T01n0048_是法非法經

大正藏第 01 冊 No. 0048 是法非法經

No. 48 [No. 26(85)]

佛說是法非法經(出《中阿含》)

後漢安息國三藏安世高譯

聞如是：

一時，佛在舍衛國祇樹給孤獨園。是時，佛告諸比丘，比丘應曰：「唯然。」比丘從佛聽。佛說：「有賢者法，比丘聽說，亦有非賢者法，當聽熟聽、熟知熟念說。」比丘唯然，從佛受教，佛便說是。

「何等比丘非賢者法？若比丘大姓，喜道欲學道，若有餘同學比丘非大姓，比丘大姓故，為自憍身欺余，是非賢者法。

「何等為賢者法？賢者學計是我不必從大姓，能斷貪淫、能斷瞋恚、能斷愚癡。或時有比丘非大姓家，但有方便受法，如法說、如要行、隨法行，為從是名聞故；如法行、隨法諦，不自譽，亦不欺余，是賢者法。

「或時一者比丘，色像多端正，余比丘不如，便從端正故自譽欺余，是非賢者法。賢者復不爾，賢者自計，色端正我不必從是，能斷貪淫、能斷瞋恚、能斷愚癡。或時有比丘不端正，但隨法多少受行，便從是得譽得名聞，受法諦隨法行，不自譽亦不欺余，是賢者法。

「或時一者比丘，善語言善說，余比丘不如，便從善語言善說自譽欺余，是非賢者法。賢者復不爾，賢者學計是我不必從善美語，亦不從知善美說，能斷欲貪、能斷瞋恚、能斷愚癡。

「或時比丘，言語不善美，亦不善說故，但如法受教，多少隨行，便從是得恭敬，從是得名聞，是法從受法行諦，不自譽亦不欺余，是賢者法。

「或時是聞一者比丘，年大多知識，相知富饒，余比丘不如，便從年大從多知識，從是自譽自憍欺余，是非賢者法。

「賢者復不爾，賢者但念學計是我不必從年大故，亦不從多知識故，亦不從多得福故，能斷貪慾、能斷瞋恚、能斷愚癡。

「或時比丘年亦不大，亦不多知識，福亦不饒，但受法，欲隨法，欲隨法行多少，便從是得名聞。是從法隨法諦，不自譽不自憍亦不欺余，是賢者法。

「或時是聞一者比丘，知聞經能說經、知律知入通經，余比丘不如，便從入故、從通經故，自譽自憍欺余，是非賢者法。

「賢者復不爾，賢者但計學是我不必從入故，亦不從通經故，能斷貪慾、能斷瞋恚、能斷愚癡。

「或時有比丘，無有入，亦不通經，但受法隨法，正求隨法行，便從是得恭敬得名聞。是從持法隨法行諦，不自譽、不自憍亦不欺余，是賢者法。

「或時一者比丘，自求不從相知求，不過七家，一處坐一時食，從后不取，余比丘不如，便從一食后不取，自譽自憍欺余，是非賢者法。賢者復不爾，賢者但學，我不必從一食后不取不從，是故能斷貪慾、能斷瞋恚、能斷愚癡。或時比丘不一食不從后取，但受法隨法正受隨法，從是得恭敬，從是得名聞；是法隨法諦，不自譽、不自憍亦不欺余，是賢者法。

「或時一者比丘，土中冢間止，但三領名故，余比丘不如，便從名故，自譽自憍欺余，是非賢者法。

「賢者復不爾，賢者但計學我不必從三領名故，能斷貪慾、能斷瞋恚、能斷愚癡。或時比丘，無有三領名，但受法隨法，正受隨法，便從是得恭敬得名聞；是法隨法諦，不自譽、不自憍亦不欺余，是賢者法

