T01n0050_受歲經

大正藏第 01 冊 No. 0050 受歲經

No. 50 [No. 26(89)]

佛說受歲經

西晉三藏竺法護譯

聞如是：

一時，婆伽婆在羅閱祇迦蘭陀竹園，與大比丘眾俱受歲。彼時，尊者大目揵連告諸比丘：「諸賢！比丘受歲者，君當說、君當教授、君當教誡、君當愛念，謂第一故。何以故？諸賢！或有人反戾難教與惡法俱，謂梵行者，亦不說、亦不教授、亦不教誡、亦不愛念，彼人謂第一故。云何，諸賢！反戾難教？謂梵行與俱者，亦不說、亦不教授、亦不教誡、亦不愛念，彼人謂第一故。此諸賢！或一人惡求與惡求俱。諸賢！謂彼人惡求與惡求俱者，此法反戾難教，如是染欲瞋恨慳嫉，不捨諛諂幻，無羞無恥恚結，口言恚結。比丘語已還報其言，比丘語已向多人說，比丘語已而誹說，各各有所說而外說之，瞋恨結而廣與惡知識俱與惡伴俱，不知恩潤、不知反覆。諸賢！謂彼人不知恩潤無反覆者，此反戾難教，是為諸賢反戾難教法。

「謂梵行與俱者，亦不說、亦不教授、亦不教誡、亦不愛念，彼人謂第一故。此諸賢！比丘當自思量。諸賢！謂彼人者，惡求與惡求俱，是我所不念；我若惡求與惡求俱，他亦不念我。比丘作等觀，當莫惡求，當作是學。如是染欲瞋恨慳嫉，不捨諛諂幻，無羞無恥恚結，口言恚結。比丘語已還報其言，比丘語已向多人說，比丘語已而誹說，各各有所說而外說之，瞋恨而廣與惡知識俱與惡伴俱，不知恩潤、不知反覆。諸賢！謂彼人不恩潤無反覆者，我所不愛；我若不恩潤、無反覆者，他亦不念我。比丘當等觀，當莫為無反覆，當學諸賢。

「若比丘未受歲，君說、君當教授、君當教誡、君當愛念，謂第一故。何以故？諸賢！或有人無反戾與教法俱，謂梵行與俱者，當爲說、當爲教授、當爲教誡愛念，彼人謂第一故。云何，諸賢！無反戾與教法俱？謂梵行與俱者，當爲說、當爲教授、當爲教誡愛念，彼人謂第一故。此諸賢！或一人無惡求不與惡求俱。謂，諸賢！彼人無惡求不與惡求俱者，此法無反戾，如是不染欲、不瞋恨、不慳嫉，不諛諂幻，不無羞不無恥無恚結，口不言恚結。比丘語已不還報言，比丘語已不向多人說，比丘語已不誹說，各各有所說不外之，不瞋恨而廣之，不與惡知識俱不與惡伴俱，不無恩潤不無反覆。諸賢！謂彼人此與教法俱，是為諸賢不反戾與教法俱。梵行與俱者，當爲說、當爲教授、當爲教誡愛念，彼人為第一故。此諸賢！比丘當自思量。諸賢！謂彼人無惡求不與惡求俱者，是我所念；我若無惡求不與惡求俱者，他亦念我。比丘作等觀，當莫惡求，當作是學。如是不染欲、不瞋恨、不慳嫉，不捨不諛諂幻，不無羞無恥，無恚結，口不言恚結。比丘語已不還報言，比丘語已不向多人說，比丘語已不誹說，各各有所說不外之，不瞋恨而廣之，不與惡知識俱不與惡伴俱，不無恩潤、不無反覆。諸賢！彼人不無恩潤、不無反覆者，我所愛念；我若不無恩潤，不無反覆者，他亦愛念，我比丘作等觀，不無恩潤不無反覆，當作是學。

「此諸賢！比丘觀已多有所益，我為住惡求與惡求俱，當不惡求與惡求俱？此諸賢比丘觀而知，我住惡求與惡求俱；彼當不喜悅，彼便進欲止。此諸賢！比丘觀而知，我當不住惡求與惡求俱，彼便喜悅清凈白，佛世尊境界行，見已樂行

