T01n0027_七知經

大正藏第 01 冊 No. 0027 七知經

No. 27 [No. 26(1), No. 123(39.1)]

佛說七知經

吳月支國居士支謙譯

聞如是：

佛游于舍衛祇樹給孤獨園。佛告諸比丘：「比丘受教，從佛而聽。」

佛告諸比丘：「有七法道弟子，現世安隱和悅多行，精進法觀令習得盡。何謂七法？一知法，二知義，三知時，四知節，五自知，六知眾，七知人。

「諸比丘！何謂知法？謂能解十二部經：一曰文，二曰歌，三曰說，四曰頌，五曰譬喻，六曰本起紀，七曰事解，八曰生傅，九曰廣博，十曰自然，十一曰行，十二曰章句，是為知法。不解十二部經，為不知法。

「何謂知義？彼彼所說經法，悉曉其義，是為知義。彼彼所說不曉不解，為不知義。

「何謂知時？知是時可惟寂滅想，是時不惟受行想，是時可惟慎護想，是為知時。不曉時宜所行，為不知時。

「何謂知節？能少飲食大小便便得消化，能節出入坐起行步，臥覺語默事從約省，是為知節。不自約省，為不知節。

「何謂自知？自知己身意老多少，所信所戒、所聞所施、所慧所解、所至所入，深淺厚薄事事自知，是為自知。不知己意所入多少，為不自知。

「何謂知眾？能知彼眾若君子眾、若理家眾，若梵志、若沙門眾，若或有時至彼眾，宜坐宜立、宜語宜默，知隨時宜，是為知眾。不知相彼眾隨時宜者，為不知眾。

「何謂知人？如有兩人，一人通道、一人不通道，通道者可稱譽，不信者無稱譽。通道有兩輩：一人數詣道場樂沙門，一人不數詣道場智略沙門。數詣者可稱譽，不數詣者無稱譽。數詣道場有兩輩：一人愛敬沙門，一人不愛敬沙門。愛敬者可稱譽，不愛敬者無稱譽。愛敬有兩輩：一人親習沙門，一人不親習沙門。親習者可稱譽，不親習者無稱譽。親習有兩輩：一人好問經法，一人不好問經法。好問者可稱譽，不好問者無稱譽。好問有兩輩：一人側耳聽，一人不側耳聽。側耳聽者可稱譽，不側耳聽者無稱譽。側耳聽有兩輩：一人聞法受持，一人聞法不受持。聞法受持者可稱譽，不受持者無稱譽。受持有兩輩：一人聞而思義，一人聞不思義。聞而思義者可稱譽，聞而不思義者無稱譽。聞法思義有兩輩：一人如經義解，受法如法立，一人不如經義解，不受法不如法立。如經義解者可稱譽，不如經義解者無稱譽。如經義解有兩輩：一人但自安己，不安他人、不多安人、不哀世間、不利天下，一人自能安己，亦安他人多安天下，愍傷世間利寧天人。諸比丘當別知，其自安己、能安他人、多安天下、愍傷世間利寧天下者，是人為最上最長最尊極尊。譬如牛乳成酪，酪為酥，酥為醍醐，醍醐最上。如是人者，為人中之人，乃為上行、尊行、極尊之行，為最勝為上愿無上也。諸比丘！能見兩人，為智為高，能分別此人善、此人勝，是為知人。」

