿曇！日殿光明于月殿光，最上、為最勝也。」

世尊告曰：「迦旃！多有諸天，今此日月雖有大如意足，有大威德，有大福祐，有大威神，然其光明故不及諸天光明也。我昔曾與諸天共集，共彼論事，我之所說，可彼天意，然我不作是說，彼妙色最妙色，彼色最勝，彼色最上。迦旃！而汝于螢火蟲光色最弊最醜，說彼妙色最妙色，彼色最勝，彼色最上，問已不知。」於是，異學鞞摩那修為世尊面訶責已，內懷憂戚，低頭默然，失辯無言，如有所伺。

於是，世尊面訶責已，復令歡悅，告曰：「迦旃！有五欲功德，可喜、意、令樂欲相應樂，眼知色，耳知聲，鼻知香，舌知味，身知觸。迦旃！色或有愛者，或不愛者。若有一人，彼於此色可意、稱意、樂意、足意、滿願意，彼于余色雖最上、最勝，而不欲、不思、不願、不求，彼於此色最勝、最上。迦旃！如是聲、香、味、觸，迦旃！觸或有愛者，或不愛者。若有一人，彼於此觸可意、稱意、樂意、足意、滿願意。彼于余觸雖最上、最勝，而不欲、不思、不願、不求

世尊問道：『迦旃，你認為如何？月宮的光芒在午夜時分沒有陰霾，光明照耀；以及太陽宮的光芒在秋季正午時分，天空晴朗沒有陰霾，光明照耀。這兩種光芒中，哪一種最上、最為殊勝呢？』 異學鞞摩那修回答說：『瞿曇，太陽宮的光明比月宮的光明最上、最為殊勝。』 世尊告訴他說：『迦旃，有很多天神，如今這日月雖然有大神力，有大威德，有大福佑，有大威神，然而它們的光明仍然不及天神的光明。我過去曾與天神們聚集在一起，與他們討論事情，我所說的，符合他們的心意，但我沒有說，他們的妙色是最妙的色，他們的色是最殊勝的，他們的色是最上的。迦旃，而你對於螢火蟲的光色，最差最醜，卻說它是最妙的色，是最殊勝的，是最上的，問了你卻不知道。』於是，異學鞞摩那修被世尊當面呵斥后，內心憂愁，低頭沉默，無言以對，好像在等待什麼。 於是，世尊當面呵斥后，又讓他高興起來，告訴他說：『迦旃，有五種慾望的功德，令人喜悅、稱心、使人樂於追求，眼睛感知顏色，耳朵感知聲音，鼻子感知氣味，舌頭感知味道，身體感知觸感。迦旃，顏色或許有人喜愛，或許有人不喜愛。如果有一個人，他對於這種顏色感到滿意、稱心、喜歡、滿足、心滿意足，那麼他對於其他顏色，即使是最上、最殊勝的，也不想要、不考慮、不希望、不追求，他認為這種顏色是最殊勝、最上的。迦旃，聲音、氣味、味道、觸感也是如此。迦旃，觸感或許有人喜愛，或許有人不喜愛。如果有一個人，他對於這種觸感感到滿意、稱心、喜歡、滿足、心滿意足。那麼他對於其他觸感，即使是最上、最殊勝的，也不想要、不考慮、不希望、不追求。

The World-Honored One asked: 'Katyayana, what do you think? The light of the moon palace at midnight, without any haze, shines brightly; and the light of the sun palace at midday in autumn, with the sky clear and without haze, shines brightly. Among these two lights, which is the most superior and most excellent?' The heretic Bhima-manas replied: 'Gautama, the light of the sun palace is the most superior and most excellent compared to the light of the moon palace.' The World-Honored One told him: 'Katyayana, there are many gods, and although these sun and moon now have great magical powers, great virtue, great blessings, and great divine power, their light still does not compare to the light of the gods. I once gathered with the gods and discussed matters with them. What I said was in accordance with their wishes, but I did not say that their wonderful colors were the most wonderful, their colors were the most excellent, and their colors were the most superior. Katyayana, yet you, regarding the light of fireflies, which is the worst and ugliest, say that it is the most wonderful color, the most excellent, and the most superior, and when asked, you do not know.' Thereupon, the heretic Bhima-manas, having been rebuked by the World-Honored One to his face, felt sorrow in his heart, lowered his head in silence, and was speechless, as if waiting for something. Then, after rebuking him to his face, the World-Honored One made him happy again, and told him: 'Katyayana, there are five merits of desire, which are pleasing, agreeable, and cause one to desire pleasure. The eye perceives colors, the ear perceives sounds, the nose perceives smells, the tongue perceives tastes, and the body perceives touch. Katyayana, colors may be loved or not loved. If there is a person who finds this color pleasing, agreeable, enjoyable, satisfying, and fulfilling, then for other colors, even if they are the most superior and most excellent, he does not want, consider, wish for, or seek them. He considers this color to be the most excellent and most superior. Katyayana, it is the same with sounds, smells, tastes, and touches. Katyayana, touch may be loved or not loved. If there is a person who finds this touch pleasing, agreeable, enjoyable, satisfying, and fulfilling. Then for other touches, even if they are the most superior and most excellent, he does not want, consider, wish for, or seek them.'

。彼於此觸最勝、最上。」

於是，異學鞞摩那修叉手向佛，白曰：「瞿曇！甚奇！甚特！沙門瞿曇為我無量方便說欲樂、欲樂第一。瞿曇！猶如因草火燃木火，因木火燃草火，如是沙門瞿曇為我無量方便說欲樂、欲樂第一。」

世尊告曰：「止！止！迦旃！汝長夜異見、異忍、異樂、異欲、異意故，不得盡知我所說義。迦旃！謂我弟子初夜后夜常不眠臥，正定正意，修習道品，生已盡，梵行已立，所作已辦，不更受有，知如真，彼盡知我所說。」

於是，異學鞞摩那修向佛瞋恚，生憎嫉、不可，欲誣謗世尊，欲墮世尊，如是誣謗世尊，如是墮世尊，語曰：「瞿曇！有沙門、梵志，不知世前際，不知世后際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真

現代漢語譯本：他在此處體驗到最殊勝、最至上的境界。 於是，外道鞞摩那修合掌向佛陀說道：『喬達摩！真是太奇特了！真是太稀有了！沙門喬達摩用無數方便法門為我闡述了欲樂、欲樂至上。喬達摩！就像因草而燃起木火，因木而燃起草火一樣，沙門喬達摩用無數方便法門為我闡述了欲樂、欲樂至上。』 世尊告誡道：『住口！住口！迦旃！你因為長久以來持有不同的見解、不同的忍耐、不同的快樂、不同的慾望、不同的想法，所以不能完全理解我所說的含義。迦旃！我的弟子們在初夜和后夜常常不睡覺，保持正定正念，修習道品，他們已經斷盡了煩惱，建立了清凈的修行，完成了應該做的事情，不再受輪迴之苦，如實地知曉真理，他們才能完全理解我所說的。』 於是，外道鞞摩那修對佛陀生起了嗔恨，產生了憎惡、嫉妒和不悅，想要誣衊世尊，想要詆譭世尊。他這樣誣衊世尊，這樣詆譭世尊，說道：『喬達摩！有些沙門、婆羅門，他們不知道世界的過去，不知道世界的未來，不知道無盡的生死輪迴，卻聲稱自己獲得了究竟的智慧，斷盡了煩惱，建立了清凈的修行，完成了應該做的事情，不再受輪迴之苦，如實地知曉真理。』

English version: He experiences here the most excellent and supreme touch. Then, the ascetic Vepamanas, a follower of another sect, with his hands folded, said to the Buddha: 『Gautama! How marvelous! How extraordinary! The ascetic Gautama has explained to me, through countless skillful means, the pleasure of desire, the supremacy of desire. Gautama! Just as fire from grass ignites wood, and fire from wood ignites grass, so the ascetic Gautama has explained to me, through countless skillful means, the pleasure of desire, the supremacy of desire.』 The World-Honored One said: 『Stop! Stop! Kaccana! Because you have long held different views, different tolerances, different pleasures, different desires, and different intentions, you cannot fully understand the meaning of what I have said. Kaccana! My disciples, in the first and last watches of the night, often do not sleep, maintaining right concentration and right mindfulness, practicing the factors of enlightenment. They have exhausted defilements, established the holy life, done what was to be done, and will not be reborn, knowing the truth as it is. They fully understand what I have said.』 Then, the ascetic Vepamanas, feeling anger towards the Buddha, developed hatred, jealousy, and displeasure, wanting to slander the World-Honored One, wanting to bring down the World-Honored One. He slandered the World-Honored One in this way, bringing down the World-Honored One in this way, saying: 『Gautama! There are some ascetics and Brahmins who do not know the past of the world, do not know the future of the world, do not know the endless cycle of birth and death, yet claim to have attained ultimate wisdom, exhausted defilements, established the holy life, done what was to be done, and will not be reborn, knowing the truth as it is.』

。瞿曇！我如是念：『云何此沙門、梵志，不知世前際，亦不知世后際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？』」

於是，世尊便作是念：「此異學鞞摩那修向我瞋恚，生憎嫉、不可，欲誣謗我，欲墮於我，如是誣謗我，如是墮我，而語我曰：『瞿曇！有一沙門梵志，不知世前際，不知世后際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。瞿曇！』我作是念：『云何此沙門、梵志，不知世前際，不知世后際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？』」

世尊知已，告曰：「迦旃！若有沙門、梵志，不知世前際，不知世后際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真者，彼應如是說：『置世前際，置世后際。』迦旃！我如是說：『置世前際，置世后際。』設不憶一生，我弟子比丘來，不䛕諂、無欺誑、質直，我教化之，若隨我教化，如是行者，必得知正法。迦旃！猶如嬰孩童子，少年柔軟，仰向臥，父母縛彼手足，彼於後轉大，諸根成就，父母解彼手足，彼唯憶解縛時，不憶縛時也

現代漢語譯本：『瞿曇啊！我這樣想：『這些沙門和婆羅門，既不知道世界的過去，也不知道世界的未來，也不知道無盡的生死輪迴，卻聲稱自己獲得了究竟的智慧，說自己生死已盡，梵行已立，該做的都已做完，不再受後有，知道真相，這怎麼可能呢？』 於是，世尊就想：『這個外道鞞摩那修對我心懷嗔恨，產生憎惡和不滿，想要誣衊我，想要詆譭我。他這樣誣衊我，這樣詆譭我，然後對我說：『瞿曇啊！有些沙門和婆羅門，既不知道世界的過去，也不知道世界的未來，也不知道無盡的生死輪迴，卻聲稱自己獲得了究竟的智慧，說自己生死已盡，梵行已立，該做的都已做完，不再受後有，知道真相。瞿曇啊！』我這樣想：『這些沙門和婆羅門，既不知道世界的過去，也不知道世界的未來，也不知道無盡的生死輪迴，卻聲稱自己獲得了究竟的智慧，說自己生死已盡，梵行已立，該做的都已做完，不再受後有，知道真相，這怎麼可能呢？』 世尊知道后，就告訴迦旃延說：『迦旃延啊！如果有沙門或婆羅門，不知道世界的過去，不知道世界的未來，也不知道無盡的生死輪迴，卻聲稱自己獲得了究竟的智慧，說自己生死已盡，梵行已立，該做的都已做完，不再受後有，知道真相，那麼他們應該這樣說：『放下對世界過去的執著，放下對世界未來的執著。』迦旃延啊！我就是這樣說的：『放下對世界過去的執著，放下對世界未來的執著。』即使不記得前世，我的弟子比丘來到我這裡，不虛偽，不欺騙，正直坦誠，我教導他們，如果他們遵循我的教導，這樣修行，必定能夠證得正法。迦旃延啊！就像一個嬰兒，年幼柔弱，仰面躺著，父母捆綁他的手腳，他長大后，諸根發育成熟，父母解開他的手腳，他只記得解開束縛的時候，不記得被束縛的時候。』

English version: 'Gotama! I think thus: 『How can these ascetics and brahmins, who do not know the past of the world, nor the future of the world, nor the endless cycle of birth and death, claim to have attained ultimate wisdom, saying that their birth is exhausted, their holy life is established, what was to be done is done, they will not be reborn, and they know the truth?』 Then, the Blessed One thought: 『This heretic Vepamanassu is angry with me, harboring hatred and discontent, wanting to slander me, wanting to defame me. He slanders me like this, defames me like this, and then says to me: 『Gotama! There are some ascetics and brahmins who do not know the past of the world, nor the future of the world, nor the endless cycle of birth and death, yet claim to have attained ultimate wisdom, saying that their birth is exhausted, their holy life is established, what was to be done is done, they will not be reborn, and they know the truth. Gotama!』 I think thus: 『How can these ascetics and brahmins, who do not know the past of the world, nor the future of the world, nor the endless cycle of birth and death, claim to have attained ultimate wisdom, saying that their birth is exhausted, their holy life is established, what was to be done is done, they will not be reborn, and they know the truth?』 Knowing this, the Blessed One said: 『Kaccana! If there are ascetics or brahmins who do not know the past of the world, do not know the future of the world, and do not know the endless cycle of birth and death, yet claim to have attained ultimate wisdom, saying that their birth is exhausted, their holy life is established, what was to be done is done, they will not be reborn, and they know the truth, then they should say this: 『Put aside the past of the world, put aside the future of the world.』 Kaccana! This is what I say: 『Put aside the past of the world, put aside the future of the world.』 Even if they do not remember a past life, if my disciple monks come to me, without hypocrisy, without deceit, honest and straightforward, I teach them, and if they follow my teachings, practicing in this way, they will surely realize the true Dharma. Kaccana! It is like a baby, young and tender, lying on its back, its parents bind its hands and feet. Later, when it grows up, its faculties are developed, and its parents untie its hands and feet, it only remembers the time of being untied, not the time of being bound.』

。如是，迦旃！我如是說：『置世前際，置世后際。』設令不憶一生，我弟子比丘來，不諛諂、不欺誑、質直，我教化之。若隨我教化，如是行者，必得知正法。迦旃！譬若因油因炷而燃燈也，無人益油，亦不易炷者，前油已盡，后不更益，無所受已，自速滅也。如是，迦旃！我如是說：『置世前際，置世后際。』設令不憶一生，我弟子比丘來，不諛諂、不欺誑、質直，我教化之，若隨我教化，如是行者，必得知正法。迦旃！猶如十木聚，二十、三十、四十、五十、六十木聚，以火燒之，洞然俱熾，遂見火焰，后無有人更益草、木、糠、糞掃者，前薪已盡，后不更益，無所受已，自速滅也。如是，迦旃！我如是說：『置世前際，置世后際。』設令不憶一生，我弟子比丘來，不諛諂、不欺誑、質直，我教化之。若隨我教化，如是行者，必得知正法。」

說此法時，異學鞞摩那修遠塵離垢，諸法法眼生。於是，異學鞞摩那修見法得法，覺白凈法，更無餘尊，不復由他，斷疑度惑，無有猶豫，已住果證，於世尊法得無所畏，稽首佛足，白曰：「世尊！愿得從佛出家學道，受具足，得比丘，行梵行。」

世尊告曰：「善哉！比丘！行梵行也。」

異學從佛得出家學道，即受具足，得比丘，行梵行

現代漢語譯本：迦旃延！我就是這樣說的：『放下對世界前際的執著，放下對世界后際的執著。』即使不記得前世，我的弟子比丘前來，不諂媚、不欺騙、正直，我就會教導他。如果他遵循我的教導，這樣修行，必定能證得正法。迦旃延！譬如燈因油和燈芯而燃燒，如果無人新增油，也不更換燈芯，之前的油用盡了，之後不再新增，沒有了燃料，自然就會熄滅。迦旃延！我就是這樣說的：『放下對世界前際的執著，放下對世界后際的執著。』即使不記得前世，我的弟子比丘前來，不諂媚、不欺騙、正直，我就會教導他。如果他遵循我的教導，這樣修行，必定能證得正法。迦旃延！猶如十堆木柴，二十堆、三十堆、四十堆、五十堆、六十堆木柴，用火燃燒，一起熊熊燃燒，火焰旺盛，之後沒有人再新增草、木、糠、糞掃等燃料，之前的木柴燒盡了，之後不再新增，沒有了燃料，自然就會熄滅。迦旃延！我就是這樣說的：『放下對世界前際的執著，放下對世界后際的執著。』即使不記得前世，我的弟子比丘前來，不諂媚、不欺騙、正直，我就會教導他。如果他遵循我的教導，這樣修行，必定能證得正法。」 在說此法時，異學鞞摩那修遠離塵垢，對諸法生起了法眼。於是，異學鞞摩那修見法得法，覺悟了清凈的法，不再依賴其他尊者，不再受他人影響，斷除了疑惑，超越了迷惑，不再猶豫，已經安住于果位，對世尊的教法生起了無所畏懼之心，他向佛陀頂禮，說道：『世尊！我願跟隨佛陀出家學道，受具足戒，成為比丘，修行梵行。』 世尊說道：『善哉！比丘！修行梵行吧。』 異學跟隨佛陀出家學道，隨即受了具足戒，成為比丘，修行梵行。

English version: 'Kātyāyana, thus I say: 『Set aside the past limits of the world, set aside the future limits of the world.』 Even if one does not remember a past life, if my disciple, a bhikkhu, comes, not flattering, not deceiving, but upright, I will teach him. If he follows my teaching and practices accordingly, he will surely attain the true Dharma. Kātyāyana, it is like a lamp burning because of oil and a wick. If no one adds oil, nor changes the wick, the previous oil is exhausted, and no more is added, having nothing to sustain it, it will quickly go out. Thus, Kātyāyana, I say: 『Set aside the past limits of the world, set aside the future limits of the world.』 Even if one does not remember a past life, if my disciple, a bhikkhu, comes, not flattering, not deceiving, but upright, I will teach him. If he follows my teaching and practices accordingly, he will surely attain the true Dharma. Kātyāyana, it is like ten piles of wood, twenty, thirty, forty, fifty, or sixty piles of wood, set ablaze, all burning brightly, the flames raging. If no one adds grass, wood, chaff, or dung, the previous fuel is exhausted, and no more is added, having nothing to sustain it, it will quickly go out. Thus, Kātyāyana, I say: 『Set aside the past limits of the world, set aside the future limits of the world.』 Even if one does not remember a past life, if my disciple, a bhikkhu, comes, not flattering, not deceiving, but upright, I will teach him. If he follows my teaching and practices accordingly, he will surely attain the true Dharma.』 While this Dharma was being spoken, the heretic Bhīmanāsa, far from dust and defilement, had the Dharma eye arise regarding all phenomena. Then, the heretic Bhīmanāsa saw the Dharma, attained the Dharma, awakened to the pure Dharma, no longer relying on other venerables, no longer influenced by others, having cut off doubt, transcended delusion, without hesitation, already established in the fruit of attainment, having gained fearlessness in the Buddha』s Dharma, he bowed at the Buddha』s feet and said: 『Venerable Sir, I wish to go forth from the Buddha』s household to learn the Way, receive full ordination, become a bhikkhu, and practice the holy life.』 The World-Honored One said: 『Well done, bhikkhu! Practice the holy life.』 The heretic went forth from the Buddha』s household to learn the Way, immediately received full ordination, became a bhikkhu, and practiced the holy life.

。尊者鞞摩那修出家學道，受具足已，知法見法，乃至得阿羅訶。

佛說如是。尊者鞞摩那修及諸比丘，聞佛所說，歡喜奉行。

鞞摩那修經第八竟(二千一百四十七字)

中阿含經卷第五十七(八千七百八十四字)(第五后誦)

中阿含經卷第五十八

（二一〇）晡利多品法樂比丘尼經第九(第五后誦)

爾時，毗舍佉優婆夷往詣法樂比丘尼所，稽首禮足，卻坐一面，白法樂比丘尼曰：「賢聖！欲有所問，聽我問耶？」

法樂比丘尼答曰：「毗舍佉！欲問便問，我聞已當思。」

毗舍佉優婆夷便問曰：「賢聖！自身，說自身。云何為自身耶？」

法樂比丘尼答曰：「世尊說五盛陰，自身色盛陰，覺、想、行、識盛陰，是謂世尊說五盛陰。」

毗舍佉優婆夷聞已，嘆曰：「善哉！善哉！賢聖。」毗舍佉優婆夷嘆已，歡喜奉行

現代漢語譯本：尊者鞞摩那修出家修行，受過具足戒后，通曉佛法，證悟佛法，最終證得阿羅漢果位。 佛陀是這樣說的。尊者鞞摩那修以及其他比丘們，聽聞佛陀所說，都歡喜地遵照奉行。 《鞞摩那修經》第八篇結束（共二千一百四十七字） 《中阿含經》第五十七卷（共八千七百八十四字）（第五次誦出后） 《中阿含經》第五十八卷 東晉時期罽賓三藏瞿曇僧伽提婆翻譯 （二一〇）《晡利多品法樂比丘尼經》第九篇（第五次誦出后） 當時，毗舍佉優婆夷前往法樂比丘尼的住所，頂禮她的雙足，然後退坐在一旁，對法樂比丘尼說：『賢聖！我有些問題想請教，可以問您嗎？』 法樂比丘尼回答說：『毗舍佉！你想問就問吧，我聽了之後會思考。』 毗舍佉優婆夷就問道：『賢聖！關於自身，您說自身。什麼是自身呢？』 法樂比丘尼回答說：『世尊說五盛陰，自身是色盛陰，以及覺、想、行、識盛陰，這就是世尊所說的五盛陰。』 毗舍佉優婆夷聽后，讚歎道：『太好了！太好了！賢聖。』毗舍佉優婆夷讚歎之後，歡喜地遵照奉行。

English version: Venerable Bhemanashu renounced his home life to practice the Way, and after receiving full ordination, he understood the Dharma, saw the Dharma, and eventually attained the state of Arhat. The Buddha spoke thus. Venerable Bhemanashu and the other monks, having heard what the Buddha said, joyfully followed and practiced it. The eighth chapter, 'Bhemanashu Sutra,' is concluded (2,147 words in total). The fifty-seventh volume of the 'Madhyama Agama Sutra' (8,784 words in total) (after the fifth recitation). Taisho Tripitaka, Vol. 01, No. 0026, 'Madhyama Agama Sutra' The fifty-eighth volume of the 'Madhyama Agama Sutra' (210) The ninth chapter, 'Bhurita Section, Dharma-Joy Bhikkhuni Sutra' (after the fifth recitation). At that time, Upasika Visakha went to where the Bhikkhuni Dharma-Joy was, bowed her head at her feet, and sat to one side, saying to Bhikkhuni Dharma-Joy, 'Venerable one! I have some questions to ask, may I ask them?' Bhikkhuni Dharma-Joy replied, 'Visakha! Ask whatever you wish, I will contemplate after hearing it.' Upasika Visakha then asked, 'Venerable one! About the self, you speak of the self. What is the self?' Bhikkhuni Dharma-Joy replied, 'The World-Honored One spoke of the five aggregates, the self is the aggregate of form, and the aggregates of feeling, perception, mental formations, and consciousness. These are what the World-Honored One called the five aggregates.' Upasika Visakha, having heard this, exclaimed, 'Excellent! Excellent! Venerable one.' Upasika Visakha, having exclaimed this, joyfully followed and practiced it.

復問曰：「賢聖！云何為自身見耶？」

法樂比丘尼答曰：「不多聞愚癡凡夫不見善知識，不知聖法，不御聖法，彼見色是神，見神有色，見神中有色，見色中有神也。見覺、想、行、識是神，見神有識，見神中有識，見識中有神也。是謂自身見也。」

毗舍佉優婆夷聞已，嘆曰：「善哉！善哉！賢聖！」毗舍佉優婆夷嘆已，歡喜奉行。

復問曰：「賢聖！云何無身見耶？」

法樂比丘尼答曰：「多聞聖弟子見善知識，知聖法，善御聖法，彼不見色是神，不見神有色，不見神中有色，不見色中有神也。不見覺、想、行、識是神，不見神有識，不見神中有識，不見識中有神也。是謂無身見也。」

復問曰：「賢聖！云何滅自身耶？」

法樂比丘尼答曰：「色盛陰斷無餘，舍、吐、盡、不染、滅、息、沒也。覺、想、行、識盛陰斷無餘，舍、吐、盡、不染、滅、息、沒也。是謂自身滅。」

毗舍佉優婆夷聞已，嘆曰：「善哉！善哉！賢聖！」毗舍佉優婆夷嘆已，歡喜奉行

又問：『賢聖！什麼是自身見呢？』 法樂比丘尼回答說：『不常聽聞佛法、愚癡的凡夫不親近善知識，不瞭解神聖的佛法，不修習神聖的佛法，他們認為色是神，認為神有色，認為神中有色，認為色中有神。他們認為感受、思想、行為、意識是神，認為神有意識，認為神中有意識，認為意識中有神。這就是所謂的自身見。』 毗舍佉優婆夷聽了之後，讚歎說：『太好了！太好了！賢聖！』毗舍佉優婆夷讚歎之後，歡喜地奉行。 又問：『賢聖！什麼是沒有自身見呢？』 法樂比丘尼回答說：『多聞的聖弟子親近善知識，瞭解神聖的佛法，善於修習神聖的佛法，他們不認為色是神，不認為神有色，不認為神中有色，不認為色中有神。他們不認為感受、思想、行為、意識是神，不認為神有意識，不認為神中有意識，不認為意識中有神。這就是所謂的沒有自身見。』 又問：『賢聖！什麼是滅除自身呢？』 法樂比丘尼回答說：『色蘊完全斷滅，捨棄、吐出、滅盡、不染著、寂滅、止息、消失。感受、思想、行為、意識蘊完全斷滅，捨棄、吐出、滅盡、不染著、寂滅、止息、消失。這就是所謂的自身滅。』

Then she asked again: 'Venerable one, what is the view of self?' The bhikkhuni Dhammadinna replied: 'An unlearned, foolish ordinary person, not associating with good teachers, not knowing the holy Dharma, not practicing the holy Dharma, sees form as self, sees self as having form, sees form in self, and sees self in form. They see feeling, perception, mental formations, and consciousness as self, see self as having consciousness, see consciousness in self, and see self in consciousness. This is called the view of self.' Visakha the laywoman, having heard this, exclaimed: 'Excellent! Excellent, Venerable one!' Having exclaimed this, Visakha the laywoman joyfully practiced accordingly. Then she asked again: 'Venerable one, what is the absence of the view of self?' The bhikkhuni Dhammadinna replied: 'A learned noble disciple, associating with good teachers, knowing the holy Dharma, and practicing the holy Dharma well, does not see form as self, does not see self as having form, does not see form in self, and does not see self in form. They do not see feeling, perception, mental formations, and consciousness as self, do not see self as having consciousness, do not see consciousness in self, and do not see self in consciousness. This is called the absence of the view of self.' Then she asked again: 'Venerable one, what is the cessation of self?' The bhikkhuni Dhammadinna replied: 'The aggregate of form is completely cut off without remainder, abandoned, relinquished, exhausted, without attachment, ceased, pacified, and disappeared. The aggregates of feeling, perception, mental formations, and consciousness are completely cut off without remainder, abandoned, relinquished, exhausted, without attachment, ceased, pacified, and disappeared. This is called the cessation of self.'

復問曰：「賢聖！陰說陰盛，陰說盛陰，陰即是盛陰，盛陰即是陰耶？為陰異、盛陰異耶？」

法樂比丘尼答曰：「或陰即是盛陰，或陰非盛陰。云何陰即是盛陰？若色有漏有受，覺、想、行、識有漏有受，是謂陰即是盛陰。云何陰非盛陰？色無漏無受，覺、想、行、識無漏無受，是謂陰非盛陰。」

復問曰：「賢聖！云何八支聖道耶？」

法樂比丘尼答曰：「八支聖道者，正見乃至正定，是謂為八，是謂八支聖道。」

復問曰：「賢聖！八支聖道有為耶？」

法樂比丘尼答曰：「如是八支聖道有為也。」

復問曰：「賢聖！有幾聚耶？」

法樂比丘尼答曰：「有三聚。戒聚、定聚、慧聚。」

又問：『賢聖！說陰是陰盛，說陰盛是陰，陰就是陰盛，陰盛就是陰嗎？還是陰和陰盛是不同的？』 法樂比丘尼回答說：『有時陰就是陰盛，有時陰不是陰盛。為什麼說陰就是陰盛呢？如果色是有漏有受的，覺、想、行、識是有漏有受的，這就是陰就是陰盛。為什麼說陰不是陰盛呢？如果色是無漏無受的，覺、想、行、識是無漏無受的，這就是陰不是陰盛。』 毗舍佉優婆夷聽了之後，讚歎說：『好啊！好啊！賢聖！』毗舍佉優婆夷讚歎之後，歡喜地奉行。 又問：『賢聖！什麼是八支聖道呢？』 法樂比丘尼回答說：『八支聖道就是正見乃至正定，這稱為八支，這就是八支聖道。』 又問：『賢聖！八支聖道是有為法嗎？』 法樂比丘尼回答說：『是的，八支聖道是有為法。』 又問：『賢聖！有幾種聚呢？』 法樂比丘尼回答說：『有三種聚。戒聚、定聚、慧聚。』

Again she asked: 'Venerable one! Is it that when we say 'skandha' is 'the aggregation of skandhas', and when we say 'the aggregation of skandhas' is 'skandha', is 'skandha' the same as 'the aggregation of skandhas', and 'the aggregation of skandhas' the same as 'skandha'? Or are 'skandha' and 'the aggregation of skandhas' different?' The bhikkhuni Dharmalila replied: 'Sometimes 'skandha' is the same as 'the aggregation of skandhas', and sometimes 'skandha' is not the same as 'the aggregation of skandhas'. How is 'skandha' the same as 'the aggregation of skandhas'? If form is with outflows and with feeling, and feeling, perception, mental formations, and consciousness are with outflows and with feeling, then 'skandha' is the same as 'the aggregation of skandhas'. How is 'skandha' not the same as 'the aggregation of skandhas'? If form is without outflows and without feeling, and feeling, perception, mental formations, and consciousness are without outflows and without feeling, then 'skandha' is not the same as 'the aggregation of skandhas'.' Upon hearing this, the laywoman Visakha exclaimed: 'Well said! Well said, Venerable one!' Having exclaimed this, the laywoman Visakha joyfully practiced accordingly. Again she asked: 'Venerable one! What is the Noble Eightfold Path?' The bhikkhuni Dharmalila replied: 'The Noble Eightfold Path is right view, up to right concentration. These are called the eight, this is called the Noble Eightfold Path.' Again she asked: 'Venerable one! Is the Noble Eightfold Path conditioned?' The bhikkhuni Dharmalila replied: 'Yes, the Noble Eightfold Path is conditioned.' Again she asked: 'Venerable one! How many aggregates are there?' The bhikkhuni Dharmalila replied: 'There are three aggregates: the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom.'

復問曰：「賢聖！八支聖道攝三聚，為三聚攝八支聖道耶？」

法樂比丘尼答曰：「非八支聖道攝三聚。三聚攝八支聖道。正語、正業、正命，此三道支聖戒聚所攝。正念、正定，此二道支聖定聚所攝。正見、正志、正方便，此三道支聖慧聚所攝。是謂非八支聖道攝三聚，三聚攝八支聖道。」

復問曰：「賢聖！滅有對耶？」

法樂比丘尼答曰：「滅無對也。」

復問曰：「賢聖！初禪有幾支耶？」

法樂比丘尼答曰：「初禪有五支，覺、觀、喜、樂、一心，是謂初禪有五支。」

復問曰：「賢聖！云何定？云何定相？云何定力？云何定功？云何修定耶？」

法樂比丘尼答曰：「若善心得一者，是謂定也。四念處，是謂定相也。四正斷，是謂定力也。四如意足，是謂定功也。若習此諸善法服，數數專修精勤者，是謂定修也

又問：『賢聖！八支聖道包含三聚，還是三聚包含八支聖道呢？』 法樂比丘尼回答說：『不是八支聖道包含三聚，而是三聚包含八支聖道。正語、正業、正命，這三道支被聖戒聚所包含。正念、正定，這二道支被聖定聚所包含。正見、正志、正方便，這三道支被聖慧聚所包含。所以說不是八支聖道包含三聚，而是三聚包含八支聖道。』 又問：『賢聖！滅有對立面嗎？』 法樂比丘尼回答說：『滅沒有對立面。』 又問：『賢聖！初禪有幾支？』 法樂比丘尼回答說：『初禪有五支，覺、觀、喜、樂、一心，這就是初禪的五支。』 又問：『賢聖！什麼是定？什麼是定的特徵？什麼是定的力量？什麼是定的功用？如何修定呢？』 法樂比丘尼回答說：『如果善心達到一心不亂，這就是定。四念處，是定的特徵。四正斷，是定的力量。四如意足，是定的功用。如果修習這些善法，反覆專心精勤地修行，這就是修定。』

Again, she asked: 'Venerable one! Does the Noble Eightfold Path encompass the three aggregates, or do the three aggregates encompass the Noble Eightfold Path?' The bhikkhuni Dhammadinna replied: 'It is not that the Noble Eightfold Path encompasses the three aggregates, but rather that the three aggregates encompass the Noble Eightfold Path. Right Speech, Right Action, and Right Livelihood, these three path factors are included in the aggregate of Noble Virtue. Right Mindfulness and Right Concentration, these two path factors are included in the aggregate of Noble Concentration. Right View, Right Thought, and Right Effort, these three path factors are included in the aggregate of Noble Wisdom. Thus, it is not that the Noble Eightfold Path encompasses the three aggregates, but rather that the three aggregates encompass the Noble Eightfold Path.' Visakha, the laywoman, having heard this, exclaimed: 'Well said! Well said, Venerable one!' Having exclaimed this, Visakha, the laywoman, joyfully practiced accordingly. Again, she asked: 'Venerable one! Does cessation have an opposite?' The bhikkhuni Dhammadinna replied: 'Cessation has no opposite.' Again, she asked: 'Venerable one! How many factors are there in the first jhana?' The bhikkhuni Dhammadinna replied: 'There are five factors in the first jhana: initial application, sustained application, joy, pleasure, and unification of mind. These are the five factors of the first jhana.' Again, she asked: 'Venerable one! What is concentration? What is the characteristic of concentration? What is the power of concentration? What is the benefit of concentration? And how is concentration developed?' The bhikkhuni Dhammadinna replied: 'When a wholesome mind becomes unified, that is concentration. The four foundations of mindfulness are the characteristic of concentration. The four right exertions are the power of concentration. The four bases of spiritual power are the benefit of concentration. If one cultivates these wholesome qualities, repeatedly and diligently applying oneself, that is how concentration is developed.'

復問曰：「賢聖！有幾法生身死已，身棄冢間，如木無情？」

法樂比丘尼答曰：「有三法生身死已，身棄冢間，如木無情。云何為三？一者壽，二者暖，三者識，是謂三法生身死已，身棄冢間，如木無情。」

復問曰：「賢聖！若死及入滅盡定者，有何差別？」

法樂比丘尼答曰：「死者壽命滅訖，溫暖已去，諸根敗壞。比丘入滅盡定者，壽不滅訖，暖亦不去，諸根不敗壞，若死及入滅盡定者，是謂差別。」

復問曰：「賢聖！若入滅盡定及入無想定者，有何差別？」

法樂比丘尼答曰：「比丘入滅盡定者，想及知滅。入無想定者，想知不滅。若入滅盡定及入無想定者，是謂差別。」

毗舍佉優婆夷聽了，讚歎道：『太好了！太好了！賢聖！』毗舍佉優婆夷讚歎后，歡喜地奉行。 又問：『賢聖！有幾種法，當身體死亡后，被遺棄在墳墓間，像木頭一樣無情？』 法樂比丘尼回答說：『有三種法，當身體死亡后，被遺棄在墳墓間，像木頭一樣無情。哪三種呢？一是壽命，二是溫暖，三是意識。這三種法，當身體死亡后，被遺棄在墳墓間，像木頭一樣無情。』 又問：『賢聖！如果死亡和進入滅盡定，有什麼差別？』 法樂比丘尼回答說：『死亡是壽命終結，溫暖消散，諸根敗壞。比丘進入滅盡定，壽命沒有終結，溫暖也沒有消散，諸根沒有敗壞。死亡和進入滅盡定，這就是差別。』 又問：『賢聖！如果進入滅盡定和進入無想定，有什麼差別？』 法樂比丘尼回答說：『比丘進入滅盡定，是想和知都滅盡。進入無想定，是想和知沒有滅盡。進入滅盡定和進入無想定，這就是差別。』

Upon hearing this, Visakha Upasika exclaimed, 'Excellent! Excellent! O Noble One!' Having exclaimed, Visakha Upasika joyfully practiced accordingly. She further asked, 'O Noble One! How many conditions are there that, when the body dies, it is abandoned in the charnel ground, like a piece of wood without feeling?' The Bhikkhuni Dharmarama replied, 'There are three conditions that, when the body dies, it is abandoned in the charnel ground, like a piece of wood without feeling. What are the three? They are life, warmth, and consciousness. These three conditions, when the body dies, it is abandoned in the charnel ground, like a piece of wood without feeling.' She further asked, 'O Noble One! What is the difference between death and entering the cessation of perception and feeling?' The Bhikkhuni Dharmarama replied, 'In death, life is extinguished, warmth has departed, and the faculties are destroyed. When a bhikkhu enters the cessation of perception and feeling, life is not extinguished, warmth has not departed, and the faculties are not destroyed. This is the difference between death and entering the cessation of perception and feeling.' She further asked, 'O Noble One! What is the difference between entering the cessation of perception and feeling and entering the state of non-perception?' The Bhikkhuni Dharmarama replied, 'When a bhikkhu enters the cessation of perception and feeling, both perception and cognition cease. When one enters the state of non-perception, perception and cognition do not cease. This is the difference between entering the cessation of perception and feeling and entering the state of non-perception.'

復問曰：「賢聖！若從滅盡定起及從無想定起者，有何差別？」

法樂比丘尼答曰：「比丘從滅盡定起時，不作是念：『我從滅盡定起。』比丘從無想定起時，作如是念：『我為有想，我為無想？』若從滅盡定起及從無想定起者，是謂差別。」

復問曰：「賢聖！比丘入滅盡定時，作如是念：『我入滅盡定耶？』」

法樂比丘尼答曰：「比丘入滅盡定時，不作是念：『我入滅盡定。』然本如是修習心，以是故如是趣向。」

復問曰：「賢聖！比丘從滅盡定起，作如是念：『我從滅盡定起耶？』」

法樂比丘尼答曰：「比丘從滅盡定起時，不作是念：『我從滅盡定起。』然因此身及六處緣命根，是故從定起。」

復問曰：「賢聖！比丘從滅盡定起已，心何所樂，何所趣，何所順耶？」

法樂比丘尼答曰：「比丘從滅盡定起已，心樂離、趣離、順離

又問：『賢者！如果從滅盡定中起身和從無想定中起身，有什麼區別？』 法樂比丘尼回答說：『比丘從滅盡定起身時，不會這樣想：「我從滅盡定起身了。」比丘從無想定起身時，會這樣想：「我是有想，還是無想？」從滅盡定起身和從無想定起身，這就是它們的區別。』 毗舍佉優婆夷聽了之後，讚歎說：『好啊！好啊！賢者！』毗舍佉優婆夷讚歎之後，歡喜地奉行。 又問：『賢者！比丘進入滅盡定時，會這樣想：「我進入滅盡定了嗎？」』 法樂比丘尼回答說：『比丘進入滅盡定時，不會這樣想：「我進入滅盡定了。」然而，他本來就是這樣修習心的，因此才會這樣趨向。』 又問：『賢者！比丘從滅盡定起身，會這樣想：「我從滅盡定起身了嗎？」』 法樂比丘尼回答說：『比丘從滅盡定起身時，不會這樣想：「我從滅盡定起身了。」然而，因為這個身體和六處緣著命根，所以才從定中起身。』 又問：『賢者！比丘從滅盡定起身之後，心喜歡什麼，趨向什麼，順應什麼呢？』 法樂比丘尼回答說：『比丘從滅盡定起身之後，心喜歡離欲，趨向離欲，順應離欲。』

Again, she asked: 'Venerable one, what is the difference between arising from the cessation of perception and feeling and arising from the attainment of non-perception?' The bhikkhuni Dhammadinna replied: 'When a bhikkhu arises from the cessation of perception and feeling, he does not think: 「I am arising from the cessation of perception and feeling.」 When a bhikkhu arises from the attainment of non-perception, he thinks: 「Am I with perception, or am I without perception?」 This is the difference between arising from the cessation of perception and feeling and arising from the attainment of non-perception.' Visakha, the lay follower, having heard this, exclaimed: 'Well said! Well said, Venerable one!' Having exclaimed this, Visakha, the lay follower, joyfully practiced accordingly. Again, she asked: 'Venerable one, when a bhikkhu enters the cessation of perception and feeling, does he think: 「Am I entering the cessation of perception and feeling?」' The bhikkhuni Dhammadinna replied: 'When a bhikkhu enters the cessation of perception and feeling, he does not think: 「I am entering the cessation of perception and feeling.」 However, he has trained his mind in such a way, and therefore he inclines in that direction.' Again, she asked: 'Venerable one, when a bhikkhu arises from the cessation of perception and feeling, does he think: 「Am I arising from the cessation of perception and feeling?」' The bhikkhuni Dhammadinna replied: 'When a bhikkhu arises from the cessation of perception and feeling, he does not think: 「I am arising from the cessation of perception and feeling.」 However, because of this body and the six sense bases, which are conditioned by the life force, he arises from that attainment.' Again, she asked: 'Venerable one, when a bhikkhu has arisen from the cessation of perception and feeling, what does his mind delight in, incline towards, and lean towards?' The bhikkhuni Dhammadinna replied: 'When a bhikkhu has arisen from the cessation of perception and feeling, his mind delights in detachment, inclines towards detachment, and leans towards detachment.'

復問曰：「賢聖！有幾覺耶？」

法樂比丘尼答曰：「有三覺：樂覺、苦覺、不苦不樂覺。此何緣有耶？緣更樂有。」

復問曰：「賢聖！云何樂覺？云何苦覺？云何不苦不樂覺耶？」

法樂比丘尼答曰：「若樂更樂所觸生，身心樂善覺，是覺謂樂覺也。若苦更樂所觸生，身心苦不善覺，是覺謂苦覺也。若不苦不樂更樂所觸生，身心不苦不樂，非善非不善覺，是覺謂不苦不樂覺。」

復問曰：「賢聖！樂覺者，云何樂？云何苦？云何無常？云何災患？云何使耶？苦覺者，云何樂？云何苦？云何無常？云何災患？云何使耶？不苦不樂覺者，云何樂？云何苦？云何無常？云何災患？云何使耶？」

法樂比丘尼答曰：「樂覺者，生樂住樂，變易苦，無常者即是災患，欲使也。苦覺者，生苦住苦，變易樂，無常者即是災患，恚使也。不苦不樂覺者，不知苦、不知樂，無常者即是變易，無明使也

毗舍佉優婆夷聽了，讚歎道：『太好了！太好了！賢聖！』毗舍佉優婆夷讚歎后，歡喜地接受奉行。 又問：『賢聖！有幾種感受呢？』 法樂比丘尼回答說：『有三種感受：樂受、苦受、不苦不樂受。這又是因何而有的呢？因緣于更樂而有。』 又問：『賢聖！什麼是樂受？什麼是苦受？什麼是不苦不樂受呢？』 法樂比丘尼回答說：『如果樂因更樂所觸而生，身心感到快樂的善覺，這種感受就稱為樂受。如果苦因更樂所觸而生，身心感到痛苦的不善覺，這種感受就稱為苦受。如果不苦不樂因更樂所觸而生，身心感到不苦不樂，非善非不善的覺受，這種感受就稱為不苦不樂受。』 又問：『賢聖！樂受，什麼是樂？什麼是苦？什麼是無常？什麼是災患？什麼是使呢？苦受，什麼是樂？什麼是苦？什麼是無常？什麼是災患？什麼是使呢？不苦不樂受，什麼是樂？什麼是苦？什麼是無常？什麼是災患？什麼是使呢？』 法樂比丘尼回答說：『樂受，生起時是樂，持續時是樂，變化時是苦，無常就是災患，是欲的驅使。苦受，生起時是苦，持續時是苦，變化時是樂，無常就是災患，是嗔的驅使。不苦不樂受，不知是苦，不知是樂，無常就是變化，是無明的驅使。』

Upon hearing this, Visakha Upasika exclaimed, 'Excellent! Excellent! O Venerable One!' Having praised thus, Visakha Upasika joyfully accepted and practiced it. She further asked, 'Venerable One, how many kinds of feelings are there?' The bhikkhuni Dharmarama replied, 'There are three kinds of feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. What is the cause of these? They arise from further pleasure.' She further asked, 'Venerable One, what is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?' The bhikkhuni Dharmarama replied, 'If pleasure arises from contact with further pleasure, and the mind and body experience a pleasant and wholesome feeling, this feeling is called pleasant feeling. If pain arises from contact with further pleasure, and the mind and body experience a painful and unwholesome feeling, this feeling is called painful feeling. If neither-pleasant-nor-painful arises from contact with further pleasure, and the mind and body experience neither-pleasant-nor-painful, a feeling that is neither wholesome nor unwholesome, this feeling is called neither-pleasant-nor-painful feeling.' She further asked, 'Venerable One, regarding pleasant feeling, what is its pleasure? What is its pain? What is its impermanence? What is its calamity? What is its underlying tendency? Regarding painful feeling, what is its pleasure? What is its pain? What is its impermanence? What is its calamity? What is its underlying tendency? Regarding neither-pleasant-nor-painful feeling, what is its pleasure? What is its pain? What is its impermanence? What is its calamity? What is its underlying tendency?' The bhikkhuni Dharmarama replied, 'Pleasant feeling, when it arises, is pleasant; when it persists, it is pleasant; when it changes, it is painful. Its impermanence is its calamity, and it is driven by desire. Painful feeling, when it arises, is painful; when it persists, it is painful; when it changes, it is pleasant. Its impermanence is its calamity, and it is driven by aversion. Neither-pleasant-nor-painful feeling, it is not known as pain, nor is it known as pleasure. Its impermanence is its change, and it is driven by ignorance.'

