T01n0070_數經

大正藏第 01 冊 No. 0070 數經

No. 70 [No. 26(144)]

佛說數經

西晉沙門釋法炬譯

聞如是：

一時，婆伽婆在舍衛城東園中鹿講堂。彼時數婆羅門，中食後行彷徉，而行至世尊所。到已，共世尊面相慰勞。面相慰勞已，卻坐一面。彼數婆羅門卻坐一面已，白世尊曰：「此瞿曇！我欲有所問，聽我所問。」

「聽汝問，婆羅門！隨意所樂。」

「此瞿曇！此鹿講堂次第作、次第成。瞿曇！此鹿講堂初上減梯，如是二三四。瞿曇！如是此鹿講堂次第得上。瞿曇！此御象者，次第教授、次第學，謂手執鉤。瞿曇！此乘馬者，次第教授、次第學，謂已䩭靽。此瞿曇！謂剎利種，次第教授、次第學，謂執弓箭。瞿曇！此婆羅門，次第教授、次第學，謂學詩章。瞿曇！我等學數，數以存命。若數弟子，謂有小兒，被初一二數之，二三二三、若十若百、若增多。如是，瞿曇！我等學數，數以存命，次第教授、次第學，謂學數。沙門瞿曇！於此法律，以何教授、何所學而可知？」

「汝數，目犍連！若作是說，為等說不？次第教授、次第學，行戒教學。此目犍連！若作是說，為次第說不？於我法律，何以故，此目犍連！於我法律次第有教授、次第行戒次第學？此目犍連！謂彼為比丘初學不久，至此法律亦未從如來教語之。此比丘！身行等凈其行，口意等凈其行。此目犍連！若比丘，身行等凈其行，口意等凈其行，彼如來無上御之。

「此比丘，當內身身相觀行止，至痛意法法相觀行止。此目犍連！謂比丘內身身相觀行止，至痛意法法相觀行止，彼如來無上御之。

「此比丘，當守護根門，自護其意護意念，俱自行精進，彼眼見色，當莫受想、莫受他想，謂增上因緣故。護眼根無恥貪憂戚意，不在惡不善法，彼在中學護于眼根；如是耳鼻舌身意根，身意知法，莫受想、莫受他想，謂增上因緣故。是意根無恥貪憂戚意，不善法不在意住，彼在中學自護意根。此目犍連！若比丘，具足諸根門，自護其意，意無染護意，意與念俱等行精進，彼眼見色，亦不受想、不受他想，謂增上緣故。具足眼根無恥貪憂戚意，不在惡不善法，彼在中學自護眼根；如是耳鼻舌身意知法，亦不受想，至彼在中學自護意根，彼如來無上御之。

「此比丘，過已過當為等行觀，已觀屈申持僧伽梨衣缽，若行若住若坐，若眠若覺若說若默，當爲等行。此目犍連！若比丘，過已過至行於等行，彼如來無上御之。

「此比丘，知床臥已而受之，若在靜處，若在樹下、空靜處、山間窟中，露坐草蓐、林間冢間，彼若在靜處，依敷尼師檀結加趺坐，正身意願，意最在前，除貪嫉意無瞋恚住，莫於他財發於貪，謂他物令我有，凈除貪意。如是瞋恚懈怠、睡眠調戲羞恥，除疑貪，離邪離疑、離諸猶豫法，凈于疑意，彼棄五蓋意著結，智慧羸于淫解脫，至住四禪。如是，目犍連！比丘于淫解脫至住四禪。如是，目犍連！如來為初學比丘多有所益，謂教學教行。

「謂目犍連！彼諸比丘上尊，諸王所識，無懈怠住，行於梵行，如來無上御之。謂至竟盡有漏盡，一切沙門瞿曇弟子，如是教授、如是教學，至竟盡近涅槃。此目犍連！非一向或一不或一向

現代漢語譯本：

如是我聞：

一時，佛陀住在舍衛城東園的鹿講堂。當時，一位名叫數的婆羅門，在午飯後散步，走到佛陀所在的地方。到了之後，他與佛陀互相問候，問候完畢，便坐在一旁。這位數婆羅門坐在一旁后，對佛陀說：『瞿曇啊！我有些問題想請教，請允許我提問。』

