T01n0058_阿耨風經

大正藏第 01 冊 No. 0058 阿耨風經

No. 58 [No. 26(112)]

佛說阿耨風經

東晉西域沙門竺曇無蘭譯

聞如是：

一時，婆伽婆在跋耆城名阿耨風。彼時，世尊從下晡起，告尊者阿難曰：「汝，阿難！來！當共至阿夷陀婆池水上，當共澡浴。」「唯然，世尊！」彼尊者阿難受世尊教。彼時，世尊與尊者阿難及隨從比丘，俱至阿夷陀婆池水上。到已在阿夷陀婆池水岸上，脫衣著水岸上，在阿夷陀婆池水澡浴已，出在水上，在水岸上抆拭去水。彼時世尊告尊者阿難：「阿難！有放逸者禘婆達兜，失其處當墮惡趣，泥犁中住一劫，難可救。汝阿難！豈不從一比丘聞此言耶？」

「我記禘婆達兜當墮惡趣，泥犁中住一劫，難可救。何以故？唯，世尊！豈不聞此耶？唯世尊！我從一比丘聞此言。」

「云何，賢者阿難！世尊知禘婆達兜意之所念，所行邪偽，以余方便知耶？而今世尊一向記，此禘婆達兜當墮惡趣，泥犁中住一劫，難可救。此阿難！所從比丘，或上尊、或年少，或下比丘少智慧，而如來有所說，彼而疑。何以故？阿難！我亦不見天及世間魔梵、沙門婆羅門、眾天及人，我如是所記墮惡趣，泥犁中住一劫，難可救，如禘婆達兜。何以故？阿難！我一向記禘婆達兜墮惡趣，泥犁中住一劫，難可救。此，阿難！我不見禘婆達兜有白法如毛髮；若見者，亦不一向記禘婆達兜墮惡趣，泥犁中住一劫，難可救。是故，阿難！我不見禘婆達兜有白法如毛髮，是故我一向記禘婆達兜墮惡趣，泥犁中住一劫，難可救。猶若，阿難！離城村不遠有大廁，滿中糞，或有一人墮中，沒身不現。或有人作是念憐愍之，欲有饒益，欲拔濟彼，欲令安隱，在彼大廁上週旋視之：『此人頗有不污處如毛髮者，我持彼便拔出之。』彼在大廁上週旋視彼人，無有一處不污如毛髮者，而令彼人可拔濟之。如是，阿難！我不見禘婆達兜有一白法如毛髮者；若有者，我不一向記禘婆達兜墮惡趣，泥犁中住一劫，難可救。是故，阿難！我不見禘婆達兜有白法如一毛者，是故我一向記禘婆達兜墮惡趣，泥犁中住一劫，難可救。」

於是，尊者阿難眼墮淚，叉手向世尊，白世尊曰：「甚奇，唯，世尊！而今世尊一向記此禘婆達兜墮惡趣，泥犁中住一劫，難可救。」

「如是，阿難！如是，阿難！我一向記此禘婆達兜墮惡趣，泥犁中住一劫，難可救。汝，阿難！當從如來聽，分別大人根相，當增上于如來有信樂，意歡喜生。」

於是尊者阿難叉手向世尊，白世尊曰：「今是，世尊！時，善斷時，唯愿世尊！為諸比丘說分別大人根相。從世尊聞已，此諸比丘當故。」

「阿難！聽。當善念之，我當爲說。」

「唯然，世尊！」尊者阿難受世尊教。

世尊告曰：「此，阿難！如來知一人意之所念，此人與善法俱、不善法俱，此如來於后時知意之所念行，此人善法滅不善法生，此人善法滅得不善法，已有善根不斷絕，於此善更當得善。如是此人為至意清凈法，猶若，阿難！日欲出時，所有闇冥皆悉滅盡便得大明