復問曰：「賢聖，一切樂覺欲使耶？一切苦覺恚使耶？一切不苦不樂覺無明使耶？」

法樂比丘尼答曰：「非一切樂覺欲使也，非一切苦覺恚使也，非一切不苦不樂覺無明使也。云何樂覺非欲使耶？若比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就游，是謂樂覺非欲使也。所以者何？此斷欲故。云何苦覺非恚使耶？若求上解脫樂，求愿悒悒生憂苦，是謂苦覺非恚使也。所以者何？此斷恚故。云何不苦不樂覺非無明使耶？樂滅、苦滅，喜、憂本已滅，不苦不樂、舍、念、清凈，得第四禪成就游，是謂不苦不樂覺非無明使也。所以者何？此斷無明故。」

復問曰：「賢聖！樂覺者有何對耶？」

法樂比丘尼答曰：「樂覺者以苦覺為對。」

復問曰：「賢聖！苦覺者有何對耶？」

法樂比丘尼答曰：「苦覺者以樂覺為對

毗舍佉優婆夷聽了，讚歎道：『太好了！太好了！賢者！』 毗舍佉優婆夷讚歎完畢，歡喜地接受並實行。 又問：『賢者，一切快樂的感覺都由慾望驅使嗎？一切痛苦的感覺都由嗔恚驅使嗎？一切不苦不樂的感覺都由無明驅使嗎？』 法樂比丘尼回答說：『不是一切快樂的感覺都由慾望驅使，不是一切痛苦的感覺都由嗔恚驅使，不是一切不苦不樂的感覺都由無明驅使。什麼快樂的感覺不是由慾望驅使呢？如果比丘遠離慾望、遠離邪惡不善的法，有覺、有觀，因遠離（欲）而生喜樂，證得初禪並安住其中，這就是快樂的感覺不是由慾望驅使。為什麼呢？因為這斷除了慾望。什麼痛苦的感覺不是由嗔恚驅使呢？如果（修行人）爲了追求更高的解脫之樂，因求愿不得而產生憂愁痛苦，這就是痛苦的感覺不是由嗔恚驅使。為什麼呢？因為這斷除了嗔恚。什麼不苦不樂的感覺不是由無明驅使呢？當快樂滅盡、痛苦滅盡，喜悅和憂愁也早已滅盡，達到不苦不樂、舍、念、清凈的狀態，證得第四禪並安住其中，這就是不苦不樂的感覺不是由無明驅使。為什麼呢？因為這斷除了無明。』 又問：『賢者！快樂的感覺有什麼相對的呢？』 法樂比丘尼回答說：『快樂的感覺以痛苦的感覺為相對。』 又問：『賢者！痛苦的感覺有什麼相對的呢？』 法樂比丘尼回答說：『痛苦的感覺以快樂的感覺為相對。』

Upon hearing this, Visakha Upasika exclaimed, 'Excellent! Excellent! O Venerable One!' Having praised, Visakha Upasika joyfully accepted and practiced it. She further asked, 'Venerable One, is every feeling of pleasure driven by desire? Is every feeling of pain driven by anger? Is every feeling that is neither painful nor pleasant driven by ignorance?' The bhikkhuni Dhammadinna replied, 'Not every feeling of pleasure is driven by desire, not every feeling of pain is driven by anger, and not every feeling that is neither painful nor pleasant is driven by ignorance. What feeling of pleasure is not driven by desire? If a bhikkhu, having abandoned desire and evil unwholesome states, with initial and sustained thought, attains and abides in the first jhana, which is born of detachment, this is a feeling of pleasure not driven by desire. Why is that? Because desire is abandoned here. What feeling of pain is not driven by anger? If one seeks the bliss of higher liberation, and experiences sorrow and pain due to unfulfilled wishes, this is a feeling of pain not driven by anger. Why is that? Because anger is abandoned here. What feeling that is neither painful nor pleasant is not driven by ignorance? When pleasure and pain have ceased, and joy and sorrow have already ceased, one attains and abides in the fourth jhana, which is neither painful nor pleasant, pure in equanimity and mindfulness, this is a feeling that is neither painful nor pleasant not driven by ignorance. Why is that? Because ignorance is abandoned here.' She further asked, 'Venerable One! What is the opposite of a feeling of pleasure?' The bhikkhuni Dhammadinna replied, 'The opposite of a feeling of pleasure is a feeling of pain.' She further asked, 'Venerable One! What is the opposite of a feeling of pain?' The bhikkhuni Dhammadinna replied, 'The opposite of a feeling of pain is a feeling of pleasure.'

復問曰：「賢聖！樂覺苦覺者有何對耶？」

法樂比丘尼答曰：「樂覺苦覺者以不苦不樂為對。」

復問曰：「賢聖！不苦不樂覺者有何對耶？」

法樂比丘尼答曰：「不苦不樂覺者以無明為對。」

復問曰：「賢聖！無明者有何對耶？」

法樂比丘尼答曰：「無明者以明為對。」

復問曰：「賢聖！明者有何對耶？」

法樂比丘尼答曰：「明者以涅槃為對。」

復問曰：「聖賢！涅槃者有何對耶？」

法樂比丘尼告曰：「君欲問無窮事，然君問事不能得窮我邊也。涅槃者，無對也。涅槃者，以無罥過、罥罥滅訖。以此義故，從世尊行梵行

毗舍佉優婆夷聽了，讚歎道：『太好了！太好了！賢者！』毗舍佉優婆夷讚歎后，歡喜地遵照實行。 又問：『賢者！樂的感受和苦的感受，它們相對的是什麼呢？』 法樂比丘尼回答說：『樂的感受和苦的感受，它們相對的是不苦不樂的感受。』 又問：『賢者！不苦不樂的感受，它相對的是什麼呢？』 法樂比丘尼回答說：『不苦不樂的感受，它相對的是無明。』 又問：『賢者！無明，它相對的是什麼呢？』 法樂比丘尼回答說：『無明，它相對的是明。』 又問：『賢者！明，它相對的是什麼呢？』 法樂比丘尼回答說：『明，它相對的是涅槃。』 又問：『聖賢！涅槃，它相對的是什麼呢？』 法樂比丘尼告訴她說：『你想要問無窮無盡的事情，然而你所問的事情是無法窮盡我的。涅槃，是沒有相對的。涅槃，是沒有任何束縛和牽掛，一切都已滅盡的狀態。因為這個道理，我們才跟隨世尊修行清凈的行為。』

Upon hearing this, Visakha Upasika exclaimed, 'Excellent! Excellent! O Venerable One!' Having exclaimed thus, Visakha Upasika joyfully practiced accordingly. She then asked, 'Venerable One, what is the opposite of the feeling of pleasure and the feeling of pain?' The Bhikkhuni Dharmaruchi replied, 'The opposite of the feeling of pleasure and the feeling of pain is the feeling of neither pleasure nor pain.' She then asked, 'Venerable One, what is the opposite of the feeling of neither pleasure nor pain?' The Bhikkhuni Dharmaruchi replied, 'The opposite of the feeling of neither pleasure nor pain is ignorance.' She then asked, 'Venerable One, what is the opposite of ignorance?' The Bhikkhuni Dharmaruchi replied, 'The opposite of ignorance is knowledge.' She then asked, 'Venerable One, what is the opposite of knowledge?' The Bhikkhuni Dharmaruchi replied, 'The opposite of knowledge is Nirvana.' She then asked, 'O Holy One, what is the opposite of Nirvana?' The Bhikkhuni Dharmaruchi told her, 'You wish to ask about endless matters, yet your questions cannot exhaust my knowledge. Nirvana has no opposite. Nirvana is the state where there are no entanglements or attachments, and all have ceased. It is for this reason that we follow the Blessed One in practicing the holy life.'

於是，毗舍佉優婆夷聞法樂比丘尼所說，善受善持，善誦習已，即從坐起，稽首禮法樂比丘尼足，繞三匝而去。

於是，法樂比丘尼見毗舍佉優婆夷去後不久，往詣佛所，稽首佛足，卻坐一面，與毗舍佉優婆夷所共論者，盡向佛說，叉手向佛，白曰：「世尊！我如是說、如是答，非為誣謗世尊耶？說真實、說如法、說法次法耶？于如法中，非有相違、有諍、有咎耶？」

世尊答曰：「比丘尼！汝如是說、如是答，不誣謗我，汝說真實，說如法、說法次法，于如法中而不相違，無諍咎也。比丘尼！若毗舍佉優婆夷以此句、以此文來問我者，我為毗舍佉優婆夷亦以此義、以此句、以此文而答彼也。比丘尼！此義如汝所說，汝當如是持。所以者何？此說即是義故。」

佛說如是。法樂比丘尼及諸比丘，聞佛所說，歡喜奉行。

法樂比丘尼經第九竟(三千四十九字)

（二一一）中阿含晡利多品大拘絺羅經第十(第五后誦)

爾時，尊者舍黎子則于晡時從燕坐起，往詣尊者大拘絺羅所，共相問訊，卻坐一面

於是，毗舍佉優婆夷聽了法樂比丘尼所說的法，很好地接受、很好地持守、很好地誦習之後，就從座位上站起來，向法樂比丘尼的腳稽首禮拜，繞著她走了三圈后離去。 之後不久，法樂比丘尼見毗舍佉優婆夷離去，就前往佛陀所在之處，向佛陀的腳稽首禮拜，然後退坐在一旁，把她和毗舍佉優婆夷之間所討論的內容，全部向佛陀稟告，合掌向佛陀說道：『世尊！我這樣說、這樣回答，不是在誣衊世尊吧？是說了真實、說了如法、說了符合法理的次第嗎？在如法之中，沒有互相違背、沒有爭論、沒有過失嗎？』 世尊回答說：『比丘尼！你這樣說、這樣回答，沒有誣衊我，你說的是真實，說的是如法，說的是符合法理的次第，在如法之中沒有互相違背，沒有爭論和過失。比丘尼！如果毗舍佉優婆夷用這些語句、這些文字來問我，我也會用同樣的道理、同樣的語句、同樣的文字來回答她。比丘尼！這個道理就像你所說的那樣，你應該這樣持守。為什麼呢？因為這樣說就是這個道理。』 佛陀說了這些話。法樂比丘尼和眾比丘聽了佛陀所說，都歡喜地奉行。 《法樂比丘尼經》第九完（三千四十九字） （二一一）《中阿含經·晡利多品·大拘絺羅經》第十（第五次誦出） 一時，佛陀在王舍城，住在竹林迦蘭哆園。 當時，尊者舍利弗在下午從禪坐中起身，前往尊者大拘絺羅所在之處，互相問候之後，退坐在一旁。

Then, Visakha Upasika, having heard what the Bhikkhuni Dhammadinna had said, well received it, well held it, and well recited it, rose from her seat, bowed her head to Bhikkhuni Dhammadinna's feet, circumambulated her three times, and departed. Soon after Visakha Upasika had left, Bhikkhuni Dhammadinna went to where the Buddha was, bowed her head to the Buddha's feet, sat down to one side, and told the Buddha everything she had discussed with Visakha Upasika, and with her hands clasped, said to the Buddha: 'Venerable Sir, in saying this and answering in this way, am I not misrepresenting the Venerable Sir? Am I speaking the truth, speaking according to the Dhamma, speaking in accordance with the order of the Dhamma? Is there no contradiction, no dispute, no fault in this Dhamma?' The Buddha replied: 'Bhikkhuni, in saying this and answering in this way, you are not misrepresenting me. You are speaking the truth, speaking according to the Dhamma, speaking in accordance with the order of the Dhamma, and there is no contradiction, no dispute, and no fault in this Dhamma. Bhikkhuni, if Visakha Upasika were to ask me with these words and these phrases, I would also answer her with the same meaning, the same words, and the same phrases. Bhikkhuni, this meaning is as you have said, and you should hold it as such. Why? Because this saying is the meaning itself.' The Buddha spoke thus. Bhikkhuni Dhammadinna and the other bhikkhus, having heard what the Buddha had said, rejoiced and practiced accordingly. The ninth discourse, 'Dhammadinna Bhikkhuni Sutta', is complete (3049 words). (211) The tenth discourse, 'Mahakotthika Sutta' of the 'Pulita Vagga' in the 'Majjhima Nikaya' (the fifth recitation). Then, the Venerable Sariputta, having risen from his meditation in the afternoon, went to where the Venerable Mahakotthika was, exchanged greetings with him, and sat down to one side.

尊者舍黎子語曰：「賢者拘絺羅！欲有所問，聽我問耶？」

尊者大拘絺羅白曰：「尊者舍黎子！欲問便問，我聞已當思。」

尊者舍黎子問曰：「賢者拘絺羅！不善者說不善，不善根者說不善根。何者不善，何者不善根耶？」

尊者大拘絺羅答曰：「身惡行，口、意惡行，是不善也。貪、恚、癡，是不善根也。是謂不善，是謂不善根。」

尊者舍黎子聞已，嘆曰：「善哉！善哉！賢者拘絺羅！」尊者舍黎子嘆已，歡喜奉行。

復問曰：「賢者拘絺羅！善者說善，善根者說善根。何者為善，何者善根耶？」

尊者大拘絺羅答曰：「身妙行，口、意妙行，是善也。不貪、不恚、不癡，是善根也。是謂為善，是謂善根。」

復問曰：「賢者拘絺羅！智慧者說智慧，何者智慧？」

尊者大拘絺羅答曰：「知如是故說智慧。知何等耶？知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知如是故說智慧。」

尊者舍黎子聞已，嘆曰：「善哉！善哉！賢者拘絺羅！」尊者舍黎子嘆已，歡喜奉行

尊者舍利子說：『賢者拘絺羅，我想問你一些問題，可以嗎？』 尊者大拘絺羅回答說：『尊者舍利子，你想問就問吧，我聽了會思考的。』 尊者舍利子問道：『賢者拘絺羅，不善的人說不善，不善的根源說不善的根源。什麼是不善，什麼是不善的根源呢？』 尊者大拘絺羅回答說：『身體的惡行，口和意的惡行，這就是不善。貪婪、嗔恨、愚癡，這就是不善的根源。這就是所謂的不善，這就是所謂的不善根源。』 尊者舍利子聽了，讚歎道：『說得好啊！說得好啊！賢者拘絺羅！』尊者舍利子讚歎之後，歡喜地接受並實行。 又問道：『賢者拘絺羅，善良的人說善良，善良的根源說善良的根源。什麼是善良，什麼是善良的根源呢？』 尊者大拘絺羅回答說：『身體的善行，口和意的善行，這就是善良。不貪婪、不嗔恨、不愚癡，這就是善良的根源。這就是所謂的善良，這就是所謂的善良根源。』 又問道：『賢者拘絺羅，有智慧的人說智慧，什麼是智慧呢？』 尊者大拘絺羅回答說：『因為知道是這樣的，所以說這是智慧。知道什麼呢？知道這苦是真的，知道這苦的起因，知道這苦的滅亡，知道這滅苦的道路是真的，因為知道是這樣的，所以說這是智慧。』

Venerable Sariputta said: 'Venerable Kotthita, I wish to ask you something, may I ask?' Venerable Maha Kotthita replied: 'Venerable Sariputta, ask what you wish, I will consider it after hearing.' Venerable Sariputta asked: 'Venerable Kotthita, those who are unwholesome speak of unwholesomeness, and the roots of unwholesomeness speak of the roots of unwholesomeness. What is unwholesome, and what are the roots of unwholesomeness?' Venerable Maha Kotthita replied: 'Bad actions of the body, bad actions of speech, and bad actions of mind, these are unwholesome. Greed, hatred, and delusion, these are the roots of unwholesomeness. This is what is called unwholesome, and this is what is called the roots of unwholesomeness.' Venerable Sariputta, having heard this, exclaimed: 'Well said! Well said! Venerable Kotthita!' Having exclaimed this, Venerable Sariputta joyfully accepted and practiced it. He further asked: 'Venerable Kotthita, those who are wholesome speak of wholesomeness, and the roots of wholesomeness speak of the roots of wholesomeness. What is wholesome, and what are the roots of wholesomeness?' Venerable Maha Kotthita replied: 'Good actions of the body, good actions of speech, and good actions of mind, these are wholesome. Non-greed, non-hatred, and non-delusion, these are the roots of wholesomeness. This is what is called wholesome, and this is what is called the roots of wholesomeness.' He further asked: 'Venerable Kotthita, those who are wise speak of wisdom, what is wisdom?' Venerable Maha Kotthita replied: 'Because one knows thus, it is said to be wisdom. What does one know? One knows that this suffering is true, one knows the origin of this suffering, one knows the cessation of this suffering, and one knows that the path to the cessation of this suffering is true. Because one knows thus, it is said to be wisdom.'

復問曰：「賢者拘絺羅！識者說識，何者識耶？」

尊者大拘絺羅答曰：「識識是故說識。識何等耶？識色，識聲、香、味、觸、法，識識是故說識。」

復問曰：「賢者拘絺羅！智慧及識，此二法為合為別，此二法可得別施設耶？」

尊者大拘絺羅答曰：「此二法合不別，此二法不可別施設。所以者何？智慧所知，即是識所識。是故此二法合不別，此二法不可別施設。」

復問曰：「賢者拘絺羅！知者汝以何等知？」

尊者大拘絺羅答曰：「知者我以智慧知。」

復問曰：「賢者拘絺羅！智慧有何義，有何勝，有何功德？」

尊者大拘絺羅答曰：「智慧者有厭義、無慾義、見如真義。」

又問：『賢者拘絺羅！人們說『識』，那麼什麼是『識』呢？』 尊者大拘絺羅回答說：『因為能識別，所以稱為『識』。『識』識別什麼呢？識別顏色，識別聲音、氣味、味道、觸感、以及法，因為能識別這些，所以稱為『識』。』 尊者舍利子聽了之後，讚歎說：『說得好啊！說得好啊！賢者拘絺羅！』尊者舍利子讚歎之後，歡喜地接受並實行。 又問：『賢者拘絺羅！智慧和識，這兩種法是合在一起的還是分開的？這兩種法可以分開來解釋嗎？』 尊者大拘絺羅回答說：『這兩種法是合在一起而不是分開的，這兩種法不可以分開來解釋。為什麼呢？因為智慧所知道的，就是識所識別的。所以這兩種法是合在一起而不是分開的，這兩種法不可以分開來解釋。』 又問：『賢者拘絺羅！知者，你用什麼來知？』 尊者大拘絺羅回答說：『知者，我用智慧來知。』 又問：『賢者拘絺羅！智慧有什麼意義，有什麼殊勝之處，有什麼功德？』 尊者大拘絺羅回答說：『智慧具有厭離的意義、無慾的意義、以及見到事物真實本性的意義。』

Again he asked: 'Venerable Kotthita, people speak of 『consciousness』. What is 『consciousness』?' Venerable Maha Kotthita replied: 'Because it cognizes, it is called 『consciousness』. What does consciousness cognize? It cognizes form, sound, smell, taste, touch, and mental objects. Because it cognizes these, it is called 『consciousness』.' Venerable Sariputta, having heard this, exclaimed: 'Well said! Well said, Venerable Kotthita!' Having exclaimed this, Venerable Sariputta joyfully accepted and practiced it. Again he asked: 'Venerable Kotthita, are wisdom and consciousness conjoined or separate? Can these two be separately defined?' Venerable Maha Kotthita replied: 'These two are conjoined, not separate. These two cannot be separately defined. Why? Because what is known by wisdom is what is cognized by consciousness. Therefore, these two are conjoined, not separate, and these two cannot be separately defined.' Again he asked: 'Venerable Kotthita, with what does the knower know?' Venerable Maha Kotthita replied: 'The knower knows with wisdom.' Again he asked: 'Venerable Kotthita, what is the meaning of wisdom, what is its superiority, what are its merits?' Venerable Maha Kotthita replied: 'Wisdom has the meaning of aversion, the meaning of non-desire, and the meaning of seeing things as they truly are.'

復問曰：「賢者拘絺羅！云何正見？」

尊者大拘絺羅答曰：「知苦如真，知苦習、滅、道如真者，是謂正見。」

復問曰：「賢者拘絺羅！幾因幾緣生正見耶？」

尊者大拘絺羅答曰：「二因二緣而生正見。云何為二？一者從他聞，二者內自思惟。是謂二因二緣而生正見。」

復問曰：「賢者拘絺羅！有幾支攝正見，得心解脫果、慧解脫果，得心解脫功德、慧解脫功德耶？」

尊者大拘絺羅答曰：「有五支攝正見，得心解脫果、慧解脫果，得心解脫功德、慧解脫功德。云何為五？一者真諦所攝，二者戒所攝，三者博聞所攝，四者止所攝，五者觀所攝。是謂有五支攝正見，得心解脫果、慧解脫果，得心解脫功德、慧解脫功德。」

又問：『賢者拘絺羅！什麼是正見？』 尊者大拘絺羅回答說：『如實知曉苦，如實知曉苦的生起、滅亡和達到滅亡的道路，這就是正見。』 尊者舍利子聽后，讚歎道：『說得好！說得好！賢者拘絺羅！』尊者舍利子讚歎后，歡喜地接受並實行。 又問：『賢者拘絺羅！正見由幾個因緣產生？』 尊者大拘絺羅回答說：『正見由兩個因緣產生。哪兩個呢？一是聽聞他人教導，二是自己內心思考。這就是產生正見的兩個因緣。』 又問：『賢者拘絺羅！有哪幾支包含正見，能獲得心解脫的果、慧解脫的果，獲得心解脫的功德、慧解脫的功德呢？』 尊者大拘絺羅回答說：『有五支包含正見，能獲得心解脫的果、慧解脫的果，獲得心解脫的功德、慧解脫的功德。哪五支呢？一是真諦所包含，二是戒律所包含，三是博聞所包含，四是止所包含，五是觀所包含。這就是包含正見的五支，能獲得心解脫的果、慧解脫的果，獲得心解脫的功德、慧解脫的功德。』

Again he asked: 'Venerable Kotthita, what is right view?' Venerable Mahakotthita replied: 'To know suffering as it truly is, to know the origin of suffering, its cessation, and the path leading to its cessation as they truly are, this is called right view.' Again he asked: 'Venerable Kotthita, by how many causes and conditions does right view arise?' Venerable Mahakotthita replied: 'Right view arises from two causes and two conditions. What are the two? One is hearing from others, and the second is internal reflection. These are the two causes and two conditions by which right view arises.' Again he asked: 'Venerable Kotthita, how many factors encompass right view, leading to the fruit of liberation of mind, the fruit of liberation through wisdom, the merit of liberation of mind, and the merit of liberation through wisdom?' Venerable Mahakotthita replied: 'There are five factors that encompass right view, leading to the fruit of liberation of mind, the fruit of liberation through wisdom, the merit of liberation of mind, and the merit of liberation through wisdom. What are the five? One is encompassed by truth, two is encompassed by precepts, three is encompassed by vast learning, four is encompassed by tranquility, and five is encompassed by insight. These are the five factors that encompass right view, leading to the fruit of liberation of mind, the fruit of liberation through wisdom, the merit of liberation of mind, and the merit of liberation through wisdom.'

復問曰：「賢者拘絺羅！云何生當來有？」

尊者大拘絺羅答曰：「愚癡凡夫無知、不多聞，無明所覆，愛結所繫，不見善知識，不知聖法，不御聖法，是謂生當來有。」

復問曰：「賢者拘絺羅！云何不生當來有？」

尊者大拘絺羅答曰：「若無明已盡，明已生者，必盡苦也。是謂不生於當來有。」

復問曰：「賢者拘絺羅！有幾覺耶？」

尊者大拘絺羅答曰：「有三覺：樂覺、苦覺、不苦不樂覺：此緣何有耶？緣更樂有。」

復問曰：「賢者拘絺羅！覺、想、思，此三法為合為別？此三法可別施設耶？」

尊者大拘絺羅答曰：「覺、想、思，此三法合不別，此三法不可別施設。所以者何？覺所覺者，即是想所想，思所思。是故此三法合不別，此三法不可別施設。」

又問：『賢者拘絺羅！是什麼導致未來生命的產生？』 尊者大拘絺羅回答說：『愚癡的凡夫，因為無知、不博學，被無明所矇蔽，被愛慾的束縛所牽絆，不親近善知識，不瞭解神聖的教法，不遵循神聖的教法，這就是導致未來生命產生的原因。』 尊者舍利子聽后，讚歎道：『說得好！說得好！賢者拘絺羅！』尊者舍利子讚歎完畢，歡喜地接受並實踐。 又問：『賢者拘絺羅！是什麼導致未來生命的不產生？』 尊者大拘絺羅回答說：『如果無明已經斷盡，光明已經產生，必定能徹底消除痛苦。這就是導致未來生命不產生的原因。』 又問：『賢者拘絺羅！有幾種感受？』 尊者大拘絺羅回答說：『有三種感受：樂受、苦受、不苦不樂受。這些感受的緣起是什麼呢？是緣于接觸而產生。』 又問：『賢者拘絺羅！感受、想、思，這三種法是合在一起還是分開的？這三種法可以分開來解釋嗎？』 尊者大拘絺羅回答說：『感受、想、思，這三種法是合在一起不分開的，這三種法不可以分開來解釋。為什麼呢？因為感受所感受的，就是想所想的，也是思所思的。所以這三種法是合在一起不分開的，這三種法不可以分開來解釋。』

Again he asked: 'Venerable Kotthita, what causes future existence to arise?' Venerable Mahakotthita replied: 'Ignorant ordinary people, due to their lack of knowledge and learning, being covered by ignorance and bound by the fetter of craving, not associating with good teachers, not understanding the sacred Dharma, and not practicing the sacred Dharma, this is what causes future existence to arise.' Venerable Sariputta, having heard this, exclaimed: 'Well said! Well said! Venerable Kotthita!' Venerable Sariputta, having exclaimed this, joyfully accepted and practiced it. Again he asked: 'Venerable Kotthita, what causes future existence not to arise?' Venerable Mahakotthita replied: 'If ignorance is completely extinguished and enlightenment has arisen, suffering will certainly be completely eliminated. This is what causes future existence not to arise.' Again he asked: 'Venerable Kotthita, how many kinds of feeling are there?' Venerable Mahakotthita replied: 'There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. What is the cause of these feelings? They arise due to contact.' Again he asked: 'Venerable Kotthita, are feeling, perception, and thought, these three dharmas, combined or separate? Can these three dharmas be explained separately?' Venerable Mahakotthita replied: 'Feeling, perception, and thought, these three dharmas are combined and not separate, these three dharmas cannot be explained separately. Why is that? Because what is felt by feeling is what is perceived by perception, and what is thought by thought. Therefore, these three dharmas are combined and not separate, these three dharmas cannot be explained separately.'

復問曰：「賢者拘絺羅！滅者有何對？」

尊者大拘絺羅答曰：「滅者無有對。」

復問曰：「賢者拘絺羅！有五根異行、異境界，各各受自境界，眼根，耳、鼻、舌、身根，此五根異行、異境界，各各受自境界，誰為彼盡受境界，誰為彼依耶？」

尊者大拘絺羅答曰：「五根異行、異境界，各各自受境界，眼根，耳、鼻、舌、身根，此五根異行、異境界，各各受自境界，意為彼盡受境界，意為彼依。」

復問曰：「賢者拘絺羅！意者依何住耶？」

尊者大拘絺羅答曰：「意者依壽，依壽住。」

復問曰：「賢者拘絺羅！壽者依何住耶？」

尊者大拘絺羅答曰：「壽者依暖，依暖住。」

又問：『賢者拘絺羅！「滅」的對立面是什麼？』 尊者大拘絺羅回答說：『「滅」沒有對立面。』 尊者舍利子聽后，讚歎道：『說得好！說得好！賢者拘絺羅！』尊者舍利子讚歎完畢，歡喜地接受並奉行。 又問：『賢者拘絺羅！有五種根，它們的運作方式和所感知的境界各不相同，各自感受自己的境界，即眼根、耳根、鼻根、舌根、身根。這五種根的運作方式和所感知的境界各不相同，各自感受自己的境界，那麼是誰完全感受這些境界，誰是它們的依靠呢？』 尊者大拘絺羅回答說：『五種根的運作方式和所感知的境界各不相同，各自感受自己的境界，即眼根、耳根、鼻根、舌根、身根。這五種根的運作方式和所感知的境界各不相同，各自感受自己的境界，是意完全感受這些境界，意是它們的依靠。』 又問：『賢者拘絺羅！意是依靠什麼而存在的呢？』 尊者大拘絺羅回答說：『意是依靠壽命，依靠壽命而存在的。』 又問：『賢者拘絺羅！壽命是依靠什麼而存在的呢？』 尊者大拘絺羅回答說：『壽命是依靠暖，依靠暖而存在的。』

Again he asked: 『Venerable Kotthita, what is the counterpart of cessation?』 Venerable Mahākoṭṭhita replied: 『Cessation has no counterpart.』 Venerable Sāriputta, having heard this, exclaimed: 『Well said! Well said, Venerable Kotthita!』 Venerable Sāriputta, having exclaimed this, joyfully accepted and practiced it. Again he asked: 『Venerable Kotthita, there are five faculties that operate differently and have different realms, each experiencing its own realm: the eye faculty, the ear, nose, tongue, and body faculties. These five faculties operate differently and have different realms, each experiencing its own realm. Who fully experiences these realms, and who is their support?』 Venerable Mahākoṭṭhita replied: 『The five faculties operate differently and have different realms, each experiencing its own realm: the eye faculty, the ear, nose, tongue, and body faculties. These five faculties operate differently and have different realms, each experiencing its own realm. It is the mind that fully experiences these realms, and the mind is their support.』 Again he asked: 『Venerable Kotthita, on what does the mind depend to exist?』 Venerable Mahākoṭṭhita replied: 『The mind depends on life, it exists depending on life.』 Again he asked: 『Venerable Kotthita, on what does life depend to exist?』 Venerable Mahākoṭṭhita replied: 『Life depends on warmth, it exists depending on warmth.』

復問曰：「賢者拘絺羅！壽及暖，此二法為合為別？此二法可得別施設耶？」

尊者大拘絺羅答曰：「壽及暖，此二法合不別，此二法不可別施設。所以者何？因壽故有暖，因暖故有壽，若無壽者則無暖，無暖者則無壽。猶如因油因炷，故得燃燈，彼中因㷿故有光，因光故有㷿，若無㷿者則無光，無光者則無㷿。如是因壽故有暖，因暖故有壽，若無壽者則無暖，無暖者則無壽。是故此二法合不別，此二法不可別施設。」

復問曰：「賢者拘絺羅！有幾法生身死已，身棄冢間，如木無情？」

尊者大拘絺羅答曰：「有三法生身死已，身棄冢間，如木無情。云何為三？一者壽，二者暖，三者識。此三法生身死已，身棄冢間，如木無情。」

復問曰：「賢者拘絺羅！若死及入滅盡定者，有何差別？」

尊者大拘絺羅答曰：「死者壽命滅訖，溫暖已去，諸根敗壞。比丘入滅盡定者，壽不滅訖，暖亦不去，諸根不敗壞。死及入滅盡定者，是謂差別

又問：『賢者拘絺羅！壽命和暖，這兩種法是合在一起還是分開的？這兩種法可以分開施設嗎？』 尊者大拘絺羅回答說：『壽命和暖，這兩種法是合在一起不分開的，這兩種法不可以分開施設。為什麼呢？因為有壽命才有暖，因為有暖才有壽命，如果沒有壽命就沒有暖，沒有暖就沒有壽命。就像因為有油和燈芯，所以才能點燃燈，其中因為有火焰才有光，因為有光才有火焰，如果沒有火焰就沒有光，沒有光就沒有火焰。同樣，因為有壽命才有暖，因為有暖才有壽命，如果沒有壽命就沒有暖，沒有暖就沒有壽命。所以這兩種法是合在一起不分開的，這兩種法不可以分開施設。』 尊者舍利子聽了之後，讚歎說：『說得好！說得好！賢者拘絺羅！』尊者舍利子讚歎之後，歡喜地奉行。 又問：『賢者拘絺羅！有幾種法在身體死亡后，身體被拋棄在墳墓間，像木頭一樣沒有知覺？』 尊者大拘絺羅回答說：『有三種法在身體死亡后，身體被拋棄在墳墓間，像木頭一樣沒有知覺。是哪三種呢？一是壽命，二是暖，三是識。這三種法在身體死亡后，身體被拋棄在墳墓間，像木頭一樣沒有知覺。』 又問：『賢者拘絺羅！死亡和進入滅盡定的人，有什麼差別？』 尊者大拘絺羅回答說：『死亡的人壽命已經終結，溫暖已經離去，諸根敗壞。比丘進入滅盡定的人，壽命沒有終結，溫暖也沒有離去，諸根沒有敗壞。死亡和進入滅盡定的人，這就是差別。』

Again he asked: 'Venerable Kotthita, are life and warmth, these two dharmas, together or separate? Can these two dharmas be separately established?' Venerable Mahakotthita replied: 'Life and warmth, these two dharmas are together and not separate, these two dharmas cannot be separately established. Why? Because there is warmth due to life, and there is life due to warmth. If there is no life, there is no warmth, and if there is no warmth, there is no life. It is like how a lamp is lit because of oil and a wick. In that case, there is light because of the flame, and there is a flame because of the light. If there is no flame, there is no light, and if there is no light, there is no flame. Similarly, there is warmth due to life, and there is life due to warmth. If there is no life, there is no warmth, and if there is no warmth, there is no life. Therefore, these two dharmas are together and not separate, these two dharmas cannot be separately established.' Venerable Sariputta, having heard this, exclaimed: 'Well said! Well said! Venerable Kotthita!' Venerable Sariputta, having exclaimed, joyfully practiced it. Again he asked: 'Venerable Kotthita, how many dharmas are there that, when the body dies, the body is abandoned in the charnel ground, like a piece of wood without feeling?' Venerable Mahakotthita replied: 'There are three dharmas that, when the body dies, the body is abandoned in the charnel ground, like a piece of wood without feeling. What are the three? They are life, warmth, and consciousness. These three dharmas, when the body dies, the body is abandoned in the charnel ground, like a piece of wood without feeling.' Again he asked: 'Venerable Kotthita, what is the difference between death and one who has entered the cessation of perception and feeling?' Venerable Mahakotthita replied: 'In death, life has ended, warmth has departed, and the faculties are destroyed. A bhikkhu who has entered the cessation of perception and feeling, life has not ended, warmth has not departed, and the faculties are not destroyed. This is the difference between death and one who has entered the cessation of perception and feeling.'

復問曰：「賢者拘絺羅！若入滅盡定及入無想定者，有何差別？」

尊者大拘絺羅答曰：「比丘入滅盡定者，想及知滅。比丘入無想定者，想知不滅。若入滅盡定及入無想定者，是謂差別。」

復問曰：「賢者拘絺羅！若從滅盡定起及從無想定起者，有何差別？」

尊者大拘絺羅答曰：「比丘從滅盡定起時，不如是念：『我從滅盡定起。』比丘從無想定起時，作如是念：『我為有想，我為無想？』從滅盡定起及從無想定起者，是謂差別。」

復問曰：「賢者拘絺羅！比丘入滅盡定時先滅何法？為身行，為口、意行耶？」

尊者大拘絺羅答曰：「比丘入滅盡定時，先滅身行，次滅口行，后滅意行。」

舍利弗尊者聽了這些話，讚歎道：『太好了！太好了！拘絺羅賢者！』舍利弗尊者讚歎完畢，歡喜地接受並實行。 又問：『拘絺羅賢者！如果進入滅盡定和進入無想定，有什麼差別？』 大拘絺羅尊者回答說：『比丘進入滅盡定，是想和知都滅盡；比丘進入無想定，是想和知不滅。進入滅盡定和進入無想定，這就是差別。』 又問：『拘絺羅賢者！如果從滅盡定起來和從無想定起來，有什麼差別？』 大拘絺羅尊者回答說：『比丘從滅盡定起來時，不會這樣想：『我從滅盡定起來了。』比丘從無想定起來時，會這樣想：『我是有想，還是無想？』從滅盡定起來和從無想定起來，這就是差別。』 又問：『拘絺羅賢者！比丘進入滅盡定時，先滅除什麼法？是身行，還是口行、意行呢？』 大拘絺羅尊者回答說：『比丘進入滅盡定時，先滅除身行，其次滅除口行，最後滅除意行。』

Venerable Sariputta, having heard this, exclaimed: 'Excellent! Excellent! Venerable Kotthita!' Having exclaimed, Venerable Sariputta joyfully accepted and practiced it. He further asked: 'Venerable Kotthita, what is the difference between entering the cessation of perception and feeling and entering the attainment of non-perception?' Venerable Maha Kotthita replied: 'When a bhikkhu enters the cessation of perception and feeling, both perception and feeling cease. When a bhikkhu enters the attainment of non-perception, perception and feeling do not cease. This is the difference between entering the cessation of perception and feeling and entering the attainment of non-perception.' He further asked: 'Venerable Kotthita, what is the difference between arising from the cessation of perception and feeling and arising from the attainment of non-perception?' Venerable Maha Kotthita replied: 'When a bhikkhu arises from the cessation of perception and feeling, he does not think: 『I have arisen from the cessation of perception and feeling.』 When a bhikkhu arises from the attainment of non-perception, he thinks: 『Am I with perception, or am I without perception?』 This is the difference between arising from the cessation of perception and feeling and arising from the attainment of non-perception.' He further asked: 'Venerable Kotthita, when a bhikkhu enters the cessation of perception and feeling, what does he first cease? Is it bodily activity, or verbal activity, or mental activity?' Venerable Maha Kotthita replied: 'When a bhikkhu enters the cessation of perception and feeling, he first ceases bodily activity, then verbal activity, and lastly mental activity.'

復問曰：「賢者拘絺羅！比丘從滅盡定起時，先生何法？為身行，口、意行耶？」

尊者大拘絺羅答曰：「比丘從滅盡定起時，先生意行，次生口行，後生身行。」

復問曰：「賢者拘絺羅！比丘從滅盡定起時觸幾觸？」

尊者大拘絺羅答曰：「比丘從滅盡定起時觸三觸。云何為三？一者不移動觸，二者無所有觸，三者無相觸。比丘從滅盡定起時觸此三觸。」

復問曰：「賢者拘絺羅！空、無愿、無相，此三法異義、異文耶？為一義、異文耶？」

尊者大拘絺羅答曰：「空、無愿、無相，此三法異義、異文。」

復問曰：「賢者拘絺羅！有幾因幾緣生不移動定耶？」

尊者大拘絺羅答曰：「有四因四緣生不移動定。云何為四？若比丘離欲、離惡不善之法，至得第四禪成就游，是謂四因四緣生不移動定

又問：『賢者拘絺羅！比丘從滅盡定起身時，首先生起的是什麼？是身行、口行還是意行呢？』 尊者大拘絺羅回答說：『比丘從滅盡定起身時，首先生起的是意行，其次是口行，最後是身行。』 尊者舍利子聽后，讚歎道：『說得好！說得好！賢者拘絺羅！』尊者舍利子讚歎后，歡喜地接受並奉行。 又問：『賢者拘絺羅！比丘從滅盡定起身時，會觸及幾種觸？』 尊者大拘絺羅回答說：『比丘從滅盡定起身時，會觸及三種觸。哪三種呢？一是無動觸，二是無所有觸，三是無相觸。比丘從滅盡定起身時會觸及這三種觸。』 又問：『賢者拘絺羅！空、無愿、無相，這三種法是意義不同、文字也不同呢？還是一種意義、文字不同呢？』 尊者大拘絺羅回答說：『空、無愿、無相，這三種法是意義不同、文字也不同。』 又問：『賢者拘絺羅！生起無動定有幾種因、幾種緣呢？』 尊者大拘絺羅回答說：『生起無動定有四種因、四種緣。哪四種呢？如果比丘離欲、離不善法，達到並安住于第四禪，這就是生起無動定的四種因、四種緣。』

Again he asked: 'Venerable Kotthita, when a bhikkhu arises from the cessation of perception and feeling, what arises first? Is it bodily fabrication, verbal fabrication, or mental fabrication?' Venerable Mahākoṭṭhita replied: 'When a bhikkhu arises from the cessation of perception and feeling, mental fabrication arises first, then verbal fabrication, and lastly bodily fabrication.' Venerable Sāriputta, having heard this, exclaimed: 'Well said! Well said, Venerable Kotthita!' Having praised him, Venerable Sāriputta joyfully accepted and practiced it. Again he asked: 'Venerable Kotthita, when a bhikkhu arises from the cessation of perception and feeling, what kind of contacts does he experience?' Venerable Mahākoṭṭhita replied: 'When a bhikkhu arises from the cessation of perception and feeling, he experiences three kinds of contacts. What are the three? They are the contact of non-movement, the contact of nothingness, and the contact of signlessness. When a bhikkhu arises from the cessation of perception and feeling, he experiences these three contacts.' Again he asked: 'Venerable Kotthita, are emptiness, wishlessness, and signlessness different in meaning and different in wording, or are they the same in meaning but different in wording?' Venerable Mahākoṭṭhita replied: 'Emptiness, wishlessness, and signlessness are different in meaning and different in wording.' Again he asked: 'Venerable Kotthita, what are the causes and conditions for the arising of the unmoving concentration?' Venerable Mahākoṭṭhita replied: 'There are four causes and four conditions for the arising of the unmoving concentration. What are the four? If a bhikkhu, having abandoned sensual desires and unwholesome states, attains and abides in the fourth jhāna, these are the four causes and four conditions for the arising of the unmoving concentration.'

復問曰：「賢者拘絺羅！有幾因幾緣生無所有定耶？」

尊者大拘絺羅答曰：「有三因三緣生無所有定。云何為三？若比丘度一切色想，至得無所有處成就游，是謂有三因三緣生無所有定。」

復問曰：「賢者拘絺羅！有幾因幾緣生無想定？」

尊者大拘絺羅答曰：「有二因二緣生無想定。云何為二？一者不念一切想，二者念無想界。是謂二因二緣生無想定。」

復問曰：「賢者拘絺羅！有幾因幾緣住無想定耶？」

尊者大拘絺羅答曰：「有二因二緣住無想定。云何為二？一者不念一切想，二者念無想界。是謂二因二緣住無想定。」

復問曰：「賢者拘絺羅！有幾因幾緣從無想定起？」

尊者大拘絺羅答曰：「有三因三緣從無想定起

尊者舍利子聽后，讚歎道：『太好了！太好了！賢者拘絺羅！』尊者舍利子讚歎后，歡喜地奉行。 又問：『賢者拘絺羅！有幾種因緣產生無所有定呢？』 尊者大拘絺羅回答說：『有三種因緣產生無所有定。哪三種呢？如果比丘超越一切色想，達到無所有處併成就遊樂，這就是三種因緣產生無所有定。』 又問：『賢者拘絺羅！有幾種因緣產生無想定呢？』 尊者大拘絺羅回答說：『有兩種因緣產生無想定。哪兩種呢？一是心中不念一切想，二是心中念著無想界。這就是兩種因緣產生無想定。』 又問：『賢者拘絺羅！有幾種因緣安住于無想定呢？』 尊者大拘絺羅回答說：『有兩種因緣安住于無想定。哪兩種呢？一是心中不念一切想，二是心中念著無想界。這就是兩種因緣安住于無想定。』 又問：『賢者拘絺羅！有幾種因緣從無想定中出來呢？』 尊者大拘絺羅回答說：『有三種因緣從無想定中出來。

Venerable Sariputta, having heard this, exclaimed: 'Excellent! Excellent! Wise Kothita!' Having exclaimed, Venerable Sariputta joyfully practiced accordingly. He further asked: 'Wise Kothita! How many causes and conditions are there for the arising of the attainment of the sphere of nothingness?' Venerable Maha Kothita replied: 'There are three causes and three conditions for the arising of the attainment of the sphere of nothingness. What are the three? If a bhikkhu, having completely transcended all perceptions of form, attains and abides in the sphere of nothingness, these are the three causes and three conditions for the arising of the attainment of the sphere of nothingness.' He further asked: 'Wise Kothita! How many causes and conditions are there for the arising of the perception of non-perception?' Venerable Maha Kothita replied: 'There are two causes and two conditions for the arising of the perception of non-perception. What are the two? One is not attending to any perception, and the second is attending to the sphere of non-perception. These are the two causes and two conditions for the arising of the perception of non-perception.' He further asked: 'Wise Kothita! How many causes and conditions are there for abiding in the perception of non-perception?' Venerable Maha Kothita replied: 'There are two causes and two conditions for abiding in the perception of non-perception. What are the two? One is not attending to any perception, and the second is attending to the sphere of non-perception. These are the two causes and two conditions for abiding in the perception of non-perception.' He further asked: 'Wise Kothita! How many causes and conditions are there for arising from the perception of non-perception?' Venerable Maha Kothita replied: 'There are three causes and three conditions for arising from the perception of non-perception.'

。云何為三？一者念一切想，二者不念無想界，三者因此身因六處緣命根，是謂三因三緣，從無想定起。」

如是，彼二尊更相稱歎善哉善哉，更互所說，歡喜奉行。從坐起去。

尊者大拘絺羅經第十竟(三千七十五字)

中阿含經卷第五十八(六千一百二十四字)

中阿含晡利多品第三竟(三萬四百四十五字)(第五后誦)

中阿含經卷第五十九

例品第四(有十一經)(第五后誦)

一切智、法嚴　　鞞訶、第一得 愛生、及八城　　阿那律陀二 諸見、箭與喻　　比例最在後

（二一二）中阿含例品一切智經第一

一時，佛游郁頭隨若，在普棘刺林。

爾時，拘薩羅王波斯匿，聞沙門瞿曇游郁頭隨若，在普棘刺林，拘薩羅王波斯匿聞已，告一人曰：「汝往詣沙門瞿曇所，為我問訊聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？』又復語曰：『拘薩羅王波斯匿欲來相見

現代漢語譯本：『什麼是三？一是念一切想，二是不要念無想界，三是因這個身體，因六處，緣于命根，這就是所謂的三因三緣，從無想定生起。』 就這樣，那兩位尊者互相稱讚『善哉善哉』，互相講述所說，歡喜奉行。然後從座位起身離去。 尊者大拘絺羅經第十完（三千七十五字） 中阿含經卷第五十八（六千一百二十四字） 中阿含晡利多品第三完（三萬四百四十五字）（第五后誦） 大正藏第01冊 No. 0026 中阿含經 例品第四（有十一經）（第五后誦） 一切智、法嚴 鞞訶、第一得 愛生、及八城 阿那律陀二 諸見、箭與喻 比例最在後 一時，佛陀在郁頭隨若游化，住在普棘刺林。 當時，拘薩羅國王波斯匿，聽說沙門瞿曇在郁頭隨若游化，住在普棘刺林，拘薩羅國王波斯匿聽聞后，告訴一個人說：『你前往沙門瞿曇那裡，替我問候他的聖體是否安康強健，安樂無病，起居輕便，氣力如常？這樣說：『拘薩羅國王波斯匿問候您的聖體是否安康強健，安樂無病，起居輕便，氣力如常？』又說：『拘薩羅國王波斯匿想要來拜見您。』

English version: 'What are the three? First, it is the thought of all thoughts; second, it is not thinking of the realm of no-thought; third, it is because of this body, because of the six sense bases, and conditioned by the life faculty. These are the so-called three causes and three conditions, arising from the cessation of perception and feeling.' Thus, the two venerable ones praised each other, saying 'Well said, well said,' and joyfully practiced what they had spoken. Then they rose from their seats and departed. The tenth discourse of the Venerable Mahākauṣṭhila is complete (3,075 characters). The fifty-eighth fascicle of the Madhyama Āgama is complete (6,124 characters). The third chapter of the Madhyama Āgama, the Puṇḍarīka section, is complete (30,445 characters) (recited after the fifth). Taisho Tripitaka Volume 01, No. 0026, Madhyama Āgama The fifty-ninth fascicle of the Madhyama Āgama The fourth chapter, the Example Section (containing eleven discourses) (recited after the fifth) Omniscience, Dharma Adornment, Vihāra, First Attainment Birth of Love, and Eight Cities, Aniruddha Two Views, Arrow and Simile, Comparison is Last (212) The first discourse of the Example Section of the Madhyama Āgama, the Omniscience Discourse At one time, the Buddha was wandering in Ukkaṭṭhā, staying in the Prickly Thicket. At that time, King Pasenadi of Kosala, having heard that the Śramaṇa Gautama was wandering in Ukkaṭṭhā, staying in the Prickly Thicket, King Pasenadi of Kosala, having heard this, said to a certain man: 'Go to the Śramaṇa Gautama and ask him for me if his holy body is healthy and strong, comfortable and without illness, if his movements are light, and if his strength is as usual? Say these words: 'King Pasenadi of Kosala asks if your holy body is healthy and strong, comfortable and without illness, if your movements are light, and if your strength is as usual?' And also say: 'King Pasenadi of Kosala wishes to come and see you.'