現代漢語譯本：

如是我聞：

一時，佛陀在王舍城迦蘭陀竹園，與眾多大比丘一起接受歲末的修行。當時，尊者大目犍連告訴眾比丘：『諸位賢者！比丘接受歲末修行時，你們應當為他們說法、教導、勸誡、愛護，因為這是最重要的。為什麼呢？諸位賢者！有些人性情乖戾，難以教導，與惡法為伍，對於那些修行梵行的人，既不說法，也不教導，不勸誡，也不愛護，卻認為自己是對的。為什麼呢？諸位賢者！性情乖戾，難以教導，與惡法為伍，對於那些修行梵行的人，既不說法，也不教導，不勸誡，也不愛護，卻認為自己是對的。諸位賢者！有些人貪求惡事，與惡事為伍。諸位賢者！如果有人貪求惡事，與惡事為伍，這種行為是乖戾難教的，例如貪慾、嗔恨、慳吝、嫉妒，不捨棄諂媚虛偽，不知羞恥，有嗔恚的結縛，口出嗔恚之言。比丘對他說法后，他反而反駁，比丘對他說法后，他反而向眾人宣揚，比丘對他說法后，他反而誹謗，各自說自己的道理，還向外人宣揚，嗔恨結縛不斷擴大，與惡知識為伍，與惡友為伴，不知恩情，不思回報。諸位賢者！如果有人不知恩情，不思回報，這種人是乖戾難教的，這就是諸位賢者所說的乖戾難教之法。

對於那些修行梵行的人，既不說法，也不教導，不勸誡，也不愛護，卻認為自己是對的。諸位賢者！比丘應當自我反省。諸位賢者！如果有人貪求惡事，與惡事為伍，這是我不喜歡的；如果我貪求惡事，與惡事為伍，別人也不會喜歡我。比丘應當這樣觀察，不要貪求惡事，應當這樣學習。例如貪慾、嗔恨、慳吝、嫉妒，不捨棄諂媚虛偽，不知羞恥，有嗔恚的結縛，口出嗔恚之言。比丘對他說法后，他反而反駁，比丘對他說法后，他反而向眾人宣揚，比丘對他說法后，他反而誹謗，各自說自己的道理，還向外人宣揚，嗔恨結縛不斷擴大，與惡知識為伍，與惡友為伴，不知恩情，不思回報。諸位賢者！如果有人不知恩情，不思回報，這是我不喜歡的；如果我不知恩情，不思回報，別人也不會喜歡我。比丘應當這樣觀察，不要做不知恩情、不思回報的人，應當這樣學習。

如果比丘還沒有接受歲末修行，你們應當為他們說法、教導、勸誡、愛護，因為這是最重要的。為什麼呢？諸位賢者！有些人沒有乖戾之性，與教法相合，對於那些修行梵行的人，應當為他們說法、教導、勸誡、愛護，因為這是最重要的。為什麼呢？諸位賢者！沒有乖戾之性，與教法相合，對於那些修行梵行的人，應當為他們說法、教導、勸誡、愛護，因為這是最重要的。諸位賢者！有些人不貪求惡事，不與惡事為伍。諸位賢者！如果有人不貪求惡事，不與惡事為伍，這種行為是不乖戾的，例如不貪慾、不嗔恨、不慳吝、不嫉妒，不諂媚虛偽，知羞恥，沒有嗔恚的結縛，口不出嗔恚之言。比丘對他說法后，他不會反駁，比丘對他說法后，他不會向眾人宣揚，比丘對他說法后，他不會誹謗，各自說自己的道理，不會向外人宣揚，嗔恨結縛不會擴大，不與惡知識為伍，不與惡友為伴，知恩情，思回報。諸位賢者！如果有人與教法相合，這就是諸位賢者所說的不乖戾與教法相合。對於那些修行梵行的人，應當為他們說法、教導、勸誡、愛護，因為這是最重要的。諸位賢者！比丘應當自我反省。諸位賢者！如果有人不貪求惡事，不與惡事為伍，這是我所喜歡的；如果我不貪求惡事，不與惡事為伍，別人也會喜歡我。比丘應當這樣觀察，不要貪求惡事，應當這樣學習。例如不貪慾、不嗔恨、不慳吝、不嫉妒，不諂媚虛偽，知羞恥，沒有嗔恚的結縛，口不出嗔恚之言。比丘對他說法后，他不會反駁，比丘對他說法后，他不會向眾人宣揚，比丘對他說法后，他不會誹謗，各自說自己的道理，不會向外人宣揚，嗔恨結縛不會擴大，不與惡知識為伍，不與惡友為伴，知恩情，思回報。諸位賢者！如果有人知恩情，思回報，這是我所愛護的；如果我知恩情，思回報，別人也會愛護我。比丘應當這樣觀察，要知恩情，思回報，應當這樣學習。