現代漢語譯本： 如是我聞： 一時，佛陀在跋耆城名為阿耨風的地方。當時，世尊在下午起身，告訴尊者阿難說：『阿難，你來！我們一起到阿夷陀婆池邊，一起洗浴。』『是的，世尊！』尊者阿難接受了世尊的教導。當時，世尊與尊者阿難以及隨行的比丘們，一同來到阿夷陀婆池邊。到達后，他們在阿夷陀婆池邊脫下衣服，放在岸上，在阿夷陀婆池中洗浴完畢，從水中出來，在岸上擦拭身上的水。當時，世尊告訴尊者阿難：『阿難，有一個放逸的人提婆達多，他將失去他的位置，墮入惡道，在地獄中住一個劫，難以救度。阿難，你難道沒有從一位比丘那裡聽到過這樣的話嗎？』 『我記得提婆達多將墮入惡道，在地獄中住一個劫，難以救度。為什麼呢？是的，世尊！難道不是聽到過這樣的話嗎？是的，世尊！我從一位比丘那裡聽到過這樣的話。』 『賢者阿難，世尊知道提婆達多的心思，他所行的邪惡虛偽，用其他方法知道嗎？而現在世尊卻直接斷言，這個提婆達多將墮入惡道，在地獄中住一個劫，難以救度。阿難，說這話的比丘，或許是上座、或許是年少的、或許是智慧淺薄的下座比丘，而如來所說的話，他們卻懷疑。為什麼呢？阿難，我也沒有看到天界、世間、魔界、梵天、沙門、婆羅門、眾天以及人類中，我像這樣斷言會墮入惡道，在地獄中住一個劫，難以救度的，像提婆達多這樣。為什麼呢？阿難，我直接斷言提婆達多會墮入惡道，在地獄中住一個劫，難以救度。阿難，我沒有看到提婆達多有像毛髮一樣微小的善法；如果看到，我也不會直接斷言提婆達多會墮入惡道，在地獄中住一個劫，難以救度。因此，阿難，我沒有看到提婆達多有像毛髮一樣微小的善法，所以我直接斷言提婆達多會墮入惡道，在地獄中住一個劫，難以救度。就像，阿難，離城市村莊不遠的地方有一個大廁所，裡面充滿了糞便，有一個人掉進去，全身都看不見了。或許有人這樣想，憐憫他，想要幫助他，想要救拔他，想要讓他安穩，就在那個大廁所邊上轉著看：『這個人有沒有像毛髮一樣沒有被污染的地方，我抓住那裡就可以把他拉出來。』他在大廁所邊上轉著看那個人，沒有一處像毛髮一樣沒有被污染的地方，可以讓他救拔出來。就像這樣，阿難，我沒有看到提婆達多有像毛髮一樣微小的善法；如果有，我就不會直接斷言提婆達多會墮入惡道，在地獄中住一個劫，難以救度。因此，阿難，我沒有看到提婆達多有像一根毛髮一樣微小的善法，所以我直接斷言提婆達多會墮入惡道，在地獄中住一個劫，難以救度。』 於是，尊者阿難眼含淚水，合掌向世尊，對世尊說：『真是太奇怪了，世尊！而現在世尊直接斷言這個提婆達多會墮入惡道，在地獄中住一個劫，難以救度。』 『是的，阿難！是的，阿難！我直接斷言這個提婆達多會墮入惡道，在地獄中住一個劫，難以救度。阿難，你應當聽從如來，分別大人根相，應當增加對如來的信樂，心中生起歡喜。』 於是尊者阿難合掌向世尊，對世尊說：『現在正是時候，世尊！正是善於決斷的時候，希望世尊為諸位比丘說分別大人根相。從世尊那裡聽聞后，這些比丘會記住的。』 『阿難，聽著。應當好好記住，我將為你們說。』 『是的，世尊！』尊者阿難接受了世尊的教導。 世尊說：『阿難，如來知道一個人的心思，這個人是與善法同在，還是與不善法同在，如來在之後知道他心思的念頭，這個人善法滅盡，不善法生起，這個人善法滅盡而得到不善法，已經有的善根沒有斷絕，對於這個善根更應當得到善。像這樣，這個人達到心意清凈的法，就像，阿難，太陽要出來的時候，所有的黑暗都消滅乾淨，就得到光明。』