彼人受教，往詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？拘薩羅王波斯匿欲來相見。」

世尊答曰：「今拘薩羅王波斯匿安隱快樂，今天及人、阿修羅、揵塔和、羅剎及余若干身安隱快樂。拘薩羅王波斯匿若欲來者，自可隨意。」彼時，使人聞佛所說，善受持誦，即從坐起，繞三匝而去。

爾時，尊者阿難住世尊后，執拂侍佛。使人去後，於是世尊回顧告曰：「阿難！汝來共詣東向大屋，開窗閉戶，住彼密處。今日拘薩羅王波斯匿一心無亂，欲聽受法。」

於是，世尊將尊者阿難至彼東向大屋，開窗閉戶，密處布座，敷尼師檀，結跏趺坐。

彼時，使人還詣拘薩羅王波斯匿所，白曰：「天王！我已通沙門瞿曇！沙門瞿曇今待天王，唯愿天王自當知時。」

拘薩羅王波斯匿告御者曰：「汝可嚴駕，我今欲往見沙門瞿曇。」御者受教，即便嚴駕

那人接受教誨，前往佛陀所在之處，互相問候之後，退坐在一旁，稟告說：『瞿曇！拘薩羅國王波斯匿問候您的聖體是否安康強健，安樂無病，起居輕便，氣力如常？拘薩羅國王波斯匿想要前來拜見您。』 世尊回答說：『現在拘薩羅國王波斯匿安穩快樂，今天以及人、阿修羅、乾闥婆、羅剎以及其他各種眾生都安穩快樂。拘薩羅國王波斯匿如果想來，可以隨意。』當時，使者聽了佛陀所說，牢記在心，隨即從座位起身，繞佛三圈后離去。 這時，尊者阿難站在世尊身後，拿著拂塵侍奉佛陀。使者離開后，世尊回頭對阿難說：『阿難！你來，我們一起去東向的大屋，打開窗戶，關上門，待在那裡隱蔽之處。今天拘薩羅國王波斯匿一心不亂，想要聽聞佛法。』 於是，世尊帶著尊者阿難來到那間東向的大屋，打開窗戶，關上門，在隱蔽之處鋪設座位，鋪上尼師檀，結跏趺坐。 這時，使者返回拘薩羅國王波斯匿那裡，稟告說：『大王！我已經通報了沙門瞿曇！沙門瞿曇現在等待大王，希望大王自己把握時機。』 拘薩羅國王波斯匿告訴御者說：『你準備好車駕，我現在要去拜見沙門瞿曇。』御者接受命令，立即準備車駕。

That person, having received the instruction, went to where the Buddha was, exchanged greetings, and sat down to one side, reporting: 'Gautama! King Pasenadi of Kosala sends his regards, inquiring if your holy body is healthy and strong, peaceful and without illness, if your movements are light, and if your strength is as usual? King Pasenadi of Kosala wishes to come and see you.' The World-Honored One replied: 'Now King Pasenadi of Kosala is secure and happy, and today, humans, asuras, gandharvas, rakshasas, and various other beings are secure and happy. If King Pasenadi of Kosala wishes to come, he may do so at his convenience.' At that time, the messenger, having heard what the Buddha said, kept it well in mind, and immediately rose from his seat, circumambulated the Buddha three times, and departed. At that time, the Venerable Ananda was standing behind the World-Honored One, holding a whisk and attending to the Buddha. After the messenger had left, the World-Honored One turned and said to Ananda: 'Ananda! Come, let us go together to the large east-facing house, open the windows, close the doors, and stay there in a secluded place. Today, King Pasenadi of Kosala is of one-pointed mind and wishes to hear the Dharma.' The Venerable Ananda replied: 'Yes, indeed.' Then, the World-Honored One, taking the Venerable Ananda, went to that large east-facing house, opened the windows, closed the doors, arranged a seat in a secluded place, spread out a nisidana, and sat in the lotus position. At that time, the messenger returned to King Pasenadi of Kosala and reported: 'Great King! I have informed the Shramana Gautama! The Shramana Gautama is now waiting for Your Majesty, and it is hoped that Your Majesty will know the right time.' King Pasenadi of Kosala said to the charioteer: 'Prepare the chariot, I now wish to go and see the Shramana Gautama.' The charioteer, having received the order, immediately prepared the chariot.

爾時，賢及月姊妹與拘薩羅王波斯匿共坐食時，聞今日拘薩羅王波斯匿當往見佛，白曰：「大王！若今往見世尊者，愿為我等稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『賢及月姊妹稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？』」拘薩羅王波斯匿為賢及月姊妹默然而受。

彼時，御者嚴駕已訖，白曰：「天王！嚴駕已辦，隨天王意。」

時，王聞已，即便乘車，從郁頭隨若出，往至普棘刺林。

爾時，普棘刺林門外眾多比丘露地經行，拘薩羅王波斯匿往詣諸比丘所，問曰：「諸賢！沙門瞿曇今在何處？我欲往見。」

諸比丘答曰：「大王！彼東向大屋開窗閉戶，世尊在中，大王欲見者，可詣彼屋，在外住已，謦欬敲戶，世尊聞者，必為開戶

當時，賢和月姐妹與拘薩羅國王波斯匿一同用餐時，聽到今天波斯匿國王將要去拜見佛陀，便說道：『大王！如果您今天去拜見世尊，請您替我們向世尊頂禮，問候世尊身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？』並這樣說：『賢和月姐妹向世尊頂禮，問候世尊身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？』拘薩羅國王波斯匿默默地接受了她們的請求。 那時，御者準備好車駕后，稟告說：『大王！車駕已經準備好了，請您隨意。』 當時，國王聽后，就乘上車，從郁頭隨若出發，前往普棘刺林。 當時，在普棘刺林門外，許多比丘在露天行走，拘薩羅國王波斯匿走到那些比丘那裡，問道：『各位賢者！沙門瞿曇現在在哪裡？我想去拜見他。』 比丘們回答說：『大王！他在那間朝東的大屋裡，門窗都關著，世尊就在裡面。大王如果想見他，可以到那屋子外面，站定后咳嗽或敲門，世尊聽到后，一定會開門的。』

At that time, the sisters, Xian and Yue, were dining with King Pasenadi of Kosala. Upon hearing that King Pasenadi was going to see the Buddha that day, they said: 'Great King! If you go to see the World Honored One today, please bow down to the World Honored One on our behalf, and inquire about his health, whether he is well and free from illness, whether his movements are easy, and whether his strength is as usual?' And say this: 'The sisters, Xian and Yue, bow down to the World Honored One, and inquire about his health, whether he is well and free from illness, whether his movements are easy, and whether his strength is as usual?' King Pasenadi of Kosala silently accepted their request. At that time, the charioteer, having prepared the carriage, reported: 'Your Majesty! The carriage is ready, as you wish.' Then, upon hearing this, the king immediately got into the carriage and departed from Uttarasena, heading towards the Prickly Forest. At that time, outside the gate of the Prickly Forest, many monks were walking in the open air. King Pasenadi of Kosala went to those monks and asked: 'Venerable ones! Where is the Shramana Gautama now? I wish to see him.' The monks replied: 'Great King! He is in that large house facing east, with the doors and windows closed. The World Honored One is inside. If Your Majesty wishes to see him, you can go to the outside of that house, stand there, and cough or knock on the door. The World Honored One, upon hearing it, will surely open the door.'

拘薩羅王波斯匿即便下車，眷屬圍繞，步往至彼東向大屋，到已住外，謦欬敲戶，世尊聞已，即為開戶，拘薩羅王波斯匿便入彼屋，前詣佛所，白曰：「瞿曇！賢及月姊妹稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？」

世尊問王：「賢及月姊妹更無人使耶？」

拘薩羅王波斯匿白曰：「瞿曇！當知今日賢及月姊妹我共坐食，聞我今當欲往見佛，便白曰：『大王！若往見佛者，當爲我等稽首世尊！問訊聖體康強，安快無病，起居輕便，氣力如常耶？』故如是白世尊：『賢及月姊妹稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？』瞿曇！彼賢及月稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？」

世尊答曰：「大王！今賢及月姊妹安隱快樂，今天及人、阿修羅、揵塔和、羅剎及余若干身安隱快樂。」

於是，拘薩羅王波斯匿與佛共相問訊，卻坐一面，白曰：「瞿曇！我欲有所問，聽乃敢陳？」

世尊告曰：「大王！欲問者，恣意所問。」

拘薩羅王波斯匿便問曰：「瞿曇！我聞沙門瞿曇作如是說：『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見者

拘薩羅王波斯匿隨即下車，在隨從的簇擁下，步行來到那座朝東的大屋。到達后，他站在門外，清了清嗓子，敲了敲門。世尊聽到后，便打開了門。波斯匿王進入屋內，走到佛陀面前，說道：『瞿曇！賢和月姊妹向世尊頂禮，問候聖體是否安康，是否安樂無病，起居是否輕便，氣力是否如常？』 世尊問國王：『賢和月姊妹沒有派其他人來嗎？』 拘薩羅王波斯匿回答說：『瞿曇！請您知道，今天賢和月姊妹和我一起用餐，聽到我今天要來拜見佛陀，便對我說：『大王！如果您去拜見佛陀，請代我們向世尊頂禮！問候聖體是否安康，是否安樂無病，起居是否輕便，氣力是否如常？』所以才這樣稟告世尊：『賢和月姊妹向世尊頂禮，問候聖體是否安康，是否安樂無病，起居是否輕便，氣力是否如常？』瞿曇！她們向世尊頂禮，問候聖體是否安康，是否安樂無病，起居是否輕便，氣力是否如常？』 世尊回答說：『大王！現在賢和月姊妹安穩快樂，今天以及人、阿修羅、乾闥婆、羅剎以及其他各種眾生都安穩快樂。』 於是，拘薩羅王波斯匿與佛陀互相問候，然後退坐在一旁，說道：『瞿曇！我有些問題想請教，希望您允許我提問。』 世尊說：『大王！想問什麼，請隨意提問。』 拘薩羅王波斯匿便問道：『瞿曇！我聽說沙門瞿曇這樣說：『本來沒有，將來也不會有，現在也沒有。如果有其他沙門、婆羅門自稱一切知、一切見，』

King Pasenadi of Kosala then got out of his chariot, and surrounded by his retinue, walked to that east-facing large house. Having arrived, he stood outside, cleared his throat, and knocked on the door. The Blessed One, having heard this, opened the door. King Pasenadi entered the house, approached the Buddha, and said: 'Gotama! Khemā and Candā, the sisters, bow their heads to the Blessed One, inquiring whether your holy body is healthy, whether you are comfortable and without illness, whether your movements are light, and whether your strength is as usual?' The Blessed One asked the king: 'Did Khemā and Candā not send anyone else?' King Pasenadi of Kosala replied: 'Gotama! Know that today Khemā and Candā had a meal with me, and when they heard that I was going to see the Buddha, they said to me: 『Great King! If you go to see the Buddha, please bow our heads to the Blessed One on our behalf! Inquire whether his holy body is healthy, whether he is comfortable and without illness, whether his movements are light, and whether his strength is as usual?』 Therefore, I report to the Blessed One: 『Khemā and Candā bow their heads to the Blessed One, inquiring whether your holy body is healthy, whether you are comfortable and without illness, whether your movements are light, and whether your strength is as usual?』 Gotama! They bow their heads to the Blessed One, inquiring whether your holy body is healthy, whether you are comfortable and without illness, whether your movements are light, and whether your strength is as usual?' The Blessed One replied: 'Great King! Now Khemā and Candā are peaceful and happy, and today, humans, asuras, gandharvas, rakshasas, and various other beings are peaceful and happy.' Then, King Pasenadi of Kosala exchanged greetings with the Buddha, and then sat down to one side, saying: 'Gotama! I have some questions I would like to ask, may I have your permission to ask them?' The Blessed One said: 'Great King! Ask whatever you wish to ask.' King Pasenadi of Kosala then asked: 'Gotama! I have heard that the ascetic Gotama says: 『Originally there was not, there will not be in the future, and there is not now. If there are other ascetics or brahmins who claim to know all and see all,』

。』瞿曇！憶如是說耶？」

世尊答曰：「大王！我不憶作如是說：『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見者。』」

爾時，鞞留羅大將住在拘薩羅王波斯匿后，執拂拂王，於是拘薩羅王波斯匿回顧告鞞留羅大將曰：「前日王共大眾坐，誰最前說沙門瞿曇作如是說：『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見者。』」

鞞留羅大將答曰：「天王！有想年少吉祥子前作是說。」

拘薩羅王波斯匿聞已，告一人曰：「汝往至想年少吉祥子所，作如是語：『拘薩羅王波斯匿呼汝！』」

彼人受教，即往想年少吉祥子所，作如是語：「年少！拘薩羅王波斯匿呼汝。」

彼人去後。於是，拘薩羅王波斯匿白世尊曰：「沙門瞿曇！頗有異說異受？沙門瞿曇憶所說耶？」

世尊答曰：「大王！我憶曾如是說：『本無，當不有，今現亦無，若有餘沙門、梵志一時知一切，一時見一切。』大王！我憶如是說也。」

拘薩羅王波斯匿聞已，嘆曰：「沙門瞿曇所說如師，沙門瞿曇所說如善師。欲更有所問，聽我問耶？」

世尊告曰：「大王！欲問，恣意所問

現代漢語譯本：『瞿曇！你記得說過這樣的話嗎？』 世尊回答說：『大王！我不記得說過這樣的話：『本來沒有，將來也不會有，現在也沒有，如果有其他沙門、婆羅門聲稱自己一切知、一切見。』 當時，鞞留羅大將站在拘薩羅國王波斯匿身後，拿著拂塵為國王拂拭。於是，拘薩羅國王波斯匿回頭告訴鞞留羅大將說：『前幾天我和大家坐在一起時，是誰最先說沙門瞿曇說過這樣的話：『本來沒有，將來也不會有，現在也沒有，如果有其他沙門、婆羅門聲稱自己一切知、一切見。』？』 鞞留羅大將回答說：『大王！是想年少吉祥子之前這樣說的。』 拘薩羅國王波斯匿聽后，告訴一個人說：『你到想年少吉祥子那裡去，告訴他：『拘薩羅國王波斯匿叫你！』 那個人接受命令，就到想年少吉祥子那裡，告訴他說：『年輕人！拘薩羅國王波斯匿叫你。』 那個人離開后。於是，拘薩羅國王波斯匿對世尊說：『沙門瞿曇！有沒有不同的說法和理解？沙門瞿曇記得自己說過的話嗎？』 世尊回答說：『大王！我記得曾經這樣說過：『本來沒有，將來也不會有，現在也沒有，如果有其他沙門、婆羅門能同時知道一切，同時看到一切。』大王！我記得是這樣說的。』 拘薩羅國王波斯匿聽后，讚歎說：『沙門瞿曇說得像一位老師，沙門瞿曇說得像一位好老師。我還想問一些問題，可以問嗎？』 世尊說：『大王！想問就問，隨意問吧。』

English version: 'Gotama! Do you remember saying such a thing?' The Blessed One replied, 'Great King! I do not recall saying such a thing: 『Originally there was not, nor will there be, nor is there now, if there are other ascetics or brahmins who claim to know all and see all.』' At that time, General Verula was standing behind King Pasenadi of Kosala, holding a whisk to fan the king. Then, King Pasenadi of Kosala turned around and said to General Verula, 'The other day when I was sitting with the assembly, who was the first to say that the ascetic Gotama had said: 『Originally there was not, nor will there be, nor is there now, if there are other ascetics or brahmins who claim to know all and see all』?' General Verula replied, 'Great King! It was the young man Jivaka who said that earlier.' Upon hearing this, King Pasenadi of Kosala told a man, 'Go to the young man Jivaka and tell him: 『King Pasenadi of Kosala summons you!』' The man, having received the order, went to the young man Jivaka and said, 'Young man! King Pasenadi of Kosala summons you.' After that man left, King Pasenadi of Kosala said to the Blessed One, 'Ascetic Gotama! Are there different interpretations and understandings? Does the ascetic Gotama remember what he said?' The Blessed One replied, 'Great King! I remember having said this: 『Originally there was not, nor will there be, nor is there now, if there are other ascetics or brahmins who can know all at once and see all at once.』 Great King! I remember saying that.' Upon hearing this, King Pasenadi of Kosala exclaimed, 'What the ascetic Gotama says is like a teacher, what the ascetic Gotama says is like a good teacher. I would like to ask some more questions, may I ask?' The Blessed One said, 'Great King! Ask whatever you wish.'

拘薩羅王波斯匿問曰：「瞿曇！此有四種，剎利、梵志、居士、工師，為有勝如、有差別耶？」

世尊答曰：「此有四種，剎利、梵志、居士、工師，此有勝如、有差別也。剎利、梵志種，此於人間為最上德，居士、工師種，此於人間為下德也。此有四種，剎利、梵志、居士、工師，是謂勝如、是謂差別。」

拘薩羅王波斯匿聞已，嘆曰：「沙門瞿曇所說如師，沙門瞿曇所說如善師。」

拘薩羅王波斯匿白曰：「瞿曇！我不但問于現世義，亦復欲問於後世義，聽我問耶？」

世尊告曰：「大王！欲問，恣意所問。」

拘薩羅王波斯匿問曰：「瞿曇！此有四種，剎利、梵志、居士、工師，此有勝如、有差別於後世耶？」

世尊答曰：「此有四種，剎利、梵志、居士、工師，此有勝如、有差別謂後世也。此有四種，剎利、梵志、居士、工師，若成就此五斷支，必得善師如來、無所著、正盡覺，必得可意，無不可意，亦于長夜得義饒益，安隱快樂。云何為五？多聞聖弟子信著如來，根生定立，無能奪者，謂沙門、梵志、天及魔、梵及余世間，是謂第一斷支。複次，大王！多聞聖弟子少病無病，成就等食道，不熱不冷，正樂不諍，謂食飲消、正安隱消，是謂第二斷支

拘薩羅王波斯匿問道：『瞿曇！這裡有四種人，剎帝利、婆羅門、居士、工匠，他們之間有優劣之分、有差別嗎？』 世尊回答說：『這裡有四種人，剎帝利、婆羅門、居士、工匠，他們之間有優劣之分、有差別。剎帝利和婆羅門種姓，在人間是最高貴的，居士和工匠種姓，在人間是低下的。這四種人，剎帝利、婆羅門、居士、工匠，這就是所謂的優劣、所謂的差別。』 拘薩羅王波斯匿聽后，讚歎道：『沙門瞿曇所說的就像一位導師，沙門瞿曇所說的就像一位善導師。』 拘薩羅王波斯匿說道：『瞿曇！我不僅想問關於現世的道理，還想問關於後世的道理，可以問嗎？』 拘薩羅王波斯匿問道：『瞿曇！這裡有四種人，剎帝利、婆羅門、居士、工匠，他們在後世有優劣之分、有差別嗎？』 世尊回答說：『這裡有四種人，剎帝利、婆羅門、居士、工匠，他們在後世有優劣之分、有差別。這四種人，剎帝利、婆羅門、居士、工匠，如果成就這五種斷支，必定能得到善導師如來、無所執著、正等覺，必定能得到可意，沒有不可意，也能在長夜中得到利益、安穩和快樂。哪五種呢？多聞的聖弟子信奉如來，根基穩固，無人能動搖，無論是沙門、婆羅門、天、魔、梵天還是其他世間眾生，這是第一種斷支。其次，大王！多聞的聖弟子少病無病，能保持飲食均衡，不冷不熱，正當快樂，飲食消化正常，安穩舒適，這是第二種斷支。

King Pasenadi of Kosala asked: 'Gautama, are there differences or superiorities among these four groups: the Kshatriyas, Brahmins, householders, and artisans?' The Blessed One replied: 'There are differences and superiorities among these four groups: the Kshatriyas, Brahmins, householders, and artisans. The Kshatriya and Brahmin castes are considered the highest in the human world, while the householder and artisan castes are considered lower. These four groups, Kshatriyas, Brahmins, householders, and artisans, are what is meant by superiorities and differences.' King Pasenadi of Kosala, having heard this, exclaimed: 'What the ascetic Gautama has said is like that of a teacher, what the ascetic Gautama has said is like that of a good teacher.' King Pasenadi of Kosala said: 'Gautama, I not only wish to ask about the present life, but also about the future life. May I ask?' The Blessed One said: 'Great King, ask as you wish, ask whatever you desire.' King Pasenadi of Kosala asked: 'Gautama, are there differences or superiorities among these four groups: the Kshatriyas, Brahmins, householders, and artisans, in the future life?' The Blessed One replied: 'There are differences and superiorities among these four groups: the Kshatriyas, Brahmins, householders, and artisans, in the future life. These four groups, Kshatriyas, Brahmins, householders, and artisans, if they achieve these five branches of abandonment, will surely attain the Good Teacher, the Tathagata, the unattached, the fully enlightened one. They will surely attain what is desirable, without anything undesirable, and will also gain benefit, peace, and happiness in the long night. What are the five? A well-learned noble disciple has faith in the Tathagata, with roots established and unshakable, whether by ascetics, Brahmins, gods, Mara, Brahma, or any other being in the world. This is the first branch of abandonment. Furthermore, Great King, a well-learned noble disciple is free from illness and disease, maintains a balanced diet, is neither too hot nor too cold, experiences proper joy without conflict, and their food is properly digested, bringing peace and comfort. This is the second branch of abandonment.'

。複次，大王！多聞聖弟子無諂無誑、質直，現如真世尊及諸梵行，是謂第三斷支。複次，大王！多聞聖弟子常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，是謂第四斷支。複次，大王！多聞聖弟子修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，是謂第五斷支。此有四種，剎利、梵志、居士、工師，彼若成就此五斷支，必得善師如來、無所著、正盡覺，必得可意，無不可意，亦于長夜得義饒益，安隱快樂，此有四種，剎利、梵志、居士、工師，是謂勝如、是謂差別於後世也。」

拘薩羅王波斯匿問曰：「瞿曇！此有四種，剎利、梵志、居士、工師，此有勝如、此有差別于斷行耶？」

世尊答曰：「此有四種，剎利、梵志、居士、工師，此有勝如、此有差別于斷行也。大王！于意云何？若信者所斷，是不信斷者，終無是處。若少病者所斷，是多病斷者，終無是處。若不諂不誑者所斷，是諂誑斷者，終無是處。若精勤者所斷，是懈怠斷者，終無是處。若智慧者所斷，是惡慧斷者，終無是處

現代漢語譯本：再者，大王！博學多聞的聖弟子沒有諂媚和欺騙，為人正直，如同真正的世尊和所有修行者一樣，這被稱為第三種斷除的因素。再者，大王！博學多聞的聖弟子經常精進修行，斷除邪惡和不善，修習各種善法，始終自覺發起意願，專一而堅定，作為各種善行的根本，不放棄任何方便之法，這被稱為第四種斷除的因素。再者，大王！博學多聞的聖弟子修習智慧，觀察事物興衰的規律，獲得這樣的智慧，這種智慧是神聖而明達的，能夠分辨和理解，從而正確地斷除痛苦，這被稱為第五種斷除的因素。這有四種人，剎帝利、婆羅門、居士、工匠，他們如果成就這五種斷除的因素，必定能得到良師，如來、無所執著、正等覺，必定能得到如意的結果，不會有不如意，也將在漫長的黑夜中獲得利益和安穩快樂。這有四種人，剎帝利、婆羅門、居士、工匠，這就是他們與後世的勝劣和差別之處。」 拘薩羅國王波斯匿聽后，讚歎道：『沙門瞿曇所說的就像老師一樣，沙門瞿曇所說的就像一位好老師。我想再問一些問題，可以允許我問嗎？』 世尊回答說：『大王！想問就問，隨意發問。』 拘薩羅國王波斯匿問道：『瞿曇！這有四種人，剎帝利、婆羅門、居士、工匠，他們在斷除煩惱的修行方面，有勝劣和差別嗎？』 世尊回答說：『這有四種人，剎帝利、婆羅門、居士、工匠，他們在斷除煩惱的修行方面，確實有勝劣和差別。大王！你認為如何？如果一個有信仰的人所斷除的煩惱，和一個沒有信仰的人所斷除的煩惱相比，那是不可能一樣的。如果一個少病的人所斷除的煩惱，和一個多病的人所斷除的煩惱相比，那是不可能一樣的。如果一個不諂媚不欺騙的人所斷除的煩惱，和一個諂媚欺騙的人所斷除的煩惱相比，那是不可能一樣的。如果一個精勤修行的人所斷除的煩惱，和一個懈怠修行的人所斷除的煩惱相比，那是不可能一樣的。如果一個有智慧的人所斷除的煩惱，和一個沒有智慧的人所斷除的煩惱相比，那是不可能一樣的。』

English version: Furthermore, O King! A well-learned noble disciple is without flattery or deceit, is upright, and appears like the true World-Honored One and all the Brahmacarya practitioners. This is called the third factor of abandonment. Furthermore, O King! A well-learned noble disciple constantly practices diligence, abandoning evil and unwholesome things, cultivating all good dharmas, always initiating intention, being focused and firm, as the root of all good deeds, not abandoning any expedient means. This is called the fourth factor of abandonment. Furthermore, O King! A well-learned noble disciple cultivates wisdom, observes the laws of rise and fall, obtains such wisdom, which is sacred and clear, able to distinguish and understand, thereby correctly eliminating suffering. This is called the fifth factor of abandonment. There are four types of people: Kshatriyas, Brahmins, householders, and artisans. If they achieve these five factors of abandonment, they will surely obtain a good teacher, the Tathagata, the unattached, the fully enlightened one. They will surely obtain desirable results, without undesirable ones, and will also gain benefit and peaceful happiness in the long night. There are four types of people: Kshatriyas, Brahmins, householders, and artisans. This is their superiority and difference in the afterlife. King Pasenadi of Kosala, having heard this, exclaimed: 'What the Shramana Gautama has said is like a teacher, what the Shramana Gautama has said is like a good teacher. I wish to ask more questions, may I be permitted to ask?' The World-Honored One replied: 'O King! Ask whatever you wish, ask freely.' King Pasenadi of Kosala asked: 'Gautama! There are four types of people: Kshatriyas, Brahmins, householders, and artisans. Are there superiorities and differences in their practice of abandoning afflictions?' The World-Honored One replied: 'There are four types of people: Kshatriyas, Brahmins, householders, and artisans. There are indeed superiorities and differences in their practice of abandoning afflictions. O King! What do you think? If the afflictions abandoned by a believer are compared to those abandoned by a non-believer, it is impossible for them to be the same. If the afflictions abandoned by a person with few illnesses are compared to those abandoned by a person with many illnesses, it is impossible for them to be the same. If the afflictions abandoned by a person without flattery or deceit are compared to those abandoned by a person with flattery and deceit, it is impossible for them to be the same. If the afflictions abandoned by a diligent practitioner are compared to those abandoned by a lazy practitioner, it is impossible for them to be the same. If the afflictions abandoned by a wise person are compared to those abandoned by a person without wisdom, it is impossible for them to be the same.'

「猶如四御，像御、馬御、牛御、人御，彼中二御不可調、不可御，二御可調、可御。大王！于意云何？若此二御不可調、不可御，彼來調地、御地，受御事者，終無是處。若彼二御可調、可御，來至調地、御地，受御事者，必有是處。如是，大王！于意云何？若信者所斷，是不信斷耶？終無是處。若少病者所斷，是多病斷耶？終無是處。若不諂不誑者所斷，是諂誑斷耶？終無是處。若精勤者所斷，是懈怠斷耶？終無是處。若智慧者所斷，是惡慧斷耶？終無是處。如是此四種，剎利、梵志、居士、工師，是謂勝如、是謂差別于斷行也。」

世尊答曰：「大王！欲問，恣意所問。」

拘薩羅王波斯匿問曰：「瞿曇！此有四種，剎利、梵志、居士、工師，此有勝如、此有差別，謂斷耶？」

世尊答曰：「此有四種，剎利、梵志、居士、工師，彼等等斷，無有勝如、無有差別于斷也

『就像四種駕馭者，像駕馭者、馬駕馭者、牛駕馭者、人駕馭者，其中兩種駕馭者不可調教、不可駕馭，兩種駕馭者可調教、可駕馭。大王！您認為如何？如果這兩種駕馭者不可調教、不可駕馭，他們來到調教之地、駕馭之地，接受駕馭之事，絕對沒有這樣的道理。如果那兩種駕馭者可調教、可駕馭，他們來到調教之地、駕馭之地，接受駕馭之事，必定有這樣的道理。如此，大王！您認為如何？如果由有信仰者所斷定，是不信仰者所斷定嗎？絕對沒有這樣的道理。如果由少病者所斷定，是多病者所斷定嗎？絕對沒有這樣的道理。如果由不諂媚不欺騙者所斷定，是諂媚欺騙者所斷定嗎？絕對沒有這樣的道理。如果由精勤者所斷定，是懈怠者所斷定嗎？絕對沒有這樣的道理。如果由有智慧者所斷定，是愚笨者所斷定嗎？絕對沒有這樣的道理。如此這四種人，剎帝利、婆羅門、居士、工匠，這就是所謂的勝過，這就是所謂的在斷行上的差別。』 拘薩羅國王波斯匿聽后，讚歎道：『沙門瞿曇所說如同導師，沙門瞿曇所說如同善導師。我想再問一些問題，可以允許我問嗎？』 拘薩羅國王波斯匿問道：『瞿曇！這裡有四種人，剎帝利、婆羅門、居士、工匠，他們之間有勝過，有差別，是這樣說的嗎？』 世尊回答說：『這裡有四種人，剎帝利、婆羅門、居士、工匠，他們之間平等地斷除，沒有勝過，沒有在斷除上的差別。』

'Just like the four types of tamers: elephant tamers, horse tamers, ox tamers, and human tamers. Among them, two types of tamers are untrainable and unmanageable, while two types are trainable and manageable. Great King! What do you think? If these two types of tamers are untrainable and unmanageable, and they come to a place of training and managing, to take on the task of managing, there is absolutely no such possibility. If those two types of tamers are trainable and manageable, and they come to a place of training and managing, to take on the task of managing, there is definitely such a possibility. Likewise, Great King! What do you think? If something is determined by a believer, is it determined by a non-believer? Absolutely not. If something is determined by a healthy person, is it determined by a sick person? Absolutely not. If something is determined by a non-flatterer and non-deceiver, is it determined by a flatterer and deceiver? Absolutely not. If something is determined by a diligent person, is it determined by a lazy person? Absolutely not. If something is determined by a wise person, is it determined by a foolish person? Absolutely not. Thus, these four types of people, the Kshatriyas, Brahmins, householders, and artisans, this is what is called superior, this is what is called the difference in practice of cutting off.' King Pasenadi of Kosala, having heard this, exclaimed: 'The words of the ascetic Gotama are like those of a teacher, the words of the ascetic Gotama are like those of a good teacher. I wish to ask more questions, may I ask?' The Blessed One replied: 'Great King! Ask what you wish, ask freely.' King Pasenadi of Kosala asked: 'Gotama! Here are four types of people, Kshatriyas, Brahmins, householders, and artisans. Is it said that there is superiority and difference among them in terms of cutting off?' The Blessed One replied: 'Here are four types of people, Kshatriyas, Brahmins, householders, and artisans. They are equal in cutting off, there is no superiority, no difference in cutting off.'

。大王！猶如東方剎利童子來，彼取干娑羅木作火母，攢攢生火；南方梵志童子來，彼取干娑羅木作火母，鉆攢生火；西方居士童子來，彼取干栴檀木作火母，鉆攢生火；北方工師童子來，彼取干缽投摩木作火母，鉆攢生火。大王！于意云何？謂彼若干種人持若干種木作火母，鉆攢生火，彼中或有人著燥草木，生煙、生焰、生色。大王！于煙煙、焰焰、色色，說何等差別耶？」

拘薩羅王波斯匿答曰：「瞿曇！謂彼若干種人取若干種木作火母，攢攢生火，彼中或有人著燥草木，生煙、生焰、生色。瞿曇！我不說煙煙、焰焰、色色有差別也。」

「如是。大王！此有四種，剎利、梵志、居士、工師，彼一切等等斷，無有勝如、無有差別于斷也。」

拘薩羅王波斯匿問曰：「瞿曇！有天耶？」

世尊問曰：「大王！何意問有天耶？」

拘薩羅王波斯匿答曰：「瞿曇！若有天有諍、樂諍者，彼應來此間。若有天無諍、不樂諍者，不應來此間

現代漢語譯本：大王！就像東方剎帝利家的孩子來了，他們取乾燥的娑羅木作為火種，摩擦生火；南方婆羅門家的孩子來了，他們取乾燥的娑羅木作為火種，摩擦生火；西方居士家的孩子來了，他們取乾燥的旃檀木作為火種，摩擦生火；北方工匠家的孩子來了，他們取乾燥的缽投摩木作為火種，摩擦生火。大王！您認為如何？這些人用不同的木頭作為火種，摩擦生火，其中有人加入乾燥的草木，於是產生煙、火焰和光色。大王！對於煙、火焰和光色，您認為有什麼差別呢？ 拘薩羅王波斯匿回答說：『瞿曇！這些人用不同的木頭作為火種，摩擦生火，其中有人加入乾燥的草木，於是產生煙、火焰和光色。瞿曇！我不認為煙、火焰和光色有什麼差別。』 『正是如此，大王！這裡有四種人，剎帝利、婆羅門、居士和工匠，他們都一樣平等地斷除煩惱，沒有高下之分，在斷除煩惱上沒有差別。』 拘薩羅王波斯匿聽后，讚歎道：『沙門瞿曇所說如同導師，沙門瞿曇所說如同善導師。我想再問一些問題，可以嗎？』 拘薩羅王波斯匿問道：『瞿曇！有天神嗎？』 世尊反問道：『大王！您問是否有天神是什麼意思呢？』 拘薩羅王波斯匿回答說：『瞿曇！如果有天神喜歡爭鬥，他們應該來到這裡。如果有天神不喜歡爭鬥，他們就不應該來到這裡。』

English version: 'O king! It is like this: if a Kshatriya boy from the east comes, he takes dry sal wood as a fire-kindling material and rubs to produce fire; if a Brahmin boy from the south comes, he takes dry sal wood as a fire-kindling material and rubs to produce fire; if a householder boy from the west comes, he takes dry sandalwood as a fire-kindling material and rubs to produce fire; if a craftsman boy from the north comes, he takes dry padma wood as a fire-kindling material and rubs to produce fire. O king! What do you think? When these various people use various kinds of wood as fire-kindling material and rub to produce fire, and some of them add dry grass and wood, smoke, flame, and color arise. O king! What difference do you see in the smoke, flame, and color?' King Pasenadi of Kosala replied, 'Gautama! When these various people use various kinds of wood as fire-kindling material and rub to produce fire, and some of them add dry grass and wood, smoke, flame, and color arise. Gautama! I see no difference in the smoke, flame, and color.' 'It is so, O king! There are these four classes: Kshatriyas, Brahmins, householders, and craftsmen. They are all equal in their detachment, there is no superiority or difference in their detachment.' Having heard this, King Pasenadi of Kosala exclaimed, 'What the ascetic Gautama says is like a teacher, what the ascetic Gautama says is like a good teacher. I wish to ask more questions, may I ask?' The Blessed One replied, 'O king! Ask whatever you wish.' King Pasenadi of Kosala asked, 'Gautama! Are there gods?' The Blessed One asked, 'O king! What do you mean by asking if there are gods?' King Pasenadi of Kosala replied, 'Gautama! If there are gods who like to quarrel, they should come here. If there are gods who do not like to quarrel, they should not come here.'

爾時，鞞留羅大將住在拘薩羅王波斯匿后，執拂拂王，鞞留羅大將白曰：「瞿曇！若有天無諍、不樂諍者不來此間，且置彼天。若有天諍、樂諍來此間者，沙門瞿曇必說彼天福勝、梵行勝，此天得自在退彼天、遣彼天也。」

是時，尊者阿難在世尊后，執拂侍佛。於是，尊者阿難作是念：「此鞞留羅大將是拘薩羅王波斯匿子，我是世尊子，今正是時，子子共論。」

於是，尊者阿難語鞞留羅大將曰：「我欲問汝，隨所解答。大將！于意云何？拘薩羅王波斯匿所有境界，教令所及，拘薩羅王波斯匿福勝、梵行勝故，寧得自在退去、遣去耶？」

鞞留羅大將答曰：「沙門！若拘薩羅王波斯匿所有境界，教令所及，拘薩羅王波斯匿福勝、梵行勝故，得自在退去、遣去也。」

「大將！于意云何？若非拘薩羅王波斯匿境界，教令所不及。拘薩羅王波斯匿福勝、梵行勝故，意得自在退彼、遣彼耶？」

鞞留羅大將答曰：「沙門！若非拘薩羅王波斯匿境界，教令所不及，拘薩羅王波斯匿福勝、梵行勝故，不得自在退彼、遣彼也。」

尊者阿難復問曰：「大將！頗聞有三十三天耶？」

鞞留羅大將答曰：「我拘薩羅王波斯匿遊戲時，聞有三十三天

當時，鞞留羅大將住在拘薩羅國王波斯匿的後宮，手持拂塵侍奉國王。鞞留羅大將說道：『瞿曇！如果有天神不爭鬥、不喜歡爭鬥，他們不會來到這裡，暫且不談論他們。如果有天神爭鬥、喜歡爭鬥來到這裡，沙門瞿曇一定會說那些天神福德殊勝、修行殊勝，這些天神能夠自在地驅逐、遣散其他天神。』 當時，尊者阿難在世尊身後，手持拂塵侍奉佛陀。於是，尊者阿難心想：『這位鞞留羅大將是拘薩羅國王波斯匿的兒子，我是世尊的兒子，現在正是時候，我們父子之間可以辯論一番。』 於是，尊者阿難對鞞留羅大將說：『我想問你一些問題，請你隨自己的理解回答。大將，你認為如何？拘薩羅國王波斯匿所管轄的領土，他所能命令的地方，因為拘薩羅國王波斯匿福德殊勝、修行殊勝，他能夠自在地驅逐、遣散那些人嗎？』 鞞留羅大將回答說：『沙門，如果是在拘薩羅國王波斯匿所管轄的領土，他所能命令的地方，因為拘薩羅國王波斯匿福德殊勝、修行殊勝，他能夠自在地驅逐、遣散那些人。』 『大將，你認為如何？如果不是拘薩羅國王波斯匿所管轄的領土，他所不能命令的地方，因為拘薩羅國王波斯匿福德殊勝、修行殊勝，他能夠自在地驅逐、遣散那些人嗎？』 鞞留羅大將回答說：『沙門，如果不是拘薩羅國王波斯匿所管轄的領土，他所不能命令的地方，因為拘薩羅國王波斯匿福德殊勝、修行殊勝，他不能自在地驅逐、遣散那些人。』 尊者阿難又問：『大將，你聽說過有三十三天嗎？』 鞞留羅大將回答說：『我跟隨拘薩羅國王波斯匿遊玩時，聽說過有三十三天。』

At that time, General Bheluro was residing in the harem of King Pasenadi of Kosala, holding a whisk to serve the king. General Bheluro said, 'Gautama! If there are gods who do not quarrel and do not enjoy quarreling, they will not come here; let's not discuss them. If there are gods who quarrel and enjoy quarreling who come here, the Shramana Gautama will surely say that those gods have superior merit and superior practice, and that these gods can freely expel and dismiss other gods.' At that time, Venerable Ananda was behind the World Honored One, holding a whisk to serve the Buddha. Then, Venerable Ananda thought, 'This General Bheluro is the son of King Pasenadi of Kosala, and I am the son of the World Honored One. Now is the right time for us, father and son, to debate.' Then, Venerable Ananda said to General Bheluro, 'I would like to ask you some questions, please answer according to your understanding. General, what do you think? In the territory governed by King Pasenadi of Kosala, where his commands reach, because King Pasenadi of Kosala has superior merit and superior practice, can he freely expel and dismiss those people?' General Bheluro replied, 'Shramana, if it is within the territory governed by King Pasenadi of Kosala, where his commands reach, because King Pasenadi of Kosala has superior merit and superior practice, he can freely expel and dismiss those people.' 'General, what do you think? If it is not within the territory governed by King Pasenadi of Kosala, where his commands do not reach, because King Pasenadi of Kosala has superior merit and superior practice, can he freely expel and dismiss those people?' General Bheluro replied, 'Shramana, if it is not within the territory governed by King Pasenadi of Kosala, where his commands do not reach, because King Pasenadi of Kosala has superior merit and superior practice, he cannot freely expel and dismiss those people.' Venerable Ananda asked again, 'General, have you heard of the Thirty-three Heavens?' General Bheluro replied, 'When I was playing with King Pasenadi of Kosala, I heard of the Thirty-three Heavens.'

「大將！于意云何？拘薩羅王波斯匿福勝、梵行勝故，寧得自在退彼三十三天，遣彼三十三天耶？」

鞞留羅大將答曰：「沙門！拘薩羅王波斯匿尚不能得見三十三天，況復退遣耶？退遣彼三十三天者，終無是處。」

「如是，大將！若有天無諍、不樂諍不來此間者，此天福勝、梵行勝。若有此天諍、樂諍來此間者，此天于彼天尚不能得見，況復天天遣退耶？若退遣彼者，終無是處。」

於是，拘薩羅王波斯匿問曰：「瞿曇！此沙門名何等耶？」

世尊答曰：「大王！此比丘名阿難，是我侍者。」

拘薩羅王波斯匿聞已，嘆曰：「阿難所說如師，阿難所說如善師。欲更有所問，聽我問耶？」

拘薩羅王波斯匿問曰：「瞿曇！頗有梵耶？」

世尊問曰：「大王！何意問有梵耶？大王！若我施設有梵，彼梵清凈。」

世尊與拘薩羅王波斯匿於其中間論此事時，彼使人將想年少吉祥子來還，詣拘薩羅王波斯匿所，白曰：「天王！想年少吉祥子已來在此

『大將！你認為如何？拘薩羅王波斯匿因為福德和梵行殊勝，難道就能隨意驅逐三十三天，遣散他們嗎？』 鞞留羅大將回答說：『沙門！拘薩羅王波斯匿尚且不能見到三十三天，更何況驅逐他們呢？驅逐三十三天的事情，絕對不可能發生。』 『是這樣的，大將！如果有天神不爭鬥、不喜歡爭鬥，不來這個世間，那麼這個天神的福德和梵行就殊勝。如果有天神爭鬥、喜歡爭鬥，來到這個世間，那麼這個天神連見到那個天神都做不到，更何況驅逐他們呢？驅逐他們的事情，絕對不可能發生。』 於是，拘薩羅王波斯匿問道：『瞿曇！這位沙門叫什麼名字？』 世尊回答說：『大王！這位比丘名叫阿難，是我的侍者。』 拘薩羅王波斯匿聽后，讚歎道：『阿難所說的話就像老師一樣，阿難所說的話就像一位好老師。我想再問一些問題，可以嗎？』 拘薩羅王波斯匿問道：『瞿曇！有梵天嗎？』 世尊反問道：『大王！你問是否有梵天是什麼意思呢？大王！如果我設立有梵天，那麼那個梵天是清凈的。』 世尊和拘薩羅王波斯匿正在討論這件事的時候，之前派去的人帶著想年少的吉祥子回來了，來到拘薩羅王波斯匿那裡，稟告說：『天王！想年少的吉祥子已經在這裡了。』

'General! What do you think? King Pasenadi of Kosala, because of his superior merit and virtuous conduct, could he freely expel the Thirty-three Gods and send them away?' General Virudhaka replied, 'Ascetic! King Pasenadi of Kosala cannot even see the Thirty-three Gods, let alone expel them. The expulsion of the Thirty-three Gods is absolutely impossible.' 'That is so, General! If there are gods who do not quarrel, do not like to quarrel, and do not come to this world, then these gods have superior merit and virtuous conduct. If there are gods who quarrel, like to quarrel, and come to this world, then these gods cannot even see those gods, let alone expel them. The expulsion of them is absolutely impossible.' Then, King Pasenadi of Kosala asked, 'Gautama! What is the name of this ascetic?' The World-Honored One replied, 'Great King! This monk is named Ananda, and he is my attendant.' King Pasenadi of Kosala, upon hearing this, exclaimed, 'What Ananda says is like a teacher, what Ananda says is like a good teacher. I would like to ask some more questions, may I?' The World-Honored One said, 'Great King! Ask whatever you wish.' King Pasenadi of Kosala asked, 'Gautama! Is there a Brahma?' The World-Honored One asked in return, 'Great King! What do you mean by asking if there is a Brahma? Great King! If I establish a Brahma, then that Brahma is pure.' While the World-Honored One and King Pasenadi of Kosala were discussing this matter, the person who had been sent earlier returned with the young auspicious child, and came to King Pasenadi of Kosala, reporting, 'Great King! The young auspicious child is here.'