佛陀說：『婆羅門，你可以問，隨你所想。』

『瞿曇啊！這鹿講堂是按次序建造、按次序完成的。瞿曇啊！這鹿講堂最初是逐漸向上搭建階梯，比如兩級、三級、四級。瞿曇啊！這鹿講堂就是這樣按次序建成的。瞿曇啊！馴象的人，按次序教導、按次序學習，比如學習使用象鉤。瞿曇啊！騎馬的人，按次序教導、按次序學習，比如學習騎馬的技巧。瞿曇啊！剎帝利種姓的人，按次序教導、按次序學習，比如學習使用弓箭。瞿曇啊！婆羅門種姓的人，按次序教導、按次序學習，比如學習詩歌。瞿曇啊！我們學習算數，靠算數維持生計。如果算數的弟子，比如有小孩，最初教他數一、二，然後二、三，或者十、或者百，或者更多。瞿曇啊！我們就是這樣學習算數，靠算數維持生計，按次序教導、按次序學習，比如學習算數。沙門瞿曇啊！在你的教法中，用什麼教導、學什麼才能明白呢？』

佛陀說：『目犍連，你所說的，是等同的說法嗎？按次序教導、按次序學習，是修行戒律的教導。目犍連，你所說的，是按次序說的嗎？在我的教法中，為什麼這樣說呢？目犍連，在我的教法中，按次序有教導、按次序修行戒律、按次序學習。目犍連，比如那些初學不久的比丘，來到我的教法中，還沒有接受如來的教誨。這些比丘，身行要清凈，口意也要清凈。目犍連，如果比丘身行清凈，口意清凈，如來就會無上地引導他。』

『這些比丘，應當在內身觀察身體的生滅，直到觀察感受、意念、法。目犍連，如果比丘在內身觀察身體的生滅，直到觀察感受、意念、法，如來就會無上地引導他。』

『這些比丘，應當守護根門，自我守護意念，守護意念，同時精進修行。當眼睛看到顏色時，不要執著于所見，不要執著於他人的想法，因為這是增上緣故。守護眼根，不讓貪慾、憂愁侵入，不讓惡不善法產生，他就在學習中守護眼根；同樣，耳朵、鼻子、舌頭、身體、意根也是如此，身體和意念知道法，不要執著于所見，不要執著於他人的想法，因為這是增上緣故。意根不讓貪慾、憂愁侵入，不讓不善法在心中停留，他就在學習中守護意根。目犍連，如果比丘具足諸根門，自我守護意念，意念沒有污染，守護意念，意念與正念同時精進修行，當眼睛看到顏色時，也不執著于所見，不執著於他人的想法，因為這是增上緣故。具足眼根，不讓貪慾、憂愁侵入，不讓惡不善法產生，他就在學習中守護眼根；同樣，耳朵、鼻子、舌頭、身體、意根知道法，也不執著于所見，直到他在學習中守護意根，如來就會無上地引導他。』

『這些比丘，對於過去、現在、未來都要平等地觀察，觀察屈伸、持僧伽梨衣缽，無論是行走、站立、坐著、睡覺、醒來、說話、沉默，都要平等地修行。目犍連，如果比丘對於過去、現在、未來都平等地修行，如來就會無上地引導他。』

『這些比丘，知道床鋪后就接受它，如果身處安靜的地方，或者在樹下、空曠的地方、山洞裡，或者露天而坐、草地上、林間、墳墓間，如果身處安靜的地方，就鋪上尼師檀，結跏趺坐，端正身體，意念在前，去除貪慾、嫉妒，沒有嗔恚，不貪圖他人的財物，不希望他人的東西歸自己所有，清凈貪慾。同樣，去除嗔恚、懈怠、睡眠、調戲、羞恥，去除疑惑、貪婪，遠離邪見、疑惑，遠離一切猶豫不決的法，清凈疑惑。他們捨棄五蓋，意念不再被束縛，智慧超越淫慾，達到四禪的境界。目犍連，比丘就是這樣從淫慾中解脫，達到四禪的境界。目犍連，如來對初學的比丘有很多益處，比如教導和修行。』