English version: Thus have I heard: At one time, the Buddha was in the city of Vaishali, at a place called Anupama. At that time, the World Honored One arose in the late afternoon and said to the Venerable Ananda, 'Ananda, come! Let us go together to the Ajita Pond to bathe.' 'Yes, World Honored One!' The Venerable Ananda accepted the Buddha's teaching. At that time, the World Honored One, along with the Venerable Ananda and the accompanying monks, went to the Ajita Pond. Upon arriving, they took off their robes on the bank of the Ajita Pond, bathed in the Ajita Pond, came out of the water, and wiped off the water on the bank. At that time, the World Honored One said to the Venerable Ananda, 'Ananda, there is a negligent person, Devadatta, who will lose his place and fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Ananda, have you not heard this from a certain monk?' 'I remember that Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Why is that? Yes, World Honored One! Have I not heard this? Yes, World Honored One! I heard this from a certain monk.' 'How is it, wise Ananda, that the World Honored One knows the thoughts of Devadatta's mind, his evil and false actions, and knows through other means? And now the World Honored One directly declares that this Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Ananda, the monk from whom you heard this, perhaps is a senior monk, or a young monk, or a junior monk with little wisdom, and they doubt what the Tathagata has said. Why is that? Ananda, I have not seen in the heavens, the world, the realm of Mara, Brahma, the Shramanas, the Brahmins, the gods, or humans, anyone whom I have declared will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save, like Devadatta. Why is that? Ananda, I directly declare that Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Ananda, I have not seen any white dharma in Devadatta, not even as small as a hair; if I had seen it, I would not directly declare that Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Therefore, Ananda, I have not seen any white dharma in Devadatta, not even as small as a hair, so I directly declare that Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. It is like, Ananda, not far from a city or village, there is a large latrine, full of excrement, and a person falls into it, completely submerged. Perhaps someone thinks with compassion, wanting to help him, wanting to rescue him, wanting to make him safe, and walks around the latrine looking: 'Is there any place on this person that is not soiled, even as small as a hair, that I can grab to pull him out?' He walks around the latrine looking at the person, and there is no place that is not soiled, not even as small as a hair, that he can use to rescue him. Likewise, Ananda, I have not seen any white dharma in Devadatta, not even as small as a hair; if there were, I would not directly declare that Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Therefore, Ananda, I have not seen any white dharma in Devadatta, not even as small as a hair, so I directly declare that Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save.' Then, the Venerable Ananda, with tears in his eyes, clasped his hands towards the World Honored One, and said to the World Honored One, 'It is truly amazing, World Honored One! And now the World Honored One directly declares that this Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save.' 'Yes, Ananda! Yes, Ananda! I directly declare that this Devadatta will fall into the evil realms, dwelling in hell for a kalpa, and is difficult to save. Ananda, you should listen to the Tathagata, and distinguish the characteristics of a great person, and increase your faith in the Tathagata, and generate joy in your heart.' Then, the Venerable Ananda clasped his hands towards the World Honored One, and said to the World Honored One, 'Now is the time, World Honored One! Now is the time for good judgment, may the World Honored One explain the characteristics of a great person for the monks. Having heard from the World Honored One, these monks will remember it.' 'Ananda, listen. You should remember it well, I will explain it to you.' 'Yes, World Honored One!' The Venerable Ananda accepted the Buddha's teaching. The World Honored One said, 'Ananda, the Tathagata knows the thoughts of a person's mind, whether this person is with good dharma or with unwholesome dharma, and the Tathagata knows later the thoughts of his mind, that this person's good dharma is extinguished and unwholesome dharma arises, that this person's good dharma is extinguished and he obtains unwholesome dharma, that the good roots he already has are not severed, and that he should obtain more good from this good. In this way, this person reaches the dharma of a pure mind, just like, Ananda, when the sun is about to rise, all the darkness is completely extinguished, and great light is obtained.'