佛說是已，皆歡喜受

現代漢語譯本 佛陀在舍衛城的祇樹給孤獨園中。佛陀告訴眾比丘：『比丘們，要接受教導，從佛陀這裡聽聞。』 佛陀告訴眾比丘：『有七種法，能使弟子在現世安穩和樂，多加修行，精進觀察，最終達到解脫。這七種法是什麼呢？一是知法，二是知義，三是知時，四是知節，五是自知，六是知眾，七是知人。』 『比丘們，什麼是知法？就是能理解十二部經：一曰文，二曰歌，三曰說，四曰頌，五曰譬喻，六曰本起紀，七曰事解，八曰生傅，九曰廣博，十曰自然，十一曰行，十二曰章句。這稱為知法。不理解十二部經，就稱為不知法。』 『什麼是知義？就是能明白所說經法的含義，這稱為知義。不明白所說經法的含義，就稱為不知義。』 『什麼是知時？就是知道什麼時候應該思維寂滅之想，什麼時候不應該思維受行之想，什麼時候應該思維謹慎守護之想，這稱為知時。不瞭解時機所宜，就稱為不知時。』 『什麼是知節？就是能節制飲食，使大小便正常消化，能節制出入、坐起、行走、臥覺、言語、沉默，做事力求簡約，這稱為知節。不能自我約束，就稱為不知節。』 『什麼是自知？就是能瞭解自己的心意老少，所信奉的、所持守的戒律、所聽聞的、所佈施的、所擁有的智慧、所理解的、所到達的境界、所進入的程度，深淺厚薄都能自我瞭解，這稱為自知。不瞭解自己心意所入的程度，就稱為不自知。』 『什麼是知眾？就是能瞭解各種群體，無論是君子之眾、理家之眾、婆羅門、沙門之眾，或者有時到達某個群體，知道何時宜坐、何時宜立、何時宜語、何時宜默，瞭解隨時的適宜，這稱為知眾。不瞭解觀察群體隨時的適宜，就稱為不知眾。』 『什麼是知人？比如有兩個人，一人信奉佛道，一人不信奉佛道，信奉佛道的人可以稱讚，不信奉佛道的人不應稱讚。信奉佛道的人有兩類：一類經常去道場親近沙門，一類不經常去道場，只是略微瞭解沙門。經常去道場的人可以稱讚，不經常去道場的人不應稱讚。經常去道場的人有兩類：一類愛敬沙門，一類不愛敬沙門。愛敬沙門的人可以稱讚，不愛敬沙門的人不應稱讚。愛敬沙門的人有兩類：一類親近學習沙門，一類不親近學習沙門。親近學習沙門的人可以稱讚，不親近學習沙門的人不應稱讚。親近學習沙門的人有兩類：一類喜歡請問經法，一類不喜歡請問經法。喜歡請問經法的人可以稱讚，不喜歡請問經法的人不應稱讚。喜歡請問經法的人有兩類：一類側耳傾聽，一類不側耳傾聽。側耳傾聽的人可以稱讚，不側耳傾聽的人不應稱讚。側耳傾聽的人有兩類：一類聽聞佛法后受持，一類聽聞佛法后不受持。聽聞佛法后受持的人可以稱讚，不受持的人不應稱讚。受持佛法的人有兩類：一類聽聞后思考其義，一類聽聞后不思考其義。聽聞后思考其義的人可以稱讚，聽聞后不思考其義的人不應稱讚。聽聞佛法思考其義的人有兩類：一類如經義理解，受持佛法如法而行，一類不如經義理解，不受持佛法不如法而行。如經義理解的人可以稱讚，不如經義理解的人不應稱讚。如經義理解的人有兩類：一類只求自己安樂，不求他人安樂，不為眾人安樂，不憐憫世間，不利於天下，一類既能使自己安樂，也能使他人安樂，為眾人安樂，憐憫世間，利益天人。比丘們，應當分別知道，那些既能使自己安樂，又能使他人安樂，為眾人安樂，憐憫世間，利益天下的人，是最高上、最長久、最尊貴、最極尊的。譬如牛乳變成酪，酪變成酥，酥變成醍醐，醍醐最為上等。這樣的人，是人中之人，是上行、尊行、極尊之行，是最殊勝、最上愿、無上的。比丘們，能分辨兩個人，誰有智慧，誰更優秀，能分別此人善，此人勝，這稱為知人。』 佛陀說完這些話，大家都歡喜接受。