拘薩羅王波斯匿聞已，問想年少吉祥子曰：「前日王共大眾會坐，誰最前說沙門瞿曇如是說：『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見。』耶？」

想年少吉祥子答曰：「天王！鞞留羅大將前說也。」

鞞留羅大將聞已，白曰：「天王！此想年少吉祥子前說也。」

如是彼二人更互共諍此論，于其中間彼御者即便嚴駕，至拘薩羅王波斯匿所，白曰：「天王！嚴駕已至，天王當知時。」

拘薩羅王波斯匿聞已，白世尊曰：「我問瞿曇一切知事，沙門瞿曇答我一切知事。我問沙門瞿曇四種清凈，沙門瞿曇答我四種清凈。我問沙門瞿曇所得，沙門瞿曇答我所得。我問沙門瞿曇有梵，沙門瞿曇答我有梵。若我更問餘事者，沙門瞿曇必答我餘事。瞿曇！我今多事，欲還請辭。」

世尊答曰：「大王！自當知時。」

拘薩羅王波斯匿聞世尊所說，善受持誦，即從座起，繞世尊三匝而去。

佛說如是。拘薩羅王波斯匿、尊者阿難及一切大眾，聞佛所說，歡喜奉行。

一切智經第一竟(三千七百七十三字)

（二一三）中阿含例品法莊嚴經第二(第五后誦)

一時，佛游釋中，在釋家都邑，名彌婁離

拘薩羅國王波斯匿聽到這些話后，問想年少吉祥子說：『前些日子，大王您和大家一起集會時，是誰最先說沙門瞿曇這樣說：「本來沒有，將來也不會有，現在也沒有，如果有其他沙門、婆羅門是全知全見的。」？』 想年少吉祥子回答說：『大王！是鞞留羅大將先說的。』 鞞留羅大將聽了后，稟告說：『大王！是想年少吉祥子先說的。』 就這樣，他們兩人互相爭論這件事。在這期間，御者已經準備好車駕，來到拘薩羅國王波斯匿那裡，稟告說：『大王！車駕已經準備好了，請大王知道時間。』 拘薩羅國王波斯匿聽了后，對世尊說：『我問瞿曇關於一切智的事情，沙門瞿曇回答我關於一切智的事情。我問沙門瞿曇關於四種清凈，沙門瞿曇回答我關於四種清凈。我問沙門瞿曇關於所得，沙門瞿曇回答我關於所得。我問沙門瞿曇是否有梵，沙門瞿曇回答我關於有梵。如果我再問其他事情，沙門瞿曇一定會回答我其他事情。瞿曇！我現在有很多事情，想要告辭了。』 世尊回答說：『大王！您自己知道時間吧。』 拘薩羅國王波斯匿聽了世尊所說，很好地接受並記誦，隨即從座位上起身，繞著世尊走了三圈后離去。 佛陀是這樣說的。拘薩羅國王波斯匿、尊者阿難以及所有大眾，聽了佛陀所說，都歡喜地奉行。 《一切智經》第一部分結束（共三千七百七十三字） （二一三）《中阿含例品法莊嚴經》第二（第五次誦讀後） 一時，佛陀在釋迦族中游歷，在釋迦族的都城，名叫彌婁離。

King Pasenadi of Kosala, having heard this, asked the young auspicious son, 'The other day, when the king was sitting with the assembly, who was the first to say that the ascetic Gotama said: 「There was not, there will not be, and there is not now; if there are other ascetics or brahmins who are all-knowing and all-seeing.」?' The young auspicious son replied, 'Your Majesty! It was General Bhelura who said it first.' General Bhelura, having heard this, reported, 'Your Majesty! It was the young auspicious son who said it first.' Thus, the two of them argued back and forth about this matter. In the meantime, the charioteer had already prepared the chariot and came to King Pasenadi of Kosala, reporting, 'Your Majesty! The chariot is ready, Your Majesty should know the time.' King Pasenadi of Kosala, having heard this, said to the Blessed One, 'I asked Gotama about the matter of all-knowing, and the ascetic Gotama answered me about the matter of all-knowing. I asked the ascetic Gotama about the four kinds of purity, and the ascetic Gotama answered me about the four kinds of purity. I asked the ascetic Gotama about what is attained, and the ascetic Gotama answered me about what is attained. I asked the ascetic Gotama about whether there is Brahma, and the ascetic Gotama answered me about whether there is Brahma. If I were to ask about other matters, the ascetic Gotama would surely answer me about other matters. Gotama! I have many matters now and wish to take my leave.' The Blessed One replied, 'Great King! You should know the time yourself.' King Pasenadi of Kosala, having heard what the Blessed One said, accepted it well and recited it, then rose from his seat, circled the Blessed One three times, and departed. Thus spoke the Buddha. King Pasenadi of Kosala, the Venerable Ananda, and all the assembly, having heard what the Buddha said, joyfully practiced it. The first part of the 'All-Knowing Sutra' ends (3,773 words in total). (213) The second 'Dharma Adornment Sutra' of the 'Middle Length Discourses, Example Section' (after the fifth recitation) At one time, the Buddha was traveling among the Sakyans, in the Sakyan capital, named Miluli.

爾時，拘薩羅王波斯匿與長作共俱有所為故，出詣邑名城。拘薩羅王波斯匿至彼園觀，見諸樹下寂無音聲，遠離，無惡，無有人民，隨順燕坐，見已，憶念世尊。拘薩羅王波斯匿告曰：「長作！今此樹下寂無音聲，遠離，無惡，無有人民，隨順燕坐，此處我數往見佛。長作！世尊今在何處？我欲往見。」

長作答曰：「天王！我聞世尊游釋中，在釋家都邑，名彌婁離。」

拘薩羅王波斯匿復問曰：「長作！釋家都邑名彌婁離，去此幾許？」

長作答曰：「天王！去此三拘婁舍。」

拘薩羅王波斯匿告曰：「長作！可敕嚴駕，我欲詣佛。」

長作受教，即敕嚴駕，白曰：「天王！嚴駕已訖，隨天王意。」拘薩羅王波斯匿即升乘出城外，往至釋家都邑，名彌婁離。

爾時，彌婁離門外眾多比丘露地經行，拘薩羅王波斯匿往詣諸比丘所，問曰：「諸尊！世尊今在何處晝行？」

眾多比丘答曰：「大王！彼東向大屋，開窗閉戶，世尊今在彼中晝行。大王！欲見便往詣彼，到已住外，謦欬敲戶，世尊聞者，必為開戶。」

拘薩羅王波斯匿即便下車

當時，拘薩羅國的國王波斯匿因為有事要和長作一起處理，就出城前往一個叫邑名的地方。拘薩羅國王波斯匿到達那裡的園林后，看到樹下寂靜無聲，遠離喧囂，沒有邪惡，也沒有人，適合靜坐。看到這些，他想起了世尊。拘薩羅國王波斯匿說：『長作！現在這些樹下寂靜無聲，遠離喧囂，沒有邪惡，也沒有人，適合靜坐，我以前經常在這裡見到佛陀。長作！世尊現在在哪裡？我想去拜見他。』 長作回答說：『大王！我聽說世尊在釋迦族中游歷，在釋迦族的都城，名叫彌婁離。』 拘薩羅國王波斯匿又問：『長作！釋迦族的都城彌婁離，離這裡有多遠？』 長作回答說：『大王！離這裡三拘婁舍。』 拘薩羅國王波斯匿說：『長作！可以命令準備車駕，我要去拜見佛陀。』 長作接受命令，立即命令準備車駕，稟告說：『大王！車駕已經準備好了，聽從大王的意願。』拘薩羅國王波斯匿就上車出城，前往釋迦族的都城，名叫彌婁離。 當時，彌婁離城門外有很多比丘在露天行走。拘薩羅國王波斯匿走到那些比丘那裡，問道：『各位尊者！世尊現在在哪裡經行？』 眾多比丘回答說：『大王！在那邊朝東的大屋裡，關著窗戶和門，世尊現在在那裡經行。大王！如果想見他，就去那裡，到了之後站在外面，咳嗽或敲門，世尊聽到后，一定會開門。』 拘薩羅國王波斯匿就下了車。

At that time, King Pasenadi of Kosala, having some business to attend to with Chang Zuo, went out to a town called Yiming. King Pasenadi of Kosala arrived at the garden there and saw that under the trees it was silent, far from noise, without evil, and without people, suitable for quiet sitting. Seeing this, he remembered the World Honored One. King Pasenadi of Kosala said: 'Chang Zuo! Now under these trees it is silent, far from noise, without evil, and without people, suitable for quiet sitting. I have often seen the Buddha here before. Chang Zuo! Where is the World Honored One now? I want to go and see him.' Chang Zuo replied: 'Great King! I heard that the World Honored One is traveling among the Shakyas, in the Shakya capital, called Miruli.' King Pasenadi of Kosala asked again: 'Chang Zuo! How far is the Shakya capital, Miruli, from here?' Chang Zuo replied: 'Great King! It is three kuroshas from here.' King Pasenadi of Kosala said: 'Chang Zuo! You may order the carriage to be prepared, I want to go and see the Buddha.' Chang Zuo accepted the order and immediately ordered the carriage to be prepared, reporting: 'Great King! The carriage is ready, as you wish.' King Pasenadi of Kosala then got into the carriage and went out of the city, heading towards the Shakya capital, called Miruli. At that time, outside the gate of Miruli, many monks were walking in the open air. King Pasenadi of Kosala went to those monks and asked: 'Venerable ones! Where is the World Honored One walking during the day now?' Many monks replied: 'Great King! In that large house facing east, with the windows and doors closed, the World Honored One is walking there during the day. Great King! If you want to see him, go there, and when you arrive, stand outside, cough or knock on the door, and the World Honored One will surely open the door when he hears it.' King Pasenadi of Kosala then got out of the carriage.

。若有王剎利頂來而得人處，教令大地，有五儀飾，劍、蓋、華鬘及珠柄拂、嚴飾之屣，彼盡脫已，授與長作，長作唸曰：「天王今者必當獨入，我等應共住此待耳。」

於是，拘薩羅王波斯匿眷屬圍繞，步往至彼東向大屋，到已住外，謦欬敲戶，世尊聞已，即為開戶，拘薩羅王波斯匿便入彼屋，前至佛所，稽首禮足，再三自稱姓名：「我是拘薩羅王波斯匿。我是拘薩羅王波斯匿。」

世尊答曰：「如是。大王！汝是拘薩羅王波斯匿。汝是拘薩羅王波斯匿。」拘薩羅王波斯匿再三自稱姓名已，稽首佛足，卻坐一面。

世尊問曰：「大王！見我有何等義，而自下意稽首禮足，供養承事耶？」

拘薩羅王波斯匿答曰：「世尊！我于佛而有法靖，因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』世尊！我坐都坐時，見母共子諍，子共母諍，父子、兄弟、姊妹、親屬展轉共諍，彼斗諍時，母說子惡，子說母惡，父子、兄弟、姊妹、親屬相更說惡，況復他人？我見世尊弟子諸比丘眾從世尊行梵行，或有比丘少多起諍，舍戒罷道，不說佛惡，不說諸法惡，不說眾惡，但自責數：『我為惡，我為無德。所以者何？以我不能從世尊自盡形壽修行梵行

現代漢語譯本：如果剎帝利王到達某處，要教導人民，他會有五種儀飾：劍、傘蓋、花鬘、珠柄拂塵和裝飾華麗的鞋子。他會全部脫下這些，交給侍從。侍從會想：『天王現在必定要獨自進去，我們應該留在這裡等候。』 於是，拘薩羅國王波斯匿在隨從的簇擁下，走向那座朝東的大屋。到達后，他站在外面，咳嗽並敲門。世尊聽到后，就為他開了門。拘薩羅國王波斯匿便進入屋內，來到佛陀面前，頂禮佛足，再三自稱姓名：『我是拘薩羅國王波斯匿。我是拘薩羅國王波斯匿。』 世尊回答說：『是的，大王！你是拘薩羅國王波斯匿。你是拘薩羅國王波斯匿。』拘薩羅國王波斯匿再三自稱姓名后，頂禮佛足，退坐一旁。 世尊問道：『大王！你見我有什麼意義，而如此謙卑地頂禮佛足，供養承事呢？』 拘薩羅國王波斯匿回答說：『世尊！我對佛陀有法上的敬意，因此我這樣想：『如來、無所著、正等覺所說的法是善的，世尊的弟子們都走向善道。』世尊！我坐在都城裡時，看到母親和兒子爭吵，兒子和母親爭吵，父子、兄弟、姐妹、親屬之間互相爭吵。他們爭吵時，母親說兒子的壞話，兒子說母親的壞話，父子、兄弟、姐妹、親屬互相說壞話，更何況是其他人呢？我看到世尊的弟子們，那些比丘們跟隨世尊修行梵行，即使有比丘偶爾發生爭執，舍戒還俗，他們也不會說佛陀的壞話，不會說法的壞話，不會說僧團的壞話，只會責備自己：『我做了壞事，我沒有德行。』這是為什麼呢？因為我不能跟隨世尊盡形壽修行梵行。

English version: If a Kshatriya king arrives at a place to instruct the people, he will have five ornaments: a sword, a parasol, a garland, a jeweled-handled whisk, and ornate shoes. He will remove all of these and hand them to his attendants. The attendants will think: 『The king must now be entering alone; we should stay here and wait.』 Then, King Pasenadi of Kosala, surrounded by his retinue, walked towards the large east-facing house. Upon arriving, he stood outside, coughed, and knocked on the door. The Blessed One, having heard this, opened the door for him. King Pasenadi of Kosala then entered the house, approached the Buddha, bowed at his feet, and repeatedly stated his name: 『I am King Pasenadi of Kosala. I am King Pasenadi of Kosala.』 The Blessed One replied: 『Yes, Great King! You are King Pasenadi of Kosala. You are King Pasenadi of Kosala.』 After repeatedly stating his name, King Pasenadi of Kosala bowed at the Buddha's feet and sat down to one side. The Blessed One asked: 『Great King! What meaning do you see in me that you so humbly bow at my feet and offer service?』 King Pasenadi of Kosala replied: 『Venerable Sir, I have a reverence for the Dharma in the Buddha, and therefore I think: 『The Dharma spoken by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the disciples of the Blessed One are all heading towards the good path.』 Venerable Sir, when I sit in the capital, I see mothers and sons quarreling, sons and mothers quarreling, fathers and sons, brothers and sisters, and relatives quarreling with each other. When they quarrel, mothers speak ill of their sons, sons speak ill of their mothers, fathers and sons, brothers and sisters, and relatives speak ill of each other, let alone others? I see the disciples of the Blessed One, those monks who follow the Blessed One in practicing the holy life, even if a monk occasionally has a dispute and gives up the precepts, they do not speak ill of the Buddha, do not speak ill of the Dharma, do not speak ill of the Sangha, but only blame themselves: 『I have done wrong, I have no virtue.』 Why is this? Because I cannot follow the Blessed One in practicing the holy life for the rest of my life.』

。』是謂我于佛而有法靖，因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我見一沙門梵志，或九月或十月，少多學行梵行，舍隨本服，復為欲所染，染欲著欲，為欲所縛，憍慠受入，不見災患，不見出要而樂行欲。世尊！我見世尊弟子諸比丘眾，自盡形壽修行梵行，乃至億數。我於此外，不見如是清凈梵行，如世尊家，是謂我于佛而有法靖，因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我見一沙門梵志羸瘦憔悴，形色極惡，身生白皰，人不喜見，我作是念：『此諸尊何以羸瘦憔悴，形色極惡，身生白皰，人不喜見？此諸尊必不樂行梵行，或身有患，或屏處作惡，以是故諸尊羸瘦憔悴，形色極惡，身生白皰，人不喜見。』我往問彼：『諸尊何故羸瘦憔悴，形色極惡，身生白皰，人不喜見？諸尊不樂行梵行耶？為身有患耶？為屏處作惡耶？是故諸尊羸瘦憔悴，形色極惡，身生白皰，人不喜見。』彼答我曰：『大王！是白病。大王！是白病

現代漢語譯本：『這就是我對於佛陀的法產生了清凈的信心，因此，我這樣想：『如來、無所執著、正等覺所說的法是善的，世尊的弟子們也走在正確的道路上。』 『再者，世尊！我看到一些沙門或婆羅門，他們修行梵行九個月或十個月，或多或少地學習修行，然後捨棄了原本的修行，又被慾望所污染，被慾望所迷惑，被慾望所束縛，變得驕傲自滿，看不到災禍，看不到解脫之道，卻樂於追求慾望。世尊！我看到世尊的弟子們，那些比丘們，他們終其一生都在修行梵行，甚至有數億之多。在其他地方，我沒有看到像世尊這裡這樣清凈的梵行，這就是我對於佛陀的法產生了清凈的信心，因此，我這樣想：『如來、無所執著、正等覺所說的法是善的，世尊的弟子們也走在正確的道路上。』 『再者，世尊！我看到一些沙門或婆羅門，他們身體虛弱、憔悴，臉色極差，身上長著白色的皰疹，讓人不願意見到。我這樣想：『這些尊者為什麼會如此虛弱、憔悴，臉色極差，身上長著白色的皰疹，讓人不願意見到呢？這些尊者一定是不喜歡修行梵行，或者身體有疾病，或者在隱蔽的地方做了壞事，因此這些尊者才會如此虛弱、憔悴，臉色極差，身上長著白色的皰疹，讓人不願意見到。』我前去問他們：『諸位尊者為什麼如此虛弱、憔悴，臉色極差，身上長著白色的皰疹，讓人不願意見到呢？諸位尊者是不喜歡修行梵行嗎？還是身體有疾病呢？還是在隱蔽的地方做了壞事呢？所以諸位尊者才會如此虛弱、憔悴，臉色極差，身上長著白色的皰疹，讓人不願意見到。』他們回答我說：『大王！這是白癜風。大王！這是白癜風。』

English version: 'This is why I have a clear faith in the Buddha's Dharma, and therefore, I think: 『The Dharma spoken by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the disciples of the Blessed One are on the right path.』 'Furthermore, Blessed One! I have seen some ascetics or Brahmins who practice the holy life for nine or ten months, learning and practicing more or less, then abandoning their original practice, becoming defiled by desire, infatuated with desire, bound by desire, becoming arrogant and complacent, not seeing the dangers, not seeing the way out, and yet enjoying the pursuit of desire. Blessed One! I have seen the Blessed One's disciples, the monks, who practice the holy life for their entire lives, even numbering in the hundreds of millions. Elsewhere, I have not seen such a pure holy life as in the Blessed One's community. This is why I have a clear faith in the Buddha's Dharma, and therefore, I think: 『The Dharma spoken by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the disciples of the Blessed One are on the right path.』 'Furthermore, Blessed One! I have seen some ascetics or Brahmins who are weak and emaciated, with a terrible complexion, and white blisters on their bodies, making them unpleasant to look at. I thought: 『Why are these venerable ones so weak and emaciated, with such a terrible complexion, and white blisters on their bodies, making them unpleasant to look at? These venerable ones must not enjoy practicing the holy life, or they have some illness, or they have done evil in secret, and that is why these venerable ones are so weak and emaciated, with such a terrible complexion, and white blisters on their bodies, making them unpleasant to look at.』 I went to ask them: 『Why are you venerable ones so weak and emaciated, with such a terrible complexion, and white blisters on your bodies, making you unpleasant to look at? Do you venerable ones not enjoy practicing the holy life? Or do you have some illness? Or have you done evil in secret? That is why you venerable ones are so weak and emaciated, with such a terrible complexion, and white blisters on your bodies, making you unpleasant to look at.』 They replied to me: 『Great King! It is vitiligo. Great King! It is vitiligo.』

「世尊！我見世尊弟子諸比丘眾，樂行端正，面色悅澤，形體凈潔，無為無求，護他妻食如鹿，自盡形壽修行梵行，我見已，作是念：『此諸尊何故樂行端正，面色悅澤，形體凈潔，無為無求，護他妻食如鹿，自盡形壽修行梵行？此諸尊或得離欲，或得增上心，現法樂居，易不難得。』是故此諸尊樂行端正，面目悅澤，形體凈潔，無為無求，護他妻食如鹿，自盡形壽修行梵行。若行欲樂行端正者，我應樂行端正。何以故？我得五欲功德，易不難得。若此諸尊得離欲，得增上心，于現法樂居，易不難得，是故此諸尊樂行端正，面色悅澤，形體凈潔，無為無求，護他妻食如鹿，自盡形壽修行梵行，是謂我于佛而有法靖。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流佈，一切世間無不聞知，所游至處壞諸見宗，輒自立論，而作是說：『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼；若不能答，亦難詰已，舍之而去

『世尊！我看到世尊的弟子們，那些比丘們，樂於奉行端正的行為，面色紅潤有光澤，身體潔凈，無所作為也無所求，守護他人的妻子就像守護鹿一樣，盡其一生修行清凈的梵行。我看到這些后，就想：『這些尊者為什麼樂於奉行端正的行為，面色紅潤有光澤，身體潔凈，無所作為也無所求，守護他人的妻子就像守護鹿一樣，盡其一生修行清凈的梵行呢？這些尊者或許已經離欲，或許已經獲得了更高的禪定，在現世就能安樂地居住，而且這並不難得到。』因此，這些尊者樂於奉行端正的行為，面色紅潤有光澤，身體潔凈，無所作為也無所求，守護他人的妻子就像守護鹿一樣，盡其一生修行清凈的梵行。如果行欲樂也能奉行端正的行為，我也應該樂於奉行端正的行為。為什麼呢？因為我能輕易地獲得五欲的功德。如果這些尊者已經離欲，獲得了更高的禪定，在現世就能安樂地居住，而且這並不難得到，因此這些尊者樂於奉行端正的行為，面色紅潤有光澤，身體潔凈，無所作為也無所求，守護他人的妻子就像守護鹿一樣，盡其一生修行清凈的梵行，這就是我對佛陀的法產生了敬意。因此，我這樣想：『如來、無所執著、正等覺所說的法是善的，世尊的弟子們也走在正確的道路上。』 『再者，世尊！我看到一些沙門和婆羅門，他們聰明智慧，自稱聰明智慧，博學多聞，能決斷是非，熟悉各種經典，能制伏強敵，談論時能清晰地表達自己的見解，名聲遠揚，世間無人不知，他們所到之處都能破除各種錯誤的見解，並建立自己的理論，他們還這樣說：『我們去拜訪沙門喬達摩，問他這樣那樣的問題，如果他能回答，我們就反駁他；如果他不能回答，我們也反駁他，然後就離開。』

'Venerable Sir, I see the venerable disciples of the World Honored One, the monks, who delight in practicing upright conduct, with radiant faces, clean bodies, without action or desire, guarding the wives of others like deer, and practicing the holy life for the rest of their lives. Having seen this, I thought: 『Why do these venerable ones delight in practicing upright conduct, with radiant faces, clean bodies, without action or desire, guarding the wives of others like deer, and practicing the holy life for the rest of their lives? These venerable ones may have attained detachment from desire, or may have attained higher states of mind, dwelling in the present moment with ease, which is not difficult to obtain.』 Therefore, these venerable ones delight in practicing upright conduct, with radiant faces, clean bodies, without action or desire, guarding the wives of others like deer, and practicing the holy life for the rest of their lives. If practicing sensual pleasures could also lead to upright conduct, I should also delight in practicing upright conduct. Why? Because I can easily obtain the merits of the five sensual pleasures. If these venerable ones have attained detachment from desire, have attained higher states of mind, and can dwell in the present moment with ease, which is not difficult to obtain, then it is why these venerable ones delight in practicing upright conduct, with radiant faces, clean bodies, without action or desire, guarding the wives of others like deer, and practicing the holy life for the rest of their lives. This is how I have come to have faith in the Buddha』s teachings. Therefore, I think: 『The Dharma spoken by the Tathagata, the unattached, the fully enlightened one, is good, and the disciples of the World Honored One are on the right path.』 'Furthermore, Venerable Sir, I see some ascetics and Brahmins who are intelligent and wise, who claim to be intelligent and wise, who are learned and decisive, who are familiar with various scriptures, who can subdue strong opponents, who can clearly express their views in discussions, whose fame is widespread, and who are known throughout the world. Wherever they go, they break down various wrong views and establish their own theories. They also say: 『We will go to the ascetic Gotama and ask him such and such questions. If he can answer, we will refute him; if he cannot answer, we will also refute him, and then we will leave.』

。』彼聞世尊游某村邑，往至佛所，尚不敢問於世尊事，況復欲難詰耶？是謂我于佛而有法靖，因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流佈，一切世間無不聞知，所游至處壞諸見宗，輒自立論，而作是說：『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼；若不能答，亦難詰已，舍之而去。』彼聞世尊游某村邑，往至佛所，問世尊事，世尊為答，彼聞答已，便得歡喜，稽首佛足，繞三匝而去，是謂我于佛而有法靖。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流佈，一切世間無不聞知，所游至處壞諸見宗，輒自立論，而作是說：『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼；若不能答，亦難詰已，舍之而去。』彼聞世尊游某村邑，往至佛所，問世尊事，世尊為答，彼聞答已，便得歡喜，即自歸佛、法及比丘眾，世尊受彼為優婆塞，終身自歸，乃至命盡，是謂我于佛而有法靖

現代漢語譯本：『他聽說世尊在某個村莊游化，就前往佛陀所在之處，甚至不敢向世尊請教任何事情，更別說要詰難了。這就是我對佛陀的法生起了清凈的信心。因此，我這樣想：『如來、無所執著、正等覺所說的法是善妙的，世尊的弟子們也都走在正確的道路上。』 『再者，世尊！我曾見過一位沙門或婆羅門，他聰明睿智，自詡聰明睿智，博學多聞，見解堅定，精通各種經典，能制伏強敵，辯才無礙，名聲遠播，世人皆知。他所到之處，都能破斥各種宗派的觀點，並自立一套理論。他曾這樣說：『我們去沙門喬達摩那裡，問他這些那些問題，如果他能回答，我們就詰難他；如果他不能回答，我們也要詰難他，然後就離開。』他聽說世尊在某個村莊游化，就前往佛陀所在之處，向世尊請教問題，世尊為他解答。他聽了回答后，非常歡喜，頂禮佛足，繞佛三圈后離去。這就是我對佛陀的法生起了清凈的信心。因此，我這樣想：『如來、無所執著、正等覺所說的法是善妙的，世尊的弟子們也都走在正確的道路上。』 『再者，世尊！我曾見過一位沙門或婆羅門，他聰明睿智，自詡聰明睿智，博學多聞，見解堅定，精通各種經典，能制伏強敵，辯才無礙，名聲遠播，世人皆知。他所到之處，都能破斥各種宗派的觀點，並自立一套理論。他曾這樣說：『我們去沙門喬達摩那裡，問他這些那些問題，如果他能回答，我們就詰難他；如果他不能回答，我們也要詰難他，然後就離開。』他聽說世尊在某個村莊游化，就前往佛陀所在之處，向世尊請教問題，世尊為他解答。他聽了回答后，非常歡喜，當即皈依佛、法和比丘僧團，世尊接納他為優婆塞，他終身皈依，直到生命結束。這就是我對佛陀的法生起了清凈的信心。

English version: 'He heard that the Blessed One was staying in a certain village, and he went to where the Buddha was. He didn't even dare to ask the Blessed One about anything, let alone try to challenge him. This is how I came to have faith in the Buddha's teachings. Therefore, I think: 『The Dharma spoken by the Tathagata, the unattached, the fully enlightened one, is good, and the disciples of the Blessed One are also on the right path.』 'Furthermore, Venerable Sir, I have seen a certain ascetic or Brahmin who was intelligent and wise, who claimed to be intelligent and wise, who was learned and decisive, who was well-versed in the scriptures, who could subdue strong opponents, who was eloquent in debate, whose reputation was widespread, and who was known throughout the world. Wherever he went, he would destroy the views of various sects and establish his own theory. He would say: 『We will go to the ascetic Gotama and ask him such and such questions. If he can answer, we will challenge him; if he cannot answer, we will also challenge him and then leave.』 He heard that the Blessed One was staying in a certain village, and he went to where the Buddha was and asked the Blessed One questions. The Blessed One answered him, and upon hearing the answer, he was delighted. He bowed down at the Buddha's feet, circumambulated him three times, and then left. This is how I came to have faith in the Buddha's teachings. Therefore, I think: 『The Dharma spoken by the Tathagata, the unattached, the fully enlightened one, is good, and the disciples of the Blessed One are also on the right path.』 'Furthermore, Venerable Sir, I have seen a certain ascetic or Brahmin who was intelligent and wise, who claimed to be intelligent and wise, who was learned and decisive, who was well-versed in the scriptures, who could subdue strong opponents, who was eloquent in debate, whose reputation was widespread, and who was known throughout the world. Wherever he went, he would destroy the views of various sects and establish his own theory. He would say: 『We will go to the ascetic Gotama and ask him such and such questions. If he can answer, we will challenge him; if he cannot answer, we will also challenge him and then leave.』 He heard that the Blessed One was staying in a certain village, and he went to where the Buddha was and asked the Blessed One questions. The Blessed One answered him, and upon hearing the answer, he was delighted. He immediately took refuge in the Buddha, the Dharma, and the Sangha of monks. The Blessed One accepted him as a lay follower, and he remained a lay follower for the rest of his life. This is how I came to have faith in the Buddha's teachings.'

。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流佈，一切世間無不聞知，所游至處壞諸見宗，輒自立論，而作是說：『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼；若不能答，亦難詰已，舍之而去。』彼聞世尊游某村邑，往至佛所，問世尊事，世尊為答。彼聞答已，便得歡喜，即從世尊求出家學，而受具足，得比丘法，佛便度彼而授具足，得比丘法。

「若彼諸尊出家學道而受具足，得比丘法已，獨住遠離，心無放逸，修行精勤。彼獨住遠離，心無放逸，修行精勤已，若族姓子所為，剃除鬚髮，著袈裟衣，至信、舍家、無家、學道者，唯無上梵行訖，于現法中自知自覺，自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。若彼諸尊知法已，乃至得阿羅訶，得阿羅訶已，便作是念：『諸賢！我本幾了幾失？所以者何？我本非沙門稱沙門，非梵行稱梵行，非阿羅訶稱阿羅訶，我等今是沙門，是梵行，是阿羅訶。』是謂我于佛而有法靖。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也

現代漢語譯本：因此，我這樣想：『如來、無所著、正等覺所說的法是善的，世尊的弟子眾的修行方向也是正確的。』 現代漢語譯本：『再者，世尊！我見到一位沙門或婆羅門，他聰明智慧，自詡聰明智慧，博學多聞，能決斷是非，通曉各種經典，能制伏強敵，辯論時能清晰地闡述道理，名聲遠揚，世間無人不知。他所到之處，都能破除各種錯誤的見解，並建立自己的理論。他會這樣說：『我們去拜訪沙門喬達摩，問他一些問題，如果他能回答，我們就反駁他；如果他不能回答，我們也反駁他，然後就離開。』他聽說世尊在某個村莊，就去拜訪佛陀，向世尊提問，世尊都一一作答。他聽了回答后，非常高興，就請求在世尊門下出家修行，受具足戒，成為比丘。佛陀就度化了他，並讓他受具足戒，成為比丘。 現代漢語譯本：『如果這些尊者出家修行，受具足戒，成為比丘后，他們會獨自居住在僻靜之處，內心不放逸，精進修行。他們獨自居住在僻靜之處，內心不放逸，精進修行后，就會像那些爲了追求無上梵行，剃除鬚髮，穿上袈裟，以堅定的信念捨棄家庭，出家修行的人一樣，在今生今世就能自己覺悟，自己證得，成就道果，了知生死已盡，梵行已立，該做的都已做完，不再受輪迴之苦，如實地知曉真理。如果這些尊者證悟了佛法，乃至證得阿羅漢果，證得阿羅漢果后，他們就會這樣想：『諸位賢者！我之前是多麼的迷失啊！為什麼這麼說呢？因為我之前不是沙門卻自稱沙門，不是梵行者卻自稱梵行者，不是阿羅漢卻自稱阿羅漢。而我們現在才是真正的沙門，真正的梵行者，真正的阿羅漢。』這就是我對佛陀的法所產生的清凈的信心。因此，我這樣想：『如來、無所著、正等覺所說的法是善的，世尊的弟子眾的修行方向也是正確的。』

English version: Therefore, I think thus: 'The Dharma spoken by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the Sangha of the Blessed One's disciples is well-directed.' English version: 'Furthermore, Venerable Sir, I have seen a certain ascetic or Brahmin who is intelligent, wise, and claims to be intelligent and wise. He is learned, decisive, well-versed in the scriptures, able to subdue opponents, eloquent in debate, and his reputation is widespread, known throughout the world. Wherever he goes, he refutes various views and establishes his own doctrines. He would say, 'We will go to the ascetic Gotama and ask him such and such questions. If he can answer, we will challenge him; if he cannot answer, we will also challenge him and then leave.' Having heard that the Blessed One was staying in a certain village, he would go to the Buddha, ask him questions, and the Blessed One would answer. Upon hearing the answers, he would be delighted and request to go forth from the household life under the Blessed One, receive the full ordination, and become a bhikkhu. The Buddha would then ordain him and grant him full ordination, making him a bhikkhu. English version: 'If those venerable ones, having gone forth and received full ordination, become bhikkhus, they would dwell alone in seclusion, without negligence, and practice diligently. Having dwelt alone in seclusion, without negligence, and practiced diligently, they would, like those sons of good families who, having shaved their hair and beard, donned the yellow robes, and with faith, left their homes to go forth into homelessness, seeking the supreme holy life, realize for themselves in this very life, know and attain the goal, having ended birth, lived the holy life, done what was to be done, and knowing that there is no more coming to any state of being. If those venerable ones, having understood the Dharma, even attain Arahantship, upon attaining Arahantship, they would think thus: 'Friends, how much have I been lost before! Why is that? Because I was not an ascetic, yet I claimed to be an ascetic; I was not a holy man, yet I claimed to be a holy man; I was not an Arahant, yet I claimed to be an Arahant. But now we are truly ascetics, truly holy men, truly Arahants.' This is the clarity of faith I have in the Buddha's Dharma. Therefore, I think thus: 'The Dharma spoken by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the Sangha of the Blessed One's disciples is well-directed.'

「複次，世尊！我自若居國，無過者令殺，有過者令殺，然在都坐，我故不得作如是說：『卿等並住，無人問卿事，人問我事，卿等不能斷此事，我能斷此事。』于其中間競論餘事，不待前論訖，我數見世尊大眾圍繞說法，彼中一人鼾眠作聲，有人語彼：『君莫鼾眠作聲，君不用聞世尊說法如甘露耶？』彼人聞已，即便默然。我作是念：『如來、無所著、正盡覺、眾調御士，甚奇！甚特！所以者何？以無刀杖，皆自如法，安隱快樂。』是謂我于佛而有法靖。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我于仙余及宿舊二臣出錢財賜，亦常稱譽，彼命由我，然不能令彼仙余及宿舊二臣下意恭敬、尊重、供養、奉事於我，如為世尊下意恭敬、尊重、供養、奉事也，是謂我于佛而有法靖。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我昔出仙，宿一小屋中，欲試仙余、宿舊二臣，知彼頭向何處眠耶？為向我，為向世尊？於是，仙余、宿舊二臣則于初夜結跏趺坐，默然燕坐，至中夜聞世尊在某方處，便以頭向彼，以足向我

『再者，世尊！我如果治理國家，沒有過錯的人我讓他們不被殺害，有過錯的人我讓他們被殺害。然而，當我在都城坐著時，我不能這樣說：『你們都住在這裡，沒有人會問你們的事情，如果有人問我的事情，你們不能決斷此事，我能決斷此事。』在他們討論事情的過程中，他們會爭論其他的事情，不等待之前的討論結束。我多次看到世尊被大眾圍繞著說法，其中有一個人打鼾發出聲音，有人對他說：『你不要打鼾發出聲音，你難道不想聽世尊說法如同甘露嗎？』那個人聽了之後，就立刻沉默了。我這樣想：『如來、無所著、正等覺、眾調御士，真是太神奇了！太特別了！為什麼呢？因為他們沒有刀杖，都能自己如法，安穩快樂。』這就是我對佛陀的法生起了清凈的信心。因此，我這樣想：『如來、無所著、正等覺所說的法是善的，世尊的弟子們都走向了善道。』 『再者，世尊！我給我的舊臣和老臣們賞賜錢財，也常常稱讚他們，他們的生命由我決定，然而我不能讓他們像對世尊那樣，從內心恭敬、尊重、供養、侍奉我。這就是我對佛陀的法生起了清凈的信心。因此，我這樣想：『如來、無所著、正等覺所說的法是善的，世尊的弟子們都走向了善道。』 『再者，世尊！我以前出宮，在一個小房子里過夜，想試探我的舊臣和老臣，看看他們睡覺時頭朝向哪裡？是朝向我，還是朝向世尊？於是，我的舊臣和老臣在前半夜結跏趺坐，默默地靜坐，到了半夜，他們聽到世尊在某個方向，就將頭朝向那個方向，腳朝向我。

'Furthermore, venerable sir, if I were to govern a country, I would order that those without fault not be killed, and those with fault be killed. However, when I sit in the capital, I cannot say, 'You all stay here, no one will ask you about anything. If someone asks me about something, you cannot decide it, but I can decide it.' In the midst of their discussions, they would argue about other things, not waiting for the previous discussion to end. I have often seen the Blessed One surrounded by a large assembly, teaching the Dharma. In that assembly, someone would snore and make noise. Someone would say to him, 'Do not snore and make noise. Do you not want to hear the Blessed One's teaching like nectar?' Upon hearing this, that person would immediately become silent. I thought, 'The Tathagata, the Unattached One, the Perfectly Enlightened One, the tamer of beings, is truly amazing! Truly extraordinary! Why is that? Because without weapons, they all abide by the Dharma, peaceful and happy.' This is how I have gained faith in the Dharma of the Buddha. Therefore, I think, 'The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the disciples of the Blessed One are well-directed.' 'Furthermore, venerable sir, I give my old ministers and former ministers money and often praise them. Their lives depend on me, yet I cannot make them respect, honor, venerate, and serve me from their hearts as they do the Blessed One. This is how I have gained faith in the Dharma of the Buddha. Therefore, I think, 'The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the disciples of the Blessed One are well-directed.' 'Furthermore, venerable sir, I once left the palace and spent the night in a small house, wanting to test my old ministers and former ministers, to see which direction their heads would face when they slept. Would it be towards me, or towards the Blessed One? So, my old ministers and former ministers sat in the lotus position during the first watch of the night, silently meditating. At midnight, they heard that the Blessed One was in a certain direction, and they turned their heads towards that direction, with their feet towards me.'

。我見已，作是念：『此仙余及宿舊二臣不在現勝事，是故彼不下意恭敬、尊重、供養、奉事於我，如為世尊下意恭敬、尊重、供養、奉事也。』是謂我于佛而有法靖。因此故，我作是念：『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』

「複次，世尊！我亦國王，世尊亦法王，我亦剎利，世尊亦剎利，我亦拘薩羅，世尊亦拘薩羅，我年八十，世尊亦八十。世尊以此事故，我堪耐為世尊盡形壽，下意恭敬、尊重、供養、奉事。世尊！我今多事，欲還請辭。」

世尊告曰：「大王！自知時。」於是，拘薩羅王波斯匿聞佛所說，善受持誦，即從坐起，稽首佛足，繞三匝而去。

爾時，尊者阿難住世尊后，執拂侍佛。於是，世尊回顧告曰：「阿難！若有比丘依彌婁離林住者，令彼一切集在講堂。」

於是，尊者阿難受佛教已，若諸比丘依彌婁離林住者，令彼一切集在講堂，還詣佛所，白曰：「世尊！若有比丘依彌婁離林住者，彼一切已集講堂，唯愿世尊自當知時。」

於是，世尊將尊者阿難往至講堂比丘眾前，敷座而坐，告曰：「比丘！今拘薩羅王波斯匿在我前說此法莊嚴經已，即從座起，稽首我足，繞三匝而去。比丘！汝等當受持此法莊嚴經，善誦善習

現代漢語譯本：我看到這種情況，心裡想：『這兩位仙人和老臣現在沒有像對待世尊那樣對我表示恭敬、尊重、供養和侍奉，所以他們才不肯像對待世尊那樣對我表示恭敬、尊重、供養和侍奉。』這就是我對佛陀產生了法上的不滿。因此，我這樣想：『如來、無所執著、正等覺所說的法是善的，世尊的弟子們也都是善於修行的。』 再者，世尊！我也是國王，世尊也是法王；我也是剎帝利，世尊也是剎帝利；我也是拘薩羅人，世尊也是拘薩羅人；我今年八十歲，世尊也八十歲。世尊因為這些緣故，我應該終身對世尊表示恭敬、尊重、供養和侍奉。世尊！我現在有很多事情要處理，想告辭了。』 世尊說：『大王，您自己知道時間。』於是，拘薩羅國王波斯匿聽了佛陀所說，歡喜接受並背誦，隨即從座位上起身，向佛陀的腳稽首，繞佛三圈后離去。 當時，尊者阿難站在世尊身後，拿著拂塵侍奉佛陀。這時，世尊回頭對阿難說：『阿難，如果有哪些比丘住在彌婁離林，讓他們都到講堂集合。』 於是，尊者阿難接受佛陀的教誨后，讓所有住在彌婁離林的比丘都到講堂集合，然後回到佛陀那裡，稟告說：『世尊，所有住在彌婁離林的比丘都已經在講堂集合了，請世尊自己決定時間。』 於是，世尊帶著尊者阿難來到講堂比丘眾前，鋪好座位坐下，說道：『比丘們！剛才拘薩羅國王波斯匿在我面前說了這部法莊嚴經后，就從座位上起身，向我的腳稽首，繞我三圈后離去。比丘們！你們應當受持這部法莊嚴經，好好地誦讀和學習。』

English version: Upon seeing this, I thought: 『These two ascetics and old ministers do not show me the same respect, reverence, offerings, and service as they do to the World Honored One. That is why they do not condescend to show me the same respect, reverence, offerings, and service as they do to the World Honored One.』 This is how I developed a legalistic dissatisfaction with the Buddha. Therefore, I thought: 『The Dharma spoken by the Tathagata, the Unattached One, the Perfectly Enlightened One, is good, and the disciples of the World Honored One are also well-practiced.』 Furthermore, World Honored One! I am also a king, and the World Honored One is also a Dharma King; I am also a Kshatriya, and the World Honored One is also a Kshatriya; I am also a Kosalan, and the World Honored One is also a Kosalan; I am eighty years old, and the World Honored One is also eighty years old. For these reasons, World Honored One, I should show the World Honored One respect, reverence, offerings, and service for the rest of my life. World Honored One! I have many matters to attend to now and wish to take my leave.』 The World Honored One said: 『Great King, you know the time yourself.』 Then, King Pasenadi of Kosala, having heard what the Buddha said, gladly accepted and recited it, and immediately rose from his seat, bowed at the Buddha』s feet, circumambulated him three times, and departed. At that time, the Venerable Ananda was standing behind the World Honored One, holding a fan to serve the Buddha. Then, the World Honored One turned around and said to Ananda: 『Ananda, if there are any monks dwelling in the Miruli Grove, have them all gather in the lecture hall.』 Then, the Venerable Ananda, having received the Buddha』s instruction, had all the monks dwelling in the Miruli Grove gather in the lecture hall, and then returned to the Buddha, reporting: 『World Honored One, all the monks dwelling in the Miruli Grove have gathered in the lecture hall. May the World Honored One know the time.』 Then, the World Honored One, taking the Venerable Ananda, went to the lecture hall before the assembly of monks, spread out a seat and sat down, and said: 『Monks! Just now, King Pasenadi of Kosala, having spoken this Dharma Adornment Sutra before me, rose from his seat, bowed at my feet, circumambulated me three times, and departed. Monks! You should uphold this Dharma Adornment Sutra, and recite and study it well.』

。所以者何？比丘！此法莊嚴經，如義如法，為梵行本，趣智趣覺，趣至涅槃。若族姓子至信、舍家、無家、學道者，亦當受持，當誦當習此法莊嚴經。」

法莊嚴經第二竟(三千三十七字)

（二一四）中阿含例品鞞訶提經第三(第五后誦)

爾時，尊者阿難住舍衛國，于東園鹿子母堂為小事故。彼時尊者阿難將一比丘從舍衛出，往至東園鹿子母堂，所為事訖，將彼比丘還，往至勝林給孤獨園。

爾時，拘薩羅王波斯匿乘一奔陀利象，與尸利阿荼大臣俱出舍衛國。尊者阿難遙見拘薩羅王波斯匿來已，問伴比丘：「彼是拘薩羅王波斯匿耶？」

答曰：「是也。」

尊者阿難便下道避至一樹下。

拘薩羅王波斯匿遙見尊者阿難在於樹間，問曰：「尸利阿荼！彼是沙門阿難耶？」

尸利阿荼答曰：「是也。」

拘薩羅王波斯匿告尸利阿荼大臣曰：「汝御此象，令至沙門阿難所。」尸利阿荼受王教已即御此象，令至尊者阿難所

現代漢語譯本：這是什麼原因呢？比丘們！這部《法莊嚴經》，符合義理，符合佛法，是梵行的根本，導向智慧，導向覺悟，導向涅槃。如果任何家族的子弟，以至誠的信心，捨棄家庭，出家修行，都應當受持、誦讀、學習這部《法莊嚴經》。 《法莊嚴經》第二部分結束（共三千零三十七字） （二一四）《中阿含經·例品·鞞訶提經》第三（第五次誦出） 當時，尊者阿難住在舍衛國，在東園鹿子母堂處理一些小事。那時，尊者阿難帶著一位比丘從舍衛城出來，前往東園鹿子母堂，處理完事情后，又帶著那位比丘返回，前往勝林給孤獨園。 當時，拘薩羅國王波斯匿乘坐一頭奔陀利象，與大臣尸利阿荼一同出舍衛城。尊者阿難遠遠地看見拘薩羅國王波斯匿來了，就問同行的比丘：『那是拘薩羅國王波斯匿嗎？』 尊者阿難便下路，避讓到一棵樹下。 拘薩羅國王波斯匿遠遠地看見尊者阿難在樹下，就問道：『尸利阿荼！那是不是沙門阿難？』 尸利阿荼回答說：『是的。』 拘薩羅國王波斯匿告訴大臣尸利阿荼說：『你駕馭這頭象，到沙門阿難那裡去。』尸利阿荼接受國王的命令后，就駕馭著象，來到尊者阿難那裡。

English version: What is the reason for this? Monks! This 'Adornment of the Dharma Discourse' is in accordance with the meaning and the Dharma, it is the foundation of the holy life, leading to wisdom, leading to enlightenment, leading to Nirvana. If any son of a family, with sincere faith, leaves home, renounces the household life, and practices the path, they should also uphold, recite, and study this 'Adornment of the Dharma Discourse'. The second part of the 'Adornment of the Dharma Discourse' concludes (3037 words in total). (214) The Third 'Bhehadhi Discourse' of the 'Example Section' of the 'Middle Length Discourses' (recited for the fifth time) At that time, the Venerable Ananda was residing in Savatthi, attending to some minor matters at the Deer Mother's Hall in the East Park. Then, the Venerable Ananda, taking a monk with him, went out from Savatthi to the Deer Mother's Hall in the East Park. Having completed the matters, he returned with that monk to Jeta's Grove, Anathapindika's Park. At that time, King Pasenadi of Kosala, riding a white elephant, came out of Savatthi with his minister, Siriyatha. The Venerable Ananda, seeing King Pasenadi of Kosala coming from afar, asked the monk accompanying him, 'Is that King Pasenadi of Kosala?' He replied, 'Yes, it is.' The Venerable Ananda then stepped off the path and took shelter under a tree. King Pasenadi of Kosala, seeing the Venerable Ananda under the tree from afar, asked, 'Siriyatha! Is that the ascetic Ananda?' Siriyatha replied, 'Yes, it is.' King Pasenadi of Kosala said to his minister Siriyatha, 'You guide this elephant to the ascetic Ananda.' Siriyatha, having received the king's command, guided the elephant to the Venerable Ananda.