。于阿難意云何？彼日出已，欲至食時，所有闇冥皆悉滅，便有不明不？」

「唯然，世尊！」

「如是，阿難！如來知一人意之所念行，此人與善法俱、不善法俱，彼如來於后時知意之所念行，此人善法滅不善法生，此人善法滅得不善法，已有善根不斷絕，當更得善法，如是此人至意清凈法。猶若，阿難！有種子，不壞不破、不腐不割，不為風所中傷，安隱在器中。彼田居士，極平治田，耕犁田已，下子著中，天隨時雨潤。于阿難意云何？寧多得種子不？」

「如是，阿難！如來知一人意之所念行，此人與善法俱、不善法俱，彼如來於后時知其意之所念所行，此人善法滅不善法生，此人善法滅得不善法，已有善根不斷絕，于彼善更得善，如是此人至意清凈法。如是，阿難！如來說大人根相，如是如來法法所趣等悉了知。複次，阿難！如來知一人意之所念行，此人與善法俱、不善法俱，此如來於后時知意之所念所行，此人善法滅不善法生，此人善法滅得不善法，已有善根不斷絕，一切當斷絕，如是此人有法斷絕。猶若，阿難！下晡時日欲沒，所有明皆悉滅而成闇冥。于阿難意云何？彼日沒時，非是食時，所明悉滅而成闇冥不？」

「如是，阿難！如來知一人意所念所行，此人與善法俱、不善法俱，彼如來於后時知意之所念所行，此人善法滅不善法生，此人善法滅得不善法，已有善根不斷絕，彼一切皆當斷絕，如是此人有法斷絕，猶若，阿難！有種子，不壞不破、不腐不割，不為風所中傷，安隱著器中，彼田居士極平治田、極耕犁田已，下種子著中，若天不隨時雨潤，于阿難意云何？寧多得種子不？」

「不也。唯，世尊！」

「如是，阿難！如來知一人意之所念所行，此人與善法俱，此如來於后時知意之所念所行，此人善法滅不善法生，此人善法滅得不善法，有善根不斷絕者皆當斷絕，如是此人有法斷絕。如是，阿難！如來說大人根相，如是如來法法相生等已知定。複次，阿難！如來知一人意之所念所行，我不見彼人有白法如毛髮者，此人一向滿惡不善法著結，還有苦熱之報，受生老病死，如是此人身壞死生泥梨中。猶若，阿難！有種子壞破割，風所中傷，不安隱著器中，彼田居士，不極耕地、不極平治地，下種子者，天下隨時雨，于阿難意云何？寧得多種不？」

「如是，阿難！如來知一人意之所念所行，我不見此人有善法如毛髮者，此人一向滿惡不善法著結，還有苦熱之報，受生老病死，如是此人身壞已生泥梨中。如是，阿難！如來說大人根相，如是如來法法相生等悉了知。」

於是尊者阿難叉手向世尊，白世尊曰：「唯，世尊！已得此諸三種人，更可得有三種人，不可得說可於設不可得？

「阿難！」世尊曰：「此阿難！如來或知一人意之所念所行，此人與不善法俱、善法俱，此如來於后時知彼意之所念所行，此人不善法滅善法生，此人不善法滅得善法，已有不善根不斷絕者，於此善法更當得善法，如是此人法當有滅