『目犍連，那些比丘是上尊，被諸王所敬重，沒有懈怠，修行梵行，如來無上地引導他們。他們最終會漏盡煩惱，一切沙門瞿曇的弟子，都是這樣教導、這樣學習，最終接近涅槃。目犍連，不是一概而論，也不是一概不，也不是一概而論。』 English version:

Thus have I heard:

At one time, the Blessed One was dwelling in the Deer Park in the Eastern Garden of Savatthi. At that time, a Brahmin named 'Count' was walking about after his midday meal, and he went to where the Blessed One was. Having arrived, he exchanged greetings with the Blessed One. After exchanging greetings, he sat down to one side. Having sat down to one side, the Brahmin 'Count' said to the Blessed One: 'Gotama, I have a question to ask. Please allow me to ask.'

The Blessed One said: 'Ask, Brahmin, as you please.'

'Gotama, this Deer Park lecture hall is made in sequence, completed in sequence. Gotama, this Deer Park lecture hall initially has steps built upwards, like two, three, or four. Gotama, this Deer Park is thus built up in sequence. Gotama, the elephant trainers teach and learn in sequence, such as learning to use the elephant hook. Gotama, the horse riders teach and learn in sequence, such as learning the skills of riding. Gotama, those of the Kshatriya caste teach and learn in sequence, such as learning to use the bow and arrow. Gotama, those of the Brahmin caste teach and learn in sequence, such as learning poetry. Gotama, we learn counting, and we make a living by counting. If a student of counting, such as a child, is first taught to count one, two, then two, three, or ten, or a hundred, or more. Gotama, this is how we learn counting, make a living by counting, teach in sequence, and learn in sequence, such as learning counting. Shramana Gotama, in your teachings, what is taught and what is learned to understand?'

The Blessed One said: 'Moggallana, is what you say an equivalent statement? Teaching in sequence, learning in sequence, is the teaching of practicing precepts. Moggallana, is what you say in sequence? Why is it said this way in my teachings? Moggallana, in my teachings, there is teaching in sequence, practicing precepts in sequence, and learning in sequence. Moggallana, for example, those monks who are new to the teachings, who have not yet received the teachings of the Tathagata. These monks, their bodily actions should be pure, their speech and mind should also be pure. Moggallana, if a monk's bodily actions are pure, and their speech and mind are pure, the Tathagata will guide them supremely.'

'These monks should observe the arising and passing away of the body within the body, until they observe feelings, thoughts, and dharmas. Moggallana, if a monk observes the arising and passing away of the body within the body, until they observe feelings, thoughts, and dharmas, the Tathagata will guide them supremely.'

'These monks should guard their sense doors, guard their minds, guard their thoughts, and at the same time practice diligently. When the eyes see a form, do not cling to what is seen, do not cling to the thoughts of others, because this is a condition for increase. Guard the eye sense, do not let greed and sorrow enter, do not let evil and unwholesome dharmas arise, they are guarding the eye sense in their practice; similarly, the ears, nose, tongue, body, and mind sense are the same, the body and mind know the dharma, do not cling to what is seen, do not cling to the thoughts of others, because this is a condition for increase. The mind sense does not let greed and sorrow enter, does not let unwholesome dharmas dwell in the mind, they are guarding the mind sense in their practice. Moggallana, if a monk is complete in all sense doors, guards their mind, the mind is without defilement, guards the mind, the mind and mindfulness practice diligently together, when the eyes see a form, they do not cling to what is seen, do not cling to the thoughts of others, because this is a condition for increase. Complete in the eye sense, do not let greed and sorrow enter, do not let evil and unwholesome dharmas arise, they are guarding the eye sense in their practice; similarly, the ears, nose, tongue, body, and mind know the dharma, they do not cling to what is seen, until they are guarding the mind sense in their practice, the Tathagata will guide them supremely.'

'These monks should observe the past, present, and future equally, observe bending and stretching, holding the sanghati robe and bowl, whether walking, standing, sitting, sleeping, waking, speaking, or silent, they should practice equally. Moggallana, if a monk practices equally in the past, present, and future, the Tathagata will guide them supremely.'