English version The Buddha was dwelling in the Jeta Grove, Anathapindika's Park, in Sravasti. The Buddha addressed the monks, saying, 'Monks, receive instruction, listen from the Buddha.' The Buddha told the monks, 'There are seven dharmas that enable a disciple to live peacefully and happily in this life, to practice diligently, to contemplate with effort, and ultimately to attain liberation. What are these seven dharmas? They are: knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing oneself, knowing the assembly, and knowing people.' 'Monks, what is knowing the Dharma? It is understanding the twelve divisions of the scriptures: prose, verse, narrative, gatha, parables, accounts of origins, explanations of events, accounts of lives, extensive teachings, natural teachings, practices, and summaries. This is called knowing the Dharma. Not understanding the twelve divisions of the scriptures is called not knowing the Dharma.' 'What is knowing the meaning? It is understanding the meaning of the teachings that are spoken. This is called knowing the meaning. Not understanding the meaning of the teachings that are spoken is called not knowing the meaning.' 'What is knowing the time? It is knowing when to contemplate the thought of cessation, when not to contemplate the thought of action, and when to contemplate the thought of careful protection. This is called knowing the time. Not understanding the appropriate time for action is called not knowing the time.' 'What is knowing moderation? It is being able to moderate eating and drinking, so that digestion is proper, to moderate coming and going, sitting and standing, walking, sleeping and waking, speaking and silence, and to be concise in actions. This is called knowing moderation. Not being able to restrain oneself is called not knowing moderation.' 'What is knowing oneself? It is knowing one's own mind, whether it is old or young, what one believes in, what precepts one upholds, what one has heard, what one has given, what wisdom one possesses, what one understands, what state one has reached, and the depth and shallowness of one's progress. This is called knowing oneself. Not knowing the extent of one's own mind is called not knowing oneself.' 'What is knowing the assembly? It is knowing various groups, whether they are assemblies of nobles, householders, Brahmins, or ascetics, and when one is in a particular group, knowing when to sit, when to stand, when to speak, and when to be silent, understanding what is appropriate at the time. This is called knowing the assembly. Not understanding how to observe the appropriateness of the assembly is called not knowing the assembly.' 'What is knowing people? For example, there are two people, one who believes in the Buddha's path and one who does not. The one who believes in the Buddha's path can be praised, while the one who does not should not be praised. Among those who believe in the Buddha's path, there are two types: one who frequently visits the monastery and is close to the ascetics, and one who does not frequently visit the monastery and only has a slight understanding of the ascetics. The one who frequently visits the monastery can be praised, while the one who does not should not be praised. Among those who frequently visit the monastery, there are two types: one who loves and respects the ascetics, and one who does not. The one who loves and respects the ascetics can be praised, while the one who does not should not be praised. Among those who love and respect the ascetics, there are two types: one who closely studies with the ascetics, and one who does not. The one who closely studies with the ascetics can be praised, while the one who does not should not be praised. Among those who closely study with the ascetics, there are two types: one who likes to ask about the Dharma, and one who does not. The one who likes to ask about the Dharma can be praised, while the one who does not should not be praised. Among those who like to ask about the Dharma, there are two types: one who listens attentively, and one who does not. The one who listens attentively can be praised, while the one who does not should not be praised. Among those who listen attentively, there are two types: one who receives and upholds the Dharma after hearing it, and one who does not. The one who receives and upholds the Dharma after hearing it can be praised, while the one who does not should not be praised. Among those who uphold the Dharma, there are two types: one who contemplates the meaning after hearing it, and one who does not. The one who contemplates the meaning after hearing it can be praised, while the one who does not should not be praised. Among those who contemplate the meaning of the Dharma, there are two types: one who understands the meaning of the scriptures and practices the Dharma accordingly, and one who does not understand the meaning of the scriptures and does not practice the Dharma accordingly. The one who understands the meaning of the scriptures can be praised, while the one who does not should not be praised. Among those who understand the meaning of the scriptures, there are two types: one who only seeks their own peace and happiness, not seeking the peace and happiness of others, not seeking the peace and happiness of the many, not having compassion for the world, and not benefiting all under heaven; and one who can bring peace and happiness to themselves, also bring peace and happiness to others, bring peace and happiness to the many, have compassion for the world, and benefit gods and humans. Monks, you should know that those who can bring peace and happiness to themselves, also bring peace and happiness to others, bring peace and happiness to the many, have compassion for the world, and benefit all under heaven, are the most supreme, the most enduring, the most noble, and the most exalted. Just as milk becomes curds, curds become butter, butter becomes ghee, and ghee is the most supreme, so too are such people among people, they are the highest practice, the most noble practice, the most exalted practice, the most excellent, the highest aspiration, and the unsurpassed. Monks, being able to discern between two people, who is wise and who is superior, being able to distinguish who is good and who is excellent, this is called knowing people.' Having spoken these words, the Buddha was received with joy by all.

。

現代漢語譯本：佛說七知經

English version: The Buddha Speaks of the Seven Knowledges Sutra