現代漢語譯本： 《是法非法經》 （出自《中阿含經》） 我聽聞是這樣的： 一時，佛陀在舍衛國的祇樹給孤獨園。當時，佛陀告訴眾比丘：『比丘們。』比丘們回答：『是的，世尊。』比丘們聽從佛陀的教誨。佛陀說：『有賢者的法，比丘們應當聽聞，也有非賢者的法，應當仔細聽聞、仔細瞭解、仔細思量。』比丘們回答：『是的，世尊。』聽從佛陀的教誨，佛陀便開始講述。 『什麼樣的比丘是非賢者的法呢？如果比丘出身高貴，喜歡談論和學習佛法，而其他同學比丘出身不高貴，這個出身高貴的比丘就因為自己的出身而驕傲自大，欺負他人，這就是非賢者的法。 『什麼樣的比丘是賢者的法呢？賢者會想，我並不一定要依靠出身高貴，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。有時，有的比丘雖然出身不高貴，但能方便地接受佛法，如法宣說、如法修行、隨法而行，爲了獲得名聲；如法修行、隨法真實，不自我誇耀，也不欺騙他人，這就是賢者的法。 『有時，有的比丘相貌端正，其他比丘不如他，他就因為相貌端正而自我誇耀，欺負他人，這就是非賢者的法。賢者不是這樣，賢者會想，我並不一定要依靠相貌端正，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。有時，有的比丘相貌不端正，但能隨順佛法多少而修行，就因此獲得讚譽和名聲，接受佛法真實修行，不自我誇耀，也不欺騙他人，這就是賢者的法。 『有時，有的比丘善於言辭，善於說法，其他比丘不如他，他就因為善於言辭和說法而自我誇耀，欺負他人，這就是非賢者的法。賢者不是這樣，賢者會想，我並不一定要依靠善於言辭，也不一定要依靠善於說法，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。 『有時，有的比丘言辭不善，也不善於說法，但能如法接受教誨，隨順佛法多少而修行，就因此獲得恭敬，獲得名聲，這是因為他接受佛法並真實修行，不自我誇耀，也不欺騙他人，這就是賢者的法。 『有時，有的比丘年長，知識淵博，認識的人多，其他比丘不如他，他就因為年長、知識淵博而自我誇耀，欺負他人，這就是非賢者的法。 『賢者不是這樣，賢者只會想，我並不一定要依靠年長，也不一定要依靠知識淵博，也不一定要依靠福報多，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。 『有時，有的比丘年紀不大，知識也不淵博，福報也不多，但能接受佛法，想要隨順佛法，想要隨順佛法修行多少，就因此獲得名聲。這是因為他隨順佛法真實修行，不自我誇耀，也不驕傲，也不欺騙他人，這就是賢者的法。 『有時，有的比丘通曉經典，能講解經典，通曉戒律，通達經義，其他比丘不如他，他就因為通達經義而自我誇耀，欺負他人，這就是非賢者的法。 『賢者不是這樣，賢者只會想，我並不一定要依靠通達經義，也不一定要依靠通曉經典，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。 『有時，有的比丘不通達經義，也不通曉經典，但能接受佛法，隨順佛法，正確地追求隨順佛法修行，就因此獲得恭敬和名聲。這是因為他堅持佛法並隨法真實修行，不自我誇耀，也不驕傲，也不欺騙他人，這就是賢者的法。 『有時，有的比丘自己乞食，不向認識的人乞食，不超過七家，一處坐著吃一頓飯，之後不再取食，其他比丘不如他，他就因為一食之後不再取食而自我誇耀，欺負他人，這就是非賢者的法。賢者不是這樣，賢者只會學習，我並不一定要依靠一食之後不再取食，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。有時，有的比丘不一食，也不從后取食，但能接受佛法，隨順佛法，正確地接受隨順佛法，就因此獲得恭敬，獲得名聲；這是因為他隨順佛法真實修行，不自我誇耀，也不驕傲，也不欺騙他人，這就是賢者的法。 『有時，有的比丘住在墳墓間，只因爲有三件衣服而有名聲，其他比丘不如他，他就因為有名聲而自我誇耀，欺負他人，這就是非賢者的法。 『賢者不是這樣，賢者只會想，我並不一定要依靠三件衣服而有名聲，而是要能斷除貪慾、斷除嗔恚、斷除愚癡。有時，有的比丘沒有三件衣服的名聲，但能接受佛法，隨順佛法，正確地接受隨順佛法，就因此獲得恭敬和名聲；這是因為他隨順佛法真實修行，不自我誇耀，也不驕傲，也不欺騙他人，這就是賢者的法。