『阿難，你的意思如何？太陽出來后，快到吃飯的時候，所有的黑暗都消失了，還會不光明嗎？』 『是的，世尊！』 『阿難，就像這樣，如來知道一個人的意念和行為，這個人有時與善法相應，有時與不善法相應。如來在之後知道他的意念和行為，這個人善法消失，不善法產生；這個人善法消失，得到了不善法。雖然他已經有了善根，但沒有斷絕，將來還會得到善法，這樣這個人最終會達到意念清凈的境界。阿難，就像有種子，沒有損壞、沒有破裂、沒有腐爛、沒有被切割，沒有被風傷害，安全地放在容器中。那個農夫把田地整理得很平整，耕犁之後，把種子播種在田里，天時降雨滋潤。阿難，你的意思如何？能得到很多種子嗎？』 『阿難，就像這樣，如來知道一個人的意念和行為，這個人有時與善法相應，有時與不善法相應。如來在之後知道他的意念和行為，這個人善法消失，不善法產生；這個人善法消失，得到了不善法。雖然他已經有了善根，但沒有斷絕，他會在善的基礎上得到更多的善，這樣這個人最終會達到意念清凈的境界。阿難，如來說大人的根性就是這樣，如來對於諸法所趨向的道理都完全瞭解。再者，阿難，如來知道一個人的意念和行為，這個人有時與善法相應，有時與不善法相應。如來在之後知道他的意念和行為，這個人善法消失，不善法產生；這個人善法消失，得到了不善法。雖然他已經有了善根，但沒有斷絕，一切都將斷絕，這樣這個人就會有法斷絕。阿難，就像傍晚太陽快要落山的時候，所有的光明都消失了，變成了黑暗。阿難，你的意思如何？太陽落山的時候，不是吃飯的時候，所有的光明都消失了，變成了黑暗，是這樣嗎？』 『阿難，就像這樣，如來知道一個人的意念和行為，這個人有時與善法相應，有時與不善法相應。如來在之後知道他的意念和行為，這個人善法消失，不善法產生；這個人善法消失，得到了不善法。雖然他已經有了善根，但沒有斷絕，他的一切都將斷絕，這樣這個人就會有法斷絕。阿難，就像有種子，沒有損壞、沒有破裂、沒有腐爛、沒有被切割，沒有被風傷害，安全地放在容器中。那個農夫把田地整理得很平整，耕犁之後，把種子播種在田里，如果天不降雨滋潤，阿難，你的意思如何？能得到很多種子嗎？』 『不能，世尊！』 『阿難，就像這樣，如來知道一個人的意念和行為，這個人有時與善法相應。如來在之後知道他的意念和行為，這個人善法消失，不善法產生；這個人善法消失，得到了不善法。有善根沒有斷絕的，都將斷絕，這樣這個人就會有法斷絕。阿難，如來說大人的根性就是這樣，如來對於諸法相生相滅的道理都已確定瞭解。再者，阿難，如來知道一個人的意念和行為，我沒有看到這個人有像毛髮一樣微小的善法，這個人完全充滿惡和不善法，被束縛著，還會遭受痛苦和熱惱的報應，承受生老病死，這樣這個人身壞死後會墮入地獄。阿難，就像有種子，損壞了、破裂了、被切割了，被風傷害了，沒有安全地放在容器中。那個農夫沒有好好耕地，沒有好好整理土地，就播種了，即使天降雨，阿難，你的意思如何？能得到很多種子嗎？』 『阿難，就像這樣，如來知道一個人的意念和行為，我沒有看到這個人有像毛髮一樣微小的善法，這個人完全充滿惡和不善法，被束縛著，還會遭受痛苦和熱惱的報應，承受生老病死，這樣這個人身壞死後會墮入地獄。阿難，如來說大人的根性就是這樣，如來對於諸法相生相滅的道理都完全瞭解。』 這時，尊者阿難合掌向世尊，對世尊說：『世尊，已經有了這三種人，還可以有另外三種人嗎？可以說有，也可以說沒有嗎？』 世尊說：『阿難，如來有時知道一個人的意念和行為，這個人有時與不善法相應，有時與善法相應。如來在之後知道他的意念和行為，這個人不善法消失，善法產生；這個人不善法消失，得到了善法。雖然他已經有了不善的根，但沒有斷絕，他會在善法的基礎上得到更多的善法，這樣這個人的法就會有滅的時候。