諸位賢者！比丘觀察后，會獲得很多益處。我應該安住于貪求惡事，與惡事為伍的狀態嗎？還是不應該安住于貪求惡事，與惡事為伍的狀態呢？諸位賢者！比丘觀察後知道，我安住于貪求惡事，與惡事為伍的狀態，他會不喜悅，他就會想要停止這種狀態。諸位賢者！比丘觀察後知道，我不應該安住于貪求惡事，與惡事為伍的狀態，他就會喜悅，清凈光明，在佛陀世尊的境界中修行，看到后就會樂於修行。'

English version:

Thus have I heard:

At one time, the Buddha was in the Kalandaka Bamboo Grove in Rajagriha, observing the year-end retreat with a large assembly of monks. At that time, the venerable Mahamoggallana addressed the monks, saying: 'Venerable ones! When monks observe the year-end retreat, you should speak to them, teach them, admonish them, and cherish them, for this is of utmost importance. Why is that? Venerable ones! Some people are rebellious and difficult to teach, associating with evil practices. Towards those who practice the holy life, they neither speak, nor teach, nor admonish, nor cherish, yet they consider themselves to be right. Why is that? Venerable ones! Being rebellious and difficult to teach, associating with evil practices, towards those who practice the holy life, they neither speak, nor teach, nor admonish, nor cherish, yet they consider themselves to be right. Venerable ones! Some people seek evil and associate with evil. Venerable ones! If someone seeks evil and associates with evil, this behavior is rebellious and difficult to teach, such as greed, hatred, stinginess, jealousy, not abandoning flattery and deceit, being shameless, having the knot of anger, and speaking words of anger. When a monk speaks to them, they retort. When a monk speaks to them, they proclaim it to the masses. When a monk speaks to them, they slander. Each speaks their own reasoning and proclaims it to outsiders. The knot of anger expands, associating with evil teachers and evil companions, not knowing gratitude, and not thinking of repaying kindness. Venerable ones! If someone does not know gratitude and does not think of repaying kindness, this person is rebellious and difficult to teach. This is what the venerable ones call the rebellious and difficult to teach practice.

Towards those who practice the holy life, they neither speak, nor teach, nor admonish, nor cherish, yet they consider themselves to be right. Venerable ones! Monks should reflect on themselves. Venerable ones! If someone seeks evil and associates with evil, this is what I dislike. If I seek evil and associate with evil, others will also dislike me. Monks should observe this way, not seek evil, and should learn this way. Such as greed, hatred, stinginess, jealousy, not abandoning flattery and deceit, being shameless, having the knot of anger, and speaking words of anger. When a monk speaks to them, they retort. When a monk speaks to them, they proclaim it to the masses. When a monk speaks to them, they slander. Each speaks their own reasoning and proclaims it to outsiders. The knot of anger expands, associating with evil teachers and evil companions, not knowing gratitude, and not thinking of repaying kindness. Venerable ones! If someone does not know gratitude and does not think of repaying kindness, this is what I dislike. If I do not know gratitude and do not think of repaying kindness, others will also dislike me. Monks should observe this way, not be ungrateful and not think of repaying kindness, and should learn this way.