English version: The Sutra on What is Dharma and What is Not Dharma (Extracted from the Madhyama Agama) Translated by An Shigao, a Tripitaka master from Anxi (Parthia) during the Later Han Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park, in Shravasti. At that time, the Buddha addressed the monks, saying, 'Monks.' The monks replied, 'Yes, Venerable One.' The monks listened to the Buddha. The Buddha said, 'There are the ways of the wise, which monks should listen to, and there are the ways of the unwise, which should be listened to carefully, understood thoroughly, and contemplated deeply.' The monks replied, 'Yes, Venerable One.' They received the Buddha's teachings, and the Buddha began to speak. 'What kind of monk follows the ways of the unwise? If a monk is of a noble lineage, enjoys discussing and learning the Dharma, and if other fellow monks are not of a noble lineage, this monk, because of his noble lineage, becomes arrogant and deceives others. This is the way of the unwise.' 'What kind of monk follows the ways of the wise? A wise person thinks, 'I do not necessarily rely on being of a noble lineage, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' Sometimes, a monk who is not of a noble lineage, but is able to conveniently receive the Dharma, speaks it according to the Dharma, practices it according to the Dharma, and acts in accordance with the Dharma, in order to gain fame; he practices the Dharma truthfully, does not praise himself, and does not deceive others. This is the way of the wise.' 'Sometimes, a monk has a very handsome appearance, and other monks are not as handsome as he is. He then praises himself and deceives others because of his handsome appearance. This is the way of the unwise. A wise person is not like this. A wise person thinks, 'I do not necessarily rely on having a handsome appearance, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' Sometimes, a monk who is not handsome, but practices according to the Dharma as much as he can, gains praise and fame because of this. He receives the Dharma and practices it truthfully, does not praise himself, and does not deceive others. This is the way of the wise.' 'Sometimes, a monk is good at speaking and good at explaining, and other monks are not as good as he is. He then praises himself and deceives others because of his good speaking and explaining. This is the way of the unwise. A wise person is not like this. A wise person thinks, 'I do not necessarily rely on being good at speaking, nor do I necessarily rely on being good at explaining, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' 'Sometimes, a monk is not good at speaking, nor is he good at explaining, but he receives the teachings according to the Dharma and practices as much as he can. He then gains respect and fame because of this. This is because he receives the Dharma and practices it truthfully, does not praise himself, and does not deceive others. This is the way of the wise.' 'Sometimes, a monk is old, has extensive knowledge, and knows many people, and other monks are not as good as he is. He then praises himself and becomes arrogant and deceives others because of his age and extensive knowledge. This is the way of the unwise.' 'A wise person is not like this. A wise person only thinks, 'I do not necessarily rely on being old, nor do I necessarily rely on having extensive knowledge, nor do I necessarily rely on having much merit, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' 'Sometimes, a monk is not old, does not have extensive knowledge, and does not have much merit, but he receives the Dharma, desires to follow the Dharma, and desires to practice the Dharma as much as he can. He then gains fame because of this. This is because he practices the Dharma truthfully, does not praise himself, does not become arrogant, and does not deceive others. This is the way of the wise.' 'Sometimes, a monk is knowledgeable about the scriptures, can explain the scriptures, is knowledgeable about the precepts, and is versed in the meaning of the scriptures, and other monks are not as good as he is. He then praises himself and becomes arrogant and deceives others because of his understanding and knowledge of the scriptures. This is the way of the unwise.' 'A wise person is not like this. A wise person only thinks, 'I do not necessarily rely on understanding the scriptures, nor do I necessarily rely on being versed in the scriptures, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' 'Sometimes, a monk does not understand the scriptures, nor is he versed in the scriptures, but he receives the Dharma, follows the Dharma, and correctly seeks to practice the Dharma. He then gains respect and fame because of this. This is because he upholds the Dharma and practices it truthfully, does not praise himself, does not become arrogant, and does not deceive others. This is the way of the wise.' 'Sometimes, a monk begs for alms himself, does not beg from those he knows, does not go beyond seven houses, sits in one place to eat one meal, and does not take food after that. Other monks are not as good as he is. He then praises himself and becomes arrogant and deceives others because he does not take food after one meal. This is the way of the unwise. A wise person is not like this. A wise person only learns, 'I do not necessarily rely on not taking food after one meal, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' Sometimes, a monk does not eat one meal and does not take food after that, but he receives the Dharma, follows the Dharma, and correctly receives and follows the Dharma. He then gains respect and fame because of this. This is because he practices the Dharma truthfully, does not praise himself, does not become arrogant, and does not deceive others. This is the way of the wise.' 'Sometimes, a monk lives among the tombs, and only because he has three robes, he has a reputation. Other monks are not as good as he is. He then praises himself and becomes arrogant and deceives others because of his reputation. This is the way of the unwise.' 'A wise person is not like this. A wise person only thinks, 'I do not necessarily rely on having a reputation because of three robes, but rather on being able to cut off greed, cut off hatred, and cut off ignorance.' Sometimes, a monk does not have a reputation for having three robes, but he receives the Dharma, follows the Dharma, and correctly receives and follows the Dharma. He then gains respect and fame because of this. This is because he practices the Dharma truthfully, does not praise himself, does not become arrogant, and does not deceive others. This is the way of the wise.'