'These monks, knowing the bed, accept it, if they are in a quiet place, or under a tree, in an empty place, in a mountain cave, or sitting in the open, on the grass, in the forest, or among the tombs, if they are in a quiet place, they spread out the nisidana, sit cross-legged, straighten their body, with their mind in front, remove greed and jealousy, without anger, not greedy for the wealth of others, not wishing that the things of others belong to them, purify greed. Similarly, remove anger, laziness, sleep, playfulness, shame, remove doubt, greed, abandon wrong views, doubt, abandon all hesitation, purify doubt. They abandon the five hindrances, the mind is no longer bound, wisdom surpasses lust, reaching the four jhanas. Moggallana, this is how a monk is liberated from lust, reaching the four jhanas. Moggallana, the Tathagata has many benefits for the newly learning monks, such as teaching and practice.'

'Moggallana, those monks are the most honored, respected by kings, without laziness, practicing the holy life, the Tathagata guides them supremely. They will eventually exhaust all defilements, all disciples of Shramana Gotama, are taught and learn in this way, eventually approaching Nirvana. Moggallana, it is not always one way, nor is it never one way, nor is it always one way.'

。」

「此瞿曇！有何因有何緣，言有涅槃求涅槃道？沙門瞿曇！住能教授，或一比丘，如是教授、如是教學，至竟盡至竟向涅槃，或一不如是。」

「是故，目犍連！我還問汝，隨汝所樂而還報之。于目犍連意云何？善知退羅閱祇道路不？」

「唯瞿曇！我善知退羅閱祇道路。」

「若有人來，欲至羅閱祇到王所，到汝所而作是言：『目犍連婆羅門善知數羅閱祇行道路，我欲到羅閱祇至王所而問道路。』汝當作是言：『汝當以此道正而去，正去已趣彼村，趣彼村已至彼處，是故汝次第當至羅閱祇。謂于羅閱祇，園地快樂，林快樂地快樂，池快樂河水流冷，安隱快樂。當知此、當見此。』彼當受汝教等受其教，受教已以彼道直至彼。直至彼已，反取邪道背而行。彼于羅閱祇，園地快樂至安隱快樂，彼亦不知、彼亦不見。若有人來，有王事欲至羅閱祇，而到汝所，當作是言：『目犍連婆羅門善知數羅閱祇道路，我欲至羅閱祇，我今問汝道。』汝當作是言：『汝以此道直而往至，直往已至彼村，至彼村已至彼處。彼次第到羅閱祇，謂彼羅閱祇，園地快樂至安隱快樂，彼知彼見。』此目犍連！何因何緣，有彼羅閱祇？有羅閱祇道路？汝住教授，彼初人得教授，亦不受教授，而取邪道背而去，謂于羅閱祇，園地快樂至安隱快樂，彼亦不知彼亦不見。彼二人如教授，受其教取其道，次第到羅閱祇，謂于羅閱祇，園地快樂至安隱快樂，彼便知彼便見。」

「此瞿曇！我當如何？有彼羅閱祇，有羅閱祇道路，我住教授，彼初來人，如所教不受教，取邪道反而往，謂于羅閱祇，園地快樂至安隱快樂，彼亦不知彼亦不見。彼二人如教授，受其教取其道，次第到羅閱祇，謂于羅閱祇，園地快樂至安隱快樂，彼當知彼當見。」

「如是，目犍連！我亦當如何？有彼涅槃、有涅槃道，我住教授，或一比丘，如是教授、如是教令，至竟盡近涅槃；或一不如此。此目犍連！謂彼比丘于中受教，於世尊眾中受教授所記，謂至竟盡有漏盡。」