If a monk has not yet observed the year-end retreat, you should speak to them, teach them, admonish them, and cherish them, for this is of utmost importance. Why is that? Venerable ones! Some people are not rebellious and are in accordance with the teachings. Towards those who practice the holy life, you should speak to them, teach them, admonish them, and cherish them, for this is of utmost importance. Why is that? Venerable ones! Not being rebellious and being in accordance with the teachings, towards those who practice the holy life, you should speak to them, teach them, admonish them, and cherish them, for this is of utmost importance. Venerable ones! Some people do not seek evil and do not associate with evil. Venerable ones! If someone does not seek evil and does not associate with evil, this behavior is not rebellious, such as not being greedy, not being hateful, not being stingy, not being jealous, not being flattering and deceitful, being ashamed, not having the knot of anger, and not speaking words of anger. When a monk speaks to them, they do not retort. When a monk speaks to them, they do not proclaim it to the masses. When a monk speaks to them, they do not slander. Each speaks their own reasoning and does not proclaim it to outsiders. The knot of anger does not expand, not associating with evil teachers and evil companions, knowing gratitude, and thinking of repaying kindness. Venerable ones! If someone is in accordance with the teachings, this is what the venerable ones call not being rebellious and being in accordance with the teachings. Towards those who practice the holy life, you should speak to them, teach them, admonish them, and cherish them, for this is of utmost importance. Venerable ones! Monks should reflect on themselves. Venerable ones! If someone does not seek evil and does not associate with evil, this is what I like. If I do not seek evil and do not associate with evil, others will also like me. Monks should observe this way, not seek evil, and should learn this way. Such as not being greedy, not being hateful, not being stingy, not being jealous, not being flattering and deceitful, being ashamed, not having the knot of anger, and not speaking words of anger. When a monk speaks to them, they do not retort. When a monk speaks to them, they do not proclaim it to the masses. When a monk speaks to them, they do not slander. Each speaks their own reasoning and does not proclaim it to outsiders. The knot of anger does not expand, not associating with evil teachers and evil companions, knowing gratitude, and thinking of repaying kindness. Venerable ones! If someone knows gratitude and thinks of repaying kindness, this is what I cherish. If I know gratitude and think of repaying kindness, others will also cherish me. Monks should observe this way, know gratitude, think of repaying kindness, and should learn this way.

Venerable ones! After observing, monks will gain many benefits. Should I dwell in the state of seeking evil and associating with evil, or should I not dwell in the state of seeking evil and associating with evil? Venerable ones! After observing, a monk knows that if I dwell in the state of seeking evil and associating with evil, he will not be pleased, and he will want to stop this state. Venerable ones! After observing, a monk knows that I should not dwell in the state of seeking evil and associating with evil, he will be pleased, pure and bright, practicing in the realm of the Buddha, the World Honored One, and after seeing this, he will be happy to practice.'

。猶若，諸賢！有眼之士，持極凈鏡自用觀面。此諸賢！有眼之士自見面塵垢便不喜悅，彼便進欲除此垢。諸賢！有眼之士不自見面有塵垢，彼便悅喜清凈，自見已樂行。如是，諸賢！比丘觀而知，我為住惡求與惡求俱，彼進欲止。此諸賢！比丘觀而知，我當不住惡求不與惡求俱，彼便喜悅清凈白，佛世尊境界住，見已樂行。如是住染欲、不住不染欲，如是住瞋恨、不住不瞋恨，如是住慳嫉不捨、不住不慳嫉不捨，如是住諛諂幻、不住不諛諂幻，如是住無羞無恥、不住不無羞不無恥，如是住恚結口言恚結、不住不恚結口言恚結，比丘語已還報其言、不住比丘語已不還報，比丘語已向多人說、不住比丘語已不向多人說，比丘語已而誹說、不住比丘語已不誹說，各各有所說而外說之、不住各各所說不外說之，瞋恨、不住不瞋恨，而廣與惡知識俱與惡伴俱、不住不與惡知識俱不與惡伴俱，不知恩潤不知反覆、不住不無恩潤不無反覆。此諸賢！比丘觀而知，我住不知恩潤、不知反覆，彼便不喜悅，彼便進欲止。此諸賢！比丘觀而知，我住不無恩潤、住不無反覆，彼便喜悅清凈白，佛世尊境界行，自見已樂行。猶若，諸賢！有眼之士持清凈鏡自照面。此諸賢！有眼之士自見面有塵垢，彼便不喜悅，便進欲止。此諸賢！此有眼之士，不自見面有塵垢，彼即喜悅清凈，自見已樂行。如是，諸賢！比丘觀而知，住不恩潤反覆，彼便不喜悅即進欲止。此諸賢！比丘觀而知，當我住不無恩潤、不無反覆，彼便喜悅清凈白，佛世尊境界行。自見已樂行，樂行已悅喜，悅喜已身信行，身信行已知安樂，安樂已意定，意定已知如真見如真，知見如真已無厭，無厭已無染，無染已解脫，解脫已得解脫知，生已盡、梵行已成、所作已辦、不受後有，知如真。」