'Ananda, what do you think? When the sun has risen and it is almost time for the meal, all the darkness has disappeared, will there still be obscurity?' 'Yes, Venerable One!' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, who sometimes is associated with wholesome dharmas and sometimes with unwholesome dharmas. The Tathagata later knows their thoughts and actions, that this person's wholesome dharmas have vanished and unwholesome dharmas have arisen; this person's wholesome dharmas have vanished and they have obtained unwholesome dharmas. Although they have had wholesome roots, they have not been severed, and they will obtain wholesome dharmas again. Thus, this person will eventually reach the state of pure intention. Ananda, it is like a seed that is not damaged, not broken, not rotten, not cut, not harmed by the wind, and is safely placed in a container. That farmer cultivates the field very well, plows the field, and then sows the seed in the middle, and the sky provides timely rain. Ananda, what do you think? Will many seeds be obtained?' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, who sometimes is associated with wholesome dharmas and sometimes with unwholesome dharmas. The Tathagata later knows their thoughts and actions, that this person's wholesome dharmas have vanished and unwholesome dharmas have arisen; this person's wholesome dharmas have vanished and they have obtained unwholesome dharmas. Although they have had wholesome roots, they have not been severed, and they will obtain more wholesome dharmas on top of the wholesome ones. Thus, this person will eventually reach the state of pure intention. Ananda, this is how the Tathagata describes the characteristics of a great person's roots. The Tathagata fully understands the direction in which all dharmas tend. Furthermore, Ananda, the Tathagata knows the thoughts and actions of a person, who sometimes is associated with wholesome dharmas and sometimes with unwholesome dharmas. The Tathagata later knows their thoughts and actions, that this person's wholesome dharmas have vanished and unwholesome dharmas have arisen; this person's wholesome dharmas have vanished and they have obtained unwholesome dharmas. Although they have had wholesome roots, they have not been severed, everything will be severed, and thus this person will have dharmas severed. Ananda, it is like when the sun is about to set in the late afternoon, all the light disappears and becomes darkness. Ananda, what do you think? When the sun sets, it is not mealtime, all the light disappears and becomes darkness, is that so?' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, who sometimes is associated with wholesome dharmas and sometimes with unwholesome dharmas. The Tathagata later knows their thoughts and actions, that this person's wholesome dharmas have vanished and unwholesome dharmas have arisen; this person's wholesome dharmas have vanished and they have obtained unwholesome dharmas. Although they have had wholesome roots, they have not been severed, everything will be severed, and thus this person will have dharmas severed. Ananda, it is like a seed that is not damaged, not broken, not rotten, not cut, not harmed by the wind, and is safely placed in a container. That farmer cultivates the field very well, plows the field, and then sows the seed in the middle, but if the sky does not provide timely rain, Ananda, what do you think? Will many seeds be obtained?' 'No, Venerable One!' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, who sometimes is associated with wholesome dharmas. The Tathagata later knows their thoughts and actions, that this person's wholesome dharmas have vanished and unwholesome dharmas have arisen; this person's wholesome dharmas have vanished and they have obtained unwholesome dharmas. Those who have wholesome roots that have not been severed, all will be severed, and thus this person will have dharmas severed. Ananda, this is how the Tathagata describes the characteristics of a great person's roots. The Tathagata has already determined and understood the principles of the arising and ceasing of all dharmas. Furthermore, Ananda, the Tathagata knows the thoughts and actions of a person, and I do not see that this person has even a hair's breadth of wholesome dharmas. This person is completely filled with evil and unwholesome dharmas, is bound by them, and will suffer the retribution of pain and heat, enduring birth, old age, sickness, and death. Thus, this person, after their body breaks and dies, will be born in hell. Ananda, it is like a seed that is damaged, broken, cut, harmed by the wind, and not safely placed in a container. That farmer does not cultivate the land well, does not prepare the land well, and then sows the seed, even if the sky provides rain, Ananda, what do you think? Will many seeds be obtained?' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, and I do not see that this person has even a hair's breadth of wholesome dharmas. This person is completely filled with evil and unwholesome dharmas, is bound by them, and will suffer the retribution of pain and heat, enduring birth, old age, sickness, and death. Thus, this person, after their body breaks and dies, will be born in hell. Ananda, this is how the Tathagata describes the characteristics of a great person's roots. The Tathagata fully understands the principles of the arising and ceasing of all dharmas.' Then, the Venerable Ananda, with his hands folded, addressed the Venerable One, saying: 'Venerable One, having already described these three types of people, can there be another three types of people? Can it be said that there are, or can it be said that there are not?' The Venerable One said: 'Ananda, the Tathagata sometimes knows the thoughts and actions of a person, who sometimes is associated with unwholesome dharmas and sometimes with wholesome dharmas. The Tathagata later knows their thoughts and actions, that this person's unwholesome dharmas have vanished and wholesome dharmas have arisen; this person's unwholesome dharmas have vanished and they have obtained wholesome dharmas. Although they have had unwholesome roots, they have not been severed, and they will obtain more wholesome dharmas on top of the wholesome ones. Thus, this person's dharmas will have an end.'