「已過瞿曇！已過瞿曇！猶若，瞿曇！極好地有娑羅林樹，彼守娑羅樹林者勤修無懈，彼自以力俱彼娑羅樹根，以時穿毀視之，以糞投中、以水溉之，若有不滿以土滿之，若邊有草拔已棄之，若邊有蔓草弊惡曲戾不直，此所防盡拔已棄之，謂彼棄新生，極長彼初生，隨時水治，以糞投中以水溉之。如是，瞿曇！好地娑羅樹林，於後時極大轉增。如是，瞿曇！謂彼人諛諂為幻，不信懈怠亂志不定，惡智意亂根不定，戒行不勤，不極分別沙門行。沙門瞿曇！不共彼宿，不共如此人住。何以故？瞿曇！如是，彼人為壞梵行者。瞿曇謂彼人無有諛諂，亦無有邪意，信行精進，意常住應于定智慧，順敬戒學，多分別沙門行。沙門瞿曇！為無所著，共如此人宿止。何以故？瞿曇！如此人者，于梵行者為應法清凈。猶若，瞿曇！諸有根香，迦羅為最上。何以故？瞿曇！彼迦羅諸根香首。猶若，瞿曇！諸有娑羅香，赤栴檀是彼之首，何以故？瞿曇！諸娑羅香，赤栴檀為首故。猶若，瞿曇！諸水中華，青憂缽為首。何以故？瞿曇！諸水華，青憂缽為首故。猶若，瞿曇！諸陸地華，須牟尼婆利師為首。何以故？瞿曇！諸陸地華，婆利師為首故。猶若，瞿曇！諸世之論，沙門瞿曇論為最。何以故？沙門瞿曇論，能攝一切異學故。是故，唯世尊！我今自歸法及比丘僧

「世尊，這是什麼原因，什麼緣故，說有涅槃，尋求涅槃之道？沙門瞿曇，您住持教導，有的比丘，這樣教導，這樣學習，最終達到涅槃，有的卻不能。」 「因此，目犍連，我反問你，隨你所想回答我。你認為如何？你熟悉返回王舍城的道路嗎？」 「是的，世尊，我熟悉返回王舍城的道路。」 「如果有人來，想要去王舍城見國王，來到你這裡說：『目犍連婆羅門，你熟悉去王舍城的道路，我想去王舍城見國王，所以來問路。』你應該這樣說：『你沿著這條路一直走，一直走就會到達那個村莊，到達那個村莊就會到達那個地方，這樣你就會依次到達王舍城。那裡有園林快樂，樹林快樂，土地快樂，池塘快樂，河流清涼，安穩快樂。你應該知道這些，應該看到這些。』那人接受你的教導，按照你的教導，沿著那條路一直走。一直走之後，卻走了邪路，背道而馳。對於王舍城的園林快樂，乃至安穩快樂，他既不知道，也沒有看到。如果有人來，有王事要到王舍城，來到你這裡說：『目犍連婆羅門，你熟悉去王舍城的道路，我想去王舍城，所以來問路。』你應該這樣說：『你沿著這條路一直走，一直走就會到達那個村莊，到達那個村莊就會到達那個地方。這樣你就會依次到達王舍城，那裡有園林快樂，乃至安穩快樂，他知道也看到了。』目犍連，這是什麼原因，什麼緣故，有王舍城，有去王舍城的道路？你住持教導，那第一個人得到教導，卻不接受教導，反而走了邪路，背道而馳，對於王舍城的園林快樂，乃至安穩快樂，他既不知道，也沒有看到。那第二個人接受教導，按照教導走那條路，依次到達王舍城，對於王舍城的園林快樂，乃至安穩快樂，他便知道也看到了。」 「世尊，我該怎麼辦呢？有王舍城，有去王舍城的道路，我住持教導，那第一個來的人，如所教導卻不接受教導，反而走了邪路，背道而馳，對於王舍城的園林快樂，乃至安穩快樂，他既不知道，也沒有看到。那第二個人接受教導，按照教導走那條路，依次到達王舍城，對於王舍城的園林快樂，乃至安穩快樂，他便知道也看到了。」 「正是這樣，目犍連，我該怎麼辦呢？有涅槃，有涅槃之道，我住持教導，有的比丘，這樣教導，這樣教令，最終接近涅槃；有的卻不能這樣。目犍連，那些比丘在其中接受教導，在世尊的僧團中接受教導，被記為最終漏盡。」 「世尊，已經超越了！已經超越了！世尊，就像極好的土地上有娑羅樹林，看守娑羅樹林的人勤奮不懈，他親自用力挖掘娑羅樹的根部，時常檢視，施肥澆水，如果有不滿的地方就用土填滿，如果旁邊有草就拔掉扔掉，如果旁邊有蔓草，彎曲不正，就把這些都拔掉扔掉，對於新生的，長得極快的，他隨時澆水施肥。這樣，世尊，好的土地上的娑羅樹林，之後會變得非常茂盛。世尊，那些人虛偽諂媚，不信佛法，懈怠散亂，心意不定，智慧低下，心意散亂，根基不穩，戒行不勤，不善於分辨沙門修行。沙門瞿曇，不和他們同住，不和這樣的人住在一起。為什麼呢？世尊，這樣的人會破壞梵行。世尊，那些人沒有虛偽諂媚，也沒有邪念，信仰堅定，精進修行，心意常住于禪定智慧，順從戒律，勤于分辨沙門修行。沙門瞿曇，不執著于任何事物，和這樣的人同住。為什麼呢？世尊，這樣的人，對於梵行者來說，是符合正法的清凈之人。世尊，就像所有根香中，迦羅香最為上等。為什麼呢？世尊，迦羅香是所有根香之首。世尊，就像所有娑羅香中，赤栴檀是它們的首領，為什麼呢？世尊，所有娑羅香中，赤栴檀是首領。世尊，就像所有水生花中，青蓮花是首領。為什麼呢？世尊，所有水生花中，青蓮花是首領。世尊，就像所有陸生花中，須牟尼婆利師花是首領。為什麼呢？世尊，所有陸生花中，婆利師花是首領。世尊，就像世間所有的論說中，沙門瞿曇的論說最為殊勝。為什麼呢？沙門瞿曇的論說，能夠涵蓋一切不同的學說。所以，世尊，我今天皈依佛法以及比丘僧團。」