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「或時一者比丘露中止，或時樹下，或時空澤冢間，在所臥具，余比丘不如，便從是故，自譽自憍欺余，是非賢者法。

「賢者復不爾，賢者但計學我不必從是露中樹下、空澤間故，能斷貪慾、能斷瞋恚、能斷愚癡。

「或時比丘，無有是上說，但受法隨法，正受隨法，便從是得恭敬得名聞；是法隨法諦，不自譽、不自憍、不欺余，是賢者法。

「或時比丘，已得第一禪，余比丘不如，便從第一禪故，自譽自憍欺余，是非賢者法。

「賢者復不爾，賢者但學第一禪者，佛說自知是，受是法諦，不自譽、不自憍、不欺余，是賢者法。

「或時比丘，有二禪德，或有三禪德，或有四禪德，如第一禪說，是賢者法。

「或時比丘，解空行意，或時解識行意，或時解非常行意，或時解無有思想意行有思想行意，余比丘不如，便從是得思想無有思想行，便自譽自憍亦欺余，是非賢者法。賢者復不爾，賢者但計學無有思想亦無有思想行，佛說從計我有是，是受法隨法諦，不自譽、不自憍、不欺余，是賢者法。」

佛說：「比丘！我已說賢者法，亦說非賢者法，比丘當自思惟，賢者法亦當思惟。非賢者法已思惟，當行賢者法，舍非賢者法，受賢者法。隨法比丘應當學是。」

佛說是，比丘受著心行

『有時，一位比丘在露天處止宿，有時在樹下，有時在空曠的墳地間。他所用的臥具，其他比丘比不上，於是就因此自誇自傲，欺騙他人，這不是賢者的行為。 『賢者不是這樣。賢者只是專注于學習，不必因為自己住在露天、樹下或空曠的墳地間，就能斷除貪慾、嗔恚和愚癡。 『有時，一位比丘沒有上述這些（特殊的居住條件），只是接受佛法，隨順佛法，正確地接受並隨順佛法，就因此得到恭敬和名聲。他所遵循的法是真實的，不自誇、不自傲、不欺騙他人，這是賢者的行為。 『有時，一位比丘證得了初禪，其他比丘比不上，於是就因為初禪而自誇自傲，欺騙他人，這不是賢者的行為。 『賢者不是這樣。賢者只是學習初禪，佛陀說這是自己知道的，接受這真實的法，不自誇、不自傲、不欺騙他人，這是賢者的行為。 『有時，一位比丘有二禪的功德，或有三禪的功德，或有四禪的功德，如同初禪所說，這是賢者的行為。 『有時，一位比丘理解空性的修行，有時理解識的修行，有時理解無常的修行，有時理解無思想的修行，或有思想的修行。其他比丘比不上，於是就因為理解有思想或無思想的修行而自誇自傲，欺騙他人，這不是賢者的行為。賢者不是這樣。賢者只是專注于學習無思想或無思想的修行，佛陀說這是自己知道的，接受這真實的法，不自誇、不自傲、不欺騙他人，這是賢者的行為。』 佛陀說：『比丘們！我已經說了賢者的行為，也說了非賢者的行為。比丘們應當自己思考，也應當思考賢者的行為。思考了非賢者的行為后，應當實行賢者的行為，捨棄非賢者的行為，接受賢者的行為。隨順佛法的比丘應當這樣學習。』 佛陀說完這些，比丘們接受並用心奉行。

'Sometimes, a bhikkhu dwells in the open, sometimes under a tree, sometimes in a desolate charnel ground. His bedding is not as good as other bhikkhus, and because of this, he boasts and is arrogant, deceiving others. This is not the way of the wise. 'The wise are not like this. The wise only focus on learning, not necessarily because they live in the open, under a tree, or in a desolate charnel ground, that they can cut off greed, hatred, and delusion. 'Sometimes, a bhikkhu does not have the above-mentioned (special living conditions), but simply accepts the Dharma, follows the Dharma, correctly accepts and follows the Dharma, and thus gains respect and fame. The Dharma he follows is true, he does not boast, is not arrogant, and does not deceive others. This is the way of the wise. 