賢者目揵連如是說，彼諸比丘聞尊者目揵連所說，歡喜而樂。

此經，丹藏則名受歲經，而丹有宋無；宋藏則名受新歲經，而宋有丹無。按二經皆云法護譯，名雖少似，義乃大別，則未知其孰是孰非，又何二藏互有無耶？今按《開元錄．重譯錄》中容函之內，有受歲經，竺法護譯，云與《中阿含經》第二十三卷初同本異譯，〈單譯錄〉中竟函之內，有新歲經，竺曇無蘭晉云法正譯，注中有云：「《中含》大本無此等經，故編於此。」今撿丹受歲經，與彼《中含》二十三卷大同，則真是容函重譯受歲經耳。宋本受新歲經，與彼《中含》全別，而與竟函名新歲經者，在文雖異，大旨無殊，似是彼經之異譯耳。然今此容函宋藏受新歲經，與彼竟函新歲經，以為單譯耶，則何有廣略之殊、譯人之異，又此何編于重譯中耶？以為重譯耶，則彼何列于單譯中耶？此須待勘。今且欲類聚以待賢哲，故移受新歲經編于竟函，此容函中取此丹藏經，為真本焉

現代漢語譯本：諸位賢者，就像有眼睛的人，拿著一面非常乾淨的鏡子自己照臉。這位有眼睛的人，如果看到自己臉上有污垢，就會不高興，他會想要去除這些污垢。諸位賢者，有眼睛的人，如果看不到自己臉上有污垢，他就會高興自己是清凈的，看到自己已經樂於行善。同樣，諸位賢者，比丘觀察並知道，我正處於惡的追求中，與惡的追求為伴，他就會想要停止這種狀態。諸位賢者，比丘觀察並知道，我將不處於惡的追求中，不與惡的追求為伴，他就會高興自己是清凈的，處於佛陀的境界，看到自己已經樂於行善。像這樣，處於貪慾中，不處於不貪慾中；像這樣，處於嗔恨中，不處於不嗔恨中；像這樣，處於慳吝嫉妒不捨棄中，不處於不慳吝嫉妒不捨棄中；像這樣，處於虛偽諂媚中，不處於不虛偽諂媚中；像這樣，處於無羞恥中，不處於不無羞恥中；像這樣，處於憤怒的結縛和憤怒的言語中，不處於不憤怒的結縛和憤怒的言語中；比丘說了話又反駁自己的話，不處於比丘說了話不反駁自己的話；比丘說了話就向許多人說，不處於比丘說了話不向許多人說；比丘說了話就誹謗，不處於比丘說了話不誹謗；各自說了什麼就向外說，不處於各自說了什麼不向外說；處於嗔恨中，不處於不嗔恨中；廣泛地與惡知識為伴，與惡友為伴，不處於不與惡知識為伴，不與惡友為伴；不知道恩惠，不知道回報，不處於不知道恩惠，不知道回報。諸位賢者，比丘觀察並知道，我處於不知道恩惠，不知道回報的狀態，他就會不高興，他會想要停止這種狀態。諸位賢者，比丘觀察並知道，我處於不無恩惠，不無回報的狀態，他就會高興自己是清凈的，處於佛陀的境界，看到自己已經樂於行善。就像有眼睛的人，拿著一面乾淨的鏡子自己照臉。這位有眼睛的人，如果看到自己臉上有污垢，就會不高興，他會想要停止這種狀態。諸位賢者，這位有眼睛的人，如果看不到自己臉上有污垢，他就會高興自己是清凈的，看到自己已經樂於行善。同樣，諸位賢者，比丘觀察並知道，處於不感恩回報的狀態，他就會不高興，想要停止這種狀態。諸位賢者，比丘觀察並知道，我將處於不無恩惠，不無回報的狀態，他就會高興自己是清凈的，處於佛陀的境界。看到自己已經樂於行善，樂於行善就會感到喜悅，感到喜悅就會身心信服，身心信服就會知道安樂，知道安樂就會意念安定，意念安定就會如實知見，如實知見就會沒有厭倦，沒有厭倦就會沒有污染，沒有污染就會解脫，解脫就會得到解脫的智慧，知道自己已經生盡，梵行已成，所作已辦，不再受後有，如實知曉。」