『Venerable Gotama, what is the cause, what is the reason, that it is said there is Nibbana, and that one seeks the path to Nibbana? Venerable Gotama, you dwell teaching, and some bhikkhu, being taught thus, being instructed thus, reaches the end, reaches the goal of Nibbana, while another does not.』 『Therefore, Moggallana, I will ask you in return, answer as you please. What do you think, Moggallana? Are you well acquainted with the road back to Rajagaha?』 『Yes, Venerable Gotama, I am well acquainted with the road back to Rajagaha.』 『Suppose a man came, wishing to go to Rajagaha to see the king, and came to you and said: 「Moggallana the brahmin is well acquainted with the road to Rajagaha, I wish to go to Rajagaha to see the king, so I ask you about the road.」 You should say to him: 「Go straight along this road, and having gone straight you will reach that village, having reached that village you will reach that place, and thus you will gradually reach Rajagaha. There, in Rajagaha, are pleasant parks, pleasant forests, pleasant land, pleasant ponds, pleasant cool flowing rivers, and peaceful happiness. You should know this, you should see this.」 He, accepting your teaching, following your teaching, goes straight along that road. Having gone straight, he takes a wrong path and goes astray. Of the pleasant parks in Rajagaha, and the peaceful happiness, he neither knows nor sees. Suppose another man came, having royal business to go to Rajagaha, and came to you and said: 「Moggallana the brahmin is well acquainted with the road to Rajagaha, I wish to go to Rajagaha, so I ask you about the road.」 You should say to him: 「Go straight along this road, and having gone straight you will reach that village, having reached that village you will reach that place. Thus you will gradually reach Rajagaha, where there are pleasant parks, and peaceful happiness, he knows and sees.」 Moggallana, what is the cause, what is the reason, that there is Rajagaha, and there is a road to Rajagaha? You dwell teaching, and that first man, having received the teaching, does not accept the teaching, but takes a wrong path and goes astray, and of the pleasant parks in Rajagaha, and the peaceful happiness, he neither knows nor sees. That second man, having received the teaching, following the teaching, goes along that road, and gradually reaches Rajagaha, and of the pleasant parks in Rajagaha, and the peaceful happiness, he knows and sees.』 『Venerable Gotama, what should I do? There is Rajagaha, there is a road to Rajagaha, I dwell teaching, and that first man, as taught, does not accept the teaching, but takes a wrong path and goes astray, and of the pleasant parks in Rajagaha, and the peaceful happiness, he neither knows nor sees. That second man, having received the teaching, following the teaching, goes along that road, and gradually reaches Rajagaha, and of the pleasant parks in Rajagaha, and the peaceful happiness, he knows and sees.』 『Just so, Moggallana, what should I do? There is Nibbana, there is the path to Nibbana, I dwell teaching, and some bhikkhu, being taught thus, being instructed thus, reaches the end, approaches Nibbana; while another does not. Moggallana, those bhikkhus who accept the teaching, who are instructed in the community of the Blessed One, are recorded as having reached the end, the extinction of the taints.』 『Venerable Gotama, it is surpassed! It is surpassed! Venerable Gotama, it is like a very good piece of land with a sal forest, and the keeper of that sal forest is diligent and unremitting, and he himself with his own strength digs around the roots of the sal trees, and from time to time inspects them, and puts manure in them, and waters them, and if there is any deficiency he fills it with earth, and if there is any grass nearby he pulls it up and throws it away, and if there are any creeping plants, crooked and not straight, he pulls them all up and throws them away, and for the new shoots, which grow very quickly, he waters them and puts manure in them from time to time. Thus, Venerable Gotama, the sal forest on good land, in time, grows very large and increases. Venerable Gotama, those people who are deceitful and flattering, who do not believe, who are lazy and distracted, whose minds are not settled, who are of poor wisdom, whose minds are confused, whose roots are not firm, who are not diligent in their precepts, who do not properly discern the life of a recluse. The recluse Gotama does not dwell with them, does not live with such people. Why is that? Venerable Gotama, such people are destroyers of the holy life. Venerable Gotama, those people who are not deceitful, who have no wrong intentions, who are faithful and diligent, whose minds are always settled in concentration and wisdom, who follow the precepts, who are diligent in discerning the life of a recluse. The recluse Gotama, being without attachment, dwells with such people. Why is that? Venerable Gotama, such people, for those who live the holy life, are pure and in accordance with the Dhamma. Venerable Gotama, just as among all root fragrances, the kala fragrance is the best. Why is that? Venerable Gotama, the kala fragrance is the chief of all root fragrances. Venerable Gotama, just as among all sal fragrances, red sandalwood is their chief, why is that? Venerable Gotama, among all sal fragrances, red sandalwood is the chief. Venerable Gotama, just as among all water flowers, the blue lotus is the chief. Why is that? Venerable Gotama, among all water flowers, the blue lotus is the chief. Venerable Gotama, just as among all land flowers, the sumana jasmine is the chief. Why is that? Venerable Gotama, among all land flowers, the sumana jasmine is the chief. Venerable Gotama, just as among all the teachings of the world, the teaching of the recluse Gotama is the best. Why is that? The teaching of the recluse Gotama is able to encompass all different teachings. Therefore, Venerable One, I now go for refuge to the Dhamma and the Sangha of bhikkhus.』