。猶若，阿難！有火燃而燃自然而燃，或有人復著乾草木著中者，于阿難意云何？寧多火不？」

「如是，阿難！如來知一人意之所念所行，此人與不善法俱、善法俱，此如來於后時知彼意之所念所行，此人不善法滅善法生，此人不善法滅得善法，有不善根不斷絕，於此不善法更當得不善，如是此人法當滅。如是，阿難！如來說大人根相，如是如來知法法相生，定悉了知。複次，阿難！如來知一人意之所念所行，此人與不善法俱、善法俱，如來於后時知彼意之所念所行，此人不善法滅善法生，此人不善法滅得善法，已有不善根不斷絕，一切皆當斷絕，如是此人至竟清凈法。猶若，阿難！有火燃而燃自然而燃，或有人取火著乾地，或著石上，于阿難意云何？火寧多燃不？」

「如是，阿難！如來知一人意之所念所行，此人與不善法俱、善法俱，此如來於后時知意之所念所行，此人不善法滅善法生，此人不善法滅得善法，已有不善根不斷絕，一切皆當斷絕，如是此人至竟清凈法。如是，阿難！如來說大人根相，如是如來法法相生，等悉了知。複次，阿難！如來知一人意之所念所行，我不見此人有黑行如毛髮者，此人一向滿善法、善行、善報，身與善處相應，如是此人現法應當般涅槃。猶若，阿難！有火滅，涼冷無熱，或有人以乾草木著中者，于阿難意云何？寧得火不？」

「如是，阿難！如來知一人意之所念所行，我不見此人有黑行如毛髮者，此人一向滿善法行善報，如是此人現法應般涅槃。如是，阿難！如來說大人根相，如是如來法法相生，等悉了知。此，阿難！謂初三種人，彼一人有清凈法，二種人有滅法，三種人身壞墮惡趣泥犁中。謂后三種人，彼一人有滅法，二種人有清凈法，三種人見法應般涅槃。此，阿難！我已說大人根相，如世尊應為弟子慈愍有饒益，我已為汝說。今當在靜處、樹下坐處，當禪思，莫放逸，莫於後時變悔。是我所說，是我教授。」

佛如是說。彼諸比丘聞世尊所說，歡喜奉行

『阿難，就像這樣，如果有一團火在燃燒，它自然會燃燒，或者有人再往裡面新增乾草木，阿難，你覺得怎麼樣？火會不會燒得更旺？』 『阿難，就像這樣，如來知道一個人的意念和行為，這個人可能與不善法同在，也可能與善法同在。如來在之後知道他的意念和行為，這個人不善法滅，善法生，這個人不善法滅而得到善法，如果還有不善的根沒有斷絕，那麼他還會得到不善，這樣這個人的法就會滅亡。阿難，如來說大人的根性就是這樣，如來知道法與法之間的相生關係，完全清楚。再者，阿難，如來知道一個人的意念和行為，這個人可能與不善法同在，也可能與善法同在。如來在之後知道他的意念和行為，這個人不善法滅，善法生，這個人不善法滅而得到善法，如果已經有不善的根沒有斷絕，那麼一切都將斷絕，這樣這個人最終會達到清凈的法。阿難，就像這樣，如果有一團火在燃燒，它自然會燃燒，或者有人把火放到乾燥的地上，或者放到石頭上，阿難，你覺得怎麼樣？火會不會燒得更旺？』 『不會的，世尊！』 『阿難，就像這樣，如來知道一個人的意念和行為，這個人可能與不善法同在，也可能與善法同在。如來在之後知道他的意念和行為，這個人不善法滅，善法生，這個人不善法滅而得到善法，如果已經有不善的根沒有斷絕，那麼一切都將斷絕，這樣這個人最終會達到清凈的法。阿難，如來說大人的根性就是這樣，如來知道法與法之間的相生關係，完全清楚。再者，阿難，如來知道一個人的意念和行為，我沒有看到這個人有像頭髮絲一樣的不善行為，這個人完全充滿善法、善行、善報，身心與善處相應，這樣這個人今生就應該般涅槃。阿難，就像這樣，如果有一團火熄滅了，變得涼冷沒有熱量，或者有人往裡面新增乾草木，阿難，你覺得怎麼樣？還能得到火嗎？』 『阿難，就像這樣，如來知道一個人的意念和行為，我沒有看到這個人有像頭髮絲一樣的不善行為，這個人完全充滿善法、善行、善報，這樣這個人今生就應該般涅槃。阿難，如來說大人的根性就是這樣，如來知道法與法之間的相生關係，完全清楚。阿難，這指的是最初的三種人，其中一個人有清凈的法，兩種人有滅亡的法，三種人身壞後會墮入惡趣地獄中。指的是後面的三種人，其中一個人有滅亡的法，兩種人有清凈的法，三種人今生就能看到般涅槃。阿難，我已經說了大人的根性，就像世尊應該對弟子慈悲憐憫，給予利益一樣，我已經為你們說了。現在應該在安靜的地方、樹下坐著，應當禪思，不要放逸，不要在以後後悔。這是我所說的，這是我的教導。』 佛陀這樣說。那些比丘聽了世尊所說，歡喜奉行。