賢者目犍連這樣說，那些比丘聽了尊者目犍連所說，歡喜而樂。

這部經，在丹藏中名為《受歲經》，而丹藏有此經，宋藏沒有；宋藏中名為《受新歲經》，而宋藏有此經，丹藏沒有。按理說，這兩部經都說是法護翻譯的，名字雖然有些相似，但意義卻大不相同，那麼就不知道哪一部是對的，哪一部是錯的，又為什麼兩藏之間會互相有無呢？現在按照《開元錄·重譯錄》中容函之內，有《受歲經》，是竺法護翻譯的，說與《中阿含經》第二十三卷初同本異譯；《單譯錄》中竟函之內，有《新歲經》，是竺曇無蘭晉云法正翻譯的，註釋中說：「《中含》大本沒有這部經，所以編在這裡。」現在檢查丹藏的《受歲經》，與《中含》第二十三卷大體相同，那麼這確實是容函重譯的《受歲經》了。宋本的《受新歲經》，與《中含》完全不同，而與竟函名為《新歲經》的那部經，在文字上雖然不同，但大意沒有差別，似乎是那部經的異譯。然而現在這部容函宋藏的《受新歲經》，與竟函的《新歲經》，如果認為是單譯的，那麼為什麼會有詳略的差別、翻譯者的不同，又為什麼這部經會編在重譯中呢？如果認為是重譯的，那麼為什麼那部經會列在單譯中呢？這需要進一步考證。現在姑且想把同類的經文放在一起，以待賢哲來研究，所以把《受新歲經》移到竟函，而把容函中的這部丹藏經，作為真本。