。唯世尊！我今持優婆塞，從今日始盡命離殺生，今自歸。」佛如是說。常數目犍連婆羅門聞佛所說，歡喜而樂

『世尊！我從今天開始，作為優婆塞，直至生命終結都將遠離殺生，現在我皈依佛。』佛陀這樣說道。常目犍連婆羅門聽聞佛陀所說，感到歡喜和快樂。 『世尊！我今受持優婆塞戒，從今日起直至生命終結，都將遠離殺生，現在我皈依佛。』佛陀如是說。常目犍連婆羅門聽聞佛陀所說，歡喜而樂。 『世尊！我今天開始成為優婆塞，從今天起直到生命結束，我都會遠離殺生，現在我皈依。』佛陀這樣說。常目犍連婆羅門聽了佛陀的話，感到非常高興和快樂。

'O Lord! From this day forward, as a lay follower, I will abstain from killing for the rest of my life, and now I take refuge.' Thus spoke the Buddha. The Brahmin, Sariputra, having heard the Buddha's words, was delighted and joyful. 'O Lord! I now take the vow of a lay follower, and from this day until the end of my life, I will abstain from killing, and now I take refuge in the Buddha.' Thus spoke the Buddha. The Brahmin, Sariputra, having heard the Buddha's words, was delighted and joyful. 'O Lord! I become a lay follower from today, and from today until the end of my life, I will abstain from killing, and now I take refuge.' Thus spoke the Buddha. The Brahmin, Sariputra, having heard the Buddha's words, felt very happy and joyful.

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現代漢語譯本：佛陀講述的關於數字的經典。

English version: The Buddha's discourse on numbers.