'Just so, Ananda! If a fire is burning and it burns naturally, or if someone adds dry grass or wood to it, what do you think, Ananda? Would the fire burn more intensely?' 'Yes, Venerable Sir!' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, whether that person is associated with unwholesome or wholesome qualities. The Tathagata later knows their thoughts and actions, that this person's unwholesome qualities are extinguished and wholesome qualities arise, that this person's unwholesome qualities are extinguished and they attain wholesome qualities. If there are still unwholesome roots not severed, they will further acquire unwholesome qualities, and thus this person's Dharma will perish. Just so, Ananda! The Tathagata speaks of the characteristics of a great person's faculties, and the Tathagata knows the arising of Dharma from Dharma, fully understanding it. Furthermore, Ananda, the Tathagata knows the thoughts and actions of a person, whether that person is associated with unwholesome or wholesome qualities. The Tathagata later knows their thoughts and actions, that this person's unwholesome qualities are extinguished and wholesome qualities arise, that this person's unwholesome qualities are extinguished and they attain wholesome qualities. If there are already unwholesome roots not severed, all will be severed, and thus this person will ultimately attain pure Dharma. Just so, Ananda! If a fire is burning and it burns naturally, or if someone puts the fire on dry ground or on a stone, what do you think, Ananda? Would the fire burn more intensely?' 'No, Venerable Sir!' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, whether that person is associated with unwholesome or wholesome qualities. The Tathagata later knows their thoughts and actions, that this person's unwholesome qualities are extinguished and wholesome qualities arise, that this person's unwholesome qualities are extinguished and they attain wholesome qualities. If there are already unwholesome roots not severed, all will be severed, and thus this person will ultimately attain pure Dharma. Just so, Ananda! The Tathagata speaks of the characteristics of a great person's faculties, and the Tathagata knows the arising of Dharma from Dharma, fully understanding it. Furthermore, Ananda, the Tathagata knows the thoughts and actions of a person, and I do not see in this person any unwholesome actions as small as a hair. This person is completely filled with wholesome Dharma, wholesome actions, and wholesome results, their body and mind are in accordance with wholesome states, and thus this person should attain Parinirvana in this very life. Just so, Ananda! If a fire is extinguished, becoming cool and without heat, or if someone adds dry grass or wood to it, what do you think, Ananda? Would fire be obtained?' 'Just so, Ananda! The Tathagata knows the thoughts and actions of a person, and I do not see in this person any unwholesome actions as small as a hair. This person is completely filled with wholesome Dharma, wholesome actions, and wholesome results, and thus this person should attain Parinirvana in this very life. Just so, Ananda! The Tathagata speaks of the characteristics of a great person's faculties, and the Tathagata knows the arising of Dharma from Dharma, fully understanding it. Ananda, these refer to the first three types of people, one of whom has pure Dharma, two of whom have perishing Dharma, and three of whom, after the destruction of their bodies, will fall into the evil realms of hell. These refer to the latter three types of people, one of whom has perishing Dharma, two of whom have pure Dharma, and three of whom will see Parinirvana in this very life. Ananda, I have spoken of the characteristics of a great person's faculties, just as the Tathagata should be compassionate and beneficial to his disciples, I have spoken to you. Now you should sit in a quiet place, under a tree, and meditate, do not be negligent, and do not regret it later. This is what I have said, this is my teaching.' Thus spoke the Buddha. Those monks, having heard what the Venerable One had said, rejoiced and practiced accordingly.

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現代漢語譯本：佛說阿耨風經

English version: The Buddha Speaks of the Anutpāda Wind Sutra