於是，拘薩羅王波斯匿問曰：「阿難！從何處來，欲至何處？」

尊者阿難答曰：「大王！我從東園鹿子母堂來，欲至勝林給孤獨園。」

拘薩羅王波斯匿語曰：「阿難！若於勝林無急事者，可共往至阿夷羅婆提河，為慈愍故。」尊者阿難為拘薩羅王波斯匿默然而受。

於是，拘薩羅王波斯匿令尊者阿難在前，共至阿夷羅婆提河。到已下乘，取彼象薦，四疊敷地，請尊者阿難：「阿難！可坐此座。」

尊者阿難答曰：「止！止！大王！但心靖足。」

拘薩羅王波斯匿再三請尊者阿難：「阿難！可坐此座。」

尊者阿難亦再三語：「止！止！大王！但心靖足，我自有尼師檀，我今當坐。」於是，尊者阿難敷尼師檀，結跏趺坐。

拘薩羅王波斯匿與尊者阿難共相問訊，卻坐一面，語曰：「阿難！欲有所問，聽我問耶？」

尊者阿難答曰：「大王！欲問便問，我問已當思。」

拘薩羅王波斯匿問曰：「阿難！如來頗行如是身行，謂此身行為沙門、梵志所憎惡耶？」

尊者阿難答曰：「大王！如來不行如是身行，謂此身行為沙門、梵志聰明智慧及余世間所憎惡也

於是，拘薩羅國王波斯匿問道：『阿難！你從哪裡來，要到哪裡去？』 尊者阿難回答說：『大王！我從東園鹿子母堂來，要到勝林給孤獨園去。』 拘薩羅國王波斯匿說：『阿難！如果勝林沒有急事，可以一起去阿夷羅婆提河，爲了慈悲的緣故。』尊者阿難默許了拘薩羅國王波斯匿的請求。 於是，拘薩羅國王波斯匿讓尊者阿難走在前面，一起到了阿夷羅婆提河。到達后，國王下車，取來象氈，四層鋪在地上，請尊者阿難說：『阿難！請坐這個座位。』 尊者阿難回答說：『不必了！不必了！大王！只要心境平靜就足夠了。』 拘薩羅國王波斯匿再三請求尊者阿難：『阿難！請坐這個座位。』 尊者阿難也再三說：『不必了！不必了！大王！只要心境平靜就足夠了，我自己有坐具，我現在就坐。』於是，尊者阿難鋪開坐具，結跏趺坐。 拘薩羅國王波斯匿與尊者阿難互相問候，然後坐在一旁，說道：『阿難！我有些問題想問，可以問嗎？』 尊者阿難回答說：『大王！想問就問吧，我聽了之後會思考。』 拘薩羅國王波斯匿問道：『阿難！如來是否會做出這樣的身行，就是那種被沙門、婆羅門所憎惡的行為？』 尊者阿難回答說：『大王！如來不會做出那樣的身行，就是那種被沙門、婆羅門以及其他世間聰明智慧的人所憎惡的行為。』

Then, King Pasenadi of Kosala asked, 'Ananda! Where have you come from, and where are you going?' Venerable Ananda replied, 'Great King! I have come from the Deer Mother Hall in the East Garden, and I am going to the Jeta Grove in the Anathapindika's Park.' King Pasenadi of Kosala said, 'Ananda! If there is no urgent matter at the Jeta Grove, let us go together to the Aciravati River, for the sake of compassion.' Venerable Ananda silently accepted King Pasenadi's request. Then, King Pasenadi of Kosala had Venerable Ananda go ahead, and together they went to the Aciravati River. Upon arriving, the king dismounted, took the elephant rug, folded it into four layers, and spread it on the ground, inviting Venerable Ananda, 'Ananda! Please sit on this seat.' Venerable Ananda replied, 'No, no, Great King! It is enough to have a peaceful mind.' King Pasenadi of Kosala repeatedly requested Venerable Ananda, 'Ananda! Please sit on this seat.' Venerable Ananda also repeatedly said, 'No, no, Great King! It is enough to have a peaceful mind. I have my own sitting mat, and I will sit now.' Then, Venerable Ananda spread out his sitting mat and sat in the lotus position. King Pasenadi of Kosala and Venerable Ananda exchanged greetings, then sat to one side, and the king said, 'Ananda! I have some questions to ask, may I ask them?' Venerable Ananda replied, 'Great King! Ask whatever you wish, and I will contemplate after hearing them.' King Pasenadi of Kosala asked, 'Ananda! Does the Tathagata engage in such bodily actions that are hated by ascetics and Brahmins?' Venerable Ananda replied, 'Great King! The Tathagata does not engage in such bodily actions that are hated by ascetics, Brahmins, and other wise and intelligent people in the world.'

拘薩羅王波斯匿聞已，嘆曰：「善哉！善哉！阿難！我所不及，若聰明智慧及余世間者，而阿難及之。阿難！若有不善相悉而毀呰稱譽者，我等不見彼真實也。阿難！若有善相悉而毀呰稱譽者，我見彼真實也。阿難！如來頗行如是身行，謂此身行為沙門、梵志聰明智慧及余世間所憎惡耶？」

尊者阿難答曰：「大王！如來終不行如是身行，謂此身行為沙門、梵志聰明智慧及余世間所憎惡也。」

拘薩羅王波斯匿問曰：「阿難！云何為身行耶？」

尊者阿難答曰：「大王！不善身行也。」

拘薩羅王波斯匿問曰：「阿難！云何不善身行耶？」

尊者阿難答曰：「大王！謂身行有罪。」

拘薩羅王波斯匿問曰：「阿難！云何身行有罪耶？」

尊者阿難答曰：「大王！謂行身行，智者所憎惡。」

拘薩羅王波斯匿問曰：「阿難！云何智者所憎惡耶？」

尊者阿難答曰：「大王！謂行身行，自害、害彼、俱害，滅智慧、惡相助，不得涅槃，不趣智，不趣覺，不趣涅槃，彼可行法不知如真，不可行法亦不知如真。可行法不知如真，不可行法亦不知如真已，可受法不知如真，不可受法亦不知如真

拘薩羅國王波斯匿聽聞后，感嘆道：『太好了！太好了！阿難！我所不及的，比如聰明智慧以及其他世間的事，阿難你都達到了。阿難！如果有人不瞭解實情就詆譭或讚揚，我們都看不清他們的真實面目。阿難！如果有人瞭解實情卻詆譭或讚揚，我才能看清他們的真實面目。阿難！如來會做出這樣的行為嗎，就是那種被沙門、婆羅門、聰明智慧的人以及其他世間的人所憎惡的行為？』 尊者阿難回答說：『大王！如來絕不會做出那樣的行為，就是那種被沙門、婆羅門、聰明智慧的人以及其他世間的人所憎惡的行為。』 拘薩羅國王波斯匿問道：『阿難！什麼叫做身行呢？』 尊者阿難回答說：『大王！是不善的身行。』 拘薩羅國王波斯匿問道：『阿難！什麼是不善的身行呢？』 尊者阿難回答說：『大王！是身行有罪。』 拘薩羅國王波斯匿問道：『阿難！什麼叫做身行有罪呢？』 尊者阿難回答說：『大王！是做了身行，被智者所憎惡。』 拘薩羅國王波斯匿問道：『阿難！什麼叫做被智者所憎惡呢？』 尊者阿難回答說：『大王！是做了身行，會傷害自己、傷害他人、同時傷害自己和他人，會毀滅智慧、助長惡行，不能達到涅槃，不能趨向智慧，不能趨向覺悟，不能趨向涅槃。他們對於可行的法不能如實知曉，對於不可行的法也不能如實知曉。因為對於可行的法不能如實知曉，對於不可行的法也不能如實知曉，所以對於可接受的法不能如實知曉，對於不可接受的法也不能如實知曉。』

King Pasenadi of Kosala, having heard this, exclaimed: 'Excellent! Excellent! Ananda! What I do not possess, such as intelligence, wisdom, and other worldly matters, Ananda possesses. Ananda! If someone, without knowing the truth, either defames or praises, we do not see their true nature. Ananda! If someone, knowing the truth, either defames or praises, then I see their true nature. Ananda! Would the Tathagata engage in such bodily conduct, that is, conduct that is hated by ascetics, Brahmins, the intelligent, the wise, and others in the world?' Venerable Ananda replied: 'Great King! The Tathagata would never engage in such bodily conduct, that is, conduct that is hated by ascetics, Brahmins, the intelligent, the wise, and others in the world.' King Pasenadi of Kosala asked: 'Ananda! What is bodily conduct?' Venerable Ananda replied: 'Great King! It is unwholesome bodily conduct.' King Pasenadi of Kosala asked: 'Ananda! What is unwholesome bodily conduct?' Venerable Ananda replied: 'Great King! It is bodily conduct that is blameworthy.' King Pasenadi of Kosala asked: 'Ananda! What is bodily conduct that is blameworthy?' Venerable Ananda replied: 'Great King! It is engaging in bodily conduct that is hated by the wise.' King Pasenadi of Kosala asked: 'Ananda! What is hated by the wise?' Venerable Ananda replied: 'Great King! It is engaging in bodily conduct that harms oneself, harms others, harms both oneself and others, destroys wisdom, promotes evil, does not lead to Nirvana, does not lead to wisdom, does not lead to enlightenment, does not lead to Nirvana. They do not truly know what is proper conduct, nor do they truly know what is improper conduct. Because they do not truly know what is proper conduct, nor do they truly know what is improper conduct, they do not truly know what is acceptable conduct, nor do they truly know what is unacceptable conduct.'

。可受法不知如真，不可受法亦不知如真已，可斷法不知如真，不可斷法亦不知如真。可斷法不知如真，不可斷法亦不知如真已，可成就法不知如真，不可成就法亦不知如真。可成就法不知如真，不可成就法亦不知如真已，可行法便不行，不可行法而行。可行法便不行，不可行法而行已，可受法便不受，不可受法而受。可受法便不受，不可受法而受已，可斷法便不斷，不可斷法而斷。可斷法便不斷，不可斷法而斷已，可成就法便不成就，不可成就法而成就。可成就法便不成就，不可成就法而成就已，不善法轉增，善法轉減。是故如來終不行此法。」

拘薩羅王波斯匿問曰：「阿難！如來何故終不行此法耶？」

尊者阿難答曰：「大王！離欲、欲已盡，離恚、恚已盡，離癡、癡已盡，如來斷一切不善之法，成就一切善法，教師、妙師、善順師，將御、順御，善語、妙語、善順語。是故如來終不行此法。」

拘薩羅王波斯匿嘆曰：「善哉！善哉！阿難！如來不可行法終不行。所以者何？以如來、無所著、正盡覺故

現代漢語譯本：『如果可接受的法不知道如實，不可接受的法也不知道如實，可斷除的法不知道如實，不可斷除的法也不知道如實。如果可斷除的法不知道如實，不可斷除的法也不知道如實，可成就的法不知道如實，不可成就的法也不知道如實。如果可成就的法不知道如實，不可成就的法也不知道如實，那麼可行的法就不實行，不可行的法反而實行。如果可行的法不實行，不可行的法反而實行，那麼可接受的法就不接受，不可接受的法反而接受。如果可接受的法不接受，不可接受的法反而接受，那麼可斷除的法就不斷除，不可斷除的法反而斷除。如果可斷除的法不斷除，不可斷除的法反而斷除，那麼可成就的法就不成就，不可成就的法反而成就。如果可成就的法不成就，不可成就的法反而成就，那麼不善的法就會增長，善的法就會減少。因此，如來最終不會實行這種法。』 拘薩羅國王波斯匿問道：『阿難！如來為什麼最終不實行這種法呢？』 尊者阿難回答說：『大王！因為如來已經離欲，慾望已經斷盡；離嗔，嗔恨已經斷盡；離癡，愚癡已經斷盡。如來斷除一切不善的法，成就一切善的法，是導師、妙導師、善順導師，是引導者、順從的引導者，是善語者、妙語者、善順語者。因此，如來最終不會實行這種法。』 拘薩羅國王波斯匿讚歎道：『太好了！太好了！阿難！如來不應該實行的法最終不會實行。這是為什麼呢？因為如來是無所執著、正等覺悟的。』

English version: 'If the acceptable dharma is not known as it truly is, and the unacceptable dharma is also not known as it truly is; if the dharma that can be abandoned is not known as it truly is, and the dharma that cannot be abandoned is also not known as it truly is. If the dharma that can be abandoned is not known as it truly is, and the dharma that cannot be abandoned is also not known as it truly is; if the dharma that can be accomplished is not known as it truly is, and the dharma that cannot be accomplished is also not known as it truly is. If the dharma that can be accomplished is not known as it truly is, and the dharma that cannot be accomplished is also not known as it truly is, then the dharma that should be practiced is not practiced, and the dharma that should not be practiced is practiced. If the dharma that should be practiced is not practiced, and the dharma that should not be practiced is practiced, then the dharma that should be accepted is not accepted, and the dharma that should not be accepted is accepted. If the dharma that should be accepted is not accepted, and the dharma that should not be accepted is accepted, then the dharma that should be abandoned is not abandoned, and the dharma that should not be abandoned is abandoned. If the dharma that should be abandoned is not abandoned, and the dharma that should not be abandoned is abandoned, then the dharma that should be accomplished is not accomplished, and the dharma that should not be accomplished is accomplished. If the dharma that should be accomplished is not accomplished, and the dharma that should not be accomplished is accomplished, then unwholesome dharmas will increase, and wholesome dharmas will decrease. Therefore, the Tathagata ultimately does not practice this dharma.' King Pasenadi of Kosala asked: 'Ananda! Why does the Tathagata ultimately not practice this dharma?' Venerable Ananda replied: 'Great King! Because the Tathagata has abandoned desire, desire is completely extinguished; abandoned hatred, hatred is completely extinguished; abandoned delusion, delusion is completely extinguished. The Tathagata has abandoned all unwholesome dharmas and accomplished all wholesome dharmas. He is a teacher, a wonderful teacher, a teacher who is in accordance with the dharma; a guide, a guide who is in accordance with the dharma; a speaker of good words, a speaker of wonderful words, a speaker of words that are in accordance with the dharma. Therefore, the Tathagata ultimately does not practice this dharma.' King Pasenadi of Kosala exclaimed: 'Excellent! Excellent! Ananda! The Tathagata ultimately does not practice the dharma that should not be practiced. Why is that? Because the Tathagata is without attachment and is fully enlightened.'

。阿難！汝彼師弟子，學道欲得無上安隱涅槃，汝尚不行此法，況復如來行此法耶？」

拘薩羅王波斯匿問曰：「阿難！如來頗行如是身行，謂此身行不為沙門、梵志聰明智慧及余世間所憎惡耶？」

尊者阿難答曰：「大王！如來必行如是身行，謂此身行不為沙門、梵志聰明智慧及余世間所憎惡也。」

尊者阿難答曰：「大王！謂善身行也。」

拘薩羅王波斯匿問曰：「阿難！云何善身行耶？」

尊者阿難答曰：「大王！謂身行無罪。」

拘薩羅王波斯匿問曰：「阿難！云何身行無罪耶？」

尊者阿難答曰：「大王！謂行身行，智者所不憎惡。」

拘薩羅王波斯匿問曰：「阿難！云何智者所不憎惡。」

尊者阿難答曰：「大王！謂行身行，不自害、不害彼、不俱害，覺慧、不惡相助，得涅槃，趣智趣覺，趣至涅槃。彼可行法知如真，不可行法亦知如真。可行法知如真，不可行法亦知如真已，可受法知如真，不可受法亦知如真。可受法知如真，不可受法亦知如真已，可斷法知如真，不可斷法亦知如真。可斷法知如真，不可斷法亦知如真已，可成就法知如真，不可成就法亦知如真

現代漢語譯本：阿難！你們這些師兄弟，學道想要獲得無上安穩的涅槃，你尚且不實行這種方法，更何況如來會實行這種方法呢？ 拘薩羅國王波斯匿問道：『阿難！如來是否實行這樣的身行，就是這種身行不被沙門、婆羅門這些聰明智慧的人以及其他世間人所憎惡的呢？』 尊者阿難回答說：『大王！如來必定實行這樣的身行，就是這種身行不被沙門、婆羅門這些聰明智慧的人以及其他世間人所憎惡。』 尊者阿難回答說：『大王！就是善的身行。』 拘薩羅國王波斯匿問道：『阿難！什麼叫做善的身行呢？』 尊者阿難回答說：『大王！就是身行沒有罪過。』 拘薩羅國王波斯匿問道：『阿難！什麼叫做身行沒有罪過呢？』 尊者阿難回答說：『大王！就是實行身行，智者所不憎惡。』 拘薩羅國王波斯匿問道：『阿難！什麼叫做智者所不憎惡呢？』 尊者阿難回答說：『大王！就是實行身行，不傷害自己、不傷害他人、不兩者都傷害，覺悟智慧、不與惡相助，能夠得到涅槃，趨向智慧、趨向覺悟，趨向到達涅槃。對於可以實行的法知道它真實，對於不可以實行的法也知道它真實。對於可以實行的法知道它真實，對於不可以實行的法也知道它真實之後，對於可以接受的法知道它真實，對於不可以接受的法也知道它真實。對於可以接受的法知道它真實，對於不可以接受的法也知道它真實之後，對於可以斷除的法知道它真實，對於不可以斷除的法也知道它真實。對於可以斷除的法知道它真實，對於不可以斷除的法也知道它真實之後，對於可以成就的法知道它真實，對於不可以成就的法也知道它真實。』

English version: 'Ananda! You, his disciples, studying the path and desiring to attain the unsurpassed, peaceful Nirvana, you do not even practice this method, how much less would the Tathagata practice this method?' King Pasenadi of Kosala asked: 'Ananda! Does the Tathagata practice such bodily conduct, that is, this bodily conduct is not hated by the wise and intelligent ascetics, Brahmins, and other people in the world?' Venerable Ananda replied: 'Great King! The Tathagata certainly practices such bodily conduct, that is, this bodily conduct is not hated by the wise and intelligent ascetics, Brahmins, and other people in the world.' Venerable Ananda replied: 'Great King! It is good bodily conduct.' King Pasenadi of Kosala asked: 'Ananda! What is good bodily conduct?' Venerable Ananda replied: 'Great King! It is bodily conduct without fault.' King Pasenadi of Kosala asked: 'Ananda! What is bodily conduct without fault?' Venerable Ananda replied: 'Great King! It is practicing bodily conduct that is not hated by the wise.' King Pasenadi of Kosala asked: 'Ananda! What is not hated by the wise?' Venerable Ananda replied: 'Great King! It is practicing bodily conduct that does not harm oneself, does not harm others, does not harm both, is with enlightened wisdom, does not assist evil, can attain Nirvana, leads to wisdom, leads to enlightenment, leads to reaching Nirvana. One knows the truth about what can be practiced, and also knows the truth about what cannot be practiced. Having known the truth about what can be practiced and what cannot be practiced, one knows the truth about what can be accepted and what cannot be accepted. Having known the truth about what can be accepted and what cannot be accepted, one knows the truth about what can be abandoned and what cannot be abandoned. Having known the truth about what can be abandoned and what cannot be abandoned, one knows the truth about what can be achieved and what cannot be achieved.'

。可成就法知如真，不可成就法亦知如真已，可行法而行，不可行法便不行。可行法而行，不可行法便不行已，可受法而受，不可受法便不受。可受法而受，不可受法便不受已，可斷法而斷，不可斷法便不斷。可斷法而斷，不可斷法便不斷已，可成就法而成就，不可成就法便不成就。可成就法而成就，不可成就法便不成就已，不善法轉減，善法轉增。是故如來必行此法。」

拘薩羅王波斯匿問曰：「阿難！如來何故必行此法耶？」

尊者阿難答曰：「大王！離欲、欲已盡，離恚、恚已盡，離癡、癡已盡，如來成就一切善法，斷一切不善之法，教師、妙師、善順師，將御、順御，善語、妙語、善順語。是故如來必行此法。」

拘薩羅王波斯匿嘆曰：「善哉！善哉！阿難！如來可行法必行。所以者何？以如來、無所著、正盡覺故。阿難！汝彼師弟子，學道欲得無上安隱涅槃，汝尚行此法，況復如來不行此法耶？阿難善說，我今歡喜，阿難快說，我極歡喜。若村輸租阿難法應受者，我村輸租為法佈施。阿難！若象、馬、牛、羊阿難法應受者，我像、馬、牛、羊為法佈施。阿難！若婦女及童女阿難法應受者，我婦女及童女為法佈施。阿難！若生色寶阿難法應受者，我生色寶為法佈施

現代漢語譯本：對於可以成就的法，知道它真實；對於不可以成就的法，也知道它真實。可以實行的法就實行，不可以實行的法就不實行。可以實行的法實行了，不可以實行的法不實行了，可以接受的法就接受，不可以接受的法就不接受。可以接受的法接受了，不可以接受的法不接受了，可以斷除的法就斷除，不可以斷除的法就不斷除。可以斷除的法斷除了，不可以斷除的法不斷除了，可以成就的法就成就，不可以成就的法就不成就。可以成就的法成就了，不可以成就的法不成就了，不善的法逐漸減少，善的法逐漸增加。所以如來必定實行這種法。 拘薩羅國王波斯匿問道：『阿難！如來為什麼必定實行這種法呢？』 尊者阿難回答說：『大王！因為如來已經離欲，慾望已經斷盡；離嗔，嗔恨已經斷盡；離癡，愚癡已經斷盡。如來成就一切善法，斷除一切不善之法，是導師、妙導師、善順導師，是調御者、善調御者，是善語者、妙語者、善順語者。所以如來必定實行這種法。』 拘薩羅國王波斯匿讚歎道：『說得好啊！說得好啊！阿難！如來可以實行的法必定實行。為什麼呢？因為如來是無所執著、正等覺悟的人。阿難！你們這些老師的弟子，學習佛道想要得到無上安穩的涅槃，尚且要實行這種法，更何況如來不實行這種法呢？阿難說得好，我今天非常歡喜，阿難說得真快，我極其歡喜。如果村莊的稅收阿難依法應當接受，我就把村莊的稅收作為法佈施。阿難！如果大象、馬、牛、羊阿難依法應當接受，我就把大象、馬、牛、羊作為法佈施。阿難！如果婦女和童女阿難依法應當接受，我就把婦女和童女作為法佈施。阿難！如果天然的寶物阿難依法應當接受，我就把天然的寶物作為法佈施。』

English version: 'He knows what is truly achievable, and he knows what is truly unachievable. He practices what is practicable, and he does not practice what is impracticable. Having practiced what is practicable and not practiced what is impracticable, he accepts what is acceptable, and he does not accept what is unacceptable. Having accepted what is acceptable and not accepted what is unacceptable, he abandons what is to be abandoned, and he does not abandon what is not to be abandoned. Having abandoned what is to be abandoned and not abandoned what is not to be abandoned, he achieves what is achievable, and he does not achieve what is unachievable. Having achieved what is achievable and not achieved what is unachievable, unwholesome qualities diminish, and wholesome qualities increase. Therefore, the Tathagata must practice this way.' King Pasenadi of Kosala asked, 'Ananda, why must the Tathagata practice this way?' Venerable Ananda replied, 'Great King, because the Tathagata is free from desire, desire is exhausted; free from hatred, hatred is exhausted; free from delusion, delusion is exhausted. The Tathagata has achieved all wholesome qualities, has abandoned all unwholesome qualities, is a teacher, a superb teacher, a teacher who leads well, a guide, a good guide, a speaker, a superb speaker, a speaker who speaks well. Therefore, the Tathagata must practice this way.' King Pasenadi of Kosala exclaimed, 'Excellent! Excellent, Ananda! The Tathagata must practice what is practicable. Why? Because the Tathagata is unattached and fully enlightened. Ananda, you disciples of that teacher, who are learning the path to attain the unsurpassed peace of Nirvana, still practice this way, how much more so should the Tathagata practice this way? Ananda, you have spoken well, I am very pleased today, Ananda, you have spoken quickly, I am extremely pleased. If the village taxes are due to Ananda according to the Dharma, I will give the village taxes as a Dharma offering. Ananda, if elephants, horses, cows, and sheep are due to Ananda according to the Dharma, I will give elephants, horses, cows, and sheep as a Dharma offering. Ananda, if women and maidens are due to Ananda according to the Dharma, I will give women and maidens as a Dharma offering. Ananda, if natural treasures are due to Ananda according to the Dharma, I will give natural treasures as a Dharma offering.'

。阿難！如此之事阿難皆不應受，我拘薩羅家有一衣，名鞞訶提，彼第一，王以傘枓孔中盛送來為信。阿難！若拘薩羅家劫貝諸衣者，此鞞訶提于諸衣中最為第一。所以者何？此鞞訶提衣長十六肘，廣八肘，我此鞞訶提衣，今為法故佈施阿難！阿難！當作三衣，持令彼拘薩羅家長夜增益福。」

尊者阿難答曰：「止！止！大王！但心靖足，自有三衣，謂我所受。」

拘薩羅王波斯匿白曰：「阿難！聽我說喻，慧者聞喻則解其義。猶如大雨時，此阿夷羅婆提河水滿，兩岸溢則流出。阿難見耶？」

尊者阿難答曰：「見也。」

拘薩羅王波斯匿白曰：「如是，阿難！若有三衣，當與比丘、比丘尼，漸學舍羅、舍羅磨尼離。阿難！以此鞞訶提作三衣受持，令彼拘薩羅家長夜增益福。」尊者阿難為拘薩羅王波斯匿默然而受。

於是，拘薩羅王波斯匿知尊者阿難默然受已，鞞訶提衣為法佈施尊者阿難，即從座起，繞三匝而去。

去後不久，尊者阿難持鞞訶提衣往詣佛所，稽首佛足，卻住一面，白曰：「世尊！此鞞訶提衣，今日拘薩羅王波斯匿為法佈施我，愿世尊以兩足著鞞訶提衣上，令拘薩羅家長夜得增益福

現代漢語譯本：阿難！這樣的東西阿難都不應該接受。我拘薩羅家有一件衣服，名叫鞞訶提，這件衣服是最好的。國王用傘柄的孔盛著送來作為信物。阿難！如果說拘薩羅家的劫貝布料的衣服，這件鞞訶提在所有衣服中是最好的。為什麼呢？因為這件鞞訶提衣服長十六肘，寬八肘。我這件鞞訶提衣服，現在爲了佛法佈施給阿難！阿難！你把它做成三件衣服，拿著它，讓拘薩羅家能夠長久地增加福報。 尊者阿難回答說：『停止！停止！大王！只要心意平靜滿足就好，我自己有三件衣服，就是我所接受的。』 拘薩羅國王波斯匿說：『阿難！聽我說個比喻，有智慧的人聽了比喻就能理解其中的含義。就像大雨的時候，這條阿夷羅婆提河水滿了，兩岸都溢出來。阿難你看到了嗎？』 尊者阿難回答說：『看到了。』 拘薩羅國王波斯匿說：『是這樣的，阿難！如果有三件衣服，應當給比丘、比丘尼，讓他們逐漸學習捨棄、捨棄煩惱。阿難！用這件鞞訶提做成三件衣服接受，讓拘薩羅家能夠長久地增加福報。』尊者阿難對拘薩羅國王波斯匿默然接受了。 於是，拘薩羅國王波斯匿知道尊者阿難默然接受后，就把鞞訶提衣服爲了佛法佈施給尊者阿難，隨即從座位上站起來，繞著走了三圈就離開了。 離開后不久，尊者阿難拿著鞞訶提衣服來到佛陀那裡，向佛陀的腳行禮，然後退到一邊站著，說道：『世尊！這件鞞訶提衣服，今天拘薩羅國王波斯匿爲了佛法佈施給我，希望世尊用雙腳踩在鞞訶提衣服上，讓拘薩羅家能夠長久地增加福報。』

English version: 'Ananda! Such things, Ananda, should not be accepted. In my Kosala family, there is a robe called Bhehadati, which is the best. The king sent it as a token of faith, placing it in the hole of an umbrella handle. Ananda! If we speak of the robes of the Kosala family made of fine cloth, this Bhehadati is the best among all robes. Why is that? Because this Bhehadati robe is sixteen cubits long and eight cubits wide. I am now giving this Bhehadati robe to Ananda for the sake of the Dharma! Ananda! Make it into three robes, and by holding them, may the Kosala family increase in merit for a long time.' Venerable Ananda replied, 'Stop! Stop! Great King! Just be content with a peaceful mind. I have my own three robes, which I have already received.' King Pasenadi of Kosala said, 'Ananda! Listen to my parable, the wise understand the meaning through parables. Just like during heavy rain, the river Ajiravati is full, overflowing its banks. Ananda, have you seen this?' Venerable Ananda replied, 'I have seen it.' King Pasenadi of Kosala said, 'So it is, Ananda! If there are three robes, they should be given to monks and nuns, so that they may gradually learn to abandon, to abandon defilements. Ananda! Accept this Bhehadati and make it into three robes, so that the Kosala family may increase in merit for a long time.' Venerable Ananda silently accepted King Pasenadi of Kosala's offer. Then, King Pasenadi of Kosala, knowing that Venerable Ananda had silently accepted, gave the Bhehadati robe to Venerable Ananda for the sake of the Dharma, and immediately rose from his seat, circumambulated three times, and left. Not long after, Venerable Ananda took the Bhehadati robe and went to the Buddha, bowed at the Buddha's feet, and stood to one side, saying, 'Venerable One! This Bhehadati robe, today King Pasenadi of Kosala gave to me for the sake of the Dharma. I wish that the Venerable One would place both feet on the Bhehadati robe, so that the Kosala family may increase in merit for a long time.'

於是，世尊以兩足著鞞訶提衣上，告曰：「阿難！若汝與拘薩羅王波斯匿所共論者，今悉向我而廣說之。」

於是，尊者阿難與拘薩羅王波斯匿所共論者，盡向佛說，叉手白曰：「我如是說，不誣謗世尊耶？真說如法，說法次法，不于如法有過失耶？」

世尊答曰：「汝如是說，不誣謗我，真說如法，說法次法，亦不于如法有過失也。阿難！若拘薩羅王波斯匿以此義、以此句、以此文來問我者，我亦為拘薩羅王波斯匿以此義、以此句、以此文答彼也。阿難！此義如汝所說，汝當如是受持。所以者何？此說即是其義。」

鞞訶提經第三竟(二千五百九十一字)

（二一五）中阿含例品第一得經第四(第五后誦)

爾時，世尊告諸比丘：「若拘薩羅王波斯匿所有境界，教令所及，彼中拘薩羅王波斯匿最為第一。拘薩羅王波斯匿者，變易有異，多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？所謂日月境界，光明所照，所照諸方，謂千世界

於是，世尊雙腳踩在鞞訶提衣上，說道：『阿難！如果你和拘薩羅國王波斯匿討論過什麼，現在都向我詳細說來。』 於是，尊者阿難將他和拘薩羅國王波斯匿討論的內容，全部向佛陀說了，合掌稟告說：『我這樣說，沒有誹謗世尊吧？是真實地說了如法，說法符合次第，沒有在如法上有過失吧？』 世尊回答說：『你這樣說，沒有誹謗我，是真實地說了如法，說法符合次第，也沒有在如法上有過失。阿難！如果拘薩羅國王波斯匿用這個道理、這句話、這篇文來問我，我也會用這個道理、這句話、這篇文來回答他。阿難！這個道理就像你所說的那樣，你應該這樣接受和奉持。為什麼呢？因為這個說法就是這個道理。』 《鞞訶提經》第三完（二千五百九十一字） （二一五）《中阿含例品》第一《得經》第四（第五后誦） 那時，世尊告訴眾比丘：『在拘薩羅國王波斯匿所擁有的疆域，他所能管轄的範圍內，拘薩羅國王波斯匿是最為第一的。拘薩羅國王波斯匿是會變化無常的，多聞的聖弟子如果這樣觀察就會厭惡他，厭惡他之後，尚且不想要第一，更何況是其他呢？』所謂日月所照耀的範圍，光明所照的各個方向，指的是千世界。

Then, the World-Honored One, placing both feet on the Bhīhādī garment, said: 'Ananda! If you have discussed anything with King Pasenadi of Kosala, now tell me all about it in detail.' Then, the Venerable Ananda recounted everything he had discussed with King Pasenadi of Kosala to the Buddha, and with palms joined, he reported: 'In saying this, have I not slandered the World-Honored One? Have I truly spoken in accordance with the Dharma, with the teaching in proper order, and without any fault in accordance with the Dharma?' The World-Honored One replied: 'In saying this, you have not slandered me, you have truly spoken in accordance with the Dharma, with the teaching in proper order, and without any fault in accordance with the Dharma. Ananda! If King Pasenadi of Kosala were to ask me with this meaning, this phrase, this text, I would also answer him with this meaning, this phrase, this text. Ananda! This meaning is as you have said, you should accept and uphold it in this way. Why is that? Because this teaching is the meaning itself.' The third discourse of the Bhīhādī Sutta is complete (2,591 words) (215) The first of the Middle Length Discourses, the fourth of the 'Attainment' Sutta (recited after the fifth) At that time, the World-Honored One said to the monks: 'Within the territory of King Pasenadi of Kosala, within the scope of his authority, King Pasenadi of Kosala is the foremost. King Pasenadi of Kosala is subject to change and impermanence, and a well-learned noble disciple, observing this, would be disgusted with him. Having become disgusted, they would not even desire to be the foremost, let alone anything else. The area illuminated by the sun and moon, the directions illuminated by their light, refers to a thousand worlds.'

。此千世界，有千日、千月、千弗于逮、千閻浮洲、千拘陀尼洲、千郁單越洲、千須彌山、千四大王天、千四天王子、千三十三天、千釋天因陀羅、千㷔摩天、千須焰摩天子，千兜率哆天、千兜率哆天子，千化樂天、千善化樂天子、千他化樂天、千自在天子，千梵世界及千別梵。彼中有一梵大梵，富祐作化尊，造眾生父，已有當有。彼大梵者，變易有異。多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？后時此世敗壞，此世敗壞時，眾生生晃昱天中。彼中有色乘意生，具足一切，支節不減，諸根不壞，以喜為食，形色清凈，自身光照，飛乘虛空，住彼久遠。晃昱天者，變易有異。多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？

「複次，有四想，有比丘想小、想大、想無量、想無所有，眾生如是樂想意解者，變易有異。多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？複次有八除處。云何為八？比丘，內有色想，外觀色，少善色惡色，彼色除已知、除已見，作如是想：『是謂第一除處。』複次，比丘！內有色想，外觀色，無量善色惡色，彼色除已知、除已見，作如是想：『是謂第二除處

現代漢語譯本：這千個世界，有千個太陽、千個月亮、千個佛陀出現、千個閻浮洲、千個拘陀尼洲、千個郁單越洲、千座須彌山、千個四大王天、千個四天王子、千個三十三天、千個釋提桓因、千個焰摩天、千個須焰摩天子，千個兜率天、千個兜率天子，千個化樂天、千個善化樂天子、千個他化自在天、千個自在天子，千個梵天世界以及千個不同的梵天。其中有一個大梵天，富有、有能力創造，是眾生的父親，過去有，現在有，將來也會有。這個大梵天，是會變化的。多聞的聖弟子這樣觀察後會厭惡他，厭惡他之後，尚且不想要成為第一，更何況是其他？後來這個世界毀滅時，眾生會生到晃昱天中。他們有色身，由意念而生，一切都具足，肢體不缺，諸根不壞，以喜悅為食，形色清凈，自身發光，能飛在空中，在那裡住很久。晃昱天也是會變化的。多聞的聖弟子這樣觀察後會厭惡他，厭惡他之後，尚且不想要成為第一，更何況是其他？ 其次，有四種想，有比丘想小、想大、想無量、想無所有，眾生如果喜歡這樣想，這樣理解，也是會變化的。多聞的聖弟子這樣觀察後會厭惡他，厭惡他之後，尚且不想要成為第一，更何況是其他？其次有八種解脫處。哪八種呢？比丘，內心有色想，向外觀看色，少量的善色或惡色，把這些色去除，知道並看到它們被去除，這樣想：『這是第一解脫處。』其次，比丘！內心有色想，向外觀看色，無量的善色或惡色，把這些色去除，知道並看到它們被去除，這樣想：『這是第二解脫處。』

English version: This thousandfold world contains a thousand suns, a thousand moons, a thousand Buddhas appearing, a thousand Jambudvipas, a thousand Kuru continents, a thousand Uttarakuru continents, a thousand Mount Sumerus, a thousand heavens of the Four Great Kings, a thousand princes of the Four Heavens, a thousand heavens of the Thirty-three Gods, a thousand Shakra Indras, a thousand Yama heavens, a thousand Yama heaven princes, a thousand Tusita heavens, a thousand Tusita heaven princes, a thousand Nirmāṇarati heavens, a thousand Nirmāṇarati heaven princes, a thousand Paranirmitavasavartin heavens, a thousand Paranirmitavasavartin heaven princes, a thousand Brahma worlds, and a thousand different Brahmas. Among them is a Great Brahma, wealthy, capable of creation, the father of beings, who has existed, exists, and will exist. This Great Brahma is subject to change. A well-learned noble disciple, observing this, becomes disgusted with him. Having become disgusted, he does not even desire to be the first, let alone anything else. Later, when this world is destroyed, beings will be born in the Abhassara heaven. They have a physical form, are born of thought, are complete in every way, with no limbs missing, their senses intact, they feed on joy, their form is pure, they emit light from themselves, they can fly in the air, and they dwell there for a long time. The Abhassara heaven is also subject to change. A well-learned noble disciple, observing this, becomes disgusted with it. Having become disgusted, he does not even desire to be the first, let alone anything else. Furthermore, there are four perceptions: a bhikkhu perceives the small, perceives the large, perceives the immeasurable, and perceives nothingness. Beings who enjoy and understand these perceptions are also subject to change. A well-learned noble disciple, observing this, becomes disgusted with it. Having become disgusted, he does not even desire to be the first, let alone anything else. Furthermore, there are eight liberations. What are the eight? A bhikkhu, with an internal perception of form, sees external forms, few good or bad forms, removes these forms, knows and sees that they are removed, and thinks: 『This is the first liberation.』 Furthermore, a bhikkhu! With an internal perception of form, sees external forms, immeasurable good or bad forms, removes these forms, knows and sees that they are removed, and thinks: 『This is the second liberation.』

。』複次，比丘！內無色想，外觀色，少善色惡色，彼色除已知、除已見，作如是想：『是謂第三除處。』複次，比丘！內無色想，外觀色，無量善色惡色，彼色除已知、除已見，作如是想：『是謂第四除處。』

「複次，比丘！內無色想，外觀色，青青色，青見青光。猶如青水華，青青色，青見青光。猶如成就波羅㮈衣，熟搗磨碾，光色悅澤，青青色，青見青光。如是，比丘！內無色想，外觀色，青青色，青見青光，無量無量，凈意潤意，樂不憎惡。彼色除已知、除已見，作如是想：『是謂第五除處。』複次，比丘！內無色想，外觀色，黃黃色，黃見黃光。猶如頻頭歌羅華，黃黃色，黃見黃光。猶如成就波羅㮈衣，熟搗磨碾，光色悅澤，黃黃色，黃見黃光。如是，比丘！內無色想，外觀色，黃黃色，黃見黃光，無量無量，凈意潤意，樂不憎惡。彼色除已知、除已見，作如是想：『是謂第六除處。』

「複次，比丘！內無色想，外觀色，赤赤色，赤見赤光。猶如加尼歌羅華，赤赤色，赤見赤光。猶如成就波羅㮈衣，熟搗磨碾，光色悅澤，赤赤色，赤見赤光。如是，比丘！內無色想，外觀色，赤赤色，赤見赤光，無量無量，凈意潤意，樂不憎惡。彼色除已知、除已見，作如是想：『是謂第七除處

現代漢語譯本：『再者，比丘！內心沒有色想，向外觀看色，少量美好的顏色和不美好的顏色，那些顏色都已去除，已知，已見，這樣想：『這稱為第三種去除處。』再者，比丘！內心沒有色想，向外觀看色，無量美好的顏色和不美好的顏色，那些顏色都已去除，已知，已見，這樣想：『這稱為第四種去除處。』 『再者，比丘！內心沒有色想，向外觀看色，青青的顏色，看到青色的光芒。猶如青色的水蓮花，青青的顏色，看到青色的光芒。猶如製作精良的波羅奈衣，經過充分搗磨碾壓，光澤悅目，青青的顏色，看到青色的光芒。如此，比丘！內心沒有色想，向外觀看色，青青的顏色，看到青色的光芒，無量無量，清凈心意，滋潤心意，喜悅而不憎惡。那些顏色都已去除，已知，已見，這樣想：『這稱為第五種去除處。』再者，比丘！內心沒有色想，向外觀看色，黃黃的顏色，看到黃色的光芒。猶如頻頭歌羅花，黃黃的顏色，看到黃色的光芒。猶如製作精良的波羅奈衣，經過充分搗磨碾壓，光澤悅目，黃黃的顏色，看到黃色的光芒。如此，比丘！內心沒有色想，向外觀看色，黃黃的顏色，看到黃色的光芒，無量無量，清凈心意，滋潤心意，喜悅而不憎惡。那些顏色都已去除，已知，已見，這樣想：『這稱為第六種去除處。』 『再者，比丘！內心沒有色想，向外觀看色，紅紅的顏色，看到紅色的光芒。猶如加尼歌羅花，紅紅的顏色，看到紅色的光芒。猶如製作精良的波羅奈衣，經過充分搗磨碾壓，光澤悅目，紅紅的顏色，看到紅色的光芒。如此，比丘！內心沒有色想，向外觀看色，紅紅的顏色，看到紅色的光芒，無量無量，清凈心意，滋潤心意，喜悅而不憎惡。那些顏色都已去除，已知，已見，這樣想：『這稱為第七種去除處。』

English version: 『Furthermore, bhikkhus, with no perception of form internally, one sees forms externally, limited good and bad colors. Having eliminated those colors, having known them, having seen them, one thinks: 『This is called the third sphere of overcoming.』 Furthermore, bhikkhus, with no perception of form internally, one sees forms externally, unlimited good and bad colors. Having eliminated those colors, having known them, having seen them, one thinks: 『This is called the fourth sphere of overcoming.』 『Furthermore, bhikkhus, with no perception of form internally, one sees forms externally, blue, blue in color, blue in appearance, blue in light. Just as a blue water lily, blue in color, blue in appearance, blue in light. Just as a well-made Benares cloth, well-polished and smooth, with a lustrous color, blue in color, blue in appearance, blue in light. So too, bhikkhus, with no perception of form internally, one sees forms externally, blue, blue in color, blue in appearance, blue in light, immeasurable, immeasurable, purifying the mind, refreshing the mind, joyful and not hateful. Having eliminated those colors, having known them, having seen them, one thinks: 『This is called the fifth sphere of overcoming.』 Furthermore, bhikkhus, with no perception of form internally, one sees forms externally, yellow, yellow in color, yellow in appearance, yellow in light. Just as a yellow kanikara flower, yellow in color, yellow in appearance, yellow in light. Just as a well-made Benares cloth, well-polished and smooth, with a lustrous color, yellow in color, yellow in appearance, yellow in light. So too, bhikkhus, with no perception of form internally, one sees forms externally, yellow, yellow in color, yellow in appearance, yellow in light, immeasurable, immeasurable, purifying the mind, refreshing the mind, joyful and not hateful. Having eliminated those colors, having known them, having seen them, one thinks: 『This is called the sixth sphere of overcoming.』 『Furthermore, bhikkhus, with no perception of form internally, one sees forms externally, red, red in color, red in appearance, red in light. Just as a red kanikara flower, red in color, red in appearance, red in light. Just as a well-made Benares cloth, well-polished and smooth, with a lustrous color, red in color, red in appearance, red in light. So too, bhikkhus, with no perception of form internally, one sees forms externally, red, red in color, red in appearance, red in light, immeasurable, immeasurable, purifying the mind, refreshing the mind, joyful and not hateful. Having eliminated those colors, having known them, having seen them, one thinks: 『This is called the seventh sphere of overcoming.』

。』複次，比丘！內無色想，外觀色白，白色、白見、白光；猶如大白，白色、白見、白光；猶如成就波羅㮈衣熟搗磨碾、光色悅澤白，白色、白見、白光。如是，比丘！內無色想，外觀色白，白色、白見、白光，無量無量凈意、潤意，樂不憎惡。彼色除已知、除已見，作如是想：『是謂第八除處。』眾生如是樂除處意解者，變易有異。多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？

「複次，有十一切處。云何為十？有比丘無量地處修一，思惟上下諸方不二，無量水處，無量火處，無量風處，無量青處，無量黃處，無量赤處，無量白處，無量空處，無量識處第十修一，思惟上下諸方不二。眾生如是樂一切處意解者，變易有異。多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？是謂第一清凈說，施設最第一，謂我無、我不有，及為彼證故，施設於道，是謂第一外依見處、最依見處，謂度一切色想，乃至得非有想非無想處成就游。是謂于現法中第一，求趣至涅槃，于現法中最施設涅槃，謂六更樂處生、滅、味、離、慧見如真，及為彼證故，施設於道。

「複次，有四斷。云何為四？有斷樂遲，有斷樂速，有斷苦遲，有斷苦速，于中若有斷樂遲者，是樂遲故，說下賤

現代漢語譯本：『再者，比丘！內心沒有對色法的執著，向外觀看白色的色法，看到白色、白色的顯現、白色的光芒；就像一大片純白色，看到白色、白色的顯現、白色的光芒；又像用成熟的波羅㮈果實搗磨碾壓後製成的衣服，光澤悅目，呈現白色、白色的顯現、白色的光芒。如此，比丘！內心沒有對色法的執著，向外觀看白色的色法，看到白色、白色的顯現、白色的光芒，以無量無量的清凈心、滋潤心，感到快樂而不憎惡。當他已經瞭解並看到這些色法后，便會這樣想：『這就是第八解脫處。』眾生如果喜歡這種解脫處，他們的心意就會有所變化。而多聞的聖弟子如果這樣觀察，就會厭惡它，厭惡之後，甚至連第一禪都不想要，更何況是其他的禪定呢？ 『再者，有十一切處。哪十種呢？有比丘修習無量地處，思維上下四方無二無別；無量水處，無量火處，無量風處，無量青處，無量黃處，無量赤處，無量白處，無量空處，無量識處，這第十種修習一種，思維上下四方無二無別。眾生如果喜歡這種一切處，他們的心意就會有所變化。而多聞的聖弟子如果這樣觀察，就會厭惡它，厭惡之後，甚至連第一禪都不想要，更何況是其他的禪定呢？這就是第一清凈的說法，是最高的施設，即『我沒有』、『我不存在』，並且爲了證明這一點，而設立了修行之道。這就是第一外道見解的依據、最高的見解依據，即超越一切色想，乃至達到非想非非想處併成就。這就是在現世中第一，追求達到涅槃，在現世中最高的涅槃施設，即對六種觸樂的生起、滅去、滋味、離欲、智慧的觀察如實，並且爲了證明這一點，而設立了修行之道。 『再者，有四種斷。哪四種呢？有斷除快樂緩慢的，有斷除快樂迅速的，有斷除痛苦緩慢的，有斷除痛苦迅速的。其中，如果有人斷除快樂緩慢，因為快樂緩慢，所以說**。』

English version: 'Furthermore, bhikkhus! With no perception of form internally, one sees external forms as white, the color white, the appearance of white, the light of white; like a great white expanse, the color white, the appearance of white, the light of white; like a well-made, well-ground, well-polished cloth of parana, lustrous and white, the color white, the appearance of white, the light of white. Thus, bhikkhus! With no perception of form internally, one sees external forms as white, the color white, the appearance of white, the light of white, with immeasurable, immeasurable pure intention, a nourishing intention, joyful and without aversion. Having known and seen these forms, one thinks: 『This is called the eighth liberation.』 If beings delight in this liberation, their minds will change. But a well-taught noble disciple, observing in this way, becomes disgusted with it. Having become disgusted, they do not even desire the first jhana, let alone the others? 'Furthermore, there are ten all-encompassing spheres. What are the ten? There is a bhikkhu who cultivates one of the immeasurable earth spheres, contemplating that above, below, and in all directions, there is no duality; the immeasurable water sphere, the immeasurable fire sphere, the immeasurable wind sphere, the immeasurable blue sphere, the immeasurable yellow sphere, the immeasurable red sphere, the immeasurable white sphere, the immeasurable space sphere, the immeasurable consciousness sphere, the tenth, cultivating one, contemplating that above, below, and in all directions, there is no duality. If beings delight in these all-encompassing spheres, their minds will change. But a well-taught noble disciple, observing in this way, becomes disgusted with it. Having become disgusted, they do not even desire the first jhana, let alone the others? This is the first pure teaching, the highest establishment, that is, 『I am not,』 『I do not exist,』 and for the sake of proving this, the path is established. This is the basis of the first external view, the highest basis of view, that is, having transcended all perceptions of form, even reaching the sphere of neither perception nor non-perception and achieving it. This is the first in the present life, seeking to reach Nirvana, the highest establishment of Nirvana in the present life, that is, seeing the arising, cessation, taste, escape, and wisdom of the six pleasures of contact as they truly are, and for the sake of proving this, the path is established. 'Furthermore, there are four kinds of abandoning. What are the four? There is abandoning pleasure slowly, there is abandoning pleasure quickly, there is abandoning pain slowly, there is abandoning pain quickly. Among these, if someone abandons pleasure slowly, because the pleasure is slow, it is said that **.'