English version: 'Just as, venerable ones, a person with eyes, holding a very clean mirror, looks at their own face. If that person with eyes sees dirt or grime on their face, they are displeased, and they strive to remove that grime. Venerable ones, if that person with eyes does not see dirt or grime on their face, they are pleased with their own purity, and seeing that, they are happy to act accordingly. Similarly, venerable ones, a bhikkhu, observing and knowing, 'I am dwelling in evil seeking, associated with evil seeking,' strives to stop that. Venerable ones, a bhikkhu, observing and knowing, 'I will not dwell in evil seeking, not associated with evil seeking,' is pleased with their own purity, dwells in the realm of the Buddha, and seeing that, is happy to act accordingly. In this way, dwelling in desire, not dwelling in non-desire; in this way, dwelling in hatred, not dwelling in non-hatred; in this way, dwelling in miserliness and jealousy, not abandoning them, not dwelling in non-miserliness and non-jealousy; in this way, dwelling in deceit and flattery, not dwelling in non-deceit and non-flattery; in this way, dwelling in shamelessness, not dwelling in non-shamelessness; in this way, dwelling in the fetter of anger and angry speech, not dwelling in the non-fetter of anger and non-angry speech; a bhikkhu speaks and then contradicts their own words, not dwelling in a bhikkhu who speaks and does not contradict their own words; a bhikkhu speaks and then tells many people, not dwelling in a bhikkhu who speaks and does not tell many people; a bhikkhu speaks and then slanders, not dwelling in a bhikkhu who speaks and does not slander; each speaks of something and then tells it to others, not dwelling in each who speaks of something and does not tell it to others; dwelling in hatred, not dwelling in non-hatred; widely associating with bad friends and bad companions, not dwelling in not associating with bad friends and bad companions; not knowing gratitude and not knowing reciprocity, not dwelling in not knowing gratitude and not knowing reciprocity. Venerable ones, a bhikkhu, observing and knowing, 'I am dwelling in not knowing gratitude and not knowing reciprocity,' is displeased, and strives to stop that. Venerable ones, a bhikkhu, observing and knowing, 'I am dwelling in not being without gratitude and not being without reciprocity,' is pleased with their own purity, dwells in the realm of the Buddha, and seeing that, is happy to act accordingly. Just as, venerable ones, a person with eyes, holding a clean mirror, looks at their own face. If that person with eyes sees dirt or grime on their face, they are displeased, and they strive to stop that. Venerable ones, if that person with eyes does not see dirt or grime on their face, they are pleased with their own purity, and seeing that, they are happy to act accordingly. Similarly, venerable ones, a bhikkhu, observing and knowing, 'I am dwelling in not being grateful and not reciprocating,' is displeased and strives to stop that. Venerable ones, a bhikkhu, observing and knowing, 'I will dwell in not being without gratitude and not being without reciprocity,' is pleased with their own purity, dwells in the realm of the Buddha. Seeing that, they are happy to act accordingly, being happy to act, they are delighted, being delighted, they have confidence in their body, having confidence in their body, they know ease, having ease, their mind is concentrated, having a concentrated mind, they know and see as it truly is, knowing and seeing as it truly is, they have no aversion, having no aversion, they have no defilement, having no defilement, they are liberated, being liberated, they attain the knowledge of liberation, knowing that birth is exhausted, the holy life is fulfilled, what had to be done is done, there is no more future existence, they know as it truly is.'

Thus spoke the venerable Moggallana. Those bhikkhus, having heard what the venerable Moggallana said, were delighted and rejoiced.

The Buddha's Discourse on Receiving the Year

This sutra is named 'Receiving the Year Sutra' in the Dan Tripitaka, and the Dan Tripitaka has it, but the Song Tripitaka does not. In the Song Tripitaka, it is named 'Receiving the New Year Sutra,' and the Song Tripitaka has it, but the Dan Tripitaka does not. According to both sutras, they are said to be translated by Dharmaraksha. Although the names are somewhat similar, the meanings are very different. Therefore, it is not known which one is correct and which one is wrong, and why the two Tripitakas have different versions. Now, according to the 'Record of Re-translations' in the Kaiyuan Record, within the Rong section, there is the 'Receiving the Year Sutra,' translated by Dharmaraksha, which is said to be a different translation of the same text as the beginning of the 23rd volume of the Madhyama Agama Sutra. Within the Jing section of the 'Record of Single Translations,' there is the 'New Year Sutra,' translated by Zhu Tanwulan and Jin Yunfazheng, with a note saying: 'The main text of the Madhyama Agama does not have this sutra, so it is compiled here.' Now, examining the 'Receiving the Year Sutra' of the Dan Tripitaka, it is largely the same as the 23rd volume of the Madhyama Agama, so it is indeed the 'Receiving the Year Sutra' re-translated in the Rong section. The 'Receiving the New Year Sutra' of the Song Tripitaka is completely different from the Madhyama Agama, but it is similar in meaning to the sutra named 'New Year Sutra' in the Jing section, although the wording is different, and it seems to be a different translation of that sutra. However, now this 'Receiving the New Year Sutra' of the Rong section of the Song Tripitaka, and the 'New Year Sutra' of the Jing section, if they are considered to be single translations, then why are there differences in detail and different translators, and why is this sutra compiled in the re-translations? If it is considered to be a re-translation, then why is that sutra listed in the single translations? This needs further investigation. Now, we would like to group similar texts together for the wise to study, so we have moved the 'Receiving the New Year Sutra' to the Jing section, and we consider this Dan Tripitaka sutra in the Rong section to be the true version.

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現代漢語譯本：。

English version: .