'Sometimes, a bhikkhu has attained the first jhana, which other bhikkhus have not. Because of the first jhana, he boasts and is arrogant, deceiving others. This is not the way of the wise. 'The wise are not like this. The wise only learn the first jhana. The Buddha said that this is known by oneself, accepting this true Dharma, not boasting, not being arrogant, and not deceiving others. This is the way of the wise. 'Sometimes, a bhikkhu has the merit of the second jhana, or the merit of the third jhana, or the merit of the fourth jhana, as described for the first jhana. This is the way of the wise. 'Sometimes, a bhikkhu understands the practice of emptiness, sometimes the practice of consciousness, sometimes the practice of impermanence, sometimes the practice of non-thought, or the practice of thought. Other bhikkhus are not as good, and because of understanding the practice of thought or non-thought, he boasts and is arrogant, deceiving others. This is not the way of the wise. The wise are not like this. The wise only focus on learning the practice of non-thought or the practice of non-thought, the Buddha said that this is known by oneself, accepting this true Dharma, not boasting, not being arrogant, and not deceiving others. This is the way of the wise.' The Buddha said: 'Bhikkhus! I have spoken of the way of the wise, and I have spoken of the way of the unwise. Bhikkhus should reflect on this themselves, and should also reflect on the way of the wise. Having reflected on the way of the unwise, they should practice the way of the wise, abandon the way of the unwise, and accept the way of the wise. Bhikkhus who follow the Dharma should learn in this way.' Having said this, the bhikkhus accepted and practiced it with their hearts.

佛說是法非法經

現代漢語譯本：佛陀所說之法，既是法，又非實有之法。

English version: The Dharma spoken by the Buddha is both Dharma and not ultimately real Dharma.