。于中若有斷樂欲，若有人習此法初無厭足，若復有人習飲酒者初無厭足，若復有人修習睡眠初無厭足，是謂比丘若人有習此三法者初無厭足，亦復不能至滅盡處。是故諸比丘常當舍離此三法不親近之，如是諸比丘當作是學。」爾時諸比丘聞佛所說，歡喜奉行。

供養、三善根　　三痛、三覆露 相法、三不覺　　愛敬、無厭足

第一得經第四竟(一千三百七十一字)

中阿含經卷第五十九(一萬七百七十二字)(第五后誦)

「若有斷樂速者，此斷樂速故，此斷亦說下賤。于中若有斷苦遲者，此斷苦遲故，此斷亦說下賤。于中若有斷苦速者，此斷苦速故，此斷非廣佈、不流佈，乃至天人亦不稱廣佈，我斷廣佈流佈，乃至天人亦稱廣佈。云何我斷廣佈流佈，乃至天人亦稱廣佈？謂八支正道，正見乃至正定為八，是謂我斷廣佈流佈，乃至天人亦稱廣佈。我如是，諸沙門、梵志虛偽妄言，不善不真，實誣謗於我，彼實有眾生施設斷壞，沙門瞿曇無所施設，彼實有眾生施設斷壞。若此無我不如是說，彼如來於現法中斷知一切，得息、止、滅、涅槃。」

現代漢語譯本：如果有人斷除對快樂的慾望，如果有人習慣這種方法而永不滿足，如果有人習慣飲酒而永不滿足，如果有人習慣睡眠而永不滿足，這就是說，比丘如果有人習慣這三種行為，就永遠不會滿足，也無法達到滅盡的境界。因此，各位比丘應當經常捨棄這三種行為，不要親近它們。各位比丘，應當這樣學習。』當時，各位比丘聽了佛陀的教誨，歡喜地奉行。 供養、三善根，三痛、三覆露，相法、三不覺，愛敬、無厭足。 第一得經第四部分結束（一千三百七十一字）。 中阿含經卷第五十九（一萬七百七十二字）（第五次誦讀後）。 『如果有人迅速斷除快樂，因為他迅速斷除快樂，所以這種斷除也被認為是。如果有人緩慢斷除痛苦，因為他緩慢斷除痛苦，所以這種斷除也被認為是。如果有人迅速斷除痛苦，因為他迅速斷除痛苦，所以這種斷除不是廣泛傳播、不流傳，甚至天人也不稱之為廣泛傳播。我的斷除是廣泛傳播和流傳的，甚至天人也稱之為廣泛傳播。我的斷除如何是廣泛傳播和流傳的，甚至天人也稱之為廣泛傳播呢？那就是八支正道，正見乃至正定這八項，這就是我的斷除是廣泛傳播和流傳的，甚至天人也稱之為廣泛傳播。我就是這樣，那些沙門、婆羅門虛偽妄言，不善不真，實際上是誹謗我，他們實際上有眾生施設斷滅，沙門瞿曇沒有施設，他們實際上有眾生施設斷滅。如果說沒有我，不是這樣說的，那麼如來在現世中就斷知一切，獲得寂靜、止息、滅盡、涅槃。』

English version: 'If there is someone who cuts off the desire for pleasure, if someone is accustomed to this practice and is never satisfied, if someone is accustomed to drinking alcohol and is never satisfied, if someone is accustomed to sleep and is never satisfied, this means that if a bhikkhu is accustomed to these three practices, he will never be satisfied and will not be able to reach the state of extinction. Therefore, bhikkhus, you should always abandon these three practices and not be close to them. Bhikkhus, you should learn in this way.』 At that time, the bhikkhus, having heard the Buddha's teachings, joyfully practiced them. Offerings, three good roots, three pains, three concealments, characteristics, three unawarenesses, love and respect, insatiability. The fourth part of the First Attainment Sutra ends (1371 words). The fifty-ninth scroll of the Madhyama Agama Sutra (10,772 words) (after the fifth recitation). 'If someone quickly cuts off pleasure, because he quickly cuts off pleasure, this cutting off is also said to be . If someone slowly cuts off suffering, because he slowly cuts off suffering, this cutting off is also said to be . If someone quickly cuts off suffering, because he quickly cuts off suffering, this cutting off is not widely spread, not circulated, and even gods and humans do not call it widely spread. My cutting off is widely spread and circulated, and even gods and humans call it widely spread. How is my cutting off widely spread and circulated, and even gods and humans call it widely spread? It is the eightfold noble path, right view to right concentration, these eight items, this is my cutting off that is widely spread and circulated, and even gods and humans call it widely spread. I am like this, those shramanas and brahmins speak falsely and deceitfully, not good and not true, they are actually slandering me, they actually have beings who establish annihilation, the shramana Gautama has not established it, they actually have beings who establish annihilation. If it is said that there is no self, and it is not said like this, then the Tathagata in the present life knows everything, and obtains peace, cessation, extinction, and nirvana.』

中阿含經卷第六十

（二一六）例品愛生經第五(第五后誦)

爾時，有一梵志，唯有一兒，心極愛念，忍意溫潤，視之無厭，忽便命終。命終之後，梵志愁憂，不能飲食，不著衣裳，亦不塗香，但至冢哭，憶兒臥處。於是，梵志周遍彷徉，往詣佛所，共相問訊，卻坐一面。

世尊問曰：「梵志！今汝諸根不似自心住耶？」

梵志答曰：「今我諸根何由當得自心住耶？所以者何？唯有一兒，心極愛念，忍意溫潤，視之無厭，忽便命終。彼命終已，我便愁憂，不能飲食，不著衣裳，亦不塗香，但至塳哭，憶兒臥處。」

世尊告曰：「如是，梵志！如是，梵志！若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。」

梵志語曰：「瞿曇！何言若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱耶？瞿曇！當知若愛生時，生喜心樂。」

世尊如是至再三告曰：「如是，梵志！如是，梵志！若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱

《中阿含經》第六十卷 （二一六）例品愛生經第五（第五后誦） 當時，有一位婆羅門，只有一個兒子，他非常愛念這個兒子，對他百般呵護，看他怎麼都看不夠，但兒子忽然就去世了。兒子去世后，婆羅門悲傷憂愁，吃不下飯，穿不上衣服，也不塗香，只是到墳墓邊哭泣，回憶兒子睡覺的地方。於是，婆羅門到處徘徊，前往佛陀所在的地方，互相問候后，在一旁坐下。 世尊問道：『婆羅門！你現在的精神狀態看起來不太好啊？』 婆羅門回答說：『我現在的精神狀態怎麼可能好呢？為什麼呢？我只有一個兒子，我非常愛他，對他百般呵護，看他怎麼都看不夠，但他忽然就去世了。他去世后，我就悲傷憂愁，吃不下飯，穿不上衣服，也不塗香，只是到墳墓邊哭泣，回憶兒子睡覺的地方。』 世尊告訴他說：『是的，婆羅門！是的，婆羅門！如果愛產生的時候，就會產生悲傷、哭泣、憂愁、痛苦、煩惱、懊惱。』 婆羅門說：『瞿曇！為什麼說愛產生的時候，就會產生悲傷、哭泣、憂愁、痛苦、煩惱、懊惱呢？瞿曇！應該知道，愛產生的時候，會產生喜悅和快樂。』 世尊這樣再三地告訴他說：『是的，婆羅門！是的，婆羅門！如果愛產生的時候，就會產生悲傷、哭泣、憂愁、痛苦、煩惱、懊惱。』

The Middle Length Discourses, Volume 60 Translated by the Tripiṭaka Master Gautama Saṃghadeva of Kipin during the Eastern Jin Dynasty (216) The Example Chapter, The Discourse on the Arising of Love, the Fifth (Recited after the Fifth) At that time, there was a Brahmin who had only one son, whom he loved and cherished dearly, treating him with utmost tenderness, never tiring of looking at him. But suddenly, the son passed away. After his death, the Brahmin was filled with sorrow and grief, unable to eat, unable to wear clothes, nor did he apply perfume. He would only go to the tomb to weep, remembering where his son used to sleep. Thereupon, the Brahmin wandered about, going to where the Buddha was, and after exchanging greetings, sat down to one side. The World-Honored One asked, 'Brahmin! Do your faculties not seem to be in a state of unrest?' The Brahmin replied, 'How could my faculties be in a state of rest? Why is that? I had only one son, whom I loved and cherished dearly, treating him with utmost tenderness, never tiring of looking at him. But he suddenly passed away. After his death, I was filled with sorrow and grief, unable to eat, unable to wear clothes, nor did I apply perfume. I would only go to the tomb to weep, remembering where my son used to sleep.' The World-Honored One said, 'So it is, Brahmin! So it is, Brahmin! When love arises, then arise sorrow, weeping, grief, suffering, vexation, and distress.' The Brahmin said, 'Gautama! Why do you say that when love arises, then arise sorrow, weeping, grief, suffering, vexation, and distress? Gautama! You should know that when love arises, joy and happiness arise.' The World-Honored One said to him again and again, 'So it is, Brahmin! So it is, Brahmin! When love arises, then arise sorrow, weeping, grief, suffering, vexation, and distress.'

梵志亦至再三語曰：「瞿曇！何言若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱耶？瞿曇！當知若愛生時，生喜心樂。」

時，彼梵志聞佛所說，不說言是，但說非已，即從坐起，奮頭而去。

爾時，勝林于其門前有眾多市郭兒而共博戲，梵志遙見已，便作是念：「世中若有聰明智慧者，無過博戲人，我今寧可往彼，若與瞿曇所共論者，盡向彼說。」於是，梵志往至眾多市郭兒共博戲所，若與世尊所共論者，盡向彼說。

眾多市郭博戲兒聞已，語曰：「梵志！何言若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱耶？梵志！當知若愛生時，生喜心樂。」

梵志聞已，便作是念：「博戲兒所說，正與我同。」頷頭而去。

於是，此論展轉廣佈，乃入王宮，拘薩羅王波斯匿聞沙門瞿曇作如是說：「若愛生時，便生愁戚、啼哭、憂苦，煩惋、懊惱。」

語末利皇后曰：「我聞瞿曇作如是說：『若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。』」

末利皇后聞已，白曰：「如是，大王！如是，大王！若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱

梵志也再三說道：『瞿曇！為什麼說如果愛產生時，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔呢？瞿曇！應該知道如果愛產生時，會產生喜悅和快樂。』 當時，那位梵志聽了佛陀所說，沒有說佛陀說的是對的，反而說佛陀說的不對，就從座位上站起來，甩著頭離開了。 當時，勝林門前有很多在玩博戲的市井少年，梵志遠遠地看見他們，就想：『世上如果有聰明智慧的人，沒有比得上玩博戲的人了，我不如去他們那裡，把和瞿曇辯論的內容都告訴他們。』於是，梵志走到眾多市井少年玩博戲的地方，把和世尊辯論的內容都告訴了他們。 眾多玩博戲的市井少年聽了之後，說道：『梵志！為什麼說如果愛產生時，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔呢？梵志！應該知道如果愛產生時，會產生喜悅和快樂。』 梵志聽了之後，就想：『玩博戲的少年們說的，正和我一樣。』於是點點頭離開了。 於是，這個論點輾轉傳播開來，傳到了王宮，拘薩羅國王波斯匿聽到沙門瞿曇這樣說：『如果愛產生時，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。』 他告訴末利皇后說：『我聽說瞿曇這樣說：『如果愛產生時，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。』』 末利皇后聽了之後，回答說：『是的，大王！是的，大王！如果愛產生時，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。』

The Brahmin also said again and again, 'Gautama! Why do you say that when love arises, sorrow, grief, weeping, worry, vexation, and regret arise? Gautama! You should know that when love arises, joy and happiness arise.' At that time, when that Brahmin heard what the Buddha said, he did not say it was right, but instead said it was wrong. He then rose from his seat, shook his head, and left. At that time, there were many city youths playing dice in front of Sheng Lin's gate. The Brahmin saw them from afar and thought, 'If there are any intelligent and wise people in the world, none are better than those who play dice. I might as well go to them and tell them everything I discussed with Gautama.' So, the Brahmin went to the place where the many city youths were playing dice and told them everything he had discussed with the World Honored One. After hearing this, the many city youths playing dice said, 'Brahmin! Why do you say that when love arises, sorrow, grief, weeping, worry, vexation, and regret arise? Brahmin! You should know that when love arises, joy and happiness arise.' After hearing this, the Brahmin thought, 'What the dice-playing youths said is exactly the same as what I think.' He then nodded his head and left. Thus, this argument spread far and wide, eventually reaching the royal palace. King Pasenadi of Kosala heard that the Shramana Gautama had said, 'When love arises, sorrow, grief, weeping, worry, vexation, and regret arise.' He said to Queen Mallika, 'I heard that Gautama said, 'When love arises, sorrow, grief, weeping, worry, vexation, and regret arise.' After hearing this, Queen Mallika replied, 'Yes, Your Majesty! Yes, Your Majesty! When love arises, sorrow, grief, weeping, worry, vexation, and regret arise.'

拘薩羅王波斯匿語末利皇后曰：「聞師宗說，弟子必同，沙門瞿曇是汝師，故作如是說，汝是彼弟子，故作如是說：『若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。』」

末利皇后白曰：「大王！若不信者，可自往問，亦可遣使。」

於是，拘薩羅王波斯匿即告那利鴦伽梵志曰：「汝往沙門瞿曇所，為我問訊沙門瞿曇聖體康強，安快無病，起居輕便，氣力如常耶？作如是語：『拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？』沙門瞿曇實如是說：『若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱耶？』那利鴦伽！若沙門瞿曇有所說者，汝當善受持誦。所以者何？如是之人，終不妄言。」

那利鴦伽梵志受王教已，即詣佛所，共相問訊，卻坐一面，白曰：「瞿曇！拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？沙門瞿曇實如是說：『若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱耶？』」

世尊告曰：「那利鴦伽！我今問汝，隨所解答

拘薩羅國王波斯匿對末利皇后說：『我聽師宗說，弟子必定和老師一樣。沙門瞿曇是你的老師，所以你才這樣說。你是他的弟子，所以才這樣說：「如果愛產生時，就會產生憂愁、哭泣、憂慮、痛苦、煩惱和懊惱。」』 末利皇后回答說：『大王！如果您不相信，可以親自去問，也可以派使者去問。』 於是，拘薩羅國王波斯匿就告訴那利鴦伽梵志說：『你到沙門瞿曇那裡去，替我問候沙門瞿曇身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？這樣說：「拘薩羅國王波斯匿問候聖體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？」沙門瞿曇真的這樣說：「如果愛產生時，就會產生憂愁、哭泣、憂慮、痛苦、煩惱和懊惱嗎？」那利鴦伽！如果沙門瞿曇說了什麼，你應當好好記住並背誦。為什麼呢？因為這樣的人，終究不會說謊。』 那利鴦伽梵志接受國王的命令后，就前往佛陀那裡，互相問候后，退坐在一旁，說道：『瞿曇！拘薩羅國王波斯匿問候您身體是否安康，是否快樂無病，起居是否輕便，氣力是否如常？沙門瞿曇真的這樣說：「如果愛產生時，就會產生憂愁、哭泣、憂慮、痛苦、煩惱和懊惱嗎？」』 世尊告訴他說：『那利鴦伽！我現在問你，你隨自己的理解回答。』

King Pasenadi of Kosala said to Queen Mallika, 'I heard the teachers say that disciples must be like their teachers. The ascetic Gotama is your teacher, so you speak like this. You are his disciple, so you say, 「When love arises, then arise sorrow, weeping, grief, suffering, vexation, and distress.」' Queen Mallika replied, 'Great King! If you do not believe, you can go and ask yourself, or you can send a messenger.' Then, King Pasenadi of Kosala told the Brahmin Narayanga, 'Go to the ascetic Gotama, and ask him for me if the ascetic Gotama is healthy, happy, free from illness, light in his movements, and with his strength as usual? Say this: 「King Pasenadi of Kosala asks if you are healthy, happy, free from illness, light in your movements, and with your strength as usual?」 Did the ascetic Gotama really say this: 「When love arises, then arise sorrow, weeping, grief, suffering, vexation, and distress?」 Narayanga! If the ascetic Gotama says anything, you should memorize it well. Why? Because such a person will never lie.' Having received the king's instructions, the Brahmin Narayanga went to the Buddha, exchanged greetings, and sat down to one side, saying, 'Gotama! King Pasenadi of Kosala asks if you are healthy, happy, free from illness, light in your movements, and with your strength as usual? Did the ascetic Gotama really say this: 「When love arises, then arise sorrow, weeping, grief, suffering, vexation, and distress?」' The Blessed One said, 'Narayanga! I will now ask you, answer as you understand.'

。那利鴦伽！于意云何？若使有人，母命終者，彼人發狂，心大錯亂，脫衣裸形，隨路遍走，作如是說：『諸賢！見我母耶？諸賢！見我母耶？』那利鴦伽！以此事故可知，若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。如是父、兄、姊、妹也，兒婦命終，彼人發狂，心大錯亂，脫衣裸形，隨路遍走，作如是說：『諸賢！見我兒婦耶？諸賢！見我兒婦耶？』那利鴦伽！以此事故可知，若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。那利鴦伽！昔有一人，婦暫歸家，彼諸親族欲奪更嫁。彼女聞之，即便速疾還至夫家，語其夫曰：『君！今當知我親族強欲奪君婦嫁與他人，欲作何計？』於是，彼人即執婦臂，將入屋中，作如是語：『俱至後世，俱至後世，便以利刀斫殺其婦，並自害己。』那利鴦伽！以此事故可知，若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。」

那利鴦伽梵志聞佛所說，善受持誦，即從坐起，繞三匝而去，還至拘薩羅王波斯匿所，白曰：「天王！沙門瞿曇實如是說：『若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。』」

拘薩羅王波斯匿聞已，語末利皇后曰：「沙門瞿曇實如是說：『若愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱

"現代漢語譯本：那利鴦伽啊！你覺得怎麼樣？如果有人，母親去世了，那個人就會發狂，心神大亂，脫掉衣服裸著身體，沿著道路到處跑，像這樣說：『各位！你們看到我的母親了嗎？各位！你們看到我的母親了嗎？』那利鴦伽啊！從這件事就可以知道，如果產生愛戀，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。父親、哥哥、姐姐、妹妹也是如此。兒媳去世了，那個人就會發狂，心神大亂，脫掉衣服裸著身體，沿著道路到處跑，像這樣說：『各位！你們看到我的兒媳了嗎？各位！你們看到我的兒媳了嗎？』那利鴦伽啊！從這件事就可以知道，如果產生愛戀，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。那利鴦伽啊！以前有一個人，妻子暫時回孃家，他的親戚們想要強行把她嫁給別人。她聽到這個訊息，就立刻趕回丈夫家，對她的丈夫說：『你現在應該知道，我的親戚們強行要奪走你的妻子嫁給別人，你打算怎麼辦？』於是，那個人就抓住妻子的手臂，把她拉進屋裡，像這樣說：『我們一起到後世去，一起到後世去。』然後就用利刀砍殺了他的妻子，並且自己也自殺了。那利鴦伽啊！從這件事就可以知道，如果產生愛戀，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。」， "那利鴦伽婆羅門聽了佛陀所說的話，很好地接受並背誦下來，就從座位上站起來，繞著佛陀走了三圈然後離開，回到拘薩羅國的波斯匿王那裡，稟告說：『大王！沙門瞿曇確實是這樣說的：『如果產生愛戀，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。』」， "拘薩羅國的波斯匿王聽了之後，對末利皇后說：『沙門瞿曇確實是這樣說的：『如果產生愛戀，就會產生憂愁、悲傷、哭泣、憂慮、煩惱、懊悔。』" "English version: 'Naliyangga, what do you think? If someone's mother dies, that person will go mad, their mind will be greatly disturbed, they will take off their clothes and run naked along the road, saying things like: 'Good people! Have you seen my mother? Good people! Have you seen my mother?' Naliyangga, from this event, it can be known that if love arises, then sorrow, grief, weeping, worry, vexation, and regret arise. The same is true for a father, brother, sister, or younger sister. If a daughter-in-law dies, that person will go mad, their mind will be greatly disturbed, they will take off their clothes and run naked along the road, saying things like: 'Good people! Have you seen my daughter-in-law? Good people! Have you seen my daughter-in-law?' Naliyangga, from this event, it can be known that if love arises, then sorrow, grief, weeping, worry, vexation, and regret arise. Naliyangga, once there was a man whose wife temporarily returned to her parents' home, and his relatives wanted to forcibly marry her off to someone else. When she heard this, she quickly returned to her husband's home and said to her husband: 'You should know now that my relatives are forcibly trying to take your wife and marry her to someone else. What do you plan to do?' Then, that man grabbed his wife's arm, pulled her into the house, and said: 'Let's go to the next life together, let's go to the next life together.' Then he used a sharp knife to kill his wife and then killed himself. Naliyangga, from this event, it can be known that if love arises, then sorrow, grief, weeping, worry, vexation, and regret arise.'", "'The Brahmin Naliyangga, having heard what the Buddha said, accepted it well and recited it, then rose from his seat, walked around the Buddha three times, and left. He returned to King Pasenadi of Kosala and reported: 'Your Majesty! The Shramana Gautama indeed said this: 'If love arises, then sorrow, grief, weeping, worry, vexation, and regret arise.'", "'King Pasenadi of Kosala, having heard this, said to Queen Mallika: 'The Shramana Gautama indeed said this: 'If love arises, then sorrow, grief, weeping, worry, vexation, and regret arise.''"

末利皇后白曰：「大王！我問大王，隨所解答，于意云何？王愛鞞留羅大將耶？」

答曰：「實愛。」

末利復問：「若鞞留羅大將變易異者，王當云何？」

答曰：「末利！若鞞留羅大將變易異者，我必生愁戚、啼哭、憂苦、煩惋、懊惱。」

末利白曰：「以此事故，知愛生時，便生愁戚、啼哭、憂苦、煩惋、懊惱。」

末利復問：「王愛尸利阿荼大臣，愛一奔陀利象，愛婆夷利童女，愛雨日蓋，愛加尸及拘薩羅國耶？」

末利復問：「若加尸及拘薩羅國變易異者，王當云何？」

答曰：「末利！我所具足五欲功德自娛樂者，由彼二國，若加尸及拘薩羅國當變易異者，我乃至無命，況復不生愁戚、啼哭、憂苦、煩惋、懊惱耶？」

末利問王：「于意云何？為愛我耶？」

王復答曰：「我實愛汝。」

末利復問：「若我一旦變易異者，王當云何？」

答曰：「末利！若汝一旦變易異者，我必生愁戚、啼哭、憂苦、煩惋、懊惱。」

末利白曰：「以此事故，知愛生時，便生愁戚、啼哭、憂苦，煩惋、懊惱

末利皇后說：『大王！我問您，請您如實回答，您覺得如何？您愛鞞留羅大將嗎？』 國王回答說：『確實愛。』 末利又問：『如果鞞留羅大將發生變故，您會怎麼樣？』 國王回答說：『末利！如果鞞留羅大將發生變故，我一定會感到憂愁、哭泣、憂慮、痛苦、煩惱和懊惱。』 末利說：『由此可知，愛產生時，就會產生憂愁、哭泣、憂慮、痛苦、煩惱和懊惱。』 末利又問：『您愛尸利阿荼大臣，愛一頭奔陀利象，愛婆夷利童女，愛雨日蓋，愛加尸和拘薩羅國嗎？』 末利又問：『如果加尸和拘薩羅國發生變故，您會怎麼樣？』 國王回答說：『末利！我所擁有的五欲享樂，都依賴於這兩個國家。如果加尸和拘薩羅國發生變故，我甚至會失去生命，更何況不會感到憂愁、哭泣、憂慮、痛苦、煩惱和懊惱呢？』 末利問國王：『您覺得如何？您愛我嗎？』 國王回答說：『我確實愛你。』 末利又問：『如果我有一天發生變故，您會怎麼樣？』 國王回答說：『末利！如果你有一天發生變故，我一定會感到憂愁、哭泣、憂慮、痛苦、煩惱和懊惱。』

Queen Mallika said, 'Great King! I ask you, please answer truthfully, what do you think? Do you love General Bhellura?' The king replied, 'Indeed, I do.' Mallika asked again, 'If General Bhellura were to change or something were to happen to him, what would you do?' The king replied, 'Mallika! If General Bhellura were to change or something were to happen to him, I would certainly feel sorrow, weep, worry, suffer, be vexed, and be distressed.' Mallika said, 'From this, it is known that when love arises, sorrow, weeping, worry, suffering, vexation, and distress arise.' Mallika asked again, 'Do you love Minister Shiriyatura, a Pundarika elephant, the maiden Bhayiri, the rain-sunshade, and the kingdoms of Kashi and Kosala?' Mallika asked again, 'If Kashi and Kosala were to change or something were to happen to them, what would you do?' The king replied, 'Mallika! The five sensual pleasures I enjoy depend on these two kingdoms. If Kashi and Kosala were to change or something were to happen to them, I would even lose my life, let alone not feel sorrow, weep, worry, suffer, be vexed, and be distressed?' Mallika asked the king, 'What do you think? Do you love me?' The king replied, 'Indeed, I love you.' Mallika asked again, 'If one day I were to change or something were to happen to me, what would you do?' The king replied, 'Mallika! If one day you were to change or something were to happen to you, I would certainly feel sorrow, weep, worry, suffer, be vexed, and be distressed.'

拘薩羅王波斯匿語曰：「末利！從今日去，沙門瞿曇因此事是我師，我是彼弟子。末利！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

佛說如是。拘薩羅王波斯匿及末利皇后，聞佛所說，歡喜奉行。

愛生經第五竟(一千六百七十八字)

（二一七）中阿含例品八城經第六(第五后誦)

一時，佛般涅槃后不久，眾多上尊名德比丘游波羅利子城，住在雞園。

是時，第十居士八城持多妙貨，往至波羅利子城治生販賣。於是，第十居士八城，彼多妙貨，貨賣速售，大得財利，歡喜踴躍，出波羅利子城，往詣雞園眾多上尊名德比丘所，稽首禮足，卻坐一面。時，諸上尊名德比丘為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。

時，諸上尊比丘為彼說法，勸發渴仰，成就歡喜已。於是，第十居士八城白曰：「上尊！尊者阿難今在何處？我欲往見。」

諸上尊比丘答曰：「居士！尊者阿難今在鞞舍離獼猴江邊高樓臺觀，若欲見者，可往至彼

拘薩羅王波斯匿說：『末利！從今天起，沙門瞿曇因為這件事是我的老師，我是他的弟子。末利！我現在皈依佛、法和比丘僧團，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 佛陀這樣說道。拘薩羅王波斯匿和末利皇后，聽聞佛陀所說，歡喜地奉行。 《愛生經》第五完（一千六百七十八字） （二一七）《中阿含例品》第八《八城經》第六（第五后誦） 一時，佛陀般涅槃后不久，許多上座有德的比丘遊歷波羅利子城，住在雞園。 當時，第十居士八城帶著許多珍貴的貨物，前往波羅利子城做生意。於是，第十居士八城，他的許多珍貴貨物，很快就賣完了，獲得了巨大的利潤，他歡喜踴躍，走出波羅利子城，前往雞園許多上座有德的比丘那裡，稽首禮足，退坐在一旁。當時，諸位上座有德的比丘為他說法，勸導他發起渴求，成就歡喜，用無量的方法為他說法，勸導他發起渴求，成就歡喜后，就默默地住下來。 當時，諸位上座比丘為他說法，勸導他發起渴求，成就歡喜后。於是，第十居士八城說道：『上座！尊者阿難現在在哪裡？我想去拜見他。』 諸位上座比丘回答說：『居士！尊者阿難現在在鞞舍離獼猴江邊的高樓臺觀，如果想見他，可以去那裡。』

King Pasenadi of Kosala said, 'Mallika! From this day forth, the ascetic Gotama is my teacher because of this matter, and I am his disciple. Mallika! I now take refuge in the Buddha, the Dharma, and the Sangha of monks. May the Blessed One accept me as a lay follower, from this day forward, taking refuge for life, until the end of my days.' Thus spoke the Buddha. King Pasenadi of Kosala and Queen Mallika, having heard what the Buddha said, joyfully followed it. The fifth discourse, 'The Discourse on the Birth of Love,' is complete (1,678 words). (217) The sixth discourse of the eighth chapter, 'The Example Chapter of the Middle Length Discourses,' 'The Discourse of Eight Cities' (recited after the fifth) At one time, not long after the Buddha's Parinirvana, many venerable and virtuous monks were traveling in the city of Pataliputra, staying at the Kukutarama. At that time, the tenth householder, Eight Cities, carrying many fine goods, went to Pataliputra to trade and sell. Then, the tenth householder, Eight Cities, quickly sold his many fine goods, gaining great profit. He was joyful and elated, and he left Pataliputra, going to the Kukutarama where many venerable and virtuous monks were staying. He bowed his head at their feet and sat down to one side. Then, the venerable and virtuous monks taught him the Dharma, encouraging him to develop longing, and achieving joy. They taught him the Dharma in countless ways, encouraging him to develop longing, and after achieving joy, they remained silent. Then, after the venerable monks had taught him the Dharma, encouraging him to develop longing, and achieving joy, the tenth householder, Eight Cities, said, 'Venerable ones! Where is the venerable Ananda now? I wish to go and see him.' The venerable monks replied, 'Householder! The venerable Ananda is now at the high tower by the Monkey River in Vaishali. If you wish to see him, you may go there.'

爾時，第十居士八城即從坐起，𥡳首諸上尊比丘足，繞三匝而去，往詣尊者阿難所，稽首禮足，卻坐一面，白曰：「尊者阿難！欲有所問，聽我問耶？」

尊者阿難告曰：「居士！欲問便問，我聞已當思。」

居士問曰：「尊者阿難！世尊、如來、無所著、正盡覺成就慧眼，見第一義，頗說一法，若聖弟子住漏盡無餘，得心解脫耶？」

尊者阿難答曰：「如是。」

居士問曰：「尊者阿難！世尊、如來、無所著、正盡覺成就慧眼，見第一義。云何說有一法，若聖弟子住漏盡無餘，得心解脫耶？」

尊者阿難答曰：「居士！多聞聖弟子離欲、離惡不善之法，至得第四禪成就游。彼依此處，觀法如法，彼依此處，觀法如法，住彼得漏盡者，或有是處。若住彼，不得漏盡者，或因此法，欲法、愛法、樂法、靖法，愛樂歡喜，斷五下分結盡，化生於彼而般涅槃，得不退法，終不還此。

「複次，居士！多聞聖弟子心與慈俱，遍滿一方成就游。如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游

當時，第十位居士八城從座位上站起來，以頭頂禮諸位上座比丘的腳，繞行三圈后離去，前往尊者阿難所在之處，稽首禮足，退坐一旁，說道：『尊者阿難！我有些問題想請教，可以允許我提問嗎？』 尊者阿難回答說：『居士！想問就問吧，我聽了之後會思考。』 居士問道：『尊者阿難！世尊、如來、無所執著、正等覺成就慧眼，能見第一義諦，是否說過有一種法，如果聖弟子安住於此，能漏盡煩惱，無餘涅槃，獲得心解脫呢？』 居士問道：『尊者阿難！世尊、如來、無所執著、正等覺成就慧眼，能見第一義諦。是如何說有一種法，如果聖弟子安住於此，能漏盡煩惱，無餘涅槃，獲得心解脫呢？』 尊者阿難回答說：『居士！多聞的聖弟子，遠離慾望、遠離惡不善之法，直至獲得第四禪成就而住。他們依此禪定，如實觀察諸法，依此禪定，如實觀察諸法，安住於此而得漏盡，這種情況是有的。如果安住於此，未能得漏盡，則可能因此法，對法生起慾望、愛著、喜樂、寧靜，愛樂歡喜，斷除五下分結，化生於彼處而般涅槃，獲得不退轉的果位，終不再返回此世。 『再者，居士！多聞的聖弟子，心與慈愛同在，遍滿一方而住。如此二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大，無量善修，遍滿一切世間而住。同樣，悲心、喜心、舍心也與之同在，沒有結縛、沒有怨恨、沒有嗔恚、沒有爭鬥，極其廣大，無量善修，遍滿一切世間而住。』

At that time, the tenth householder, Eight Cities, rose from his seat, bowed his head to the feet of the venerable elder monks, circumambulated them three times, and departed. He went to where the venerable Ananda was, bowed his head in reverence, sat down to one side, and said, 'Venerable Ananda! I have some questions to ask. May I ask them?' Venerable Ananda replied, 'Householder! Ask whatever you wish. I will consider it after hearing.' The householder asked, 'Venerable Ananda! The Blessed One, the Tathagata, the Unattached One, the Perfectly Enlightened One, who has attained the eye of wisdom and sees the ultimate truth, has he ever spoken of a single dharma, by abiding in which a noble disciple can attain the complete cessation of outflows, and achieve liberation of mind?' Venerable Ananda replied, 'Yes, he has.' The householder asked, 'Venerable Ananda! The Blessed One, the Tathagata, the Unattached One, the Perfectly Enlightened One, who has attained the eye of wisdom and sees the ultimate truth. How did he speak of a single dharma, by abiding in which a noble disciple can attain the complete cessation of outflows, and achieve liberation of mind?' Venerable Ananda replied, 'Householder! A well-learned noble disciple, having abandoned desire and unwholesome states, attains and abides in the fourth jhana. Relying on this, they contemplate the dharma as it is. Relying on this, they contemplate the dharma as it is. Abiding in this, they may attain the cessation of outflows. If they do not attain the cessation of outflows while abiding in this, they may, through this dharma, develop desire, attachment, joy, and tranquility towards the dharma, and with love and joy, they may break the five lower fetters, be reborn there, and attain final Nirvana, achieving the state of non-regression, never returning here. 'Furthermore, householder! A well-learned noble disciple, with a mind imbued with loving-kindness, pervades one direction. Likewise, the second, third, and fourth directions, above and below, everywhere, with a mind imbued with loving-kindness, without knots, without hatred, without ill-will, without strife, extremely vast, immeasurable, well-cultivated, pervading the entire world. Similarly, with compassion, joy, and equanimity, without knots, without hatred, without ill-will, without strife, extremely vast, immeasurable, well-cultivated, pervading the entire world.'

。彼依此處，觀法如法，彼依此處，觀法如法，住彼得漏盡者，或有是處，若住彼，不得漏盡者，或因此法，欲法、愛法、樂法、靖法，愛樂歡喜，斷五下分結盡，化生於彼而般涅槃，得不退法，終不還此。是謂如來、無所著、正盡覺成就慧眼，見第一義，說有一法，若聖弟子住漏盡無餘，得心解脫。

「複次，居士！多聞聖弟子度一切色想，乃至非有想非無想處成就游。彼於此處，觀法如法，彼於此處，觀法如法，住彼得漏盡者，或有是處。若住彼，不得漏盡者，或因此法，欲法、愛法、樂法、靖法，愛樂歡喜，斷五下分結盡，化生於彼而般涅槃，得不退法，終不還此。是謂如來、無所著、正盡覺成就慧眼，見第一義，說有一法，若聖弟子住漏盡無餘，得心解脫。」

於是，第十居士八城即從坐起，偏袒著衣，叉手白曰：「尊者阿難！甚奇！甚特！我問尊者阿難一甘露門，而尊者阿難一時為我說於十二甘露法門，今此十二甘露法門必隨所依，得安隱出。尊者阿難！猶去村不遠，有大屋舍，開十二戶，若人所為故，入彼屋中。復一人來，不為彼人求義及饒益，不求安隱而燒彼屋。尊者阿難！彼人必得於此十二戶隨所依出，得自安隱

現代漢語譯本：他依此地，如法觀察，他依此地，如法觀察，住於此地而得漏盡，這種情況是可能存在的。如果住於此地，未能得漏盡，或許因此法，欲求之法、愛戀之法、喜樂之法、寧靜之法，因愛戀喜悅，斷除五下分結而盡，化生於彼處而入涅槃，獲得不退轉之法，最終不再返回此地。這就是如來、無所執著、正等覺成就慧眼，見到第一義諦，所說的一種法，如果聖弟子住於此法，漏盡無餘，便得心解脫。 現代漢語譯本：『再者，居士！多聞的聖弟子超越一切色想，乃至達到非想非非想處而成就遊樂。他於此地，如法觀察，他於此地，如法觀察，住於此地而得漏盡，這種情況是可能存在的。如果住於此地，未能得漏盡，或許因此法，欲求之法、愛戀之法、喜樂之法、寧靜之法，因愛戀喜悅，斷除五下分結而盡，化生於彼處而入涅槃，獲得不退轉之法，最終不再返回此地。這就是如來、無所執著、正等覺成就慧眼，見到第一義諦，所說的一種法，如果聖弟子住於此法，漏盡無餘，便得心解脫。』 現代漢語譯本：於是，第十位居士八城立即從座位上起身，偏袒著衣，合掌說道：『尊者阿難！真是太奇妙了！太特別了！我向尊者阿難請教一個甘露法門，而尊者阿難一時之間為我說了十二個甘露法門，現在這十二個甘露法門必定會隨所依之處，得到安穩的解脫。尊者阿難！就像離村子不遠的地方，有一座大房屋，開了十二個門，如果有人爲了某種目的，進入那房屋中。又有一個人來，不為那人求取利益和饒益，不求安穩卻燒了那房屋。尊者阿難！那人必定能從這十二個門中隨所依之處出來，得到自身的安穩。』

English version: 'He, relying on this place, observes the Dharma according to the Dharma; he, relying on this place, observes the Dharma according to the Dharma. It is possible that one dwelling here may attain the extinction of outflows. If one dwelling here does not attain the extinction of outflows, perhaps because of this Dharma, the Dharma of desire, the Dharma of love, the Dharma of joy, the Dharma of tranquility, through love and joy, having extinguished the five lower fetters, they are reborn there and attain Nirvana, gaining the state of non-regression, and will never return here. This is what the Tathagata, the Unattached One, the Perfectly Enlightened One, having achieved the eye of wisdom, sees the ultimate truth, and speaks of one Dharma, that if a noble disciple dwells in it, the extinction of outflows is complete, and they attain liberation of mind.' English version: 'Furthermore, householder! A well-learned noble disciple transcends all perceptions of form, even reaching the realm of neither perception nor non-perception, and dwells there. He, in this place, observes the Dharma according to the Dharma; he, in this place, observes the Dharma according to the Dharma. It is possible that one dwelling here may attain the extinction of outflows. If one dwelling here does not attain the extinction of outflows, perhaps because of this Dharma, the Dharma of desire, the Dharma of love, the Dharma of joy, the Dharma of tranquility, through love and joy, having extinguished the five lower fetters, they are reborn there and attain Nirvana, gaining the state of non-regression, and will never return here. This is what the Tathagata, the Unattached One, the Perfectly Enlightened One, having achieved the eye of wisdom, sees the ultimate truth, and speaks of one Dharma, that if a noble disciple dwells in it, the extinction of outflows is complete, and they attain liberation of mind.' English version: 'Then, the tenth householder, Eight Cities, immediately rose from his seat, arranged his robe over one shoulder, and with palms joined, said: 『Venerable Ananda! How marvelous! How extraordinary! I asked Venerable Ananda about one gate of nectar, and Venerable Ananda at once spoke to me of twelve gates of nectar. Now, these twelve gates of nectar will surely, according to where they are relied upon, lead to secure liberation. Venerable Ananda! It is like a large house not far from the village, with twelve doors. If someone, for some purpose, enters that house. And then another person comes, not seeking benefit or advantage for that person, not seeking security, but burns down the house. Venerable Ananda! That person will surely be able to exit through any of these twelve doors, according to where they rely, and attain their own security.』

。如是我問尊者阿難一甘露門，而尊者阿難一時為我說於十二甘露法門，今此十二甘露法門必隨所依，得安隱出。尊者阿難！梵志法、律中說不善法、律，尚供養師，況復我不供養大師尊者阿難耶？」

於是，第十居士八城即于夜中，施設極妙凈美豐饒食啖含消，施設食已，平旦敷座，請雞園眾及鞞舍離眾皆集一處，自行澡水，則以極妙凈美豐饒食啖含消，手自斟酌，令得飽滿，食訖收器，行澡水竟，持五百種物買屋別施尊者阿難。尊者阿難受已，施與招提僧。

尊者阿難所說如是。第十居士八城聞尊者阿難所說，歡喜奉行。

八城經第六竟(一千一百七十字)

（二一八）中阿含例品阿那律陀經第七(第五后誦)

爾時，諸比丘則于晡時從燕坐起，往詣尊者阿那律陀所，稽首禮足，卻坐一面，白曰：「我等欲有所問，聽乃敢陳。」

尊者阿那律陀答曰：「諸賢！欲問便問，我聞已當思。」

時，諸比丘即便問曰：「云何比丘賢死、賢命終耶？」

尊者阿那律陀答曰：「諸賢！若比丘離欲、離惡不善之法，至得第四禪成就游者，是謂比丘賢死、賢命終也

現代漢語譯本：我這樣聽聞：『我向尊者阿難請教一個甘露法門，而尊者阿難當時為我說了十二個甘露法門。現在這十二個甘露法門必定會依循所依，使我得以安穩解脫。尊者阿難！在婆羅門教的法和律中，對於宣說不善法和律的老師尚且要供養，更何況我怎能不供養我的大師尊者阿難呢？』 於是，第十居士八城當晚就準備了極其精美豐盛的食物，供人食用和消化。準備好食物后，天亮時鋪設座位，邀請雞園的僧眾和毗舍離的僧眾都聚集在一起。他親自洗手，然後用極其精美豐盛的食物，親自斟酌，讓大家吃飽。吃完后，他收拾餐具，洗手完畢，用五百種物品買了一間房屋，單獨供養尊者阿難。尊者阿難接受后，又將它施捨給了僧團。 尊者阿難所說的就是這樣。第十居士八城聽了尊者阿難所說，歡喜地奉行。 《八城經》第六完（一千一百七十字） （二一八）《中阿含例品阿那律陀經》第七（第五后誦） 我這樣聽聞： 當時，眾比丘在傍晚時分從禪坐中起身，前往尊者阿那律陀的住所，向他頂禮，然後坐在一旁，說道：『我們想請教一些問題，希望您能允許我們提問。』 尊者阿那律陀回答說：『各位賢者，想問什麼就問吧，我聽了會思考。』 當時，眾比丘就問道：『什麼樣的比丘是善終、安詳地去世呢？』 尊者阿那律陀回答說：『各位賢者，如果比丘離欲、離不善法，直至證得第四禪並安住其中，這就是所謂的比丘善終、安詳地去世。』

English version: Thus have I heard: 'I asked the venerable Ananda for one gate of nectar, and the venerable Ananda at that time spoke to me of twelve gates of nectar. Now these twelve gates of nectar will surely, according to what they rely on, lead to peaceful liberation. Venerable Ananda! In the Brahmanical dharma and discipline, even teachers who speak of unwholesome dharma and discipline are offered gifts, how much more should I not offer gifts to my great teacher, the venerable Ananda?' Then, the tenth householder of Eight Cities, that very night, prepared extremely exquisite, pure, abundant food and drink, for consumption and digestion. Having prepared the food, at dawn he laid out seats, and invited the assembly of the Chicken Garden and the assembly of Vaishali to gather in one place. He himself washed his hands, and then with extremely exquisite, pure, abundant food and drink, he personally served, ensuring they were full. After they had eaten, he collected the utensils, washed his hands, and then with five hundred kinds of goods, bought a house and offered it separately to the venerable Ananda. The venerable Ananda, having received it, gave it to the Sangha. Thus spoke the venerable Ananda. The tenth householder of Eight Cities, having heard what the venerable Ananda said, joyfully practiced it. The Sixth Discourse of Eight Cities is complete (one thousand one hundred and seventy words). (218) The Seventh Discourse of Aniruddha in the Middle Length Discourses, Example Section (Fifth Recitation) At one time, the Buddha was staying in Shravasti, in the Jeta Grove, Anathapindika's Park. Then, the monks, in the late afternoon, having risen from their meditation, went to the venerable Aniruddha, bowed their heads at his feet, and sat down to one side, saying: 'We wish to ask some questions, may we be permitted to ask?' The venerable Aniruddha replied: 'Venerable ones, ask what you wish, I will consider it after hearing.' Then, the monks immediately asked: 'How does a monk die well, pass away peacefully?' The venerable Aniruddha replied: 'Venerable ones, if a monk, having abandoned desire, having abandoned unwholesome states, attains and abides in the fourth jhana, this is what is called a monk dying well, passing away peacefully.'

時，諸比丘又復問曰：「比丘極是賢死、賢命終耶？」

尊者阿那律陀答曰：「諸賢！比丘不極是賢死、賢命終也。複次，諸賢！若比丘得如意足、天耳、他心智、宿命智、生死智、漏盡，得無漏，心解脫、慧解脫，于現法中自知自覺自作證成就游，生已盡，梵行已立，所作已辦，不更受有，知如真。是謂比丘賢死、賢命終也。」

尊者阿那律陀答曰：「諸賢！比丘極是賢死、賢命終也。」

於是，諸比丘聞尊者阿那律陀所說，善受持誦已，即從坐起，稽首尊者阿那律陀足，繞三匝而去。

尊者阿那律陀所說如是。彼諸比丘聞尊者阿那律陀所說，歡喜奉行。

阿那律陀經第七竟(三百五十三字)

（二一九）中阿含例品阿那律陀經第八(第五后誦)

尊者阿那律陀答曰：「諸賢！欲問便問，我聞已當思

當時，眾比丘又問：『比丘最賢善的死、賢善的命終是什麼？』 尊者阿那律陀回答說：『諸位賢者！比丘不是最賢善的死、賢善的命終。再者，諸位賢者！如果比丘獲得如意足、天耳、他心智、宿命智、生死智、漏盡，獲得無漏，心解脫、慧解脫，在現世中自己知道、自己覺悟、自己作證成就而游，生死已盡，梵行已立，所作已辦，不再受後有，如實知曉。這才是比丘賢善的死、賢善的命終。』 尊者阿那律陀回答說：『諸位賢者！比丘最賢善的死、賢善的命終就是這樣。』 於是，眾比丘聽了尊者阿那律陀所說，善加受持誦讀後，就從座位起身，向尊者阿那律陀的腳稽首，繞三圈后離去。 尊者阿那律陀所說就是這樣。那些比丘聽了尊者阿那律陀所說，歡喜奉行。 《阿那律陀經第七》結束（三百五十三字） （二一九）《中阿含例品阿那律陀經第八》（第五后誦） 當時，眾比丘在傍晚時分從禪坐中起身，前往尊者阿那律陀的住所，稽首禮足，退坐一旁，說道：『我們想請教一些問題，請允許我們陳述。』 尊者阿那律陀回答說：『諸位賢者！想問就問吧，我聽了會思考。』

Then, the monks again asked: 'What is the most virtuous death and virtuous end of life for a monk?' Venerable Anuruddha replied: 'Friends, a monk's death and end of life are not the most virtuous. Furthermore, friends, if a monk attains the psychic power, the divine ear, the knowledge of others' minds, the knowledge of past lives, the knowledge of death and rebirth, the extinction of outflows, attains the taintless, liberation of mind, liberation through wisdom, and dwells having realized it himself in this very life, knowing that birth is exhausted, the holy life is fulfilled, what had to be done is done, there is no more coming to any state of being, and knows it as it truly is. This is what is called a virtuous death and virtuous end of life for a monk.' Venerable Anuruddha replied: 'Friends, this is the most virtuous death and virtuous end of life for a monk.' Then, the monks, having heard what Venerable Anuruddha said, having well received and recited it, rose from their seats, bowed at Venerable Anuruddha's feet, circumambulated him three times, and departed. This is what Venerable Anuruddha said. Those monks, having heard what Venerable Anuruddha said, rejoiced and practiced it. The seventh Anuruddha Sutra ends (353 words) (219) The Eighth Anuruddha Sutra of the Middle Length Discourses, Example Section (Fifth Recitation) Then, the monks, in the late afternoon, rose from their meditation and went to Venerable Anuruddha, bowed at his feet, sat down to one side, and said: 'We wish to ask some questions, please allow us to state them.' Venerable Anuruddha replied: 'Friends, ask whatever you wish, I will consider it after hearing it.'

時，諸比丘即便問曰：「云何比丘不煩熱死、不煩熱命終耶？」

尊者阿那律陀答曰：「諸賢！若比丘見質直及得聖愛戒者，是謂比丘不煩熱死、不煩熱命終。」

時，諸比丘又復問曰：「比丘極是不煩熱死、不煩熱命終耶？」

尊者阿那律陀答曰：「諸賢！比丘不極是不煩熱死、不煩熱命終。複次，諸賢！若比丘觀內身如身，乃至觀覺、心、法如法，是謂比丘不煩熱死、不煩熱命終。」

尊者阿那律陀答曰：「諸賢！比丘不極是不煩熱死、不煩熱命終。複次，諸賢！若比丘心與慈俱，遍滿一方成就游，如是二三四方、四維上下，普週一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。如是悲、喜心與舍俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就游。是謂比丘不煩熱死、不煩熱命終。」

尊者阿那律陀答曰：「諸賢！比丘不極是不煩熱死、不煩熱命終。複次，諸賢！若比丘度一切色想，乃至非有想非無想處成就游。是謂比丘不煩熱死、不煩熱命終

當時，眾比丘便問道：『什麼樣的比丘不會因煩惱而死，不會因煩惱而終結生命呢？』 尊者阿那律陀回答說：『諸位賢者！如果比丘能見到正直的人，並獲得聖潔的愛戒，這樣的比丘就不會因煩惱而死，不會因煩惱而終結生命。』 當時，眾比丘又問：『比丘最不因煩惱而死，最不因煩惱而終結生命，是怎樣的呢？』 尊者阿那律陀回答說：『諸位賢者！比丘並非最不因煩惱而死，最不因煩惱而終結生命。再者，諸位賢者！如果比丘能觀察內身如身，乃至觀察感受、心、法如法，這樣的比丘就不會因煩惱而死，不會因煩惱而終結生命。』 尊者阿那律陀回答說：『諸位賢者！比丘並非最不因煩惱而死，最不因煩惱而終結生命。再者，諸位賢者！如果比丘的心與慈愛同在，遍滿一方而行，如此二三四方、四維上下，普遍周遍一切，心與慈愛同在，沒有結縛，沒有怨恨，沒有嗔怒，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而行。同樣，悲心、喜心與舍心同在，沒有結縛，沒有怨恨，沒有嗔怒，沒有爭鬥，極其廣大，無量善修，遍滿一切世間而行。這樣的比丘就不會因煩惱而死，不會因煩惱而終結生命。』 尊者阿那律陀回答說：『諸位賢者！比丘並非最不因煩惱而死，最不因煩惱而終結生命。再者，諸位賢者！如果比丘超越一切色想，乃至達到非有想非無想處而行，這樣的比丘就不會因煩惱而死，不會因煩惱而終結生命。』

Then, the monks asked, 'How does a monk die without agitation, without ending his life in agitation?' Venerable Anuruddha replied, 'Friends, if a monk sees those who are upright and has attained the holy precepts of love, such a monk does not die with agitation, nor does he end his life with agitation.' Then, the monks further asked, 'How does a monk die most without agitation, and end his life most without agitation?' Venerable Anuruddha replied, 'Friends, a monk does not die most without agitation, nor end his life most without agitation. Furthermore, friends, if a monk observes the inner body as the body, and so on, observes feelings, mind, and dharmas as dharmas, such a monk does not die with agitation, nor does he end his life with agitation.' Venerable Anuruddha replied, 'Friends, a monk does not die most without agitation, nor end his life most without agitation. Furthermore, friends, if a monk's mind is with loving-kindness, pervading one direction and abiding, likewise the second, third, and fourth directions, above and below, everywhere, his mind is with loving-kindness, without fetters, without hatred, without anger, without strife, extremely vast, immeasurable, well-cultivated, pervading the entire world and abiding. Similarly, with compassion, joy, and equanimity, without fetters, without hatred, without anger, without strife, extremely vast, immeasurable, well-cultivated, pervading the entire world and abiding. Such a monk does not die with agitation, nor does he end his life with agitation.' Venerable Anuruddha replied, 'Friends, a monk does not die most without agitation, nor end his life most without agitation. Furthermore, friends, if a monk transcends all perceptions of form, and so on, attains the sphere of neither perception nor non-perception and abides, such a monk does not die with agitation, nor does he end his life with agitation.'

尊者阿那律陀答曰：「諸賢！比丘不極是不煩熱死、不煩熱命終。複次。諸賢！若有比丘度一切非有想非無想處，想知滅身觸成就游，及慧觀諸漏已盡者，是謂比丘不煩熱死、不煩熱命終。」

尊者阿那律陀答曰：「諸賢！比丘極是不煩熱死、不煩熱命終。」

時，諸比丘聞尊者阿那律陀所說，善受持誦，即從坐起，稽首尊者阿那律陀足繞三匝而去。

阿那律陀經第八竟(六百五十一字)

（二二〇）中阿含例品見經第九(第五后誦)

一時，佛般涅槃后不久，尊者阿難游王舍城，在竹林迦蘭哆園。

於是，有一異學梵志，是尊者阿難未出家時友，中后彷徉，往詣尊者阿難所，共相問訊，卻坐一面，語尊者阿難：「欲有所問，聽我問耶？」

尊者阿難答曰：「梵志！欲問便問，我聞已當思

當時，眾比丘又問：『比丘最終是不受煩熱而死、不受煩熱而終的嗎？』 尊者阿那律陀回答說：『諸位賢者！比丘最終不是不受煩熱而死、不受煩熱而終的。再者，諸位賢者！如果有比丘超越一切非想非非想處，通過滅盡想而身觸證得，並以智慧觀察諸漏已盡，這才是所謂比丘不受煩熱而死、不受煩熱而終。』 尊者阿那律陀回答說：『諸位賢者！比丘最終是不受煩熱而死、不受煩熱而終的。』 當時，眾比丘聽了尊者阿那律陀所說，善加領受並誦讀，隨即從座位起身，向尊者阿那律陀的足部頂禮，繞行三圈后離去。 尊者阿那律陀所說的就是這樣。那些比丘聽了尊者阿那律陀所說，歡喜奉行。 《阿那律陀經》第八完（六百五十一字） （二二〇）《中阿含例品見經》第九（第五后誦） 一時，佛陀般涅槃后不久，尊者阿難在王舍城游化，住在竹林迦蘭哆園。 這時，有一位外道婆羅門，是尊者阿難未出家時的朋友，在中午過後徘徊，來到尊者阿難的住所，互相問候后，坐在一旁，對尊者阿難說：『我想問一些問題，可以讓我問嗎？』 尊者阿難回答說：『婆羅門！想問就問吧，我聽了會思考的。』

Then, the monks asked again: 'Is a monk ultimately one who dies without heat, who ends his life without heat?' Venerable Anuruddha replied: 'Friends, a monk is not ultimately one who dies without heat, who ends his life without heat. Furthermore, friends, if there is a monk who has transcended all the realms of neither perception nor non-perception, who has attained the cessation of perception through bodily contact, and who, through wisdom, has observed that all defilements are exhausted, it is said that this monk dies without heat, ends his life without heat.' Venerable Anuruddha replied: 'Friends, a monk is ultimately one who dies without heat, who ends his life without heat.' Then, the monks, having heard what Venerable Anuruddha said, received it well and recited it. They then rose from their seats, bowed at the feet of Venerable Anuruddha, circumambulated him three times, and departed. This is what Venerable Anuruddha said. Those monks, having heard what Venerable Anuruddha said, rejoiced and practiced accordingly. The eighth discourse, 'Anuruddha Sutta,' is complete (651 words). (220) The ninth discourse, 'The Example of the Middle Length Discourses,' (recited after the fifth). At one time, not long after the Buddha's Parinirvana, Venerable Ananda was wandering in Rajagaha, staying in the Bamboo Grove, Kalandaka's Garden. Then, a wandering ascetic Brahmin, a friend of Venerable Ananda from before he went forth, after midday, wandered to where Venerable Ananda was, exchanged greetings, sat down to one side, and said to Venerable Ananda: 'I wish to ask some questions, may I ask?' Venerable Ananda replied: 'Brahmin, ask what you wish, I will consider it after hearing.'

異學梵志即便問曰：「所謂此見舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？沙門瞿曇知此諸見如應知耶？」

尊者阿難答曰：「梵志！所謂此見，世尊、如來、無所著、正盡覺舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？世尊、如來、無所著、正盡覺知此諸見如應也

一位異學梵志隨即問道：『所謂捨棄、去除這些見解，不完全闡述，即所謂世界是常住的，世界不是常住的，世界有邊際，世界沒有邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？沙門瞿曇是否如實知曉這些見解？』 尊者阿難回答說：『梵志！所謂這些見解，世尊、如來、無所執著、正等覺已經捨棄、去除，不完全闡述，即所謂世界是常住的，世界不是常住的，世界有邊際，世界沒有邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？世尊、如來、無所執著、正等覺如實知曉這些見解。』

Then a wandering ascetic of another sect asked: 'Regarding the so-called abandoning and discarding of these views, without fully explaining them, namely, that the world is eternal, the world is not eternal, the world has an end, the world has no end, the life is the body, or the life is different from the body, the Tathagata exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death? Does the ascetic Gotama know these views as they truly are?' Venerable Ananda replied: 'Ascetic! Regarding these views, the Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One, has abandoned and discarded them, without fully explaining them, namely, that the world is eternal, the world is not eternal, the world has an end, the world has no end, the life is the body, or the life is different from the body, the Tathagata exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death? The Blessed One, the Tathagata, the Arahant, the Perfectly Enlightened One, knows these views as they truly are.'

異學梵志又復問曰：「所謂此見，沙門瞿曇舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？沙門瞿曇云何知此諸見如應耶？」

尊者阿難答曰：「梵志！所謂此見，世尊、如來、無所著、正盡覺舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？異學梵志如是具、如是受、如是趣、如是生、如是至後世，所謂此是世尊、如來、無所著、正盡覺舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？如是知此諸見，此諸見應如是知。」

異學梵志白曰：「我今自歸於阿難。」

尊者阿難告曰：「梵志！汝莫自歸於我，如我自歸於佛，汝亦應自歸。」

異學梵志白曰：「阿難！我今自歸於佛、法及比丘眾，唯愿世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」

尊者阿難所說如是。彼異學梵志聞尊者阿難所說，歡喜奉行

一個外道梵志又問：『你所說的這些見解，沙門瞿曇都捨棄、去除，不完全闡述，例如世界是常住的，世界不是常住的，世界有邊際，世界沒有邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？沙門瞿曇是如何如實地瞭解這些見解的呢？』 尊者阿難回答說：『梵志！你所說的這些見解，世尊、如來、無所執著、正等覺者都捨棄、去除，不完全闡述，例如世界是常住的，世界不是常住的，世界有邊際，世界沒有邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？外道梵志像這樣執著、像這樣接受、像這樣趨向、像這樣產生、像這樣到達後世，你所說的這些見解，世尊、如來、無所執著、正等覺者都捨棄、去除，不完全闡述，例如世界是常住的，世界不是常住的，世界有邊際，世界沒有邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？應該這樣瞭解這些見解，這些見解應該這樣被瞭解。』 外道梵志說：『我現在皈依阿難。』 尊者阿難說：『梵志！你不要皈依我，就像我皈依佛一樣，你也應該皈依佛。』 外道梵志說：『阿難！我現在皈依佛、法和僧眾，唯愿世尊接受我為優婆塞，從今天開始，終身皈依，直到生命結束。』 尊者阿難所說的就是這樣。那位外道梵志聽了尊者阿難所說，歡喜地奉行。

Then a wandering ascetic asked again: 『These views that you speak of, the ascetic Gotama has abandoned, rejected, and does not fully explain, such as the world is eternal, the world is not eternal, the world is finite, the world is infinite, the life is the body, or the life is different from the body, the Tathagata exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death? How does the ascetic Gotama know these views as they truly are?』 Venerable Ananda replied: 『Ascetic! These views that you speak of, the Blessed One, the Tathagata, the Arahant, the Fully Enlightened One has abandoned, rejected, and does not fully explain, such as the world is eternal, the world is not eternal, the world is finite, the world is infinite, the life is the body, or the life is different from the body, the Tathagata exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death? The wandering ascetic holds to these views, accepts them, is inclined towards them, arises from them, and goes to the next life with them. These views that you speak of, the Blessed One, the Tathagata, the Arahant, the Fully Enlightened One has abandoned, rejected, and does not fully explain, such as the world is eternal, the world is not eternal, the world is finite, the world is infinite, the life is the body, or the life is different from the body, the Tathagata exists after death, the Tathagata does not exist after death, the Tathagata both exists and does not exist after death, the Tathagata neither exists nor does not exist after death? These views should be known in this way, and these views should be understood in this way.』 The wandering ascetic said: 『I now take refuge in Ananda.』 Venerable Ananda said: 『Ascetic! Do not take refuge in me. Just as I take refuge in the Buddha, you should also take refuge in the Buddha.』 The wandering ascetic said: 『Ananda! I now take refuge in the Buddha, the Dharma, and the Sangha. May the Blessed One accept me as a lay follower, from this day forward, for as long as I live, until the end of my life.』 This is what Venerable Ananda said. The wandering ascetic, having heard what Venerable Ananda said, rejoiced and followed it.

見經第九竟(六百二十五字)

（二二一）中阿含例品箭喻經第十(第五后誦)

爾時，尊者鬘童子獨安靖處，燕坐思惟，心作是念：「所謂此見，世尊舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？我不欲此，我不忍此，我不可此。若世尊為我一向說世有常者，我從彼學梵行。若世尊不為我一向說世有常者，我當難詰彼，舍之而去。如是世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？若世尊為我一向說此是真諦，余皆虛妄言者，我從彼學梵行，若世尊不為我一向說此是真諦，余皆虛妄言者，我當難詰彼，舍之而去。」

於是，尊者鬘童子則于晡時，從燕坐起，往詣佛所，稽首作禮，卻坐一面，白曰：「世尊！我今獨安靖處，燕坐思惟，心作是念：『所謂此見，世尊舍置除卻，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？我不欲此，我不忍此，我不可此

第九經結束（六百二十五字） （二二一）中阿含例品箭喻經第十（第五誦后） 當時，尊者鬘童子獨自在安靜的地方，靜坐思索，心中這樣想：『所謂這些見解，世尊捨棄、排除，沒有完全說明，即世間是常，世間無常，世間有邊，世間無邊，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？我不想要這些，我不能忍受這些，我不能接受這些。如果世尊為我明確地說世間是常，我就跟隨他學習梵行。如果世尊不為我明確地說世間是常，我就要詰難他，然後離開。像這樣，世間無常，世間有邊，世間無邊，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？如果世尊為我明確地說這是真理，其餘都是虛妄之言，我就跟隨他學習梵行。如果世尊不為我明確地說這是真理，其餘都是虛妄之言，我就要詰難他，然後離開。』 於是，尊者鬘童子在傍晚時分，從靜坐中起身，前往佛陀所在之處，頂禮佛足，退坐一旁，稟告說：『世尊！我剛才獨自在安靜的地方，靜坐思索，心中這樣想：『所謂這些見解，世尊捨棄、排除，沒有完全說明，即世間是常，世間無常，世間有邊，世間無邊，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在？我不想要這些，我不能忍受這些，我不能接受這些。

End of the Ninth Sutra (625 characters) (221) The Tenth Sutra of the Arrow Simile in the Middle Length Discourses, Example Section (Recited after the Fifth) At that time, the venerable Malunkyaputta, in a secluded place, was sitting in meditation, and his mind thought thus: 'These views, which the Blessed One has set aside and rejected, not fully explaining, namely, whether the world is eternal, whether the world is not eternal, whether the world is finite, whether the world is infinite, whether the life principle is the same as the body, or whether the life principle is different from the body, whether the Tathagata exists after death, whether the Tathagata does not exist after death, whether the Tathagata both exists and does not exist after death, or whether the Tathagata neither exists nor does not exist after death? I do not desire these, I cannot endure these, I cannot accept these. If the Blessed One were to declare to me that the world is eternal, I would follow him and practice the holy life. If the Blessed One were not to declare to me that the world is eternal, I would challenge him and leave. Likewise, whether the world is not eternal, whether the world is finite, whether the world is infinite, whether the life principle is the same as the body, or whether the life principle is different from the body, whether the Tathagata exists after death, whether the Tathagata does not exist after death, whether the Tathagata both exists and does not exist after death, or whether the Tathagata neither exists nor does not exist after death? If the Blessed One were to declare to me that this is the truth, and all else is false, I would follow him and practice the holy life. If the Blessed One were not to declare to me that this is the truth, and all else is false, I would challenge him and leave.' Then, the venerable Malunkyaputta, in the late afternoon, arose from his meditation, went to where the Buddha was, bowed his head at his feet, sat down to one side, and said: 'Venerable Sir, I was just now in a secluded place, sitting in meditation, and my mind thought thus: 『These views, which the Blessed One has set aside and rejected, not fully explaining, namely, whether the world is eternal, whether the world is not eternal, whether the world is finite, whether the world is infinite, whether the life principle is the same as the body, or whether the life principle is different from the body, whether the Tathagata exists after death, whether the Tathagata does not exist after death, whether the Tathagata both exists and does not exist after death, or whether the Tathagata neither exists nor does not exist after death? I do not desire these, I cannot endure these, I cannot accept these.'

。若世尊一向知世有常者，世尊！當爲我說。若世尊不一向知世有常者，當直言不知也。如是世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？若世尊一向知此是真諦，余皆虛妄言者，世尊！當爲我說。若世尊不一向知此是真諦，余皆虛妄言者，當直言不知也。』」

世尊問曰：「鬘童子！我本頗為汝如是說世有常，汝來從我學梵行耶？」

鬘童子答曰：「不也。世尊！」

「如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？我本頗為汝如是說此是真諦，余皆虛妄言，汝來從我學梵行耶？」

「鬘童子！汝本頗向我說，若世尊為我一向說世有常者，我當從世尊學梵行耶？」

「如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？鬘童子！汝本頗向我說，若世尊為我一向說此是真諦，余皆虛妄言者，我當從世尊學梵行耶？」

鬘童子答曰：「不也

現代漢語譯本：『如果世尊一直都知道世界是永恒的，世尊啊！請為我解說。如果世尊不是一直都知道世界是永恒的，那就直接說不知道。』就像這樣，世界不是永恒的，世界有邊際，世界無邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在嗎？如果世尊一直都知道這是真理，其餘都是虛妄之言，世尊啊！請為我解說。如果世尊不是一直都知道這是真理，其餘都是虛妄之言，那就直接說不知道。』 世尊問道：『鬘童子！我曾經對你說過世界是永恒的，你才來跟我學習梵行嗎？』 鬘童子回答說：『不是的，世尊！』 『就像這樣，世界不是永恒的，世界有邊際，世界無邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在嗎？我曾經對你說過這是真理，其餘都是虛妄之言，你才來跟我學習梵行嗎？』 『鬘童子！你曾經對我說過，如果世尊為我一直說世界是永恒的，我才跟世尊學習梵行嗎？』 『就像這樣，世界不是永恒的，世界有邊際，世界無邊際，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在嗎？鬘童子！你曾經對我說過，如果世尊為我一直說這是真理，其餘都是虛妄之言，我才跟世尊學習梵行嗎？』

English version: 'If the World-Honored One always knows that the world is eternal, World-Honored One! Please explain it to me. If the World-Honored One does not always know that the world is eternal, then just say that you do not know. ' Just like this, the world is not eternal, the world has an end, the world has no end, life is the body, or is life different from the body, does the Tathagata exist after death, does the Tathagata not exist after death, does the Tathagata both exist and not exist after death, does the Tathagata neither exist nor not exist after death? If the World-Honored One always knows that this is the truth, and the rest are false words, World-Honored One! Please explain it to me. If the World-Honored One does not always know that this is the truth, and the rest are false words, then just say that you do not know.' The World-Honored One asked: 'Malunkyaputta! Did I ever say to you that the world is eternal, and then you came to learn the Brahma-faring from me?' Malunkyaputta replied: 'No, World-Honored One!' 'Just like this, the world is not eternal, the world has an end, the world has no end, life is the body, or is life different from the body, does the Tathagata exist after death, does the Tathagata not exist after death, does the Tathagata both exist and not exist after death, does the Tathagata neither exist nor not exist after death? Did I ever say to you that this is the truth, and the rest are false words, and then you came to learn the Brahma-faring from me?' 'Malunkyaputta! Did you ever say to me, if the World-Honored One always says to me that the world is eternal, then I will learn the Brahma-faring from the World-Honored One?' 'Just like this, the world is not eternal, the world has an end, the world has no end, life is the body, or is life different from the body, does the Tathagata exist after death, does the Tathagata not exist after death, does the Tathagata both exist and not exist after death, does the Tathagata neither exist nor not exist after death? Malunkyaputta! Did you ever say to me, if the World-Honored One always says to me that this is the truth, and the rest are false words, then I will learn the Brahma-faring from the World-Honored One?'

世尊告曰：「鬘童子，我本不向汝有所說，汝本亦不向我有所說，汝愚癡人！何故虛妄誣謗我耶？」

於是，尊者鬘童子為世尊面訶責數，內懷憂戚，低頭默然，失辯無言，如有所伺。

於是，世尊面訶鬘童子已，告諸比丘：「若有愚癡人作如是念：『若世尊不為我一向說世有常者，我不從世尊學梵行。』彼愚癡人竟不得知，于其中間而命終也。如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？若有愚癡人作如是念：『若世尊不為我一向說此是真諦，余皆虛妄言者，我不從世尊學梵行。』彼愚癡人竟不得知，于其中間而命終也。

「猶如有人身被毒箭，因毒箭故，受極重苦。彼見親族憐念愍傷，為求利義饒益安隱，便求箭醫

世尊告訴他說：『鬘童子，我本來沒有對你說過什麼，你本來也沒有對我說過什麼，你這個愚癡的人！為什麼虛妄地誣陷我呢？』 於是，尊者鬘童子被世尊當面呵斥責備，內心憂愁悲傷，低著頭沉默不語，失去了辯解的能力，像在等待著什麼。 於是，世尊當面呵斥了鬘童子之後，告訴眾比丘：『如果有愚癡的人這樣想：『如果世尊不為我明確地說世間是常住的，我就不跟隨世尊修習梵行。』這個愚癡的人最終都不能明白，在這期間就死去了。像這樣，世間是有常的，世間是有邊際的，世間是無邊際的，生命就是身體，還是生命與身體不同，如來死後存在，如來死後不存在，如來死後既存在又不存在，如來死後既非存在也非不存在嗎？如果有愚癡的人這樣想：『如果世尊不為我明確地說這是真理，其餘都是虛妄的言論，我就不跟隨世尊修習梵行。』這個愚癡的人最終都不能明白，在這期間就死去了。 『就像有人身上被毒箭射中，因為毒箭的緣故，遭受極大的痛苦。他看到親族憐憫他，爲了尋求利益、饒益和安穩，就去尋找箭醫。

The World-Honored One said, 『Malunkyaputta, I have not said anything to you, nor have you said anything to me. You foolish person! Why do you falsely accuse me?』 Then, the Venerable Malunkyaputta, being rebuked and reproached by the World-Honored One to his face, became inwardly sorrowful and dejected, lowered his head, remained silent, lost his power of speech, as if waiting for something. Then, after the World-Honored One had rebuked Malunkyaputta to his face, he said to the monks, 『If there is a foolish person who thinks like this: 『If the World-Honored One does not explicitly tell me that the world is eternal, I will not follow the World-Honored One to practice the holy life.』 That foolish person will ultimately not understand and will die in the meantime. Like this, is the world eternal, does the world have an end, is the world endless, is life the same as the body, or is life different from the body, does the Tathagata exist after death, does the Tathagata not exist after death, does the Tathagata both exist and not exist after death, does the Tathagata neither exist nor not exist after death? If there is a foolish person who thinks like this: 『If the World-Honored One does not explicitly tell me that this is the truth, and the rest are false statements, I will not follow the World-Honored One to practice the holy life.』 That foolish person will ultimately not understand and will die in the meantime.』 『It is like a person who has been struck by a poisoned arrow, and because of the poisoned arrow, suffers extreme pain. Seeing his relatives pitying him, seeking benefit, welfare, and security, he seeks a physician for the arrow.』

。然彼人者方作是念：『未可拔箭，我應先知彼人如是姓、如是名、如是生，為長、短、粗、細，為黑、白、不黑不白，為剎利族，梵志、居士、工師族，為東方、南方、西方、比方耶？未可拔箭，我應先知彼弓為柘、為桑、為槻、為角耶？未可拔箭，我應先知弓扎，彼為是牛筋、為獐鹿筋、為是絲耶？未可拔箭，我應先知弓色為黑、為白、為赤、為黃耶？未可拔箭，我應先知弓弦為筋、為絲、為纻、為麻耶？未可拔箭，我應先知箭簳為木、為竹耶？未可拔箭，我應先知箭纏為是牛筋、為獐鹿筋、為是絲耶？未可拔箭，我應先知箭羽為飄𪁢毛、為雕鷲毛、為鹍雞毛、為鶴毛耶？未可拔箭，我應先知箭𨮹為錍、為矛、為鈹刀耶？未可拔箭，我應先知作箭𨮹師如是姓、如是名、如是生，為長、短、粗、細，為黑、白、不黑不白，為東方、西方、南方、北方耶？』彼人竟不得知，于其中間而命終也。

「若有愚癡人作如是念：『若世尊不為我一向說世有常者，我不從世尊學梵行。』彼愚癡人竟不得知，于其中間而命終也

現代漢語譯本：然而那個人心中這樣想：『不能拔箭，我應該先知道那個人的姓氏、名字、出生，是高是矮、是胖是瘦，是黑是白還是不黑不白，是剎帝利種姓、婆羅門、居士、工匠種姓，是東方人、南方人、西方人還是北方人？不能拔箭，我應該先知道那弓是用柘木、桑木、槻木還是角做的？不能拔箭，我應該先知道弓弦是用牛筋、獐鹿筋還是絲做的？不能拔箭，我應該先知道弓的顏色是黑色、白色、紅色還是黃色？不能拔箭，我應該先知道弓弦是用筋、絲、苧麻還是麻做的？不能拔箭，我應該先知道箭桿是用木頭還是竹子做的？不能拔箭，我應該先知道箭的纏繞是用牛筋、獐鹿筋還是絲做的？不能拔箭，我應該先知道箭羽是用飄𪁢鳥的毛、雕鷲的毛、鹍雞的毛還是鶴的毛做的？不能拔箭，我應該先知道箭頭是錍、矛還是鈹刀？不能拔箭，我應該先知道製作箭頭的工匠的姓氏、名字、出生，是高是矮、是胖是瘦，是黑是白還是不黑不白，是東方人、西方人、南方人還是北方人？』那個人最終沒能知道這些，就在這期間死去了。 現代漢語譯本：『如果有愚癡的人這樣想：『如果世尊不為我明確說明世界是常住的，我就不跟隨世尊修習梵行。』那個愚癡的人最終沒能知道這些，就在這期間死去了。

English version: But that person thinks thus: 『I cannot pull out the arrow; I should first know that person』s surname, given name, and birth; whether they are tall or short, fat or thin, black, white, or neither black nor white; whether they are of the Kshatriya caste, Brahmin, householder, or artisan caste; whether they are from the east, south, west, or north. I cannot pull out the arrow; I should first know whether that bow is made of zhe wood, mulberry wood, gui wood, or horn. I cannot pull out the arrow; I should first know whether the bowstring is made of cow tendon, deer tendon, or silk. I cannot pull out the arrow; I should first know whether the color of the bow is black, white, red, or yellow. I cannot pull out the arrow; I should first know whether the bowstring is made of tendon, silk, ramie, or hemp. I cannot pull out the arrow; I should first know whether the arrow shaft is made of wood or bamboo. I cannot pull out the arrow; I should first know whether the arrow wrapping is made of cow tendon, deer tendon, or silk. I cannot pull out the arrow; I should first know whether the arrow feathers are made of the feathers of a 'piao𪁢' bird, an eagle, a 'kun' chicken, or a crane. I cannot pull out the arrow; I should first know whether the arrowhead is a 'pi', a spear, or a 'pi' knife. I cannot pull out the arrow; I should first know the surname, given name, and birth of the craftsman who made the arrowhead; whether they are tall or short, fat or thin, black, white, or neither black nor white; whether they are from the east, west, south, or north.』 That person ultimately did not know these things and died in the meantime. English version: 『If there is a foolish person who thinks thus: 『If the World-Honored One does not explicitly tell me that the world is permanent, I will not follow the World-Honored One to practice the holy life.』 That foolish person ultimately did not know these things and died in the meantime.』

。如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？若有愚癡人作如是念：『若世尊不為我一向說此是真諦，余皆虛妄言者，我不從世尊學梵行。』彼愚癡人竟不得知，于其中間而命終也。

「世有常，因此見故，從我學梵行者，此事不然。如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？因此見故，從我學梵行者，此事不然。世有常，有此見故，不從我學梵行者，此事不然。如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？有此見故，不從我學梵行者，此事不然。

「世有常，無此見故，從我學梵行者，此事不然。如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？無此見故，從我學梵行者，此事不然。世有常，無此見故，從我學梵行者，此事不然。如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？無此見故，不從我學梵行者，此事不然

現代漢語譯本：如果這樣，世界是有常的，世界是有邊際的，世界是無邊際的，生命就是身體，還是生命與身體不同，如來是終結的，如來是不終結的，如來是既終結又不終結的，如來既非終結也非不終結嗎？如果有愚癡的人這樣想：『如果世尊不直接告訴我這是真理，其餘都是虛妄的，我就不跟隨世尊修習梵行。』這個愚癡的人最終無法得知真理，就在這中間死去。 『世界是有常的』，因為這種見解而跟隨我修習梵行的人，這是不對的。同樣，『世界是無常的，世界是有邊際的，世界是無邊際的，生命就是身體，還是生命與身體不同，如來是終結的，如來是不終結的，如來是既終結又不終結的，如來既非終結也非不終結嗎？』因為這種見解而跟隨我修習梵行的人，這是不對的。『世界是有常的』，因為有這種見解而不跟隨我修習梵行的人，這也是不對的。同樣，『世界是無常的，世界是有邊際的，世界是無邊際的，生命就是身體，還是生命與身體不同，如來是終結的，如來是不終結的，如來是既終結又不終結的，如來既非終結也非不終結嗎？』因為有這種見解而不跟隨我修習梵行的人，這也是不對的。 『世界是有常的』，沒有這種見解而跟隨我修習梵行的人，這是不對的。同樣，『世界是無常的，世界是有邊際的，世界是無邊際的，生命就是身體，還是生命與身體不同，如來是終結的，如來是不終結的，如來是既終結又不終結的，如來既非終結也非不終結嗎？』沒有這種見解而跟隨我修習梵行的人，這也是不對的。『世界是有常的』，沒有這種見解而跟隨我修習梵行的人，這是不對的。同樣，『世界是無常的，世界是有邊際的，世界是無邊際的，生命就是身體，還是生命與身體不同，如來是終結的，如來是不終結的，如來是既終結又不終結的，如來既非終結也非不終結嗎？』沒有這種見解而不跟隨我修習梵行的人，這也是不對的。

English version: If so, is the world eternal, is the world finite, is the world infinite, is life the same as the body, or is life different from the body, does the Tathagata cease to exist after death, does the Tathagata not cease to exist after death, does the Tathagata both cease to exist and not cease to exist after death, or does the Tathagata neither cease to exist nor not cease to exist after death? If a foolish person were to think, 『If the World-Honored One does not directly tell me that this is the truth, and all else is false, I will not follow the World-Honored One to practice the holy life,』 that foolish person would ultimately not come to know the truth and would die in the meantime. 『The world is eternal,』 those who follow me to practice the holy life because of this view, this is not right. Likewise, 『the world is not eternal, the world is finite, the world is infinite, life is the same as the body, or life is different from the body, the Tathagata ceases to exist after death, the Tathagata does not cease to exist after death, the Tathagata both ceases to exist and does not cease to exist after death, or the Tathagata neither ceases to exist nor not cease to exist after death?』 those who follow me to practice the holy life because of this view, this is not right. 『The world is eternal,』 those who do not follow me to practice the holy life because of this view, this is also not right. Likewise, 『the world is not eternal, the world is finite, the world is infinite, life is the same as the body, or life is different from the body, the Tathagata ceases to exist after death, the Tathagata does not cease to exist after death, the Tathagata both ceases to exist and does not cease to exist after death, or the Tathagata neither ceases to exist nor not cease to exist after death?』 those who do not follow me to practice the holy life because of this view, this is also not right. 『The world is eternal,』 those who follow me to practice the holy life without this view, this is not right. Likewise, 『the world is not eternal, the world is finite, the world is infinite, life is the same as the body, or life is different from the body, the Tathagata ceases to exist after death, the Tathagata does not cease to exist after death, the Tathagata both ceases to exist and does not cease to exist after death, or the Tathagata neither ceases to exist nor not cease to exist after death?』 those who follow me to practice the holy life without this view, this is also not right. 『The world is eternal,』 those who follow me to practice the holy life without this view, this is not right. Likewise, 『the world is not eternal, the world is finite, the world is infinite, life is the same as the body, or life is different from the body, the Tathagata ceases to exist after death, the Tathagata does not cease to exist after death, the Tathagata both ceases to exist and does not cease to exist after death, or the Tathagata neither ceases to exist nor not cease to exist after death?』 those who do not follow me to practice the holy life without this view, this is also not right.

「世有常者，有生、有老、有病、有死，愁戚、啼哭、憂苦、懊惱，如是此淳大苦陰生。如是，世無常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終者，有生、有老、有病、有死，愁戚、啼哭、憂苦、懊惱，如是此淳大苦陰生。

「世有常，我不一向說此。以何等故，我不一向說此？此非義相應，非法相應，非梵行本，不趣智、不趣覺、不趣涅槃，是故我不一向說此。如是，世無常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終，我不一向說此。以何等故，我不一向說此？此非義相應，非法相應，非梵行本，不趣智、不趣覺、不趣涅槃，是故我不一向說此也。何等法我一向說耶？此義我一向說，苦、苦習、苦滅、苦滅道跡，我一向說。以何等故，我一向說此？此是義相應，是法相應，是梵行本，趣智、趣覺、趣于涅槃，是故我一向說此。是為不可說者則不說，可說者則說，當如是持，當如是學。」

現代漢語譯本：世間有常態，即有生、有老、有病、有死，伴隨著憂愁、哭泣、憂慮、懊惱，這些都是純粹巨大的苦痛之源。同樣，世間無常，世間有邊際，世間無邊際，生命即是身體，生命與身體不同，如來終結，如來不終結，如來既終結又不終結，如來既非終結亦非不終結，這些都伴隨著生、老、病、死，憂愁、哭泣、憂慮、懊惱，這些都是純粹巨大的苦痛之源。 對於『世間有常』，我不會一概而論。為什麼我不會一概而論呢？因為它不符合義理，不符合佛法，不是清凈修行的根本，不能導向智慧、覺悟和涅槃，所以我不一概而論。同樣，對於『世間無常』，『世間有邊際』，『世間無邊際』，『生命即是身體』，『生命與身體不同』，『如來終結』，『如來不終結』，『如來既終結又不終結』，『如來既非終結亦非不終結』，我也不會一概而論。為什麼我不會一概而論呢？因為它不符合義理，不符合佛法，不是清凈修行的根本，不能導向智慧、覺悟和涅槃，所以我不一概而論。那麼，我一概而論的是什麼法呢？我一概而論的是這些義理：苦、苦的根源、苦的滅除、以及滅除苦的道路。為什麼我一概而論這些呢？因為它符合義理，符合佛法，是清凈修行的根本，能導向智慧、覺悟和涅槃，所以我一概而論這些。對於不可說的，就不說；對於可說的，就說。應當這樣堅持，應當這樣學習。'

English version: 'There are constants in the world: birth, aging, sickness, and death, accompanied by sorrow, weeping, worry, and vexation. These are the sources of pure, great suffering. Likewise, the world is impermanent, the world has an end, the world has no end, life is the same as the body, life is different from the body, the Tathagata ends, the Tathagata does not end, the Tathagata both ends and does not end, the Tathagata is neither ending nor not ending. These are all accompanied by birth, aging, sickness, and death, sorrow, weeping, worry, and vexation, which are the sources of pure, great suffering.' 'I do not categorically assert that 'the world is constant.' Why do I not categorically assert this? Because it does not accord with the meaning, does not accord with the Dharma, is not the basis of pure conduct, does not lead to wisdom, enlightenment, or Nirvana. Therefore, I do not categorically assert this. Likewise, I do not categorically assert that 'the world is impermanent,' 'the world has an end,' 'the world has no end,' 'life is the same as the body,' 'life is different from the body,' 'the Tathagata ends,' 'the Tathagata does not end,' 'the Tathagata both ends and does not end,' 'the Tathagata is neither ending nor not ending.' Why do I not categorically assert this? Because it does not accord with the meaning, does not accord with the Dharma, is not the basis of pure conduct, does not lead to wisdom, enlightenment, or Nirvana. Therefore, I do not categorically assert this. What Dharma do I categorically assert? I categorically assert these meanings: suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering. Why do I categorically assert these? Because it accords with the meaning, accords with the Dharma, is the basis of pure conduct, and leads to wisdom, enlightenment, and Nirvana. Therefore, I categorically assert these. What is unspeakable, I do not speak; what is speakable, I speak. You should uphold this, you should learn this.'

箭喻經第十竟(二千二十七字)

（二二二）中阿含例品例經第十一(第五后誦)

爾時，世尊告諸比丘：「若欲斷無明者，當修四念處。云何欲斷無明者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲斷無明者，當修四念處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四念處。云何欲別知無明者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲別知無明者，當修四念處。

「欲斷無明者，當修四正斷。云何欲斷無明者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷

箭喻經第十結束（二千零二十七字） （二二二）中阿含例品例經第十一（第五次誦讀之後） 那時，世尊告訴眾比丘：『如果想要斷除無明，應當修習四念處。如何想要斷除無明，應當修習四念處呢？當如來出世時，他是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，觀察內身如身，直到觀察感受、心、法如法，這就是想要斷除無明的人，應當修習四念處。像這樣多次斷除、解脫、超越、拔除、滅止、總知、別知，想要別知無明的人，應當修習四念處。如何想要別知無明的人，應當修習四念處呢？當如來出世時，他是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，觀察內身如身，直到觀察感受、心、法如法，這就是想要別知無明的人，應當修習四念處。』 『想要斷除無明的人，應當修習四正斷。如何想要斷除無明的人，應當修習四正斷呢？當如來出世時，他是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，對於已經產生的惡不善法，爲了斷除它們，發起意願、尋求方法、精勤努力、舉心斷除。對於尚未產生的惡不善法，爲了不讓它們產生，發起意願、尋求方法、精勤努力、舉心斷除。

The Tenth Discourse on the Arrow Simile (2027 characters) (222) The Eleventh Discourse on the Example in the Middle Length Discourses (Fifth Recitation) Then, the Blessed One addressed the monks: 'If one wishes to abandon ignorance, one should cultivate the four foundations of mindfulness. How does one who wishes to abandon ignorance cultivate the four foundations of mindfulness? When a Tathagata appears in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One. He abandons, even the five hindrances, defilements of the mind, and weakness of wisdom, observing the inner body as body, up to observing feelings, mind, and dharmas as dharmas. This is how one who wishes to abandon ignorance should cultivate the four foundations of mindfulness. Thus, repeatedly abandoning, liberating, transcending, uprooting, ceasing, fully knowing, and distinctly knowing, one who wishes to distinctly know ignorance should cultivate the four foundations of mindfulness. How does one who wishes to distinctly know ignorance cultivate the four foundations of mindfulness? When a Tathagata appears in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One. He abandons, even the five hindrances, defilements of the mind, and weakness of wisdom, observing the inner body as body, up to observing feelings, mind, and dharmas as dharmas. This is how one who wishes to distinctly know ignorance should cultivate the four foundations of mindfulness.' 'One who wishes to abandon ignorance should cultivate the four right exertions. How does one who wishes to abandon ignorance cultivate the four right exertions? When a Tathagata appears in the world, an Arahant, a Fully Enlightened One, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, a Buddha, a Blessed One. He abandons, even the five hindrances, defilements of the mind, and weakness of wisdom. For the sake of abandoning evil unwholesome states that have already arisen, he generates desire, seeks means, exerts effort, and strives to abandon them. For the sake of preventing evil unwholesome states that have not yet arisen, he generates desire, seeks means, exerts effort, and strives to prevent them.'

。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲斷無明者，當修四正斷。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四正斷。云何欲別知無明者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲別知無明者，當修四正斷。

「欲斷無明者，當修四如意足。云何欲斷無明者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行，依離、依無慾、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無慾、依滅，趣非品，是謂欲斷無明者，當修四如意足

現代漢語譯本：爲了使尚未產生的善法得以產生，應當發起意願，尋求方法，精進努力地斷除障礙。對於已經產生的善法，爲了使其長久保持、不忘失、不退轉、增長、廣大修習圓滿，應當發起意願，尋求方法，精進努力地斷除障礙。這就是想要斷除無明的人，應當修習四正斷。像這樣不斷地斷除、解脫、超越、根除、滅止，總的瞭解、分別瞭解，想要分別瞭解無明的人，應當修習四正斷。如何想要分別瞭解無明的人，應當修習四正斷呢？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，對於已經產生的惡不善法，爲了斷除它們，應當發起意願，尋求方法，精進努力地斷除。對於尚未產生的惡不善法，爲了不讓它們產生，應當發起意願，尋求方法，精進努力地斷除。對於尚未產生的善法，爲了使它們產生，應當發起意願，尋求方法，精進努力地斷除。對於已經產生的善法，爲了使其長久保持、不忘失、不退轉、增長、廣大修習圓滿，應當發起意願，尋求方法，精進努力地斷除。這就是想要分別瞭解無明的人，應當修習四正斷。 現代漢語譯本：想要斷除無明的人，應當修習四如意足。如何想要斷除無明的人，應當修習四如意足呢？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習欲定如意足，成就斷除的行為，依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。像這樣修習精進定、心定。修習思惟定如意足，成就斷除的行為，依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。這就是想要斷除無明的人，應當修習四如意足。

English version: To generate unarisen wholesome qualities, one should arouse desire, seek means, and diligently strive to eliminate obstacles. For wholesome qualities that have already arisen, to make them last long, not be forgotten, not regress, grow, and be fully cultivated, one should arouse desire, seek means, and diligently strive to eliminate obstacles. This is what is meant by one who wishes to eliminate ignorance should practice the four right exertions. Thus, by repeatedly eliminating, liberating, transcending, eradicating, ceasing, understanding generally, and understanding specifically, one who wishes to specifically understand ignorance should practice the four right exertions. How does one who wishes to specifically understand ignorance practice the four right exertions? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, knower of the world, unsurpassed, a tamer of men, a teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, defilements of the mind, and weakness of wisdom. For the sake of eliminating evil and unwholesome qualities that have already arisen, one should arouse desire, seek means, and diligently strive to eliminate them. For the sake of preventing evil and unwholesome qualities that have not yet arisen from arising, one should arouse desire, seek means, and diligently strive to eliminate them. For the sake of generating wholesome qualities that have not yet arisen, one should arouse desire, seek means, and diligently strive to generate them. For the sake of making wholesome qualities that have already arisen last long, not be forgotten, not regress, grow, and be fully cultivated, one should arouse desire, seek means, and diligently strive to cultivate them. This is what is meant by one who wishes to specifically understand ignorance should practice the four right exertions. English version: One who wishes to eliminate ignorance should practice the four bases of spiritual power. How does one who wishes to eliminate ignorance practice the four bases of spiritual power? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, knower of the world, unsurpassed, a tamer of men, a teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, defilements of the mind, and weakness of wisdom. He cultivates the base of spiritual power of concentration due to desire, accomplishing the act of elimination, relying on detachment, relying on non-desire, relying on cessation, and moving towards the non-ordinary. In this way, he cultivates concentration due to effort and concentration due to mind. He cultivates the base of spiritual power of concentration due to thought, accomplishing the act of elimination, relying on detachment, relying on non-desire, relying on cessation, and moving towards the non-ordinary. This is what is meant by one who wishes to eliminate ignorance should practice the four bases of spiritual power.

。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四如意足。云何欲別知無明者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行。依離、依無慾、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無慾、依滅，趣非品，是謂欲別知無明者，當修四如意足。

「欲斷無明者，當修四禪。云何欲斷無明者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。是謂欲斷無明者，當修四禪。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四禪。云何欲別知無明者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。是謂欲別知無明者，當修四禪。

「欲斷無明者，當修五根

現代漢語譯本：如果想要徹底斷除、解脫、超越、根除、滅盡、完全瞭解、分別瞭解無明，應當修習四如意足。如何才能分別瞭解無明而修習四如意足呢？當如來出世時，他無所執著、證得正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習欲定如意足，成就斷除的行為。依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。像這樣修習精進定、心定。修習思惟定如意足，成就斷除的行為，依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。這就是想要分別瞭解無明而應當修習的四如意足。 想要斷除無明，應當修習四禪。如何才能斷除無明而修習四禪呢？當如來出世時，他無所執著、證得正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，遠離慾望、遠離邪惡不善之法，直至證得第四禪並安住其中。這就是想要斷除無明而應當修習的四禪。像這樣徹底斷除、解脫、超越、根除、滅盡、完全瞭解、分別瞭解無明，想要分別瞭解無明，應當修習四禪。如何才能分別瞭解無明而修習四禪呢？當如來出世時，他無所執著、證得正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，遠離慾望、遠離邪惡不善之法，直至證得第四禪並安住其中。這就是想要分別瞭解無明而應當修習的四禪。 想要斷除無明，應當修習五根。

English version: If one wishes to completely sever, liberate, transcend, eradicate, extinguish, fully comprehend, and distinctly understand ignorance, one should cultivate the four bases of spiritual power. How does one cultivate the four bases of spiritual power to distinctly understand ignorance? When a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, known as the Buddha, the Blessed One. He severs, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the base of spiritual power of concentration due to desire, accomplishing the act of severing. Relying on detachment, relying on non-desire, relying on cessation, he moves towards the extraordinary. In this way, he cultivates the concentration of effort, and the concentration of mind. He cultivates the base of spiritual power of concentration due to thought, accomplishing the act of severing, relying on detachment, relying on non-desire, relying on cessation, he moves towards the extraordinary. This is what it means to cultivate the four bases of spiritual power to distinctly understand ignorance. To sever ignorance, one should cultivate the four jhanas. How does one cultivate the four jhanas to sever ignorance? When a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, known as the Buddha, the Blessed One. He severs, even the five hindrances, mental defilements, and weakness of wisdom, and having abandoned desire and evil unwholesome states, he attains and abides in the fourth jhana. This is what it means to cultivate the four jhanas to sever ignorance. In this way, to completely sever, liberate, transcend, eradicate, extinguish, fully comprehend, and distinctly understand ignorance, one should cultivate the four jhanas. How does one cultivate the four jhanas to distinctly understand ignorance? When a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, known as the Buddha, the Blessed One. He severs, even the five hindrances, mental defilements, and weakness of wisdom, and having abandoned desire and evil unwholesome states, he attains and abides in the fourth jhana. This is what it means to cultivate the four jhanas to distinctly understand ignorance. To sever ignorance, one should cultivate the five faculties.

。云何欲斷無明者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲斷無明者，當修五根。如是發斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修五根。云何欲別知無明者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲別知無明者，當修五根。

「欲斷無明者，當修五力。云何欲斷無明者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲斷無明者，當修五力。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修五力。云何欲別知無明者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲別知無明者，當修五力

如何想要斷除無明，應當修習五根？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習信根、精進根、念根、定根、慧根，這就是想要斷除無明的人，應當修習五根。如此發起斷除、解脫、超越、拔除、滅止、總知、別知，想要分別了知無明的人，應當修習五根。如何想要分別了知無明，應當修習五根？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習信根、精進根、念根、定根、慧根，這就是想要分別了知無明的人，應當修習五根。 想要斷除無明的人，應當修習五力。如何想要斷除無明，應當修習五力？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習信力、精進力、念力、定力、慧力，這就是想要斷除無明的人，應當修習五力。如此數數斷除、解脫、超越、拔除、滅止、總知、別知，想要分別了知無明的人，應當修習五力。如何想要分別了知無明，應當修習五力？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習信力、精進力、念力、定力、慧力，這就是想要分別了知無明的人，應當修習五力。

How does one who wishes to sever ignorance cultivate the five roots? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, blessed one. He severs, even the five hindrances, defilements of the mind, and weakness of wisdom, cultivates the roots of faith, vigor, mindfulness, concentration, and wisdom. This is how one who wishes to sever ignorance should cultivate the five roots. Thus, initiating severance, liberation, transcendence, eradication, cessation, comprehensive knowledge, and specific knowledge, one who wishes to specifically know ignorance should cultivate the five roots. How does one who wishes to specifically know ignorance cultivate the five roots? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, blessed one. He severs, even the five hindrances, defilements of the mind, and weakness of wisdom, cultivates the roots of faith, vigor, mindfulness, concentration, and wisdom. This is how one who wishes to specifically know ignorance should cultivate the five roots. One who wishes to sever ignorance should cultivate the five powers. How does one who wishes to sever ignorance cultivate the five powers? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, blessed one. He severs, even the five hindrances, defilements of the mind, and weakness of wisdom, cultivates the powers of faith, vigor, mindfulness, concentration, and wisdom. This is how one who wishes to sever ignorance should cultivate the five powers. Thus, repeatedly severing, liberating, transcending, eradicating, ceasing, comprehensively knowing, and specifically knowing, one who wishes to specifically know ignorance should cultivate the five powers. How does one who wishes to specifically know ignorance cultivate the five powers? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, blessed one. He severs, even the five hindrances, defilements of the mind, and weakness of wisdom, cultivates the powers of faith, vigor, mindfulness, concentration, and wisdom. This is how one who wishes to specifically know ignorance should cultivate the five powers.

「欲斷無明者，當修七覺支。云何欲斷無明者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無慾、依滅，趣非品，如是修法、精進、喜、息、定也。修舍覺支，依離、依無慾、依滅，趣非品，是謂欲斷無明者，當修七覺支。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修七覺支。云何欲別知無明者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無慾、依滅，趣非品，如是修法、精進、喜、息、定也。修舍覺支，依離、依無慾、依滅，趣非品，是謂欲別知無明者，當修七覺支。

「欲斷無明者，當修八支聖道。云何欲斷無明者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲斷無明者，當修八支聖道。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修八支聖道

『想要斷除無明的人，應當修習七覺支。如何想要斷除無明的人，應當修習七覺支呢？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習念覺支，依于遠離、依于無慾、依于滅盡，趨向于非凡品，如此修習法、精進、喜、輕安、定。修習舍覺支，依于遠離、依于無慾、依于滅盡，趨向于非凡品，這就是想要斷除無明的人，應當修習七覺支。如此數數斷除、解脫、超越、拔除、滅止、總知、別知，想要別知無明的人，應當修習七覺支。如何想要別知無明的人，應當修習七覺支呢？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習念覺支，依于遠離、依于無慾、依于滅盡，趨向于非凡品，如此修習法、精進、喜、輕安、定。修習舍覺支，依于遠離、依于無慾、依于滅盡，趨向于非凡品，這就是想要別知無明的人，應當修習七覺支。 『想要斷除無明的人，應當修習八支聖道。如何想要斷除無明的人，應當修習八支聖道呢？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習正見乃至修正定為八，這就是想要斷除無明的人，應當修習八支聖道。如此數數斷除、解脫、超越、拔除、滅止、總知、別知，想要別知無明的人，應當修習八支聖道。

『Those who wish to sever ignorance should cultivate the seven factors of enlightenment. How should those who wish to sever ignorance cultivate the seven factors of enlightenment? If a Tathagata appears in the world, being unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, known as the Buddha, the Blessed One. He severs, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the mindfulness enlightenment factor, based on detachment, based on non-desire, based on cessation, leading to the unconditioned. Thus he cultivates the Dharma, energy, joy, tranquility, and concentration. He cultivates the equanimity enlightenment factor, based on detachment, based on non-desire, based on cessation, leading to the unconditioned. This is how those who wish to sever ignorance should cultivate the seven factors of enlightenment. Thus, repeatedly severing, liberating, transcending, uprooting, ceasing, fully knowing, and distinctly knowing, those who wish to distinctly know ignorance should cultivate the seven factors of enlightenment. How should those who wish to distinctly know ignorance cultivate the seven factors of enlightenment? If a Tathagata appears in the world, being unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, known as the Buddha, the Blessed One. He severs, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the mindfulness enlightenment factor, based on detachment, based on non-desire, based on cessation, leading to the unconditioned. Thus he cultivates the Dharma, energy, joy, tranquility, and concentration. He cultivates the equanimity enlightenment factor, based on detachment, based on non-desire, based on cessation, leading to the unconditioned. This is how those who wish to distinctly know ignorance should cultivate the seven factors of enlightenment.』 『Those who wish to sever ignorance should cultivate the Noble Eightfold Path. How should those who wish to sever ignorance cultivate the Noble Eightfold Path? If a Tathagata appears in the world, being unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, known as the Buddha, the Blessed One. He severs, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates right view to right concentration as the eight, this is how those who wish to sever ignorance should cultivate the Noble Eightfold Path. Thus, repeatedly severing, liberating, transcending, uprooting, ceasing, fully knowing, and distinctly knowing, those who wish to distinctly know ignorance should cultivate the Noble Eightfold Path.』

。云何欲別知無明者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲別知無明者，當修八支聖道。

「欲斷無明者，當修十一切處。云何欲斷無明者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量。如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。修第十無量識處一切處，四維上下不二、無量，是謂欲斷無明者，當修十一切處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修十一切處。云何欲別知無明者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量，如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。修第十無量識處一切處，四維上下不二、無量

現代漢語譯本：如何想要分別瞭解無明，應當修習八支聖道？當如來出世時，他無所執著、證得無上正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習正見乃至正定這八項，這就是想要分別瞭解無明的人，應當修習的八支聖道。 想要斷除無明的人，應當修習十一切處。如何想要斷除無明的人，應當修習十一切處？當如來出世時，他無所執著、證得無上正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習第一地一切處，四方上下不二、無量。像這樣修習水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。修習第十無量識處一切處，四方上下不二、無量，這就是想要斷除無明的人，應當修習的十一切處。像這樣數數斷除、解脫、超越、拔除、滅止、總知、別知，想要分別瞭解無明的人，應當修習十一切處。如何想要分別瞭解無明的人，應當修習十一切處？當如來出世時，他無所執著、證得無上正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習第一地一切處，四方上下不二、無量，像這樣修習水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。修習第十無量識處一切處，四方上下不二、無量。

English version: How does one wish to distinctly understand ignorance? One should cultivate the Noble Eightfold Path. When a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, knower of the world, unsurpassed, a tamer of men, teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, cultivating right view to right concentration, these eight, this is what one who wishes to distinctly understand ignorance should cultivate, the Noble Eightfold Path. One who wishes to eliminate ignorance should cultivate the ten all-encompassing spheres. How does one who wishes to eliminate ignorance cultivate the ten all-encompassing spheres? When a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, knower of the world, unsurpassed, a tamer of men, teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, cultivating the first earth all-encompassing sphere, in all four directions, above and below, non-dual, immeasurable. Likewise, one cultivates the water all-encompassing sphere, fire all-encompassing sphere, wind all-encompassing sphere, blue all-encompassing sphere, yellow all-encompassing sphere, red all-encompassing sphere, white all-encompassing sphere, the immeasurable space all-encompassing sphere. One cultivates the tenth immeasurable consciousness all-encompassing sphere, in all four directions, above and below, non-dual, immeasurable, this is what one who wishes to eliminate ignorance should cultivate, the ten all-encompassing spheres. Thus, repeatedly eliminating, liberating, transcending, uprooting, ceasing, knowing in general, knowing distinctly, one who wishes to distinctly understand ignorance should cultivate the ten all-encompassing spheres. How does one who wishes to distinctly understand ignorance cultivate the ten all-encompassing spheres? When a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, knower of the world, unsurpassed, a tamer of men, teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, cultivating the first earth all-encompassing sphere, in all four directions, above and below, non-dual, immeasurable. Likewise, one cultivates the water all-encompassing sphere, fire all-encompassing sphere, wind all-encompassing sphere, blue all-encompassing sphere, yellow all-encompassing sphere, red all-encompassing sphere, white all-encompassing sphere, the immeasurable space all-encompassing sphere. One cultivates the tenth immeasurable consciousness all-encompassing sphere, in all four directions, above and below, non-dual, immeasurable.

。是謂欲別知無明者，當修十一切處。

「欲斷無明者，當修十無學法。云何欲斷無明者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智，是謂欲斷無明者，當修十無學法。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修十無學法。云何欲別知無明者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智。是謂欲別知無明者，當修十無學法。

「如無明，行亦如是，如行，識亦如是，如識，名色亦如是，如名色，六處亦如是，如六處，更樂亦如是，如更樂，覺亦如是，如覺，愛亦如是，如愛，受亦如是，如受，有亦如是，如有，生亦如是。欲斷老死者，當修四念處。云何欲斷老死者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲斷老死者，當修四念處

現代漢語譯本：所以說，想要分別瞭解無明，應當修習十一切處。 想要斷除無明，應當修習十無學法。如何才能通過修習十無學法來斷除無明呢？當如來出世時，他無所執著、證得無上正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習無學正見，乃至修習無學正智，這就是想要斷除無明，應當修習的十無學法。像這樣不斷地斷除、解脫、超越、拔除、滅止、總知、別知，想要分別瞭解無明，應當修習十無學法。如何才能通過修習十無學法來分別瞭解無明呢？當如來出世時，他無所執著、證得無上正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習無學正見，乃至修習無學正智。這就是想要分別瞭解無明，應當修習的十無學法。 如同無明一樣，行也是如此；如同行一樣，識也是如此；如同識一樣，名色也是如此；如同名色一樣，六處也是如此；如同六處一樣，更樂也是如此；如同更樂一樣，覺也是如此；如同覺一樣，愛也是如此；如同愛一樣，受也是如此；如同受一樣，有也是如此；如同有一樣，生也是如此。想要斷除老死，應當修習四念處。如何才能通過修習四念處來斷除老死呢？當如來出世時，他無所執著、證得無上正等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，觀察內身如身，乃至觀察覺、心、法如法，這就是想要斷除老死，應當修習的四念處。

English version: Therefore, it is said that if one wishes to distinctly understand ignorance, one should cultivate the ten all-encompassing bases. If one wishes to eliminate ignorance, one should cultivate the ten practices of the non-learner. How does one eliminate ignorance by cultivating the ten practices of the non-learner? When a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the right view of the non-learner, up to cultivating the right knowledge of the non-learner. This is what is meant by eliminating ignorance through cultivating the ten practices of the non-learner. In this way, through continuous elimination, liberation, transcendence, eradication, cessation, comprehensive understanding, and distinct understanding, if one wishes to distinctly understand ignorance, one should cultivate the ten practices of the non-learner. How does one distinctly understand ignorance by cultivating the ten practices of the non-learner? When a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the right view of the non-learner, up to cultivating the right knowledge of the non-learner. This is what is meant by distinctly understanding ignorance through cultivating the ten practices of the non-learner. Just as with ignorance, so it is with volitional formations; just as with volitional formations, so it is with consciousness; just as with consciousness, so it is with name and form; just as with name and form, so it is with the six sense bases; just as with the six sense bases, so it is with contact; just as with contact, so it is with feeling; just as with feeling, so it is with craving; just as with craving, so it is with clinging; just as with clinging, so it is with becoming; just as with becoming, so it is with birth. If one wishes to eliminate old age and death, one should cultivate the four foundations of mindfulness. How does one eliminate old age and death by cultivating the four foundations of mindfulness? When a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, called Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, and observes the body as body, up to observing feelings, mind, and mental objects as they are. This is what is meant by eliminating old age and death through cultivating the four foundations of mindfulness.

。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四念處。云何欲別知老死者，當修四念處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，觀內身如身，乃至觀覺、心、法如法，是謂欲別知老死者，當修四念處。

「欲斷老死者，當修四正斷。云何欲斷老死者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲斷老死者，當修四正斷。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四正斷。云何欲別知老死者，當修四正斷？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷

現代漢語譯本：如果想要徹底斷除、解脫、超越、拔除、滅止老死，並完全瞭解、分別知曉老死，應當修習四念處。如何才能通過修習四念處來分別知曉老死呢？當如來出世時，他是一位無所執著、真正覺悟、明行圓滿、善於逝去、瞭解世間、無上導師、調御丈夫、天人導師，被稱為佛陀、受人尊敬。他斷除種種煩惱，乃至五蓋、心垢、智慧衰弱，觀察內身如身，乃至觀察感受、心、法如法，這就是想要分別知曉老死的人應當修習的四念處。 想要斷除老死，應當修習四正斷。如何才能通過修習四正斷來斷除老死呢？當如來出世時，他是一位無所執著、真正覺悟、明行圓滿、善於逝去、瞭解世間、無上導師、調御丈夫、天人導師，被稱為佛陀、受人尊敬。他斷除種種煩惱，乃至五蓋、心垢、智慧衰弱，爲了斷除已生起的惡不善法，生起意願、尋求方法、精進努力、提起心念來斷除。爲了不讓未生起的惡不善法生起，生起意願、尋求方法、精進努力、提起心念來斷除。爲了讓未生起的善法生起，生起意願、尋求方法、精進努力、提起心念來斷除。爲了讓已生起的善法長久住留、不忘失、不退轉、增長、廣大修習圓滿，生起意願、尋求方法、精進努力、提起心念來斷除。這就是想要斷除老死的人應當修習的四正斷。像這樣，爲了徹底斷除、解脫、超越、拔除、滅止、完全瞭解、分別知曉老死，想要分別知曉老死的人，應當修習四正斷。如何才能通過修習四正斷來分別知曉老死呢？當如來出世時，他是一位無所執著、真正覺悟、明行圓滿、善於逝去、瞭解世間、無上導師、調御丈夫、天人導師，被稱為佛陀、受人尊敬。他斷除種種煩惱，乃至五蓋、心垢、智慧衰弱，爲了斷除已生起的惡不善法，生起意願、尋求方法、精進努力、提起心念來斷除。

English version: If one wishes to completely sever, liberate from, transcend, uproot, extinguish, fully comprehend, and distinctly understand old age and death, one should practice the four foundations of mindfulness. How does one practice the four foundations of mindfulness to distinctly understand old age and death? When a Tathagata appears in the world, he is one who is without attachment, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, known as the Buddha, the Blessed One. He severs various afflictions, including the five hindrances, mental defilements, and weakness of wisdom, observing the inner body as body, and so on, observing feelings, mind, and mental objects as they are. This is what one who wishes to distinctly understand old age and death should practice: the four foundations of mindfulness. To sever old age and death, one should practice the four right exertions. How does one practice the four right exertions to sever old age and death? When a Tathagata appears in the world, he is one who is without attachment, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, known as the Buddha, the Blessed One. He severs various afflictions, including the five hindrances, mental defilements, and weakness of wisdom. To abandon evil and unwholesome states that have already arisen, one generates desire, seeks means, exerts effort, and uplifts the mind to abandon them. To prevent evil and unwholesome states that have not yet arisen from arising, one generates desire, seeks means, exerts effort, and uplifts the mind to prevent them. To generate wholesome states that have not yet arisen, one generates desire, seeks means, exerts effort, and uplifts the mind to generate them. To maintain wholesome states that have already arisen, to make them endure, not be forgotten, not decline, increase, grow, and be fully developed, one generates desire, seeks means, exerts effort, and uplifts the mind to maintain them. This is what one who wishes to sever old age and death should practice: the four right exertions. In this way, to completely sever, liberate from, transcend, uproot, extinguish, fully comprehend, and distinctly understand old age and death, one who wishes to distinctly understand old age and death should practice the four right exertions. How does one practice the four right exertions to distinctly understand old age and death? When a Tathagata appears in the world, he is one who is without attachment, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, known as the Buddha, the Blessed One. He severs various afflictions, including the five hindrances, mental defilements, and weakness of wisdom. To abandon evil and unwholesome states that have already arisen, one generates desire, seeks means, exerts effort, and uplifts the mind to abandon them.

。未生惡不善法為不生故，發欲求方便，精勤舉心斷。未生善法為生故，發欲求方便，精勤舉心斷。已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。是謂欲別知老死者，當修四正斷。

「欲斷老死者，當修四如意足。云何欲斷老死者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行。依離、依無慾、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無慾、依滅，趣非品，是謂欲斷老死者，當修四如意足。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四如意足。云何欲別知老死者，當修四如意足？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行。依離、依無慾、依滅，趣非品，如是修精進定、心定也。修思惟定如意足，成就斷行，依離、依無慾、依滅，趣非品，是謂欲別知老死者，當修四如意足。

「欲斷老死者，當修四禪

現代漢語譯本：爲了不讓尚未產生的惡不善法產生，要發起意願，尋求方法，精進努力，斷除它們。爲了讓尚未產生的善法產生，要發起意願，尋求方法，精進努力，斷除它們。爲了讓已經產生的善法能夠長久保持，不忘失，不退轉，增長，廣大修習，圓滿具足，要發起意願，尋求方法，精進努力，斷除它們。這就是想要徹底瞭解老死的人，應當修習四正勤。 想要斷除老死的人，應當修習四如意足。如何才能通過修習四如意足來斷除老死呢？如果如來出世，他是無所執著的、正等覺悟的、明行圓滿的、善逝的、世間解的、無上士的、調御丈夫的、天人師，號為佛、世尊。他斷除，乃至五蓋、內心的污穢、智慧的衰弱，修習欲定如意足，成就斷除的行為。依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。同樣地，修習精進定、心定也是如此。修習思惟定如意足，成就斷除的行為，依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。這就是想要斷除老死的人，應當修習四如意足。像這樣不斷地斷除、解脫、超越、拔除、滅止、全面瞭解、分別瞭解，想要徹底瞭解老死的人，應當修習四如意足。如何才能通過修習四如意足來徹底瞭解老死呢？如果如來出世，他是無所執著的、正等覺悟的、明行圓滿的、善逝的、世間解的、無上士的、調御丈夫的、天人師，號為佛、世尊。他斷除，乃至五蓋、內心的污穢、智慧的衰弱，修習欲定如意足，成就斷除的行為。依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。同樣地，修習精進定、心定也是如此。修習思惟定如意足，成就斷除的行為，依靠遠離、依靠無慾、依靠滅盡，趨向于非凡的境界。這就是想要徹底瞭解老死的人，應當修習四如意足。 想要斷除老死的人，應當修習四禪。

English version: To prevent unwholesome and evil states that have not yet arisen from arising, one should generate desire, seek means, exert effort, and strive to abandon them. To cause wholesome states that have not yet arisen to arise, one should generate desire, seek means, exert effort, and strive to cultivate them. To ensure that wholesome states that have already arisen endure, are not forgotten, do not decline, grow, expand, and are fully developed, one should generate desire, seek means, exert effort, and strive to cultivate them. This is what those who wish to fully understand old age and death should practice: the four right exertions. Those who wish to eliminate old age and death should practice the four bases of spiritual power. How does one eliminate old age and death by practicing the four bases of spiritual power? If a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, known as the Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the base of spiritual power of concentration based on desire, achieving the act of elimination. Relying on detachment, relying on non-desire, relying on cessation, he moves towards the unconditioned. Similarly, he cultivates the concentration based on effort and the concentration based on mind. He cultivates the base of spiritual power of concentration based on thought, achieving the act of elimination, relying on detachment, relying on non-desire, relying on cessation, and moving towards the unconditioned. This is what those who wish to eliminate old age and death should practice: the four bases of spiritual power. In this way, through continuous elimination, liberation, transcendence, eradication, cessation, comprehensive understanding, and specific understanding, those who wish to fully understand old age and death should practice the four bases of spiritual power. How does one fully understand old age and death by practicing the four bases of spiritual power? If a Tathagata appears in the world, he is unattached, fully enlightened, perfect in knowledge and conduct, a Sugata, a knower of the world, an unsurpassed trainer of those who can be trained, a teacher of gods and humans, known as the Buddha, the Blessed One. He eliminates, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the base of spiritual power of concentration based on desire, achieving the act of elimination. Relying on detachment, relying on non-desire, relying on cessation, he moves towards the unconditioned. Similarly, he cultivates the concentration based on effort and the concentration based on mind. He cultivates the base of spiritual power of concentration based on thought, achieving the act of elimination, relying on detachment, relying on non-desire, relying on cessation, and moving towards the unconditioned. This is what those who wish to fully understand old age and death should practice: the four bases of spiritual power. Those who wish to eliminate old age and death should practice the four jhanas.

。云何欲斷老死者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游，是謂欲斷老死者，當修四禪。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四禪。云何欲別知老死者，當修四禪？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就游。是謂欲別知老死者，當修四禪。

「欲斷老死者，當修五根。云何欲斷老死者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲斷老死者，當修五根。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修五根。云何欲別知老死者，當修五根？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲別知老死者，當修五根

現代漢語譯本：如何想要斷除老死，應當修習四禪？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，遠離慾望、遠離邪惡不善之法，直至獲得第四禪成就而安住，這就是想要斷除老死的人，應當修習四禪。像這樣屢次斷除、解脫、超越、拔除、滅止、總知、別知，想要分別了知老死的人，應當修習四禪。如何想要分別了知老死，應當修習四禪？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，遠離慾望、遠離邪惡不善之法，直至獲得第四禪成就而安住。這就是想要分別了知老死的人，應當修習四禪。 想要斷除老死的人，應當修習五根。如何想要斷除老死，應當修習五根？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習信根、精進根、念根、定根、慧根，這就是想要斷除老死的人，應當修習五根。像這樣屢次斷除、解脫、超越、拔除、滅止、總知、別知，想要分別了知老死的人，應當修習五根。如何想要分別了知老死，應當修習五根？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習信根、精進根、念根、定根、慧根，這就是想要分別了知老死的人，應當修習五根。

English version: How does one who wishes to end old age and death cultivate the four dhyanas? If a Tathagata appears in the world, one who is without attachment, a fully enlightened one, perfect in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and having abandoned desire, evil, and unwholesome states, attains and abides in the fourth dhyana. This is how one who wishes to end old age and death should cultivate the four dhyanas. Thus, repeatedly abandoning, liberating, transcending, uprooting, extinguishing, fully knowing, and separately knowing, one who wishes to separately know old age and death should cultivate the four dhyanas. How does one who wishes to separately know old age and death cultivate the four dhyanas? If a Tathagata appears in the world, one who is without attachment, a fully enlightened one, perfect in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and having abandoned desire, evil, and unwholesome states, attains and abides in the fourth dhyana. This is how one who wishes to separately know old age and death should cultivate the four dhyanas. One who wishes to end old age and death should cultivate the five faculties. How does one who wishes to end old age and death cultivate the five faculties? If a Tathagata appears in the world, one who is without attachment, a fully enlightened one, perfect in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the faculties of faith, effort, mindfulness, concentration, and wisdom. This is how one who wishes to end old age and death should cultivate the five faculties. Thus, repeatedly abandoning, liberating, transcending, uprooting, extinguishing, fully knowing, and separately knowing, one who wishes to separately know old age and death should cultivate the five faculties. How does one who wishes to separately know old age and death cultivate the five faculties? If a Tathagata appears in the world, one who is without attachment, a fully enlightened one, perfect in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassed one, a tamer of men, a teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the faculties of faith, effort, mindfulness, concentration, and wisdom. This is how one who wishes to separately know old age and death should cultivate the five faculties.

「欲斷老死者，當修五力。云何欲斷老死者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲斷老死者，當修五力。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修五力。云何欲別知老死者，當修五力？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲別知老死者，當修五力。

「欲斷老死者，當修七覺支。云何欲斷老死者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無慾、依滅，趣非品，如是修法、精進、喜、息、定也。修舍覺支，依離、依無慾、依滅，趣非品，是謂欲斷老死者，當修七覺支。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修七覺支

現代漢語譯本：『想要斷除衰老和死亡的人，應當修習五種力量。如何才能斷除衰老和死亡而修習五種力量呢？如果如來出世，他是無所執著的、等正覺的、明行圓滿的、善逝的、世間解的、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、內心的污穢、智慧的衰弱，修習信力、精進力、念力、定力、慧力，這就是想要斷除衰老和死亡的人，應當修習的五種力量。像這樣多次斷除、解脫、超越、拔除、滅止、總知、別知，想要分別瞭解衰老和死亡的人，應當修習五種力量。如何才能分別瞭解衰老和死亡而修習五種力量呢？如果如來出世，他是無所執著的、等正覺的、明行圓滿的、善逝的、世間解的、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、內心的污穢、智慧的衰弱，修習信力、精進力、念力、定力、慧力，這就是想要分別瞭解衰老和死亡的人，應當修習的五種力量。 『想要斷除衰老和死亡的人，應當修習七覺支。如何才能斷除衰老和死亡而修習七覺支呢？如果如來出世，他是無所執著的、等正覺的、明行圓滿的、善逝的、世間解的、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、內心的污穢、智慧的衰弱，修習念覺支，依于遠離、依于無慾、依于滅盡，趨向于非凡品，像這樣修習法、精進、喜、輕安、定。修習舍覺支，依于遠離、依于無慾、依于滅盡，趨向于非凡品，這就是想要斷除衰老和死亡的人，應當修習的七覺支。像這樣多次斷除、解脫、超越、拔除、滅止、總知、別知，想要分別瞭解衰老和死亡的人，應當修習七覺支。』

English version: 'Those who wish to end old age and death should cultivate the five powers. How does one cultivate the five powers to end old age and death? If a Tathagata appears in the world, who is without attachment, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, a tamer of those who can be tamed, a teacher of gods and humans, known as the Buddha, the Blessed One. He eliminates, even the five hindrances, the defilements of the mind, and the weakness of wisdom, and cultivates the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. This is how those who wish to end old age and death should cultivate the five powers. In this way, through repeated elimination, liberation, transcendence, eradication, cessation, comprehensive understanding, and specific understanding, those who wish to specifically understand old age and death should cultivate the five powers. How does one cultivate the five powers to specifically understand old age and death? If a Tathagata appears in the world, who is without attachment, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, a tamer of those who can be tamed, a teacher of gods and humans, known as the Buddha, the Blessed One. He eliminates, even the five hindrances, the defilements of the mind, and the weakness of wisdom, and cultivates the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. This is how those who wish to specifically understand old age and death should cultivate the five powers.' 'Those who wish to end old age and death should cultivate the seven factors of enlightenment. How does one cultivate the seven factors of enlightenment to end old age and death? If a Tathagata appears in the world, who is without attachment, fully enlightened, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, a tamer of those who can be tamed, a teacher of gods and humans, known as the Buddha, the Blessed One. He eliminates, even the five hindrances, the defilements of the mind, and the weakness of wisdom, and cultivates the enlightenment factor of mindfulness, based on detachment, based on non-desire, based on cessation, leading to the non-ordinary. In this way, he cultivates the Dharma, diligence, joy, tranquility, and concentration. He cultivates the enlightenment factor of equanimity, based on detachment, based on non-desire, based on cessation, leading to the non-ordinary. This is how those who wish to end old age and death should cultivate the seven factors of enlightenment. In this way, through repeated elimination, liberation, transcendence, eradication, cessation, comprehensive understanding, and specific understanding, those who wish to specifically understand old age and death should cultivate the seven factors of enlightenment.'

。云何欲別知老死者，當修七覺支？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無慾、依滅，趣非品。如是修法、精進、喜、息、定也。修舍覺支，依離、依無慾、依滅，趣非品，是謂欲別知老死者，當修七覺支。

「欲斷老死者，當修八支聖道。云何欲斷老死者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲斷老死者，當修八支聖道。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修八支聖道。云何欲別知老死者，當修八支聖道？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲別知老死者，當修八支聖道。

「欲斷老死者，當修十一切處。云何欲斷老死者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐

現代漢語譯本：如何想要分別瞭解老死，應當修習七覺支？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習念覺支，依于遠離、依于無慾、依于滅盡，趨向于不執著。如此修習法、精進、喜、輕安、定。修習舍覺支，依于遠離、依于無慾、依于滅盡，趨向于不執著，這就是想要分別瞭解老死的人，應當修習七覺支。 想要斷除老死的人，應當修習八支聖道。如何想要斷除老死的人，應當修習八支聖道？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習正見乃至正定這八支，這就是想要斷除老死的人，應當修習八支聖道。如此不斷地斷除、解脫、超越、拔除、滅止、總知、別知，想要分別瞭解老死的人，應當修習八支聖道。如何想要分別瞭解老死的人，應當修習八支聖道？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習正見乃至正定這八支，這就是想要分別瞭解老死的人，應當修習八支聖道。 想要斷除老死的人，應當修習十一切處。如何想要斷除老死的人，應當修習十一切處？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。

English version: How does one wish to distinctly understand old age and death? One should cultivate the seven factors of enlightenment. If a Tathagata appears in the world, unattached, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, called Buddha, blessed one. He abandons, even the five hindrances, defilements of the mind, and weakness of wisdom, and cultivates the mindfulness enlightenment factor, based on detachment, based on non-desire, based on cessation, leading to non-attachment. Thus, he cultivates the dharma, energy, joy, tranquility, and concentration. He cultivates the equanimity enlightenment factor, based on detachment, based on non-desire, based on cessation, leading to non-attachment. This is what it means for one who wishes to distinctly understand old age and death, to cultivate the seven factors of enlightenment. One who wishes to abandon old age and death should cultivate the Noble Eightfold Path. How does one who wishes to abandon old age and death cultivate the Noble Eightfold Path? If a Tathagata appears in the world, unattached, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, called Buddha, blessed one. He abandons, even the five hindrances, defilements of the mind, and weakness of wisdom, and cultivates right view to right concentration, these eight factors. This is what it means for one who wishes to abandon old age and death, to cultivate the Noble Eightfold Path. Thus, continuously abandoning, liberating, transcending, uprooting, ceasing, fully knowing, and distinctly knowing, one who wishes to distinctly understand old age and death should cultivate the Noble Eightfold Path. How does one who wishes to distinctly understand old age and death cultivate the Noble Eightfold Path? If a Tathagata appears in the world, unattached, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, called Buddha, blessed one. He abandons, even the five hindrances, defilements of the mind, and weakness of wisdom, and cultivates right view to right concentration, these eight factors. This is what it means for one who wishes to distinctly understand old age and death, to cultivate the Noble Eightfold Path. One who wishes to abandon old age and death should cultivate the ten all-encompassing spheres. How does one who wishes to abandon old age and death cultivate the ten all-encompassing spheres? If a Tathagata appears in the world, unattached, perfectly enlightened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, called Buddha, blessed one.

。彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量。如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修第十無量識處一切處，四維上下不二、無量，是謂欲斷老死者，當修十一切處。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修十一切處。云何欲別知老死者，當修十一切處？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量。如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修第十無量識處一切處，四維上下不二、無量。是謂欲別知老死者，當修十一切處。

「欲斷老死者，當修十無學法。云何欲斷老死者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智，是謂欲斷老死者，當修十無學法。如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修十無學法

現代漢語譯本：他斷除，乃至五蓋、心穢、慧弱，修習初地一切處，四方上下不二、無量。如此修習水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修習第十無量識處一切處，四方上下不二、無量。這就是想要斷除老死的人，應當修習十一切處。如此數數斷除、解脫、超越、拔除、滅止、總知、別知，想要分別了知老死的人，應當修習十一切處。如何想要分別了知老死的人，應當修習十一切處呢？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心穢、慧弱，修習初地一切處，四方上下不二、無量。如此修習水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修習第十無量識處一切處，四方上下不二、無量。這就是想要分別了知老死的人，應當修習十一切處。 現代漢語譯本：『想要斷除老死的人，應當修習十無學法。』如何想要斷除老死的人，應當修習十無學法呢？如果如來出世，無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心穢、慧弱，修習無學正見，乃至修習無學正智，這就是想要斷除老死的人，應當修習十無學法。如此數數斷除、解脫、超越、拔除、滅止、總知、別知，想要分別了知老死的人，應當修習十無學法。

English version: He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the first earth kasina, in all directions, above and below, non-dual and immeasurable. Thus he cultivates the water kasina, the fire kasina, the wind kasina, the blue kasina, the yellow kasina, the red kasina, the white kasina, the immeasurable space kasina, and cultivates the tenth immeasurable consciousness kasina, in all directions, above and below, non-dual and immeasurable. This is what one who wishes to abandon old age and death should cultivate: the ten kasinas. Thus, repeatedly abandoning, liberating, transcending, uprooting, ceasing, fully knowing, and distinctly knowing, one who wishes to distinctly know old age and death should cultivate the ten kasinas. How does one who wishes to distinctly know old age and death cultivate the ten kasinas? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those to be tamed, teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the first earth kasina, in all directions, above and below, non-dual and immeasurable. Thus he cultivates the water kasina, the fire kasina, the wind kasina, the blue kasina, the yellow kasina, the red kasina, the white kasina, the immeasurable space kasina, and cultivates the tenth immeasurable consciousness kasina, in all directions, above and below, non-dual and immeasurable. This is what one who wishes to distinctly know old age and death should cultivate: the ten kasinas. English version: 'One who wishes to abandon old age and death should cultivate the ten trainings of an Arahant.' How does one who wishes to abandon old age and death cultivate the ten trainings of an Arahant? If a Tathagata appears in the world, unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those to be tamed, teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, mental defilements, and weakness of wisdom, and cultivates the right view of an Arahant, and cultivates the right knowledge of an Arahant. This is what one who wishes to abandon old age and death should cultivate: the ten trainings of an Arahant. Thus, repeatedly abandoning, liberating, transcending, uprooting, ceasing, fully knowing, and distinctly knowing, one who wishes to distinctly know old age and death should cultivate the ten trainings of an Arahant.

。云何欲別知老死者，當修十無學法？若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智，是謂欲別知老死者，當修十無學法。」

例經第十一竟(四千八百七十三字)

中阿含經卷第六十(一萬一千三百七十七字)

中阿含例品第四竟(二萬二千一百四十九字)

后出中阿含經記

昔釋法師于長安出《中阿含》、《增壹》、《阿毗曇》、《廣說》、《僧伽羅叉》、《阿毗曇心》、《婆須蜜》、《三法度》、《二眾從解脫》、《從解脫緣》，此諸經律，凡百餘萬言，並違本失旨，名不當實，依俙屬辭，句味亦差，良由譯人造次未善晉言故使爾耳。會燕秦交戰，關中大亂，於是良匠背世，故以弗獲改正。乃經數年，至關東小清，冀州道人釋法和、罽賓沙門僧伽提和，招集門徒，俱游洛邑，四、五年中研講遂精，其人漸曉漢語，然後乃知先之失也。於是，和乃追恨先失，即從提和更出《阿毗曇》及廣說也。自是之後，此諸經律漸皆譯正，唯《中阿含》、《僧伽羅叉》、《婆須蜜》、《從解脫緣》未更出耳

現代漢語譯本：『如何想要分別了知老死，應當修習十種無學法？如果如來出世，是無所執著、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊。他斷除，乃至五蓋、心垢、智慧羸弱，修習無學正見，乃至修習無學正智，這就是想要分別了知老死的人，應當修習的十種無學法。』 例經第十一完（四千八百七十三字） 《中阿含經》卷第六十（一萬一千三百七十七字） 《中阿含經》例品第四完（二萬二千一百四十九字） 后出《中阿含經》記 過去釋法師在長安翻譯《中阿含經》、《增一阿含經》、《阿毗曇論》、《廣說論》、《僧伽羅叉論》、《阿毗曇心論》、《婆須蜜論》、《三法度論》、《二眾從解脫論》、《從解脫緣論》等經律，總共一百多萬字，都違背了原本的旨意，名稱不符合實際，只是依稀附會，語句含義也有偏差，這是因為翻譯的人倉促，不熟悉晉語的緣故。恰逢燕秦交戰，關中大亂，於是優秀的翻譯者都避世隱居，所以沒有機會改正。過了幾年，到關東稍微安定，冀州的道人釋法和、罽賓的沙門僧伽提和，招集門徒，一起到洛陽，四五年中研習講解，逐漸精通，他們漸漸瞭解了漢語，然後才知道之前的錯誤。於是，釋法和追悔之前的失誤，就和僧伽提和重新翻譯了《阿毗曇論》和《廣說論》。從那以後，這些經律逐漸都被翻譯正確，只有《中阿含經》、《僧伽羅叉論》、《婆須蜜論》、《從解脫緣論》沒有重新翻譯。

English version: 'How does one wish to distinctly know old age and death? One should cultivate the ten trainings of the no-more-learning. If a Tathagata appears in the world, being unattached, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of those to be tamed, teacher of gods and humans, called Buddha, the Blessed One. He abandons, even the five hindrances, defilements of the mind, weakness of wisdom, cultivates the no-more-learning right view, and even cultivates the no-more-learning right knowledge. This is what one who wishes to distinctly know old age and death should cultivate, the ten trainings of the no-more-learning.' End of the Eleventh Example Sutra (4,873 words) Middle Length Discourses, Volume Sixty (11,377 words) End of the Fourth Example Section of the Middle Length Discourses (22,149 words) Record of the Later Translation of the Middle Length Discourses In the past, the Dharma Master Shi translated in Chang'an the 'Middle Length Discourses,' 'Ekottara Agama,' 'Abhidhamma,' 'Extensive Exposition,' 'Samgharaksha,' 'Abhidhamma Heart,' 'Vasumitra,' 'Three Dharma Degrees,' 'Two Assemblies from Liberation,' 'From Liberation Conditions,' and other sutras and vinayas, totaling over a million words. All of them violated the original intent, the names did not match the reality, they were merely vague approximations, and the meanings of the sentences were also different. This was because the translators were hasty and not familiar with the Jin language. It happened that Yan and Qin were at war, and there was great chaos in Guanzhong. Therefore, the excellent translators all retreated from the world, so there was no opportunity to correct them. After several years, when Guandong was slightly peaceful, the Daoist Shi Fahe from Jizhou and the Shramana Samghadeva from Kipin gathered disciples and went to Luoyang together. They studied and lectured for four or five years, gradually becoming proficient. They gradually understood the Chinese language, and then they realized the previous mistakes. Therefore, Shi Fahe regretted the previous errors, and then re-translated the 'Abhidhamma' and 'Extensive Exposition' with Samghadeva. Since then, these sutras and vinayas have gradually been translated correctly, only the 'Middle Length Discourses,' 'Samgharaksha,' 'Vasumitra,' and 'From Liberation Conditions' have not been re-translated.

會僧伽提和進游京師，應運流化，法施江左。於時晉國大長者，尚書令衛將軍、東亭侯優婆塞王元琳，常護持正法以為己任，即檀越也。為出經故，造立精舍，延請有道釋慧持等義學沙門四十餘人，施諸所安，四事無乏，又豫請經師僧伽羅叉，長供數年，然後乃以晉隆安元年丁酉之歲十一月十日，于揚州丹陽郡建康縣界，在其精舍，更出此《中阿含》，請罽賓沙門僧伽羅叉令誦胡本，請僧伽提和轉胡為晉，豫州沙門道慈筆受，吳國李寶、康化共書，至來二年，戊戌之歲六月二十五日草本始訖。此《中阿含》凡有五誦，都十八品，有二百二十二經，合五十一萬四千八百二十五字，分為六十卷。

時，遇國大難，未即正書，乃至五年辛丑之歲，方得正寫，校定流傳。其人傳譯，準之先出，大有不同，於此二百二十二經中，若委靡順從，則懼失聖旨，若從本制，名類多異舊，則逆忤先習，不怗眾情，是以其人不得自專，時有改本，從舊名耳。然五部異同，孰知其正？而道慈愚意怏怏，于違本故諸改名者，皆抄出注下，新舊兩存，別為一卷，與目錄相連，以示於後，將來諸賢令知同異，得更採訪，脫遇高明外國善晉胡方言者，訪其得失，刊之從正

僧伽提和來到京城，順應時勢傳播佛法，在江左地區弘揚佛法。當時，晉國的大長者，尚書令衛將軍、東亭侯優婆塞王元琳，一直以護持正法為己任，他就是施主。爲了翻譯佛經，他建造了精舍，邀請了有道高僧釋慧持等四十多位精通義學的沙門，為他們提供住所，在生活上給予充分的保障，還預先邀請了經師僧伽羅叉，長期供養數年。然後在晉隆安元年丁酉年十一月十日，在揚州丹陽郡建康縣的精舍里，重新翻譯這部《中阿含經》。請罽賓沙門僧伽羅叉誦讀胡本，請僧伽提和將胡語翻譯成晉語，由豫州沙門道慈筆錄，吳國李寶、康化共同書寫，到第二年戊戌年六月二十五日，草稿才完成。這部《中阿含經》共有五誦，總共十八品，有二百二十二部經，共五十一萬四千八百二十五字，分為六十卷。 當時，正值國家大難，未能立即正式謄寫，直到五年後的辛丑年，才得以正式謄寫，校對並流傳。這次翻譯，與之前翻譯的版本相比，有很多不同之處。在這二百二十二部經中，如果完全順從舊譯，又怕失去佛陀的本意；如果按照原本的經文翻譯，名稱和類別又與舊譯差異太大，會違揹人們的習慣，不符合大眾的意願。因此，翻譯者不能擅自做主，有時會修改版本，採用舊的名稱。然而，五部經的異同，誰能知道哪個才是正確的呢？道慈愚鈍，對於那些因為違背原本而修改的名稱，都抄錄下來並加以註釋，新舊名稱並存，單獨成一卷，與目錄相連，放在後面，以便將來賢者們瞭解其中的異同，可以進一步考證。如果能遇到精通外國語言和晉語、胡語的高明人士，請他們考證其中的得失，並加以修正。

Saṃghadeva came to the capital and, in response to the times, spread the Dharma, bestowing its teachings upon the Jiangzuo region. At that time, the great elder of the Jin kingdom, the Minister of the Secretariat, General of the Guards, and Marquis of the Eastern Pavilion, Upāsaka Wang Yuanlin, always took it upon himself to uphold the true Dharma, and he was the benefactor. For the sake of translating the scriptures, he built a monastery and invited more than forty learned śramaṇas, including the virtuous monk Shi Huichi, who were well-versed in the study of meaning. He provided them with accommodations and ensured they lacked nothing in terms of the four necessities. He also invited the scripture master Saṃgharakṣa, whom he supported for several years. Then, in the eleventh month of the year Dingyou, the first year of the Long'an era of the Jin Dynasty, on the tenth day, in the monastery located in Jiankang County, Danyang Commandery, Yangzhou, they re-translated this 'Madhyama Āgama'. They requested the Kashmiri śramaṇa Saṃgharakṣa to recite the Hu text, Saṃghadeva to translate the Hu language into Jin, the Yuzhou śramaṇa Dao Ci to record it, and Li Bao and Kang Hua of Wu to write it. The draft was completed on the twenty-fifth day of the sixth month of the year Wuxu of the following year. This 'Madhyama Āgama' has five recitations, a total of eighteen sections, with two hundred and twenty-two sūtras, totaling 514,825 words, divided into sixty fascicles. At that time, the country was facing great difficulties, and the formal writing was not immediately completed. It was not until the year Xinchou, five years later, that the formal writing was completed, proofread, and circulated. The translation of this version differed greatly from the previous translations. Among these two hundred and twenty-two sūtras, if they were to completely follow the old translations, they feared losing the Buddha's original intent; if they were to translate according to the original text, the names and categories would differ too much from the old translations, which would go against people's habits and not conform to the public's wishes. Therefore, the translators could not make decisions on their own and sometimes modified the versions, adopting the old names. However, among the differences in the five parts, who knows which is correct? Dao Ci, in his foolishness, copied down and annotated all the names that were changed due to deviating from the original, keeping both the new and old names, and made it into a separate fascicle, which was connected to the table of contents and placed at the end. This was done so that future scholars could understand the differences and further investigate. If they could encounter learned individuals from foreign countries who were proficient in both Jin and Hu languages, they could ask them to examine the gains and losses and correct them accordingly.

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